This is a list of all the questions and their associated study carrel identifiers. One can learn a lot of the "aboutness" of a text simply by reading the questions.
| identifier | question |
|---|---|
| 15268 | What''s the matter? |
| 15268 | --"How can you be so perverse?" |
| 15268 | And"What is it said that he failed in?" |
| 15268 | Here again, what a stride does the_ Liberty_ make? |
| 15268 | If he had never entered the House of Commons, would the women''s- suffrage question be where it now is? |
| 15268 | When, it is said that Mr. Mill failed as a practical politician, there are two questions to be asked:"Who says he has failed?" |
| 42208 | And what did he teach? |
| 42208 | Before Jena, he writes:"What is the nation for a truly civilized Christian European? |
| 42208 | But is any such field open to human experience? |
| 42208 | How are we to understand the comparatively slight influence which science still has upon the conduct of life? |
| 42208 | How is the late appearance of science in human history to be accounted for? |
| 42208 | Is it, after all, history we are dealing with or another philosophy of history? |
| 42208 | Pray what other ideas would any sensible man have? |
| 42208 | The essay in question is that entitled"What is the Enlightenment?" |
| 42208 | We have said long enough that America means opportunity; we must now begin to ask: Opportunity for what, and how shall the opportunity be achieved? |
| 42208 | What more can mortal man ask? |
| 10741 | And why? |
| 10741 | In Chapter XIV, he says,_ What shall a wise man do, if he is given a blow? |
| 10741 | Lichtenberg asks:_ When a head and a book come into collision, and one sounds hollow, is it always the book_? |
| 10741 | Sollten Solche je warden Freunde Denen das Wesen, wie du bist, I m stillen ein ewiger Vorwurf ist_? |
| 10741 | What more do you want? |
| 10741 | [ 3] On another occasion, when he was asked,_ Has not that fellow abused and insulted you? |
| 10741 | _ Do you think_, said Socrates,_ that if an ass happened to kick me, I should resent it_? |
| 10741 | _ Yes_, you say,_ but these men were philosophers_.--And you are fools, eh? |
| 10741 | and is it not amongst the rich, the upper classes, that we find faces full of ill- humor and vexation? |
| 10715 | Again, why is it that in youth we can see no end to the years that seem to lie before us? |
| 10715 | Are not almost all wars ultimately undertaken for purposes of plunder? |
| 10715 | But still, had Adam no father or mother? |
| 10715 | But why is it that to an old man his past life appears so short? |
| 10715 | He alone knows the right time; but what use is that to him? |
| 10715 | Is it not a fact that we always feel a marked improvement in our spirits when we begin to get over a period of anxiety? |
| 10715 | What do they want with people who can not rise to a higher level, and for whom nothing remains but to drag others down to theirs? |
| 10715 | thought I, what am I to do? |
| 5621 | Könnte es denn aber nicht auch notwendig einen Gott geben? |
| 5621 | ( 1775?) |
| 5621 | ( No date[ Amsterdam, 1770? |
| 5621 | B. M. 804. de 20? |
| 5621 | Ces livres malheuresement inondent l''Europe; mais quelle est la cause de cette inondation? |
| 5621 | D''òu vient- il donc? |
| 5621 | La Religion est elle nécessaire à la Morale et utile à la Politique? |
| 5621 | Mais souffrions nous qu''un cerveau brûlé insulte au plus noble emploi de la Societé?" |
| 5621 | Our friend Mr D''Alainville is to set out at the end of April to fetch the Archdutchess at Strasbourg and bring mask( ed)(?) |
| 5621 | Serait- il de Diderot? |
| 5621 | Superstitio error infanus est, amandos timet, quos colit violat; quid enim interest, utrum Deos neges, an infames? |
| 5621 | Which is the more consoling doctrine? |
| 5621 | Y a- t- il de plus salé, que la plupart des traits qui se trouvent dans la_ Théologie portative_? |
| 5621 | _ Discours sur les Miracles de Jesus Christ_( Amsterdam, 1780?). |
| 5621 | serait- il d''Helvetius? |
| 5621 | serait- il de Damilaville? |
| 27814 | And are we better off as regards mental means of happiness-- means of education? |
| 27814 | Are matters any better with the equal right of another to the pursuit of happiness? |
| 27814 | Are not compassion, love and enthusiasm for truth and justice ideal forces?" |
| 27814 | But how came these classes into existence? |
| 27814 | But since when has it been true? |
| 27814 | But what was the good? |
| 27814 | Can we, in our ideas and notion of the real world, produce a correct reflection of the reality? |
| 27814 | Is not the schoolmaster of Sadowa a mythical person? |
| 27814 | Is our thought in a position to recognize the real world? |
| 7514 | But how could the active principle, or God, be conceived of as a body? |
| 7514 | But may not one man we ask be more nearly wise or more nearly happy than another? |
| 7514 | Did the Stoics then regard the universe as finite or as infinite? |
| 7514 | For what was to be made of such things as the meaning of words, time, place, and the infinite void? |
| 7514 | For why should it stir his anger to see another in his ignorance injuring himself? |
| 7514 | How then was the impression which had reality behind it to be distinguished from that which had not? |
| 7514 | If you say truly that you are telling a lie, are you lying or telling the truth? |
| 7514 | Is it possible then, even on Stoic principles, for reason to work without something different from itself to help it? |
| 7514 | Is reason simply the guiding, and impulse the motive power? |
| 7514 | Or must we say that reason is itself a principle of action? |
| 7514 | Sextus Empiricus... 225? |
| 7514 | Stobaeus... 500? |
| 7514 | To what, asks Cicero in his Offices, are we to look for training in virtue, if not to philosophy? |
| 7514 | What then we must now ask is the relation of reason to impulse as conceived by the Stoics? |
| 7514 | What was the Stoic outlook upon the universe? |
| 49203 | Have you read my book_ What To Do_? |
| 49203 | If the plan can not be entered upon in Russia,he asked,"why can it not be made successful in the United States? |
| 49203 | What if Jesus and the other prophets had had no schooling? |
| 49203 | What of Paul,I asked,"who certainly enjoyed the benefits of the Greek schools of his day?" |
| 49203 | What, if you had had no education? |
| 49203 | Whence came these orchids? |
| 49203 | And who can blame them?" |
| 49203 | Do they turn the other cheek?" |
| 49203 | How long before the evils that are harrowing your people in the old world may be harrowing them in the new? |
| 49203 | Spoke of his book_ What To Do?_ Saw solution of Jewish problem in agriculture only. |
| 49203 | Stopping suddenly, and turning his face full upon me, he asked"What is your belief respecting Jesus?" |
| 49203 | Upon my telling him that but for compulsory education some parents would never send their children to school, he said:"What of it? |
| 49203 | What are you, Americans, doing to prevent a Jewish problem in your own country? |
| 49203 | When we reached the words"Resist no evil,"the Rabbi did not say"This is in the Talmud,"but he asked"Do the Christians obey this command? |
| 49203 | [ 4][ 4] See also his book"_ What To Do?_"and his essay"_ The Russian Revolution_." |
| 49203 | [ 5][ 5] See his book"_ What To Do?_"and his essay"_ Money_." |
| 10714 | And what is at the bottom of all this? |
| 10714 | Are they not the weeds that prevent the corn coming up, so that they may cover all the ground themselves? |
| 10714 | Can not the same be said of many men of learning?] |
| 10714 | Do n''t you see they are both foreigners_? |
| 10714 | Does the worm see the eagle as it soars aloft? |
| 10714 | For instance, what declamation on the vanity of human existence could ever be more telling than the words of Job? |
| 10714 | Have you eyes_? |
| 10714 | How would it have been if every one of them spoke in the language that was peculiar to his time and country? |
| 10714 | If a man has some real communication to make, which will he choose-- an indistinct or a clear way of expressing himself? |
| 10714 | Still, what was thought of Beethoven and Mozart during their lives? |
| 10714 | They have been drawn upon, it is true; but how? |
| 10714 | Though the critic may step forth and say, like Hamlet when he held up the two portraits to his wretched mother,_ Have you eyes? |
| 10714 | Was it because both were such uncouth beasts, or had such long necks, or were neither of them particularly clever or beautiful? |
| 10714 | What man has in any real sense lived more than he whose moments of thought make their echoes heard through the tumult of centuries? |
| 10714 | [ 1] Is not this characteristic of the miserable nature of mankind? |
| 10714 | or was it because each had a hump? |
| 10714 | what even of Shakespeare? |
| 10714 | what of Dante? |
| 10833 | And did not this state of things last for more than a thousand years? |
| 10833 | And is n''t this just the very claim which religion sets up? |
| 10833 | But after a few years one asks, Where are they? |
| 10833 | But did anarchy and lawlessness prevail amongst them on that account? |
| 10833 | Can you then, all considered, maintain that mankind has been really made morally better by Christianity? |
| 10833 | Hardly one in ten thousand will have the strength of mind to ask himself seriously and earnestly-- is that true? |
| 10833 | How can anyone think out the true philosophy when he is prepared like this? |
| 10833 | How often must I repeat that religion is anything but a pack of lies? |
| 10833 | How so? |
| 10833 | Is all this to- day quite a thing of the past? |
| 10833 | Is n''t it a little too much to have tolerance and delicate forbearance preached by what is intolerance and cruelty itself? |
| 10833 | Is not law and civil order, rather, so much their work, that it still forms the foundation of our own? |
| 10833 | Is this so, because we require the magnifying effect of imagination? |
| 10833 | So that''s your higher point of view? |
| 10833 | Was there not complete protection for property, even though it consisted for the most part of slaves? |
| 10833 | What caused this utter transformation? |
| 10833 | What is the use of grounds of consolation and tranquillity which are constantly overshadowed by the Damocles- sword of illusion? |
| 10833 | What is this but the effect of early impressions? |
| 10833 | Which is? |
| 10833 | or because the school of experience makes our judgment ripe? |
| 10833 | or because we can get a general view only from a distance? |
| 10833 | where is the glory which came so soon and made so much clamor? |
| 14657 | And what nation is there so great that hath statutes and judgments so righteous as all this law, which I set before you this day? |
| 14657 | For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon Him for? 14657 What is the meaning of the expression,''And Noah opened the roof of the ark''? |
| 14657 | Why does it say:''And God made every green herb of the field before it was upon the earth''? 14657 Why, when Enoch died, does it say,''And he pleased God''? |
| 14657 | [ 133] Why should God, asked the scoffer, reveal these trivial or prolix details? 14657 15) that when the Israelites saw the heavenly food they exclaimed[ Hebrew: mn hu''],What is it?" |
| 14657 | 3), Philo comments, that we already knew that Sarah was Abraham''s wife: why, then, does the Bible mention it again? |
| 14657 | And was the association of Jewish religion with Greek philosophy one long error? |
| 14657 | Are we to say, then, that where they correspond to Philo they show his influence? |
| 14657 | At times he would stop to make some ribald and jeering remark, as,"Why do n''t you eat pork, you fools?" |
| 14657 | Can the two finest creations of the mind only be combined on the terms that one is subordinate, or rather servile, to the other? |
| 14657 | Had Philo really been ploughing the sand, and was an agreement between faith and reason, between religion and philosophy, impossible? |
| 14657 | How can the all- good Power be the creator of the evil which we see in the material world and of the wickedness that flourisheth among men? |
| 14657 | How can the incorporeal God be the founder of the material universe? |
| 14657 | How can the infinite mind be present in the finite thought of man? |
| 14657 | Is this the highest point which man can reach? |
| 14657 | Philo asks himself the question that other commentators have frequently raised, some in reverence, some in ridicule,"Who was Cain''s wife? |
| 14657 | The question may be asked, Who is the originator and who the borrower of the common tradition? |
| 14657 | To him are attributed the two sayings:"Either Plato Philonizes or Philo Platonizes,"and"What is Plato but the Attic Moses?" |
| 14657 | Why remember ye not the eternal founder of All? |
| 14657 | Why, it may be asked, does Philo artificially attach his philosophy to the Scriptures? |
| 3800 | But why,they will insist,"was the wind blowing, and why was the man at that very time walking that way?" |
| 3800 | ), men in so far as they agree in nature, would be at variance one with another? |
| 3800 | And who, I ask, can know that he understands anything, unless he do first understand it? |
| 3800 | And why should all be so fitted into one another as to leave no vacuum? |
| 3800 | For what is the perception of a winged horse, save affirming that a horse has wings? |
| 3800 | For why is it more lawful to satiate one''s hunger and thirst than to drive away one''s melancholy? |
| 3800 | Further, I should much like to know, what degree of motion the mind can impart to this pineal gland, and with what force can it hold it suspended? |
| 3800 | Further, how comes it that men have false ideas? |
| 3800 | Further, what can there be more clear, and more certain, than a true idea as a standard of truth? |
| 3800 | How would it be possible, if salvation were ready to our hand, and could without great labour be found, that it should be by almost all men neglected? |
| 3800 | I will, therefore, consider this opinion, asking first, why it obtains general credence, and why all men are naturally so prone to adopt it? |
| 3800 | If all things follow from a necessity of the absolutely perfect nature of God, why are there so many imperfections in nature? |
| 3800 | If anyone asks me the further question, Why are we naturally so prone to divide quantity? |
| 3800 | If this instance seems incredible, what shall we say of infants? |
| 3800 | In other words, who can know that he is sure of a thing, unless he be first sure of that thing? |
| 3800 | Lastly, how can anyone be sure, that he has ideas which agree with their objects? |
| 3800 | Note.--Someone may ask how it would be, if the highest good of those who follow after virtue were not common to all? |
| 3800 | Now I should like to know whether there be in the mind two sorts of decisions, one sort illusive, and the other sort free? |
| 3800 | Proof.--If it be asked: What should a man''s conduct be in a case where he could by breaking faith free himself from the danger of present death? |
| 3800 | What clear and distinct conception has he got of thought in most intimate union with a certain particle of extended matter? |
| 3800 | What does he understand, I ask, by the union of the mind and the body? |
| 3800 | Will he perish of hunger and thirst? |
| 3800 | Would not his plan of self-- preservation completely persuade him to deceive? |
| 10732 | ***** Why is it that, in spite of all the mirrors in the world, no one really knows what he looks like? |
| 10732 | ***** Why is it that_ common_ is an expression of contempt? |
| 10732 | And why is this? |
| 10732 | Are n''t you ready to exchange your present state for one which, if we can judge by what is told us, may possibly be superior and more endurable? |
| 10732 | Are we, then, to look upon laughter as merely O signal for others-- a mere sign, like a word? |
| 10732 | But if all wishes were fulfilled as soon as they arose, how would men occupy their lives? |
| 10732 | Do n''t you see that my individuality, be it what it may, is my very self? |
| 10732 | How can it dwell where, as Plato says,_ continual Becoming and never Being_ is the sole form of existence? |
| 10732 | How many great and splendid thoughts, I should like to know, have been lost to the world by the crack of a whip? |
| 10732 | If children were brought into the world by an act of pure reason alone, would the human race continue to exist? |
| 10732 | If, then, their nature is merged in that of the species, how shall their existence go beyond it? |
| 10732 | May it not be this-- that the voluntary surrender of life is a bad compliment for him who said that_ all things were very good_? |
| 10732 | Millions, do I say? |
| 10732 | Tell me now, in one word, what shall I be after my death? |
| 10732 | The question is this: What change will death produce in a man''s existence and in his insight into the nature of things? |
| 10732 | This is direct proof that existence has no real value in itself; for what is boredom but the feeling of the emptiness of life? |
| 10732 | What are they but the women, who, under the institution of monogamy have come off worse? |
| 10732 | What do you mean by transcendental questions and immanent knowledge? |
| 10732 | What does it all mean? |
| 10732 | What value can a creature have that is not a whit different from millions of its kind? |
| 10732 | What''s the use of it then? |
| 10732 | Where are there, then, any real monogamists? |
| 10732 | Why is everything that is common contemptible? |
| 10732 | Why not, as well as hay- making and milking_? |
| 10732 | Would not a man rather have so much sympathy with the coming generation as to spare it the burden of existence? |
| 10732 | [ 1] And so we are forced to ask, Why and for what purpose does all this torment and agony exist? |
| 10732 | [ 7] Is Hamlet''s monologue the meditation of a criminal? |
| 10732 | _ Look at the thousands of gay blossoms which cover me everywhere_, said the apple- tree;_ what have you to show in comparison? |
| 10732 | _ Why do you laugh_? |
| 10732 | and that_ uncommon, extraordinary, distinguished_, denote approbation? |
| 10732 | what would they do with their time? |
| 17556 | The insane are not in a condition opposed to nature; why they more than we? 17556 ( ii) How should man conduct himself in relation to them? 17556 ( iii) What is the result to him of this relation? 17556 As for example, who would not say that the birds are distinguished for shrewdness, and make use of articulate speech? 17556 But some of the Sceptics use 189 instead of the interrogationNo?" |
| 17556 | For 171 example, the sensible, for we shall limit the argument first to this-- Is it to be judged by sensible or by intellectual standards? |
| 17556 | If it can be judged, then we ask how it is to be judged? |
| 17556 | Is it possible to suppose that so sharp and subtle a thinker as Aenesidemus held at the same time such opposing opinions? |
| 17556 | It is a customary thing, however, to use an interrogation instead of a statement, as"Who of the mortals does not know the wife of Jupiter?" |
| 17556 | Now will he say that the proof which he has accepted for the accrediting of the criterion is true, having judged it, or without having judged it? |
| 17556 | Now, how is it to be proved? |
| 17556 | Now, will it be said that this difference of opinion can be judged or can not be judged? |
| 17556 | The word"what"is also used instead of"what for"by Menander--"(For) what did I remain behind?" |
| 17556 | To realise his desire he must consider three things:( i) What is the nature of things? |
| 17556 | What kind of nature? |
| 17556 | Where should we find a modern writer who is consistent in all his statements? |
| 17556 | Where then were they delivered? |
| 17556 | [ 2] One day, on seeing the chief of the Academy approaching, he cried out,"What are you doing here among us who are free? |
| 17556 | _ Do the Sceptics deny Phenomena?_ Those who say that the Sceptics deny phenomena appear to me to 19 be in ignorance of our teachings. |
| 17556 | _ Does the Sceptic Dogmatise?_ We say that the Sceptic does not dogmatise. |
| 17556 | _ Does the Sceptic Study Natural Science?_ We reply similarly also to the question whether the Sceptic 18 should study natural science. |
| 17556 | _ Have the So- called Irrational Animals Reason_? |
| 17556 | _ Is Empiricism in Medicine the same as Scepticism?_ Some say that the medical sect called Empiricism is the same 236 as Scepticism. |
| 17556 | _ Is Scepticism a Sect?_ We respond in a similar way if we are asked whether 16 Scepticism is a sect or not. |
| 17556 | _ What is the aim of Scepticism?_ It follows naturally in order to treat of the aim of the 25 Sceptical School. |
| 17556 | the interrogation"What, this rather than this?" |
| 17556 | using the word"what"in the sense of"what is the reason,"so that the formula means,"What is the reason for this rather than for this?" |
| 42968 | And what becomes of the consciousness of the"immortal soul"when it no longer has the use of these organs? |
| 42968 | Do we find in every phase of it a lofty moral principle or a wise ruler, guiding the destinies of nations? |
| 42968 | Does the physicist investigate the purpose of electric force, or the chemist that of atomic weight? |
| 42968 | Has it been_ created_ by supernatural power, or has it been_ evolved_ by a natural process? |
| 42968 | How do animals evolve from ova? |
| 42968 | How does the plant come forth from the seed? |
| 42968 | How is the child formed in the mother''s womb? |
| 42968 | How would that be possible if consciousness were an immaterial entity, independent of these anatomical organs? |
| 42968 | May we consider this progressive development as the outcome of a conscious design or a moral order of the universe? |
| 42968 | Or will he return to an earlier stage of development? |
| 42968 | Phylogeny has to answer the much more obscure and difficult question:"What is the origin of the different organic species of plants and animals?" |
| 42968 | That gave us the solution of the great philosophic problem:"How can purposive contrivances be produced by purely mechanical processes without design?" |
| 42968 | What are the causes and the manner of this evolution? |
| 42968 | What is its relation to the"mind"? |
| 42968 | What is the difference between"intellect"and"reason"? |
| 42968 | What is the difference between"sensation"and"sentiment"? |
| 42968 | What is the inner meaning of"consciousness"? |
| 42968 | What is the meaning of"free will"? |
| 42968 | What is the relation between all these"psychic phenomena"and the"body"? |
| 42968 | What is the relation of modern Christianity to this vast and unparalleled progress of science? |
| 42968 | What is the relation of the ovum and the layers which arise from it to the tissues and cells which compose the fully developed organism? |
| 42968 | What is the true nature of"emotion"? |
| 42968 | What is the value of the immense progress which the passing nineteenth century has made in the knowledge of nature? |
| 42968 | What is"instinct"? |
| 42968 | What is"presentation"? |
| 42968 | What progress have we really made during its course towards that immeasurably distant goal? |
| 42968 | What stage in the attainment of truth have we actually arrived at in this closing year of the nineteenth century? |
| 42968 | What would Frederick the Great, the"crowned thanatist and atheist,"say, could he compare his monistic views with those of his successor of to- day? |
| 42968 | What, really, is the"soul"? |
| 42968 | Will the feeble, childish old man, who has filled the world with the fame of his deeds in the ripeness of his age, live forever in mental decay? |
| 42968 | Will the talented youth who has fallen in the wholesale murder of war unfold his rich, unused mental powers in Walhalla? |
| 42968 | Will truth e''er be delivered if ye your forces rend?" |
| 31205 | 11) he exclaims,"Who is like unto Thee, O Lord, among the gods?" |
| 31205 | 26),"And if Satan cast out devils, his house is divided against itself, how then shall his kingdom stand?" |
| 31205 | And why must all be so fitted together that there can be no vacuum? |
| 31205 | And why? |
| 31205 | Are we, forsooth, bound to believe that Joshua the soldier was a learned astronomer? |
| 31205 | Because of Chancellor Bacon''s discovery of the value of empirical investigation? |
| 31205 | But if this seems incredible, what shall we say of children? |
| 31205 | But if we grant all this license, what can it effect after all? |
| 31205 | But the question is always raised, how is it possible to love a Being indifferent to our human miseries and blind to our hopes? |
| 31205 | But, they will urge, why did the wind blow at that time, and why did the man pass that way precisely at the same moment? |
| 31205 | Can such a nature possibly exist? |
| 31205 | For if men impotent in mind were all equally proud, were ashamed of nothing, and feared nothing, by what bonds could they be united or constrained? |
| 31205 | For what but a delirious fancy would such a right be, as could bind no one? |
| 31205 | For what else is it to perceive a winged horse than to affirm of the horse that it has wings? |
| 31205 | For why is it more seemly to extinguish hunger and thirst than to drive away melancholy? |
| 31205 | How is even an intellectual love of such a Being possible? |
| 31205 | If it agreed better with a man''s nature that he should hang himself, could any reasons be given for his not hanging himself? |
| 31205 | Lastly, what is the good gained by knowing the sacred histories and believing them? |
| 31205 | Moreover, I ask who can know that he understands a thing unless he first of all understands that thing? |
| 31205 | So, too, by what rewards or threats can a man be brought to love one whom he hates, or to hate one whom he loves? |
| 31205 | Then, again, what can be clearer or more certain than a true idea as the standard of truth? |
| 31205 | What clear and distinct conception has he of thought intimately connected with a certain small portion of matter? |
| 31205 | What does he understand, I ask, by the union of the mind and body? |
| 31205 | What is the teaching of Holy Writ concerning this natural light of reason and natural law? |
| 31205 | What purpose, then, is served by the death of such men, what example is proclaimed? |
| 31205 | Whether by the natural light of reason we can conceive of God as a lawgiver or potentate ordaining laws for men? |
| 31205 | With what objects were ceremonies formerly instituted? |
| 31205 | Would he not perish from hunger and thirst? |
| 31205 | and if this be granted, do we not seem to conceive him as a statue of a man or as an ass? |
| 31205 | that is to say, who can know that he is certain of anything unless he is first of all certain of that thing? |
| 31205 | why was the man invited at that time? |
| 10214 | -----------------"Further still, it may be said, where will be the venerableness of your boasted science about divine natures? |
| 10214 | ------------------- In what manner then, says Syrianus, do ideas subsist according to the contemplative lovers of truth? |
| 10214 | And can he know this without knowing as much of those natures as it is possible for him to know? |
| 10214 | And can this be effected without knowing what are the natures which he surpasses, and what those are by which he is surpassed? |
| 10214 | And especially what indigence will there be of that which is subordinate? |
| 10214 | And if it be replied, Because it is a triangle; we may again inquire, But why because a triangle? |
| 10214 | And is not the pure the cause of the commingled? |
| 10214 | And what will be the generation of second from first natures? |
| 10214 | And what wonder is there, says Syrianus, if we should separate things which are so much distant from each other? |
| 10214 | And will the objector be hardy enough to say that every man is equal to this arduous task? |
| 10214 | And, if this be the case, what will that be which leads them to union with each other? |
| 10214 | But as these divine causes act for their own sake, and on account of their own goodness, do they not exhibit the final cause? |
| 10214 | But can any thing either belong to, or be affirmed of that, which is not? |
| 10214 | But how is this possible? |
| 10214 | But where will be the coordination of intellectuals to intelligibles? |
| 10214 | But who are the men by whom these latter interpreters of Plato are reviled? |
| 10214 | Can this be accomplished by every man? |
| 10214 | Do you not perceive what a length of sea separates you from the royal coast? |
| 10214 | Does it therefore move itself from one impulse to another? |
| 10214 | For how is it possible, it should not be indigent also so far as it is the one? |
| 10214 | For what will there be which does not participate of being? |
| 10214 | For whence can good be imparted, to all things, but from divinity? |
| 10214 | How can it? |
| 10214 | Is it not, however, here necessary to attend to the conception of Plato, that the united is not the one itself, but that which is passive[2] to it? |
| 10214 | Is then that which accedes the principle? |
| 10214 | Is therefore that which is properly self- moved the principle, and is it indigent of no form more excellent than itself? |
| 10214 | Is this then the principle of things? |
| 10214 | Let us consider then if the immovable is the most proper principle? |
| 10214 | May we not say, that this, if it is the united, will be secondary to the one, and that by participating of the one it becomes the united? |
| 10214 | Or can any one properly know himself without knowing the rank he holds in the scale of being? |
| 10214 | Or is it in a certain respect these, and in a certain respect not? |
| 10214 | Or is not this also, one and many, whole and parts, containing in itself, things first, middle, and last? |
| 10214 | Or may we not say that all things subsist in the one according to the one? |
| 10214 | Or was it because some heavy German critic, who knew nothing beyond a verb in mi, presumed to grunt at these venerable heroes? |
| 10214 | Shall we say then that body itself is the principle of the first essence? |
| 10214 | Shall we then say that it is the most perfect principle? |
| 10214 | Shall we, therefore, in the next place, direct our attention to the most simple of beings, which Plato calls the one being,[ Greek: en on]? |
| 10214 | Was it when the fierce champions for the trinity fled from Galilee to the groves of Academus, and invoked, but in vain, the assistance of Philosophy? |
| 10214 | When and whence did this defamation originate? |
| 10214 | Whence is it then that the dianoetic power concludes thus confidently that the Proposition is true of all triangles? |
| 10214 | Whence then does it derive the power of abiding? |
| 10214 | Whence then does it simply obtain the power of abiding? |
| 10214 | Whence therefore does the world derive its being? |
| 10214 | Whether however is it known and effable, or unknown and ineffable? |
| 10214 | Which of these therefore is by nature prior? |
| 10214 | or it is moved by something else, as, for instance, by the whole rational soul in the universe? |
| 48495 | ( Noon; the moment of the shortest shadow; end of the longest error; climax of mankind;_ Incipit Zarathustra!_)The reader will ask,"What next?" |
| 48495 | Do I counsel you to love your neighbor? 48495 Thy self laugheth at thine''I''and its prancings: What are these boundings and flights of thought? |
| 48495 | What difference does it make,said he,"if you pass badly, if only you pass at all? |
| 48495 | What happened, brethren? 48495 What is the greatest thing ye can experience? |
| 48495 | What with man is the ape? 48495 ''What did I hear just now? 48495 ''What?'' 48495 And who can know why thy body needeth thy beat wisdom? 48495 Are not meters and foot- measures definite magnitudes, whether or not they be long for one purpose and short for another? 48495 Are there not different solutions possible of the same example and has not every one to regard his own solution as the right solution? 48495 But must we for that reason give up all hope of describing facts in objective terms? 48495 But that which the much- too- many call marriage, those superfluous-- alas, what call I that? 48495 But what is spirit? 48495 But what to me is the right of society, the right of all? 48495 Consequently also neither comforting, saving nor obligatory: what obligation could anything unknown lay upon us? 48495 Could egoism go further than this? 48495 Did Stirner live up to his principle of ego sovereignty? 48495 Do things, or do they not, possess an independence of their own? 48495 Had he read everything, and not read Stirner? 48495 He is a man who understands that the problem of all problems is the question, Is there an authority higher than myself? 48495 He meets a saint who loves God, and Zarathustra leaving him says:Is it possible? |
| 48495 | Here is Zarathustra''s condemnation of man''s search for truth:"''Will unto truth''ye call, ye wisest men, what inspireth you and maketh you ardent? |
| 48495 | How can the teacher claim that he is the standard of truth? |
| 48495 | How did Nietzsche develop into an unmoralist? |
| 48495 | Is there truth which we must heed, or is truth a fiction and is the self not bound to respect anything? |
| 48495 | It is characteristic of him that he said,"If there were a God, how should I endure not to be God?" |
| 48495 | The question arises, What are things in themselves? |
| 48495 | The question is only, What is the overman and how can we make this ideal of a higher development actual? |
| 48495 | The true world-- unattainable? |
| 48495 | We have done away with the true world: what world is left? |
| 48495 | What do I care for equality of right, for the struggle for right, for inalienable rights? |
| 48495 | What does it matter if we endure a little more or less pain, or of what use are the pleasures in which we might indulge? |
| 48495 | What have ye done to surpass him? |
| 48495 | What is the overman? |
| 48495 | What is the secret of Nietzsche''s success? |
| 48495 | What right has he, then, to judge the sovereign self of to- day and to announce the coming of another self in the overman? |
| 48495 | What saith the midnight deep and drear? |
| 48495 | What then remains but the concrete bodily personality of every man of which every one is the ultimate standard of right and wrong? |
| 48495 | Who ever imagined such an unnatural conjuncture as an eagle''toting''a serpent in friendship? |
| 48495 | Whom do they hate most? |
| 48495 | Why dost thou not give him thy flesh and thy bones? |
| 48495 | Why should Nietzsche give credit to the author from whom he drew his inspiration if neither acknowledges any rule which he feels obliged to observe? |
| 48495 | Why should we submit to the tyranny of a rule which after all proves to be a relic of barbarism? |
| 48495 | Will it not be better to go on improving than to revert to the primitive state of savagery? |
| 48495 | Would he not be ridiculous in his impotence to actualize his dream? |
| 48495 | how could I fail to be eager for eternity, and for the marriage- ring of rings, the ring of recurrence? |
| 48495 | perhaps the seeming?... |
| 40089 | A man needs to be healthy_ in_ his life, not apart from it, and what does life mean except the aggregate of his pursuits and activities? |
| 40089 | Among a few, with a corresponding depression in others, or in an extensive and equitable way? |
| 40089 | And save for matters of merely technical import, is it not possible to say of Aristotle''s Forms just what he said of Plato''s Ideas? |
| 40089 | Are men''s senses rendered more delicately sensitive and appreciative, or are they blunted and dulled by this and that form of social organization? |
| 40089 | Are their minds trained so that the hands are more deft and cunning? |
| 40089 | Are they consonant with the prevailing mood, and can they be rendered into the traditional hopes and fears of the community? |
| 40089 | As interruptions, they raise the questions: What does this shock mean? |
| 40089 | But where is there a corresponding human science and art? |
| 40089 | But would not the elimination of these traditional problems permit philosophy to devote itself to a more fruitful and more needed task? |
| 40089 | CHAPTER IV CHANGED CONCEPTIONS OF EXPERIENCE AND REASON What is experience and what is Reason, Mind? |
| 40089 | CHAPTER VIII RECONSTRUCTION AS AFFECTING SOCIAL PHILOSOPHY How can philosophic change seriously affect social philosophy? |
| 40089 | Can it organize itself into stable courses or must it be sustained from without? |
| 40089 | Can we trust it in science and in behavior? |
| 40089 | Do they stimulate and reinforce feeling, and fit into the dramatic tale? |
| 40089 | Does it not seem to be the intellectual task of the twentieth century to take this last step? |
| 40089 | Does it release capacity? |
| 40089 | Does the illustration involve a caricature of ways of philosophizing with which we are all familiar? |
| 40089 | Failing this, must he wander sceptical and disillusioned? |
| 40089 | How are individuals socially controlled? |
| 40089 | How does the modification in the traditional conception of the relation of experience and reason, the real and ideal affect logic? |
| 40089 | How far is it a sure ground of belief and a safe guide of conduct? |
| 40089 | How is my relation to the environment disturbed? |
| 40089 | How shall I alter my course of action to meet the change that has taken place in the surroundings? |
| 40089 | How shall I readjust my behavior in response? |
| 40089 | If so, how widely? |
| 40089 | If there is one_ summum bonum_, one supreme end, what is it? |
| 40089 | If this is the best possible, what would a world which was fundamentally bad be like? |
| 40089 | In what way then can individualism be said to come under the animadversions that have been passed? |
| 40089 | Is a Reason outside experience and above it needed to supply assured principles to science and conduct? |
| 40089 | Is curiosity awakened or blunted? |
| 40089 | Is it so shaky, shifting, and shallow that instead of affording sure footing, safe paths to fertile fields, it misleads, betrays, and engulfs? |
| 40089 | Is the capacity which is set free also directed in some coherent way, so that it becomes a power, or its manifestation spasmodic and capricious? |
| 40089 | Must man transcend experience by some organ of unique character that carries him into the super- empirical? |
| 40089 | Or is human experience itself worth while in its purposes and its methods of guidance? |
| 40089 | Or is it a quagmire as soon as we pass beyond a few low material interests? |
| 40089 | Or shall we be forced to arrange them all in an order of degrees from the highest good down to the least precious? |
| 40089 | Or shall we have recourse to what Bentham well called the_ ipse dixit_ method: the arbitrary preference of this or that person for this or that end? |
| 40089 | Shall we resort to the method that once brought such disrepute upon the whole business of ethics: Casuistry? |
| 40089 | They were at the lower end of the social scale, and how could light on the heavens, the highest, be derived from them? |
| 40089 | Was this apologetic tendency accidental, or did it spring from something in the logic of the notions that were employed? |
| 40089 | What concrete moving forces can be found? |
| 40089 | What has it done to ameliorate the evils of life, to rectify defects, to improve conditions? |
| 40089 | What is happening? |
| 40089 | What is its quality: is it merely esthetic, dwelling on the forms and surfaces of things or is it also an intellectual searching into their meaning? |
| 40089 | What is the chief source of the complaint of poet and moralist with the goods, the values and satisfactions of experience? |
| 40089 | What is the matter? |
| 40089 | What is the scope of experience and what are its limits? |
| 40089 | What or who is to decide the right of way when these ends conflict with one another, as they are sure to do? |
| 40089 | What should be done about it? |
| 40089 | What sort of individuals are created? |
| 40089 | What was to be done? |
| 40089 | When the play of interest is eliminated, what remains? |
| 40089 | Where are the inventions that justify its claim to be in possession of truth? |
| 40089 | Where is the moral progress that corresponds to our economic accomplishments? |
| 40089 | Where, Bacon constantly demands, where are the works, the fruits, of the older logic? |
| 40089 | Who would put even the higher art of the physician in healing the body, upon the level of the art of the priest in healing the soul? |
| 40089 | Who would put the art of the shoemaker on the same plane as the art of ruling the state? |
| 40089 | Why? |
| 19322 | Do ye not know that the saints shall judge the world? 19322 For if ye love them which love you, what reward have ye? |
| 19322 | Hath not God made foolish the wisdom of this world? 19322 --Has any one ever clearly understood the celebrated story at the beginning of the Bible-- of God''s mortal terror of_ science_?... 19322 --In the last analysis it comes to this: what is the_ end_ of lying? 19322 --Must I add that, in the whole New Testament, there appears but a_ solitary_ figure worthy of honour? 19322 --_What follows, then?_ That one had better put on gloves before reading the New Testament. 19322 And a dogma ofimmaculate conception"for good measure?... |
| 19322 | And if ye salute your brethren only, what do ye more_ than others_? |
| 19322 | And when one goeth through fire for his teaching-- what doth that prove? |
| 19322 | But the"will of God"had already been revealed to Moses.... What happened? |
| 19322 | But what actually happened? |
| 19322 | Can it be that this fact is not yet understood? |
| 19322 | Did n''t Kant see in the French Revolution the transformation of the state from the inorganic form to the_ organic_? |
| 19322 | Even to this day the crude fact of persecution is enough to give an honourable name to the most empty sort of sectarianism.--But why? |
| 19322 | How can any one call pious legends"traditions"? |
| 19322 | How is one to_ protect_ one''s self against science? |
| 19322 | Is all this properly understood? |
| 19322 | Is it understood at last,_ will_ it ever be understood,_ what_ the Renaissance was? |
| 19322 | It compares itself to the prophets...."Know ye not that ye are the temple of God, and_ that_ the spirit of God dwelleth in you? |
| 19322 | It was through woman that man learned to taste of the tree of knowledge.--What happened? |
| 19322 | One Jew more or less-- what did it matter?... |
| 19322 | Only then did the chasm of doubt yawn:"_ Who_ put him to death? |
| 19322 | So little is this true that it is almost a proof against truth when sensations of pleasure influence the answer to the question"What is true?" |
| 19322 | So to live that life no longer has any meaning:_ this_ is now the"meaning"of life.... Why be public- spirited? |
| 19322 | This_ frightful impostor_ then proceeds:"Know ye not that we shall judge angels? |
| 19322 | To what end the Greeks? |
| 19322 | What actual difference does it make to a civilized man, when there is a steel strike, whether the workmen win or the mill- owners win? |
| 19322 | What do I care for the contradictions of"tradition"? |
| 19322 | What follows therefrom? |
| 19322 | What is the meaning of a"moral order of the world"? |
| 19322 | Whom do I hate most heartily among the rabbles of today? |
| 19322 | Whom, then, does Christianity deny? |
| 19322 | Why labour together, trust one another, or concern one''s self about the common welfare, and try to serve it?... |
| 19322 | Why take any pride in descent and forefathers? |
| 19322 | Would God have done anything superfluous? |
| 19322 | [ 21] What does he do? |
| 19322 | _ What_ is Jewish,_ what_ is Christian morality? |
| 19322 | _ What_ was the only part of Christianity that Mohammed borrowed later on? |
| 19322 | _ what_ does it call"the world"? |
| 19322 | and if the world shall be judged by you, are ye unworthy to judge the smallest matters?" |
| 19322 | do not even the publicans so?" |
| 19322 | do not even the publicans the same? |
| 19322 | how much more things that pertain to this life?"... |
| 19322 | must a German first be a genius, a free spirit, before he can feel_ decently_? |
| 19322 | what was it_?" |
| 19322 | who had perhaps never experienced the rapturous_ ardeurs_ of victory and of destruction? |
| 19322 | who was his natural enemy?" |
| 38907 | ''Would not genius be common as light if men trusted their higher selves?'' |
| 38907 | Does the body see,he asks,"and is the spirit blind? |
| 38907 | Shall we study the mathematics of the sphere,he says to the Cambridge scholars,"and not its causal essence also? |
| 38907 | What is the bad but lapse from good,--the good blindfolded? |
| 38907 | What is the use of telegraphy? 38907 What physical inquirer, since Euler, seeks anything in nature but forces and laws? |
| 38907 | And even molecules, the old atoms revived-- who defends them as anything but an hypothesis? |
| 38907 | And time and space, what are they? |
| 38907 | Are these opinions crude? |
| 38907 | But is not Jesus called in Scripture the Mediator? |
| 38907 | But, rejoined the friend, if abstinence from animal food leaves the animal out, does not partaking of vegetable food put the vegetable in? |
| 38907 | C. P. Cranch opens his lines to the ocean thus: Tell me, brothers, what are we? |
| 38907 | Can he believe that he was ever in the mood to write it? |
| 38907 | Can we be certain there was no mental hallucination? |
| 38907 | Do these proceedings threaten to sap the bulwarks on which men at present depend? |
| 38907 | Does he believe in personal immortality? |
| 38907 | Has he seen it these many years? |
| 38907 | Here it stands, generally accepted, under some form, by the Christian world, the undoubted occasion of much good; is it not better it should remain?" |
| 38907 | How came it, some will naturally ask, that such a man escaped the deadly consequences of such resolute introspection? |
| 38907 | How can it be proved that he said it? |
| 38907 | How could I be so captured and enthralled; so fascinated and bewitched? |
| 38907 | Is it a praiseworthy matter that I have spent five golden months in providing food for cows and horses? |
| 38907 | Is it not the highest duty that man should be honored in us?" |
| 38907 | Is it said that by men of old, bible men, God was seen, heard, clasped in human arms? |
| 38907 | Is it urged that the existence of an external world is a_ necessary_ postulate? |
| 38907 | Is not that the effect of the Lord''s Supper? |
| 38907 | Is not this to make vain the gift of God? |
| 38907 | Is not this to turn back the hand on the dial? |
| 38907 | Is the record of his saying it authentic? |
| 38907 | Is the soul reared on the primitive rock? |
| 38907 | Is this protest undiscriminating? |
| 38907 | Logic, mathematics, physics, are sciences: by virtue of what inherent peculiarity do they claim superior right to that high appellation? |
| 38907 | Might not the Being have made a false statement? |
| 38907 | Must not the man sink into a visionary, and waste his life in dream? |
| 38907 | Now what is there material in forces and laws? |
| 38907 | Prove its title? |
| 38907 | Shall we try and separate what God has joined? |
| 38907 | The outward world being removed, dissipated, resolved into impalpable thought, what substitute for it can be devised? |
| 38907 | The problem of modern philosophy may be thus stated:_ Have we or have we not ideas that are true of necessity, and absolutely? |
| 38907 | To the assertion that the Being announced himself as God,--the infinite, the eternal God,--the challenge straightway is given: To whom did he say it? |
| 38907 | Was not the calm equality they enjoyed well worth the honors of chivalry? |
| 38907 | Was this an echo from the German Jacobi, whose doctrine of Faith had been some time abroad in the intellectual world? |
| 38907 | What did it really signify? |
| 38907 | What harm doth it? |
| 38907 | What is beauty? |
| 38907 | What is force? |
| 38907 | What is life? |
| 38907 | What is matter? |
| 38907 | What is motion? |
| 38907 | What is this but Plato''s doctrine of innate, eternal and immutable ideas on the consideration of which all science is founded? |
| 38907 | What is this''Better,''this flying ideal but the perpetual promise of his Creator?" |
| 38907 | What led him to invest homely scenes and characters with sentiment, and what made this circumstance interesting to precisely that class of minds? |
| 38907 | What of newspapers? |
| 38907 | What recks such Traveller, if the bowers Which bloom and fade, like meadow flowers-- A bunch of fragrant lilies be, Or the stars of eternity? |
| 38907 | Where was there the indispensable basis for action and reaction? |
| 38907 | Wherefore now, asks Kant, are metaphysics so far behind logic, mathematics, and physics? |
| 38907 | Wherefore these futile lives of great men, these abortive flights of genius? |
| 38907 | Wherefore these heaps of conjecture, these vain attempts at solution? |
| 38907 | Who now speaks of atoms? |
| 38907 | Why not? |
| 38907 | Why? |
| 38907 | Would you stop the development of these notions? |
| 38907 | what is it to imperial Jove That this poor world refuses all his love? |
| 49316 | And what is freedom? 49316 Is there a state more blessed,"he asked,"than that of a woman with child?... |
| 49316 | Strauss,he said,"utterly evades the question, What is the meaning of life? |
| 49316 | What does a philosopher firstly and lastly require of himself? |
| 49316 | Whom do I hate most among the rabble of today? 49316 [ 5] Kant''s proposal that the morality of every contemplated action be tested by the question,"Suppose everyone did as I propose to do?" |
| 49316 | 570?-500?) |
| 49316 | And what is the mission of the lion? |
| 49316 | And what is this king of all axioms and emperor of all fallacies? |
| 49316 | And what was the goal that the philosopher had in mind for his immoralist? |
| 49316 | And when do we approve his choice? |
| 49316 | And why was this done? |
| 49316 | And why? |
| 49316 | And why? |
| 49316 | And why? |
| 49316 | But a gap remains and it may be expressed in the question: How is a man to define and determine his own welfare and that of the race after him? |
| 49316 | But how do fear and foresight operate to make one man concede rights to another man? |
| 49316 | But how will he know when he has attained this end? |
| 49316 | But there still remained a problem and it was this: When the superman at last appears on earth, what then? |
| 49316 | But what is its nature and what is its origin? |
| 49316 | But what will be the effect of eternal recurrence upon the superman? |
| 49316 | But what, then, is conscience? |
| 49316 | But why did the Greeks regard life as a conflict? |
| 49316 | By what standard was his immoralist to separate the good-- or beneficial-- things of the world from the bad-- or damaging-- things? |
| 49316 | Did he believe the human race would progress until men became gods and controlled the sun and stars as they now control the flow of great rivers? |
| 49316 | Dr. Mügge quotes a few of them:"What is good and what is evil? |
| 49316 | Has not the future gained by your failure? |
| 49316 | He holds that before anything is put forward as a thing worth teaching it should be tested by two questions: Is it a fact? |
| 49316 | He who can command, he who is a master by nature, he who, in deed and gesture, behaves violently-- what need has he for agreements? |
| 49316 | How are we to explain it away? |
| 49316 | How will he avoid going mad with doubts about his own knowledge? |
| 49316 | How, then, are we to determine which of these men has drawn the proper conclusion? |
| 49316 | If it is not the regret which follows punishment, what is it? |
| 49316 | If so, must he not suffer agonies on seeing his creatures, in their struggle for knowledge of him, submit to tortures for all eternity? |
| 49316 | If this is so, why should any man bother about moral rules and regulations? |
| 49316 | In the end, will man become the equal of the creator of the universe, whoever or whatever He may be? |
| 49316 | Interesting discussions of various Nietzschean ideas are in"The Revival of Aristocracy,"by Dr. Oscar Levy;"Who is to be Master of the World?" |
| 49316 | Is he not a cruel god if he knows the truth and yet looks down upon millions miserably searching for it? |
| 49316 | It was first voiced by that high priest who"rent his clothes"and cried"What need have we of any further witnesses? |
| 49316 | Let your labor be fighting and your peace victory.... You say that a good cause will hallow even war? |
| 49316 | Must it not strike him with grief to realize that he can not advise them or help them, except by uncertain and ambiguous signs?... |
| 49316 | Or did he believe that the end of it all would be annihilation? |
| 49316 | Practically and in plain language, what does all this mean? |
| 49316 | Suppose you have failed? |
| 49316 | That which does not live, he argued, can not exercise a will to live, and when a thing is already in existence, how can it strive after existence? |
| 49316 | The free man is a warrior.... How is freedom to be measured? |
| 49316 | Therefore he seeketh woman as the most dangerous toy within his reach.... Thou goest to women? |
| 49316 | Therefore, why deny it? |
| 49316 | To all the test of fundamental truth was applied: of everything Nietzsche asked, not, Is it respectable or lawful? |
| 49316 | Wagner was his friend of old? |
| 49316 | Was it because the ruling class was possessed by a boundless love for humanity and so yearned to lavish upon it a wealth of Christian devotion? |
| 49316 | Was there ever a more hideous old woman among all the old women? |
| 49316 | What are his burdens? |
| 49316 | What are many years worth? |
| 49316 | What child has not reason to weep over its parents?" |
| 49316 | What had Nietzsche to offer in place of these things? |
| 49316 | What is your fatherland? |
| 49316 | What sounder test of a creed''s essential value can we imagine than that of its visible influence upon the men who subscribe to it? |
| 49316 | What was the goal Nietzsche had in mind for his immoralist? |
| 49316 | What was to be the final outcome of his overturning of all morality? |
| 49316 | What, to man, is the ape? |
| 49316 | Whether it is human, liberal, humane, whether unhuman, illiberal, unhumane, what do I ask about that? |
| 49316 | Whether what I think and do is Christian, what do I care? |
| 49316 | Why call it a sin to do what every man does, insofar as he can? |
| 49316 | Why make it a crime to do what every man''s instincts prompt him to do? |
| 49316 | Why should any man conform to laws formulated by a people whose outlook on the universe probably differed diametrically from his own? |
| 49316 | Will there be another super- superman to follow and a super- supersuperman after that? |
| 49316 | Wipe out your masculine defender, and your feminine parasite-_haus- frau_--and where is your family? |
| 49316 | With what, then, has he to fight his hardest fight? |
| 49316 | You say that Christianity has made the world better? |
| 49316 | You say that it is comforting and uplifting? |
| 49316 | You say that it is the best religion mankind has ever invented? |
| 49316 | [ 5] But upon what theory is prayer based? |
| 49316 | and, Is the presentation of it likely to make the pupil measurably more capable of discovering other facts? |
| 49316 | but, Is it essentially true? |
| 49316 | what call I that? |
| 38145 | Can we not upset every standard? 38145 113= Christianity as Antiquity.=--When on a Sunday morning we hear the old bells ringing, we ask ourselves: Is it possible? 38145 34= For Tranquility.=--But will not our philosophy become thus a tragedy? 38145 54= Falsehood.=--Why do men, as a rule, speak the truth in the ordinary affairs of life? 38145 70= Execution.=--How comes it that every execution causes us more pain than a murder? 38145 A question seems to weigh upon our tongue and yet will not put itself into words: whether one_ can_ knowingly remain in the domain of the untruthful? 38145 All this for a Jew crucified two thousand years ago who said he was God''s son? 38145 And if we are dupes are we not on that very account dupers also? 38145 Are these moral deeds miracles because they are, in Schopenhauer''s phraseimpossible and yet accomplished"? |
| 38145 | As the brain inquires: whence these impressions of light and color? |
| 38145 | Besides, what is the burning alive of one individual compared with eternal hell pains for everybody else? |
| 38145 | But how can these motives be distinguished from the desire for truth? |
| 38145 | But is there any sort of intentional injury in which our existence and the maintenance of our well being be not involved? |
| 38145 | But the general universal sciences, considered as a great, basic unity, posit the question-- truly a very living question--: to what purpose? |
| 38145 | But where are there psychologists to- day? |
| 38145 | But who bothers his head about the theologians any more-- except the theologians themselves? |
| 38145 | But who is capable of it? |
| 38145 | But why is the richest and most harmless source of entertainment thus allowed to run to waste? |
| 38145 | Does a huge boulder lie in a lonely moor? |
| 38145 | Does a man ever fully know how much pain an act may cause another? |
| 38145 | Everything is merely-- human-- all too human? |
| 38145 | For whom, moreover, does there exist, at present, any strong tie? |
| 38145 | Have enough of the unpleasant effects of this art been experienced to justify the person striving for culture in turning his regard away from it? |
| 38145 | He is in amaze and sits hushed: for where had he been? |
| 38145 | How can influence be exercised over this fearful unknown, how can this domain of freedom be brought under subjection? |
| 38145 | How comes this? |
| 38145 | If once he hardly dared to ask"why so apart? |
| 38145 | If this feeling had not been rendered agreeable to man-- why should he have improvised such an ideal and clung to it so long? |
| 38145 | Is everything, in the last resort, false? |
| 38145 | Is malicious joy devilish, as Schopenhauer says? |
| 38145 | Is one to believe that such things can still be believed? |
| 38145 | Is there such a thing as injuring from absolute badness, for example, in the case of cruelty? |
| 38145 | Is there, then, anything immoral in feeling pleasure in the pain of others? |
| 38145 | Mankind loves to put by the questions of its origin and beginning: must one not be almost inhuman in order to follow the opposite course? |
| 38145 | The question thus becomes: what sort of a notion will human society, under the influence of such a state of mind, form of itself? |
| 38145 | To move, to inspire, to inspirit at any cost-- is not this the freedom cry of an exhausted, over- ripe, over cultivated age? |
| 38145 | What binds strongest? |
| 38145 | What cords seem almost unbreakable? |
| 38145 | What!? |
| 38145 | Whence comes the conviction that one should not cause pain in others in order to feel pleasure oneself? |
| 38145 | Who dare reproach the Genoese Calvin for burning the physician Servetus at the stake? |
| 38145 | Who now feels any great impulse to establish himself and his posterity in a particular place? |
| 38145 | Who so well as he appreciates the fact that there comes balmy weather even in winter, who delights more in the sunshine athwart the wall? |
| 38145 | Who would have the right to feel sad if made aware of the goal to which those paths lead? |
| 38145 | Will not truth prove the enemy of life, of betterment? |
| 38145 | Would many feel disposed to continue such investigations? |
| 38145 | _ must_ we not be dupers also?" |
| 38145 | and God only an invention and a subtlety of the devil? |
| 38145 | and is good perhaps evil? |
| 38145 | is it so extraordinary a thing? |
| 38145 | or, if one_ must_, whether, then, death would not be preferable? |
| 38145 | over what? |
| 38145 | over whom? |
| 38145 | renouncing all I loved? |
| 38145 | renouncing respect itself? |
| 38145 | so alone? |
| 38145 | that he thus analyses his being and sacrifices one part of it to another part? |
| 38145 | what is the use? |
| 38145 | why does the first plausible hypothesis of the cause of a sensation gain credit in the dreaming state? |
| 38145 | why this coldness, this suspicion, this hate for one''s very virtues?" |
| 46759 | I saw it,is the reply of a witness whose story is contested;"Do you take me for a fellow suffering from hallucination?" |
| 46759 | Rome, Rome? |
| 46759 | What did I see at Rome? |
| 46759 | --"Librarian of Sainte- Geneviève?" |
| 46759 | About God? |
| 46759 | About what? |
| 46759 | About whom? |
| 46759 | And who would not agree with him? |
| 46759 | Are we free to be hot or cold, to be hungry or thirsty? |
| 46759 | Are we independent of the ideas that come to us, the images that are formed in our mind, that is to say, our brain? |
| 46759 | At least, then, we are free to receive them or reject them, to show them the door or smilingly invite them in? |
| 46759 | Beyond-- Beyond what? |
| 46759 | But all this will at least come back? |
| 46759 | But do the women, too, find lovers to their taste there? |
| 46759 | But do you not believe that there is a beginning to everything, even to tradition? |
| 46759 | But how be happy? |
| 46759 | But is it really true that this idea is not contained in Leopardi''s dialogue? |
| 46759 | But suppose they are really inhabited, as M. Flammarion hopes, and as is moreover fairly probable? |
| 46759 | But the wicked god of the Christians, who is not fond of maidens? |
| 46759 | But to see? |
| 46759 | But what becomes of days when they have fallen, sere and yellow? |
| 46759 | But what does the word_ life_ mean? |
| 46759 | Can this be the reason why her narrow life as an old maid found late in life so many happy, if perverse, days? |
| 46759 | Dialogue.--GOD: Who has made you man? |
| 46759 | Do you know how many asserted categorically that the window did not exist? |
| 46759 | Do you wish to see him in his rôle of a serious philosopher? |
| 46759 | Does not Napoleon III gayly setting out for the frontier provide the spectacle par excellence of the player who overrates himself? |
| 46759 | Does this mean here the fairy, or the divine one? |
| 46759 | From the purely practical point of view, if the end to be attained were not embellished by illusion, would we ever set about the task? |
| 46759 | How do that, without knowing one another? |
| 46759 | Is it harmonious? |
| 46759 | Is it not pleasant to know that the Seine means"the gushing one?" |
| 46759 | Is it to the Gauls or the Romans that we owe the names Dive, Divette, Divonne? |
| 46759 | Is not the poet who recites his verses before an audience really the nightingale singing his song? |
| 46759 | Is the source of Leopardi''s pessimism to be sought among these divers causes? |
| 46759 | It is impossible for us to make our heart stop beating; but is it really possible to stop our finger from moving, and if it is, for how long? |
| 46759 | MAN: Who has made you God? |
| 46759 | Nevertheless, what is the beyond? |
| 46759 | Otherwise, what is the use of living? |
| 46759 | Scholars? |
| 46759 | Suppose we bravely accept the death of our dreams at the same time as the death of our bodies? |
| 46759 | The following dialogue takes place:"Are n''t you Ancillon?" |
| 46759 | Then what matters that which we call the fall of the days or the fall of the leaves? |
| 46759 | This verse, which would be greatly admired and celebrated if it had been found in André Chenier,--does it truly come from the pen of Helvétius? |
| 46759 | Through virtue? |
| 46759 | To accept the combat is in itself, is it not, to believe that one is the stronger? |
| 46759 | To what remote, unknown, chimerical worlds are they carried off forever? |
| 46759 | Traditions? |
| 46759 | Very well, what is virtue? |
| 46759 | We can cease eating: but for how long? |
| 46759 | We can even stop breathing; for how long? |
| 46759 | Well, suppose we remain upon earth, after all? |
| 46759 | What are its boundaries? |
| 46759 | What difference does it make to me whether the fellow who''ll split my head be an_ apache_ or a lunatic? |
| 46759 | What does responsibility mean? |
| 46759 | What faith may I have in your testimony? |
| 46759 | What is a sensation? |
| 46759 | What is a source? |
| 46759 | What is life? |
| 46759 | What is there astonishing about that? |
| 46759 | What is to happen? |
| 46759 | What more simple than that? |
| 46759 | What next? |
| 46759 | What will be proposed to me next? |
| 46759 | What, indeed, is the will? |
| 46759 | Where do you place it? |
| 46759 | Where does it begin? |
| 46759 | Where is this beyond? |
| 46759 | Whither do they go? |
| 46759 | Whither go the sere and yellow leaves? |
| 46759 | Who can tell? |
| 46759 | Who does not think with horror, after this experiment, of all those criminal trials where a verdict is rendered on the strength of witnesses? |
| 46759 | Who knows whether pleasure taken in wise moderation is not virtue itself? |
| 46759 | Why insist? |
| 46759 | Why? |
| 46759 | Will you buy some almanacs, sir? |
| 46759 | With Napoleon? |
| 46759 | Would n''t you be glad to have the coming year the same as any one of the recent years? |
| 46759 | Would such and such a woman have evoked the passion which is today her happiness if her gown, on that evening, had been rose and not mauve? |
| 46759 | Would you consult Saint Anthony in regard to some lost object? |
| 46759 | You have doubts? |
| 46759 | You speak of a woman,--doubtless of her whom you love? |
| 46759 | _ P._--A life left to accident, of which nothing would be known in advance,--a life such as the coming year brings? |
| 46759 | _ P._--As happy as the one before that? |
| 46759 | _ P._--As happy as the one just past? |
| 46759 | _ P._--As happy as which other one, then? |
| 46759 | _ P._--Can''t you recall some year that seemed happy to you? |
| 46759 | _ P._--Even if this life were to be exactly the same that you lived before,--no more no less,--with the same pleasures and the same sorrows? |
| 46759 | _ P._--How long have you been selling almanacs? |
| 46759 | _ P._--Then what sort of life would you wish? |
| 46759 | _ P._--Which of those twenty years would you prefer the new year to resemble? |
| 46759 | _ P._--Yet life is a good thing, is n''t it? |
| 46759 | _ P_.--You would be willing to live these twenty years all over again, and even all the years since you were born? |
| 46759 | _ Passer- by._ Do you think it will be a happy one,--this coming year? |
| 46759 | _ The Passer- by_.--Almanacs for the new year? |
| 46759 | _ V._--I? |
| 46759 | de Montespan? |
| 46759 | testimony? |
| 23640 | And you have n''t gone to Athens yet? |
| 23640 | But in what way would you have us bury you? |
| 23640 | But it is not all to you? |
| 23640 | But what shall I do? |
| 23640 | Does death end all? |
| 23640 | For not completing the task? |
| 23640 | How do you manage to find so many Indian relics? |
| 23640 | I am Alexander-- is there not something I can do for you? |
| 23640 | I believe,ventured the interrogator--"I believe, Herr Schopenhauer, that you yourself live at Berlin?" |
| 23640 | I hear Herbert Spencer lives in Brighton-- do you ever see him? |
| 23640 | Is there anything else? |
| 23640 | Of Thoreau? |
| 23640 | Spencer-- Spencer? 23640 What am I?" |
| 23640 | What can I do? |
| 23640 | What is this strange outcry? |
| 23640 | Where shall we bury you? |
| 23640 | Who is this strange person who is intent upon spoiling the play? |
| 23640 | A lady once asked John Burroughs this question:"What would become of this world if everybody in it patterned after Henry Thoreau?" |
| 23640 | All the best people in Concord, who had sons, sent them to Harvard-- why should n''t the Thoreaus? |
| 23640 | And I said to the manager,"Why this misuse of time and effort? |
| 23640 | And art thou unwilling to do the work of a human being, and dost thou not make haste to do that which is according to thy nature? |
| 23640 | And the answer was,"Waldo, why are you not here?" |
| 23640 | And who shall say where originality ends and insanity begins? |
| 23640 | Art thou not content that thou hast done something conformable to thy nature, and dost thou seek to be paid for it? |
| 23640 | But Socrates replied to his well- meaning friend,"Think you I have not spent my whole life in preparing for this one thing?" |
| 23640 | But this does not long satisfy, for we begin to ask,"What is this One?" |
| 23640 | But who shall say whether the father by that provision in his will did not drive home a stern lesson in economy? |
| 23640 | Could M. de Voltaire suggest a way in which her manuscript might be lightened up so the public executioner would deign to notice it? |
| 23640 | Did he ripen? |
| 23640 | Did the closest observer on the continent cease work and grow discouraged when sight failed? |
| 23640 | Do you acknowledge the divinity of Jesus Christ?" |
| 23640 | Does it not say somewhere,"The Lord reigneth, let the earth rejoice"? |
| 23640 | Dost thou exist, then, to take thy pleasure, and not for action or exertion? |
| 23640 | Dost thou think that a false opinion has less power than the bile in the jaundiced, or the poison in him who is bitten by a mad dog? |
| 23640 | Emerson, hearing of the trouble, hastened to the jail, and reaching the presence of the prisoner asked sternly,"Henry, why are you here?" |
| 23640 | HERBERT SPENCER What knowledge is of most worth? |
| 23640 | How can her follies injure me? |
| 23640 | How could Seneca read her true character when it had not really been formed? |
| 23640 | How could she go plump herself in his lap, pull his ears and tell him he was a fool? |
| 23640 | How did it get here? |
| 23640 | How, then, can man be released from this life of misery and pain? |
| 23640 | If Ruskin had not been much interested in painters, would he have written scathing criticisms about them? |
| 23640 | If so, why, and if not, why not?" |
| 23640 | If you always get the desirable things, how do you know what you would do if you did n''t have them? |
| 23640 | In Florida, where flowers bloom the whole year through, even the bees quit work and say,"What''s the use?" |
| 23640 | In his"Metaphysics of Love,"Schopenhauer says:"We see a pair of lovers exchanging longing glances-- yet why so secretly, timidly and stealthily? |
| 23640 | Is he smart? |
| 23640 | Is it like those folks who claim to be on friendly terms with princes: If I do not know anything about God, why should I pretend I do?" |
| 23640 | Kant''s lifelong researches revolve around four propositions: 1. Who am I? |
| 23640 | Life is our heritage-- we all have so much vitality at our disposal-- what shall we do with it? |
| 23640 | Look back on your own career-- your first dawn of thought began in an inquiry,"Who made all this-- how did it all happen?" |
| 23640 | May I, or not?" |
| 23640 | Men too much abused must have some merit, or why should the pack bay so loudly? |
| 23640 | Moliere had changed his name from Poquolin-- and was he not really following in Moliere''s footsteps, even to suffering disgrace and public odium? |
| 23640 | No book is of much importance; the vital thing is: What do you yourself think? |
| 23640 | Now, let such an idea get into the head of the average freshman and what will be the result? |
| 23640 | Or have I been made for this, to lie in the bedclothes and keep myself warm? |
| 23640 | Question, was this action commendable? |
| 23640 | Some young women, seeing him there, laughed, and one asked,"Is it alive?" |
| 23640 | Spinoza desired to be honest, and so asked for a special dispensation in his favor, as he was to be a teacher-- could he study the Latin language? |
| 23640 | The first question of the astonished official was,"Will M. de Voltaire have the supreme goodness to explain where he stole all this money?" |
| 23640 | The people with credulity plus, however, always close our mouths with this,"If it is n''t spirits, what in the world is it?" |
| 23640 | The question is sometimes asked,"How can one eat his cake and keep it too?" |
| 23640 | Then he turned the tables and asked the interrogator a question:"Did you ever happen, accidentally, to say anything while you were preaching?" |
| 23640 | This is a problem that Boston has before it today: Shall free speech be allowed on the Common? |
| 23640 | Unhappy am I, because this has happened to me? |
| 23640 | What am I? |
| 23640 | What are you industrious about? |
| 23640 | What can I do? |
| 23640 | What can I know? |
| 23640 | What follows hence? |
| 23640 | What if we should order the painter to quit his canvas, the sculptor to lay aside his tools, the farmer to leave the soil? |
| 23640 | What is Will? |
| 23640 | What more dost thou want when thou hast done a man a service? |
| 23640 | What, then, is that which is able to enrich a man? |
| 23640 | Where did it come from? |
| 23640 | Where is the road that leads to Salvation? |
| 23640 | Who is Herbert Spencer?" |
| 23640 | Why do n''t they take the hint? |
| 23640 | Why then am I angry? |
| 23640 | Why, then, am I dissatisfied if I am going to do the things for which I exist, and for which I was brought into the world? |
| 23640 | Will the exoteric, peripatetic school come back? |
| 23640 | or"What is Mind?" |
| 23640 | resolves itself into,"What must I do?" |
| 23640 | why may not science become a religion? |
| 20768 | And to what? 20768 By Jove,"I said to myself,"here''s B''ssold[ Transcriber''s note:''B''s old''?] |
| 20768 | Dogs, would you live forever? |
| 20768 | If John was perfect, why are you and I alive? |
| 20768 | Progress? |
| 20768 | The fact that I am here certainly shows me that the Soul has need of an organ here, and shall I not assume the post? |
| 20768 | ''Is heaven so poor that_ justice_ Metes the bounty of the skies? |
| 20768 | ****** What of thy priests''confuting, Of fate and form and law, Of being and essence and counterpoise, Of poles that drive and draw? |
| 20768 | A shallow view this, truly; for who can say what might have prevailed if man had ever been a reasoning and not a fighting animal? |
| 20768 | And all gain is of the lost?'' |
| 20768 | And how confluent with one another may they become? |
| 20768 | And is individuality with us also going to count for nothing unless stamped and licensed and authenticated by some title- giving machine? |
| 20768 | And what is the result to- day? |
| 20768 | And what makes essential quality in a university? |
| 20768 | And what_ is_ this instant now? |
| 20768 | Are individual"spirits"constituted there? |
| 20768 | Are we doomed to suffer like the rest? |
| 20768 | Barbecues, bonfires, and banners? |
| 20768 | Blood again writes,"is the stare[ Transcriber''s note: state?] |
| 20768 | Blood? |
| 20768 | But a live man''s answer might be in this way: What is the multiplication table when it is not written down? |
| 20768 | But are we Americans ourselves destined after all to hunger after similar vanities on an infinitely more contemptible scale? |
| 20768 | But what on earth is"social force"? |
| 20768 | But what was this"It"? |
| 20768 | But when was not the science of the future stirred to its conquering activities by the little rebellious exceptions to the science of the present? |
| 20768 | By what diversity of means, in the differing types of human beings, may the faculties be stimulated to their best results? |
| 20768 | Can the two thick volumes of autobiography which Mr. Spencer leaves behind him explain such discrepant appreciations? |
| 20768 | Can the"no"answer be as unhesitatingly uttered? |
| 20768 | Can we find revealed in them the higher synthesis which reconciles the contradictions? |
| 20768 | Did it reconcile the South and the North that both agreed that there were slaves? |
| 20768 | Did the fact that both believed in the existence of the Pope reconcile Luther and Ignatius Loyola? |
| 20768 | First of all, is not our growing tendency to appoint no instructors who are not also doctors an instance of pure sham? |
| 20768 | For how shall he entertain a reason bigger than himself? |
| 20768 | Have we here contradiction simply, a man converted from one faith to its opposite? |
| 20768 | Here we have subjective factors; but are not transsubjective or objective forces also at work? |
| 20768 | How are old maids and old bachelors made? |
| 20768 | How can I do so better than by uttering quite simply and directly the impressions that I personally receive? |
| 20768 | How can he be concealed?" |
| 20768 | How can it be otherwise? |
| 20768 | How can the loss of distinction make a_ difference_? |
| 20768 | How can we measure the cash- value to France of a Pasteur, to England of a Kelvin, to Germany of an Ostwald, to us here of a Burbank? |
| 20768 | How not to let the level lapse? |
| 20768 | How numerous, and of how many hierarchic orders may these then be? |
| 20768 | How pay the love unmeasured That could not brook reward? |
| 20768 | How permanent? |
| 20768 | How prompt self- loyal honor Supreme above desire, That bids the strong die for the weak, The martyrs sing in fire? |
| 20768 | How to keep it at an appreciable maximum? |
| 20768 | How transient? |
| 20768 | I spoke of how shrunken the wraith, how thin the echo, of men is after they are departed? |
| 20768 | If distinction should vanish, what would remain? |
| 20768 | If she does a bit of scolding now and then who can blame her? |
| 20768 | If we were asked that disagreeable question,"What are the bosom- vices of the level of culture which our land and day have reached?" |
| 20768 | In such a stagnant summer afternoon of a world, where would be the zest or interest? |
| 20768 | Is not the mould as shapely as the model? |
| 20768 | Knowing all this, he should be able to answer the twin question,''What is the difference_ between sameness and difference_?'' |
| 20768 | Must not we of the colleges see to it that no historian shall ever say anything like this? |
| 20768 | Now, exactly how much does this signify? |
| 20768 | Now, what is supposed to be the line of us who have the higher college training? |
| 20768 | Now, who can be absolutely certain that this may not be the career of democracy? |
| 20768 | Our democratic problem thus is statable in ultra- simple terms: Who are the kind of men from whom our majorities shall take their cue? |
| 20768 | Shall it not be auspicious? |
| 20768 | So poor that every blessing Fills the debit of a cost? |
| 20768 | That all process is returning? |
| 20768 | The crowded orders, the stern decisions, the foreign despatches, the Castilian etiquette? |
| 20768 | The problem is, then, how can men be trained up to their most useful pitch of energy? |
| 20768 | The scientist, for his part, sees a"will to deceive,"watching its chance in all of us, and able( possibly?) |
| 20768 | The writer goes on, addressing the goddess of"compensation"or rational balance;--"How shalt thou poise the courage That covets all things hard? |
| 20768 | The"dissipation of motion"part of it is simple vagueness,--for what particular motion is"dissipated"when a man or state grows more highly evolved? |
| 20768 | This happened in the instance by which I introduced this article, and it happens daily and hourly in all our colleges? |
| 20768 | Time turns a weary and a wistful face; has he not traversed an eternity? |
| 20768 | To what other could it change as a whole? |
| 20768 | To what tracts, to what active systems functioning separately in it, do personalities correspond? |
| 20768 | What again, are the relations between the cosmic consciousness and matter? |
| 20768 | What are the conditions of individuation or insulation in this mother- sea? |
| 20768 | What are the limits of human faculty in various directions? |
| 20768 | What country under heaven has not thousands of such youths to rejoice in, youths on whom the safety of the human race depends? |
| 20768 | What filled it? |
| 20768 | What has concluded, that we might conclude in regard to it? |
| 20768 | What is its inner topography? |
| 20768 | What is one to think of this queer chapter in human nature? |
| 20768 | Whatever else, it is_ process_--becoming and departing; with what between? |
| 20768 | When in doubt how to act, ask yourself, What does nobility command? |
| 20768 | Where is anything that one feels honored by belonging to? |
| 20768 | Where is the blood- tax? |
| 20768 | Where is the conscription? |
| 20768 | Where is the savage"yes"and"no,"the unconditional duty? |
| 20768 | Where is the sharpness and precipitousness, the contempt for life, whether one''s own, or another''s? |
| 20768 | Where then would be the steeps of life? |
| 20768 | Which is the suggestive idea for this person, and which for that one? |
| 20768 | Which kind of will, and how many kinds of will are most inherently probable? |
| 20768 | Who can say with certainty? |
| 20768 | Whom shall they treat as rightful leaders? |
| 20768 | Why do I droop in bower And sigh in sacred hall? |
| 20768 | Why should men not some day feel that it is worth a blood- tax to belong to a collectivity superior in_ any_ ideal respect? |
| 20768 | Why should not Stanford immediately adopt this as her vital policy? |
| 20768 | Why should they not blush with indignant shame if the community that owns them is vile in any way whatsoever? |
| 20768 | Why stifle under shelter? |
| 20768 | Why, then, assume the positive, the immediately affirmative, as alone the ingenious? |
| 20768 | Will any one pretend for a moment that the doctor''s degree is a guarantee that its possessor will be successful as a teacher? |
| 20768 | XIII THE SOCIAL VALUE OF THE COLLEGE- BRED[1] Of what use is a college training? |
| 20768 | You can, of course, build out a chip by modelling the sphere it was chipped from;--but if it was n''t a sphere? |
| 20768 | [ 5] But whose is the originality? |
| 20768 | [ 5] Elsewhere Blood writes:--"But what then, in the name of common sense,_ is_ the external world? |
| 20768 | and how can Stanford ever fail to enter upon it? |
| 20768 | and shall another give the secret up? |
| 20768 | and, in the fluctuations which all men feel in their own degree of energizing, to what are the improvements due, when they occur_? |
| 20768 | but_ both in the same time_?'' |
| 7495 | And how about the educated classes? 7495 Baptism a mere form?" |
| 7495 | Baptism a mere form? |
| 7495 | Baptism a mere form? |
| 7495 | Baptism a mere form? |
| 7495 | Baptism a mere form? |
| 7495 | Baptism a mere form? |
| 7495 | Baptism a mere form? |
| 7495 | Baptism a mere form? |
| 7495 | Baptism a mere form? |
| 7495 | Baptism a mere form? |
| 7495 | Baptism a mere form? |
| 7495 | Baptism a mere form? |
| 7495 | Baptism a mere form? |
| 7495 | Baptism a mere form? |
| 7495 | Do we still baptize in that way? |
| 7495 | For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? |
| 7495 | For while one saith, I am of Paul; and another, I am of Apollos;_ are ye not carnal? 7495 Hath not God made foolish the wisdom of this world? |
| 7495 | How, then,said the lawyer,"can you continue to believe in it?" |
| 7495 | WHAT MUST I DO TO BE SAVED? |
| 7495 | Well, now,said the lawyer,"do n''t you find a great many contradictions and difficulties you can not understand in the Bible?" |
| 7495 | What is the matter with this horse, anyway? |
| 7495 | Why,said the preacher,"do you see what I am doing with the bones of this fish? |
| 7495 | 12: 12)? |
| 7495 | 3:21),"Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? |
| 7495 | 6:3, 4, we read,"Or are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death? |
| 7495 | :"Is it lawful, in case of necessity, occasioned by sickness, to baptize an infant by pouring water on its head from a cup or the hands?" |
| 7495 | After I found my way back to Christ and to belief in the Word of God, the question naturally arose, which church shall I join, if any? |
| 7495 | And why did he not go"on his way rejoicing"before he"came up out of the water"? |
| 7495 | And why is it said,"They then that received his word were baptized"? |
| 7495 | And yet, after a century of effort, what do we see as the result? |
| 7495 | As we can not go everywhere at once, where shall we begin, and where shall we go next? |
| 7495 | But can that be said of true New Testament evangelism? |
| 7495 | But does this go to the bottom of the subject? |
| 7495 | But how did I discover the fallacy of rationalism? |
| 7495 | But is it Christ- like to do it? |
| 7495 | But is it not the case that the modern God- Father faith is generally a very weak and attenuated faith in a Providence, and nothing more? |
| 7495 | But what are the actual facts in the case? |
| 7495 | But what are these among so many? |
| 7495 | But you say, did not Jesus and the Apostles severely denounce sinners? |
| 7495 | But, my dear fellow, where does your consistency lead you to? |
| 7495 | But, you ask, how can good and learned people differ so in their beliefs? |
| 7495 | Common sense asks, Why? |
| 7495 | Do we forget how long it took us to come to the position that now seems so clear to us? |
| 7495 | Does it accomplish what it purposes to accomplish better than any other theory, and can that result be accomplished only by following the said theory? |
| 7495 | Does it always tell us what is right? |
| 7495 | Does it not matter what you believe, just so you are honest? |
| 7495 | Does not the Lord send his servants to- day with the same message to those who put off their obedience to him in baptism? |
| 7495 | Does not this show that Holy Spirit baptism was not to displace water baptism? |
| 7495 | Does the New Testament teach this babel of confusion or has it come from human inventions and additions? |
| 7495 | For when one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?" |
| 7495 | Having considered the causes that lead to differences of opinion, how, in the light of these facts, should we treat those who differ from us? |
| 7495 | He that believeth and is baptized shall be saved"? |
| 7495 | I have summarized the situation as I see it as follows: ARE THESE THINGS TRUE? |
| 7495 | If properly instructed, will not all people be baptized as soon as they are willing to give heed unto the word of the Lord? |
| 7495 | If this is the high and holy calling of the church, is it a wonder that Christ so loved it as to give his life for it? |
| 7495 | Is Christ divided? |
| 7495 | Is ignorance an excuse? |
| 7495 | Is it a safe guide? |
| 7495 | Is it not perfectly clear that it would be partial and narrow? |
| 7495 | Is it safe as a guide? |
| 7495 | Is this left to chance, or is an order of procedure revealed in the New Testament? |
| 7495 | Is this true, and, if so, how far? |
| 7495 | L. L. Paine_( Congregational):"It may be honestly asked by some, Was immersion the primitive form of baptism? |
| 7495 | Love and compassion ask,_ Why?_ I believe we must find the answer chiefly in the failure to understand clearly the nature and functions of the mind. |
| 7495 | Or perhaps the more important question,"How can we discover what is truth?" |
| 7495 | Paul says,"Whereas there is among you jealousy and strife, are ye not carnal? |
| 7495 | The interests of humanity ask, Why? |
| 7495 | The question is, is it true to experience? |
| 7495 | Then, why did Christ walk eighty miles to be baptized of John, and insist that it was necessary for him to be baptized"to fulfil all righteousness"? |
| 7495 | Then, why is it said of the eunuch that when Philip"preached unto him Jesus,"he said,"Behold, here is water; what does hinder me to be baptized?"? |
| 7495 | Then, why is it said of the eunuch that when Philip"preached unto him Jesus,"he said,"Behold, here is water; what does hinder me to be baptized?"? |
| 7495 | Then, why is it said that"many of the Corinthians hearing believed, and were baptized"? |
| 7495 | Then, why was Lydia baptized as soon as she gave"heed unto the things which were spoken by Paul"? |
| 7495 | Then, why, in giving his commission to all gospel workers, did Christ say,"Go ye therefore, and make disciples of all nations, baptizing them"? |
| 7495 | Turning to Ingersoll, he said,"What do you think of that, Colonel?" |
| 7495 | We preach in season and out of season, but do we preach the Word of God as we ought? |
| 7495 | Well may we ask with Pilate,"What is truth?" |
| 7495 | What Should Be Our Attitude Toward Those Who Differ from Us? |
| 7495 | What about conscience? |
| 7495 | What about those who are willfully ignorant? |
| 7495 | What are its functions and limitations? |
| 7495 | What is its nature? |
| 7495 | What is the matter? |
| 7495 | What is the weakness of liberal and advanced theological thought? |
| 7495 | What is there in the nature of the mind that side- tracks the wisest and best in their effort to know the truth? |
| 7495 | Where in all history can you find twelve men more radically different mentally and temperamentally than the Apostles? |
| 7495 | Who expects parents to be perfectly impartial in their judgment when their own children are involved? |
| 7495 | Who is Luther? |
| 7495 | Why are the intelligent and consecrated hosts of Christ wasting three- fourths of their men and money through sectarian divisions? |
| 7495 | Why did Cotton Mather and other saintly, scholarly Christians martyr innocent saints as witches? |
| 7495 | Why did devout patriots of the North and South slaughter each other in cold blood? |
| 7495 | Why has conscience fought on both sides of every great historical conflict? |
| 7495 | Why is it that all of the thousands of worried and distressed souls do n''t come flocking to you? |
| 7495 | Why is it that the philosophers and thinkers do n''t come rushing in from all directions, to get from you the truths they have so long sought after? |
| 7495 | Why is it that the uneducated masses do not come to you and accept your simple doctrines which they can so easily understand? |
| 7495 | Why these ridiculous and absurd conclusions, despite the historical facts? |
| 7495 | Why were the scientific these s written at Harvard during forty years, all found out of date by Edward Everett Hale? |
| 7495 | Will not the same follow to- day if people will receive the Word of God without any subtractions? |
| 7495 | Will not the same follow to- day when people believe the whole gospel? |
| 7495 | Will not the same gospel, if preached in the same way, have the same effect to- day? |
| 7495 | Will not those who hear and believe in sincerity to- day also be baptized? |
| 7495 | Will you come and accept this salvation? |
| 7495 | Would it not be foolish for you to refuse to use the medicine because you can not conceive how it produces the cure? |
| 7495 | Would it not be irrational for me to refuse to use that medicine because I can not conceive how it effects the cure? |
| 7495 | Would we not put him down as a fool? |
| 7495 | _ Lutheran Catechism_, p. 208:"What is baptism?" |
| 7495 | _ Lutheran Catechism_, p. 216:"In what did this act( baptism) consist?" |
| 7495 | _ Was Paul crucified for you?_ or were ye baptized in( into) the name of Paul?" |
| 7495 | _ Was Paul crucified for you?_ or were ye baptized in( into) the name of Paul?" |
| 7495 | and how was I delivered from its mighty clutches by which it had dragged me from one pitfall to another so ruthlessly? |
| 7495 | and if our hearts are in perfect accord with his, will his concern not be our concern? |
| 7495 | arise, and be baptized, and wash away thy sins, calling on the name of the Lord"? |
| 7495 | or those who have a seared conscience? |
| 7495 | or were you baptized in the name of Paul?" |
| 7495 | was Paul crucified for you? |
| 40307 | / Lis[ Elisa?] |
| 40307 | 14_[ 1883?]. |
| 40307 | 30?_], 1865. |
| 40307 | A neat coiffure, is it not? |
| 40307 | A pedant might object( near the end) to a_ drop_ of( even Huguenot) blood_ beating high_; but how can I object to anything from your pen? |
| 40307 | After all it will soon be over, and then her arm will be better than ever, twice as strong, and who of us are exempt from pain? |
| 40307 | Agassiz:"May I enter your state- room and take them when I shall want them, sir?" |
| 40307 | And if not for that, for what else should we hang the poor wretch? |
| 40307 | And is that such an unworthy stake to set up for our good, after all? |
| 40307 | Apropos to English, I return your slip[ about the teaching of English?] |
| 40307 | Are the much despised"Spiritualism"and the"Society for Psychical Research"to be the chosen instruments for a new era of faith? |
| 40307 | Are the"Rainbows for Children"I see noticed in the"Nation"that old book by Mrs. Tappan? |
| 40307 | Are you likely to come back to London at all? |
| 40307 | Are you sure M---- is not playing the part of the tailless fox in the fable? |
| 40307 | Are you very different from what you were two years ago? |
| 40307 | Are you willing that henceforward we should call each other by our first names? |
| 40307 | As for knowing her as_ she_ is now??!! |
| 40307 | As for knowing her as_ she_ is now??!! |
| 40307 | BELOVED HEINRICH,--You lazy old scoundrel, why do n''t you write a letter to your old Dad? |
| 40307 | But how_ can_ the real movement have its rise in the phenomenal? |
| 40307 | But is n''t he a bully boy? |
| 40307 | But was there ever, since Christian Wolff''s time, such a model of the German Professor? |
| 40307 | But what am I doing? |
| 40307 | Can I afford this? |
| 40307 | Can any one believe in revenge now? |
| 40307 | Can it be that we have so few at home? |
| 40307 | Could no one wrest the shears from her vandal hand? |
| 40307 | Dark, aristocratic dining- room, with royal cheer--"fish, roast- beef, veal- cutlets or pigeons?" |
| 40307 | Do I still owe you anything?... |
| 40307 | Do n''t you think that''s rather unkind? |
| 40307 | Do n''t you wish you were here to enjoy the sunshine of it? |
| 40307 | Do you keep your room above the freezing point or ca n''t the thing be done? |
| 40307 | Do you know him? |
| 40307 | Do you still go to school at Miss Clapp''s? |
| 40307 | Does not the idea tempt you? |
| 40307 | For in the case of a man like James the biographical question to be answered is not, as with a man of affairs: How can his actions be explained? |
| 40307 | For what is your famous"two aspects"principle more than the postulate that the world is thoroughly_ intelligible_ in nature? |
| 40307 | Give me a full blooded red- lipped villain like dear old D.--when shall I look upon her like again?" |
| 40307 | God is; of His being there is no doubt; but who and what are we?" |
| 40307 | Have I not redeemed any weaknesses of the past? |
| 40307 | Have n''t you a brother, or something, to send over here, since there seems no hope of having you yourself? |
| 40307 | Have n''t you heard yet from Bobby? |
| 40307 | Have you borne it well? |
| 40307 | Have you had any relief from your miserable suffering state? |
| 40307 | Have you had time yet to look into Royce''s book? |
| 40307 | Have your lessons with Bradford( the brandy- witness) begun? |
| 40307 | He had another philosopher named Marty[?] |
| 40307 | How are the children? |
| 40307 | How can an adult man spend his time in trying to torture an accurate meaning into Spencer''s incoherent accidentalities? |
| 40307 | How can you think of such a thing? |
| 40307 | How could Arthur, how could Madame Lucy,[100] see us go off and not raise a more solemn word of warning? |
| 40307 | How do you like the darkeys being so numerous? |
| 40307 | How does Wilky get on? |
| 40307 | How has Aunt Kate''s knee been since her return? |
| 40307 | How is Santayana, and what is he up to? |
| 40307 | How is he nursed? |
| 40307 | How many possible opinions are there? |
| 40307 | How_ can_ you have got back to the conversations of your prime? |
| 40307 | I gave him a bath and took him to dinner and he is now gone to see[ Andrew?] |
| 40307 | I made the acquaintance the other day of Miss Fanny Dixwell of Cambridge( the eldest), do you know her? |
| 40307 | Is Kitty Temple as angelic as ever? |
| 40307 | Is Mayberry gone? |
| 40307 | Is Mr. Bôcher giving his lectures or talks again at your house? |
| 40307 | Is it that he seems the representative of pure simple human nature against all conventional additions?... |
| 40307 | Is music raging round you both as of yore? |
| 40307 | Is that a reasonable world from the moral point of view? |
| 40307 | Is that right in a novel of human life? |
| 40307 | Is the Goethe work started? |
| 40307 | Is this so? |
| 40307 | It says, Is there space and air in your mind, or must your companions gasp for breath whenever they talk with you? |
| 40307 | It would be different if I spoke his lingo.--What do_ you_ think? |
| 40307 | J?] |
| 40307 | MY DEAR GODKIN,--Doesn''t the impartiality which I suppose is striven for in the"Nation,"sometimes overshoot the mark"and fall on t''other side"? |
| 40307 | MY DEAR MISS GRACE, or rather, let me say, MY DEAR GRACE,--since what avails such long friendship and affection, if not that privilege of familiarity? |
| 40307 | Meanwhile what boots it to be made unconsciously better, yet all the while consciously to lie awake o''nights, as I still do? |
| 40307 | Not long ago I was dining with some old gentlemen, and one of them asked,"What is the best assurance a man can have of a long and active life?" |
| 40307 | Now why not be reconciled with my deficiencies? |
| 40307 | Or do the Germans show their age so much sooner? |
| 40307 | Or shall I follow some commoner method-- learn science and bring myself first into man''s respect, that I may thus the better speak to him? |
| 40307 | Or what comfort is it to me now to be told that a billion years hence greenbacks and gold will have the same value? |
| 40307 | P. S. Why ca n''t you write me the result of your study of the_ vis viva_ question? |
| 40307 | Returning, I shall have a bath either in lake or brook-- doesn''t it sound nice? |
| 40307 | Seriously, how could you be so insane? |
| 40307 | Shall I take one of these? |
| 40307 | Shall one never be able to help himself out of you, according to his needs, and be dependent only upon your fitful tippings- up? |
| 40307 | Should you think it safe? |
| 40307 | Some compensations go with being a mature man, do they not? |
| 40307 | Touchstone''s question,''Hast any philosophy in thee, shepherd?'' |
| 40307 | Was she all alone when she did it? |
| 40307 | What balm is it, when instead of my High you have given me a Low, to tell me that the Low is good for nothing? |
| 40307 | What can I do, however, my dear Grace, except express hopes? |
| 40307 | What chance is there of your being able to pay us a visit at Swampscott in my vacation( from July 15 to Sept. 15)? |
| 40307 | What do you think of Carveth[ Reid]''s Essay on Shadworth[ Hodgson]? |
| 40307 | What is he personally? |
| 40307 | What is it that moves you so about his simple, unprejudiced, unpretending, honest career? |
| 40307 | What native instincts, preferences, and limitations of view did he bring with him to his business of reading the riddle of the Universe? |
| 40307 | What shall I do? |
| 40307 | What shall it be? |
| 40307 | What was opium created for except for such times as this? |
| 40307 | What was their genesis and what were they? |
| 40307 | What were his background and education? |
| 40307 | What wonder then that the mercenary conduct of One whom I have ever fostered without hope of pecuniary reward should work like madness in my brain? |
| 40307 | When is our long- postponed talk to take place? |
| 40307 | When, oh, when, will you write me another like the solitary one I got from you in Florence? |
| 40307 | Which is the better and more godly life? |
| 40307 | Who are these men anyhow? |
| 40307 | Who holds his foot for the doctor? |
| 40307 | Who knows? |
| 40307 | Whose_ theories_ in Psychology have any_ definitive_ value today? |
| 40307 | Why ca n''t you send the"North American,"with Father''s and Harry''s articles? |
| 40307 | Why can all others view their own beliefs as_ possibly_ only hypotheses--_they_ only not? |
| 40307 | Why do n''t you cut the whole concern at once, as a rank offence to every human hope and aspiration? |
| 40307 | Why does the Absolute Unity make its votaries so much more_ conceited_ at having attained it, than any other supposed truth does? |
| 40307 | Why is it that everything in this world is offered us on no medium terms between either having too much of it or too little? |
| 40307 | Why is it that it makes women feel so good to moralize? |
| 40307 | With what can I_ side_ in such a world as this? |
| 40307 | You ca n''t tell how thick the atmosphere of Cambridge seems over here? |
| 40307 | You could n''t possibly have done so solid a piece of work as that ten years ago, could you? |
| 40307 | You posit first a phenomenal Nature in which the_ alienation_ is produced( but phenomenal to_ what_? |
| 40307 | Your first question is,"where have I been?" |
| 40307 | Your next question is"wherever is Harry?" |
| 40307 | Your next question probably is"_ how_ are and_ where_ are father and mother?"... |
| 40307 | [ 78]"Why so heartlessly deceive your sons?" |
| 40307 | [ Part of the"MÃ © langes Philosophiques"?]. |
| 40307 | _ Are_ they unhappy, by the way?" |
| 40307 | _ First_, pecuniarily? |
| 40307 | _ To Miss Mary Tappan.__ Sunday, April 26_[ 1870?]. |
| 40307 | _ To O. W. Holmes, Jr._[ A pencil memorandum, Winter of 1866- 67?] |
| 40307 | _ To Thomas W. Ward._[ Fragment of a letter from Berlin,_ circa Nov. 1867?_]... I have begun going to the physiological lectures at the University. |
| 40307 | _ To Thomas W. Ward.__ March_[? |
| 40307 | _ To his Father._[ DIVONNE? |
| 40307 | and, above all, What were his temperament and the bias of his mind? |
| 40307 | but rather: What manner of being was he? |
| 40307 | especially when that is explained to be zero? |
| 40307 | four? |
| 40307 | or do we keep them indoors? |
| 40307 | or have you gone on as badly or worse than ever? |
| 40307 | this monstrous indifferentism which brings forth everything_ eodem jure_? |
| 40307 | three? |
| 40307 | to the already unconsciously existing creature? |
| 39964 | And where were the others? |
| 39964 | Has the plant a soul? 39964 When a woman is strong, is n''t she strong after the same conception and the same strength? |
| 39964 | And do you not interchange the portrait for the person itself, without difficulty and misunderstanding? |
| 39964 | And how can any single brain assume to acquire all knowledge, to know everything? |
| 39964 | And how is a fact proven? |
| 39964 | And on the other hand, does not the promotion of our material interests require a penetration on our part of the wonders of creation? |
| 39964 | Are not these the concrete content of our material interests? |
| 39964 | Are there any stones that do not belong to the category of stones, or any kind of wood which is iron? |
| 39964 | Are they not simply substitutes? |
| 39964 | At best, will you not merely repeat what has long since been accomplished? |
| 39964 | Before, at, or after birth? |
| 39964 | But do not beasts, worms, and sensitive plants have that also? |
| 39964 | But how do I know what I state in such an offhand manner? |
| 39964 | But how is life infused into them? |
| 39964 | But how is that to be found? |
| 39964 | But how to explain that wonderful_ a priori_ knowledge which exceeds all experience? |
| 39964 | But is n''t it a contradiction that a special science wants to be general world wisdom? |
| 39964 | But is there anything which is absolutely good? |
| 39964 | But look here, has it not always been so? |
| 39964 | But the study of the anatomy of the hand can no more solve the question: What is writing? |
| 39964 | But was it founded on fact? |
| 39964 | But what about the question of the beginning and end of the world, or the question of the existence of God? |
| 39964 | But what else does the term material interests mean but the abstract expression of our existence, welfare, and development? |
| 39964 | But what good will it do a painter to have his special attention called to this fact? |
| 39964 | But what is there of unity that science teaches about them? |
| 39964 | But what thing is there that has any effects"in itself?" |
| 39964 | But where shall we draw the line in this comparison of images? |
| 39964 | But who claims that there are not many straight lines which are crooked at one end, which run straight on for a certain distance and then turn? |
| 39964 | But why do we call this the most essential part? |
| 39964 | By the help of brown- study from the interior of our brain, from revelation, or from experience? |
| 39964 | Can natural science do as much? |
| 39964 | Can the world be understood in a hermitage? |
| 39964 | Can we see the things themselves? |
| 39964 | Can we, by mere deduction through concepts which go beyond experience, arrive at truths? |
| 39964 | Could there not be some dogs who lacked the quality of watchfulness, and might not our pug- dog be very unreliable, in spite of all exact deductions? |
| 39964 | Do animals arise when the hot and the cold begin to disintegrate, as some claim? |
| 39964 | Do you not ask on seeing the portrait of some person unknown to you: Who is this? |
| 39964 | Does he not say explicitly that the penetration of the wonders of creation promotes our material interests? |
| 39964 | Does not this appear reasonable to you?... |
| 39964 | Does that require any explanation? |
| 39964 | Everything develops, why should not our intellects do so? |
| 39964 | For are not the effects tangible by which reason transforms nature and life? |
| 39964 | Has proud philosophy gained nothing since? |
| 39964 | Has the earth a soul? |
| 39964 | Have I now still to prove that all existence is of the same category? |
| 39964 | Have not your thoughts been connected always and everywhere with some worldly or real object? |
| 39964 | Have they a soul analogous to that of man? |
| 39964 | Have you ever seen a portrait or a copy that did not agree in some respect with the original? |
| 39964 | How are we to designate the species, how the genus? |
| 39964 | How can a man who is out of touch with the mass of the shifting population feel that he is one with the universe? |
| 39964 | How can thinkers who search for truth, being, relative causes, such as naturalists, be idealists? |
| 39964 | How can we see everything? |
| 39964 | How do we arrive at the knowledge of things which are not accessible to experience? |
| 39964 | How do we know that? |
| 39964 | How do we prove that a peach is a delicious fruit? |
| 39964 | How do we solve this contradiction? |
| 39964 | How is understanding possible? |
| 39964 | I remember reading in a satirical paper the question:"What is a gentleman? |
| 39964 | If the ancient Germans regarded the great oak as sacred and religious, why should not art and science become religious among the modern Germans? |
| 39964 | If the function of the heart may be referred to as material, why not the function of the brain? |
| 39964 | In certain shows, the clown is asked by the manager:"Clown, where have you been?" |
| 39964 | In seeking for an answer to the question: What is philosophy? |
| 39964 | In what respect are our material interests different from our mental penetration of things? |
| 39964 | Is it an idea? |
| 39964 | Is it not necessary, however, to make a distinction between poetry and truth? |
| 39964 | Is it the blood, which enables us to think, or the air or the fire? |
| 39964 | Is not everything a part, is not every part a thing? |
| 39964 | Is not general wisdom that which comprises all knowledge, all special science? |
| 39964 | Is not the air or the scent of flowers an ethereal body? |
| 39964 | Is not the material world and its understanding as essential as reason, as intellect, which bends to the task of exploring this world? |
| 39964 | Is the color of a leaf less of a thing than that leaf itself? |
| 39964 | Is the world a concept? |
| 39964 | Is this world- god a mere idea? |
| 39964 | It is the solution of the riddle of the ancient Eleatic philosophy: How can the one be contained in the many, and the many in one? |
| 39964 | It was the famous Kant who posed the question:"How is_ a priori_ knowledge possible?" |
| 39964 | May not our modern viewpoint, the category in which our present day science thinks, the category of cause and effect, be equally transitory? |
| 39964 | Mind and Matter: Which Is Primary, Which Is Secondary? |
| 39964 | Multiplicity, change, motion-- who is to split hairs about them, who will make fine distinctions? |
| 39964 | Must I not know everything in order to be world wise? |
| 39964 | Must I prove this? |
| 39964 | Now I ask: If nature, God, and absolute truth are one and the same thing, have we not learned something about the"final cause of all things?" |
| 39964 | Now you are familiar with that student''s song:"What''s Coming from the Heights?" |
| 39964 | Now, is this logic or is it theology? |
| 39964 | Or are you spiritualists who make a metaphysical distinction between the truth and the phenomenon? |
| 39964 | Or does it belong to the infinite and must it exist forever? |
| 39964 | Otherwise, how could misunderstandings arise? |
| 39964 | Our logic asks: Does wisdom descend mysteriously from the interior of the human brain, or does it come from the outer world like all experience? |
| 39964 | Scientists as well as scribes have ever embarrassed one another by the question: What is truth? |
| 39964 | Shall it be an idol or a king? |
| 39964 | Shall we use the intellect philosophically, or shall we use it empirically? |
| 39964 | Should not religion, which according to the words of a German emperor"must be preserved for the people,"also have its bounds in history? |
| 39964 | Should not that appear mysterious to it? |
| 39964 | Socrates in the market of Athens, and Plato in his dialogues, have probably said better things about the questions:"What is virtue? |
| 39964 | The fetish cult, the animal cult, the cult of the ideal and spiritual creator, or the cult of the real human mind? |
| 39964 | The great Kant has asked the plain question:"Is metaphysics practicable as a science?" |
| 39964 | The human understanding has its limits, why should it not? |
| 39964 | The next question is then: By what road do we arrive at its understanding? |
| 39964 | The philosophical celebrities and classic authorities are not even in accord on the question: What is philosophy and what is its aim? |
| 39964 | The question then arises: Which is the genuine and true division? |
| 39964 | The statements: I do, I work, I think, must be completed by an answer to the question: What are you doing, working, thinking? |
| 39964 | Thereupon Cebes asks:"Well, and what do you think of this now?" |
| 39964 | This book, its leaves, its letters, or their parts, are they units? |
| 39964 | Those sciences recognize only the phenomena of things; but where is the understanding which perceives the truth?" |
| 39964 | To analyze this idea means to solve the question, what is walking generally considered, what is the general nature of walking? |
| 39964 | What are all things? |
| 39964 | What can be more evident? |
| 39964 | What constitutes, then, this body which is distinguished from its transient form? |
| 39964 | What do I know about the shoe industry, if I know that it produces shoes? |
| 39964 | What good are all the treasures of Croesus, if health is lacking? |
| 39964 | What good is health to us, when we have nothing to bite? |
| 39964 | What is a"thing?" |
| 39964 | What is it that Lessing says? |
| 39964 | What is its beginning, what its end? |
| 39964 | What is its positive achievement? |
| 39964 | What is justice? |
| 39964 | What is justice? |
| 39964 | What is meant by political freedom? |
| 39964 | What is moral and reasonable?" |
| 39964 | What is not an image in the abstract, and what is more than an image in the concrete? |
| 39964 | What is the reason for this? |
| 39964 | What is the relation of the concrete to the abstract? |
| 39964 | What is the use of metaphysics under these circumstances? |
| 39964 | What would become of reason and language, if such a thing were to be considered? |
| 39964 | What, then, is religion and religious? |
| 39964 | Whence comes reason, where do we get our ideas, judgments, conclusions? |
| 39964 | Where and how are we to find a positive and definite knowledge of it? |
| 39964 | Where are we to begin and where to end? |
| 39964 | Where do I begin, where do I stop? |
| 39964 | Where do we find any indivisible unit outside of our abstract conceptions? |
| 39964 | Where do we find such eternal, imperishable, formless matter? |
| 39964 | Where does consciousness begin in the child? |
| 39964 | Where does the variety of science, its undecided vacillation end, and when does understanding become stable? |
| 39964 | Where is the consistent connection? |
| 39964 | Where, then, is the beginning and end, and how can we bring order into these relations? |
| 39964 | Where, who, what, is the supreme being to which everything else is subordinate, which brings system, consistency, logic, into our thought and actions? |
| 39964 | Who and what are now the objects of philosophy? |
| 39964 | Who has not heard the lament about the unreliability of the senses? |
| 39964 | Who or what is the intellect, whence does it come from, whither does it lead? |
| 39964 | Who will define to us what a line is? |
| 39964 | Who will deny that he can feel the force of heat, of cold, of gravitation? |
| 39964 | Who would be silly enough to deny that? |
| 39964 | Why do you want to be a theist, if you are a naturalist, or a naturalist if you are a theist? |
| 39964 | Why is not the"naturalistic"philosopher consistent by recognizing his special object, understanding, as a natural object? |
| 39964 | Why should not the action of the brain belong in the same category as the action of the heart? |
| 39964 | Why, then, speculate about God, freedom, and immortality, when indubitable knowledge may be obtained by the formal method of exact deductions? |
| 39964 | Would any one try to make us believe that there is a great and almighty eye that can look through blocks of metal the same as through glass? |
| 39964 | XII MIND AND MATTER: WHICH IS PRIMARY, WHICH SECONDARY? |
| 39964 | You know the old question: Which was first, the egg or the hen? |
| 39964 | You will probably ask: What has that to do with logic or the art of reasoning? |
| 39964 | than the physiological study of the brain can bring us nearer to the solution of the question: What is thought? |
| 5116 | Grant an idea or belief to be true,it says,"what concrete difference will its being true make in anyone''s actual life? |
| 5116 | How far am I verified? |
| 5116 | ''Freedom''in a world already perfect could only mean freedom to BE WORSE, and who could be so insane as to wish that? |
| 5116 | ''Past time,''''power,''''spontaneity''--how can our mind copy such realities? |
| 5116 | ''Space''is a less vague notion; but''things,''what are they? |
| 5116 | ''Things,''then, and their''conjunctions''--what do such words mean, pragmatically handled? |
| 5116 | ''Who''s to blame? |
| 5116 | ... What now becomes of the consideration of our Earth and of its denizens? |
| 5116 | ... Where is any more delusion for him? |
| 5116 | Against myself? |
| 5116 | Against whom will I have this bad feeling? |
| 5116 | And can we then keep the notion of what is better for us, and what is true for us, permanently apart? |
| 5116 | And how, experience being what is once for all, would God''s presence in it make it any more living or richer? |
| 5116 | And, if philosophy is to be religious, how can she be anything else than a place of escape from the crassness of reality''s surface? |
| 5116 | Are a pluralism and monism genuine incompatibles? |
| 5116 | Are not all our theories just remedies and places of escape? |
| 5116 | Are the additions WORTHY or UNWORTHY? |
| 5116 | Are they, for example, CONTINUOUS? |
| 5116 | But Locke says: suppose that God should take away the consciousness, should WE be any the better for having still the soul- principle? |
| 5116 | But are there not superhuman forces also, such as religious men of the pluralistic type we have been considering have always believed in? |
| 5116 | But enough of this at present? |
| 5116 | But how about the VARIETY in things? |
| 5116 | But how much does it clear his philosophic head? |
| 5116 | But is it not a strange misuse of the word''truth,''you will say, to call ideas also''true''for this reason? |
| 5116 | But is the matter by which Mr. Spencer''s process of cosmic evolution is carried on any such principle of never- ending perfection as this? |
| 5116 | But may not our descriptions, Lotze asks, be themselves important additions to reality? |
| 5116 | But what do the words verification and validation themselves pragmatically mean? |
| 5116 | But what does TRUE IN SO FAR FORTH mean in this case? |
| 5116 | But where would it be if we HAD free- will? |
| 5116 | Can I hurt myself? |
| 5116 | Can I injure myself? |
| 5116 | Can I kill myself? |
| 5116 | Can he think their actions his own any more than the actions of any other man that ever existed? |
| 5116 | Can it be that the disjunction is a final one? |
| 5116 | Can you pass from one to another, keeping always in your one universe without any danger of falling out? |
| 5116 | Do you fear yourself? |
| 5116 | Does a man walk with his right leg or with his left leg more essentially? |
| 5116 | Does it create, not the whole world''s salvation of course, but just so much of this as itself covers of the world''s extent? |
| 5116 | Does it make you look forward or lie back? |
| 5116 | Does it seem paradoxical? |
| 5116 | Does n''t the fact of''no''stand at the very core of life? |
| 5116 | Does our act then CREATE the world''s salvation so far as it makes room for itself, so far as it leaps into the gap? |
| 5116 | Does the river make its banks, or do the banks make the river? |
| 5116 | Does the writer consistently favor the monistic, or the pluralistic, interpretation of the world''s poem? |
| 5116 | For instance I receive this morning this question on a post- card:"Is a pragmatist necessarily a complete materialist and agnostic?" |
| 5116 | Granting the oneness to exist, what facts will be different in consequence? |
| 5116 | He goes round the tree, sure enough, and the squirrel is on the tree; but does he go round the squirrel? |
| 5116 | Here I take the bull by the horns, and in spite of the whole crew of rationalists and monists, of whatever brand they be, I ask WHY NOT? |
| 5116 | How can I have any permanent CHARACTER that will stand still long enough for praise or blame to be awarded? |
| 5116 | How can he apply his test if the world is already completed? |
| 5116 | How can new being come in local spots and patches which add themselves or stay away at random, independently of the rest? |
| 5116 | How can principles and general views ever be anything but abstract outlines? |
| 5116 | How else could it be a world at all? |
| 5116 | How is such a conception of the pragmatism I am advocating possible, after my first and second lectures? |
| 5116 | How will the truth be realized? |
| 5116 | I am accustomed to put questions to my classes in this way: In what respects would the world be different if this alternative or that were true? |
| 5116 | If now, on the other hand, you turn to the religious quarter for consolation, and take counsel of the tender- minded philosophies, what do you find? |
| 5116 | If sometimes loud, sometimes silent, which NOW? |
| 5116 | If the Absolute means this, and means no more than this, who can possibly deny the truth of it? |
| 5116 | If the past and present were purely good, who could wish that the future might possibly not resemble them? |
| 5116 | If theological ideas should do this, if the notion of God, in particular, should prove to do it, how could pragmatism possibly deny God''s existence? |
| 5116 | If truths mean verification- process essentially, ought we then to call such unverified truths as this abortive? |
| 5116 | If you stop, in dealing with such words, with their definition, thinking that to be an intellectual finality, where are you? |
| 5116 | In other words, do the parts of our universe HANG together, instead of being like detached grains of sand? |
| 5116 | In particular THIS query has always come home to me: May not the claims of tender- mindedness go too far? |
| 5116 | In this unfinished world the alternative of''materialism or theism?'' |
| 5116 | Is NO price to be paid in the work of salvation? |
| 5116 | Is a constellation properly a thing? |
| 5116 | Is a knife whose handle and blade are changed the''same''? |
| 5116 | Is all''yes, yes''in the universe? |
| 5116 | Is concrete rudeness the only thing that''s true? |
| 5116 | Is it a principle or an end, an absolute or an ultimate, a first or a last? |
| 5116 | Is it ante rem or in rebus? |
| 5116 | Is refinement in itself an abomination? |
| 5116 | Is that such an irrelevant matter? |
| 5116 | Is the last word sweet? |
| 5116 | Is the''changeling,''whom Locke so seriously discusses, of the human''kind''? |
| 5116 | Is''telepathy''a''fancy''or a''fact''? |
| 5116 | It never occurs to most of us even later that the question''what is THE truth?'' |
| 5116 | May not religious optimism be too idyllic? |
| 5116 | May not the notion of a world already saved in toto anyhow, be too saccharine to stand? |
| 5116 | May there not after all be a possible ambiguity in truth? |
| 5116 | Moreover, since there is no reason to suppose that there are stars everywhere, may there not be a great space beyond the region of the stars? |
| 5116 | Must ALL be saved? |
| 5116 | Must I constantly be repeating the truth''twice two are four''because of its eternal claim on recognition? |
| 5116 | Must we as pragmatists be radically tough- minded? |
| 5116 | Now in real life what vital benefits is any particular belief of ours most liable to clash with? |
| 5116 | Now what kinds of philosophy do you find actually offered to meet your need? |
| 5116 | Now, what does THINKING ABOUT the experience of these persons come to compared with directly, personally feeling it, as they feel it? |
| 5116 | Of myself? |
| 5116 | Ought we ever not to believe what it is BETTER FOR US to believe? |
| 5116 | Shall the acknowledgment be loud?--or silent? |
| 5116 | Should you in all seriousness, if participation in such a world were proposed to you, feel bound to reject it as not safe enough? |
| 5116 | Suppose he annexed the same consciousness to different souls,| should we, as WE realize OURSELVES, be any the worse for that fact? |
| 5116 | That imitation en masse is there, who can deny? |
| 5116 | The great question is: does it, with our additions, rise or fall in value? |
| 5116 | The really vital question for us all is, What is this world going to be? |
| 5116 | The resultant metaphysical problem now is this: DOES THE MAN GO ROUND THE SQUIRREL OR NOT? |
| 5116 | The search for the more definite influences seems to have started in the question:"Who, or what, is to blame?" |
| 5116 | The world is one-- yes, but HOW one? |
| 5116 | Then all jealousies will disappear; of whom to be jealous? |
| 5116 | Those puritans who answered''yes''to the question: Are you willing to be damned for God''s glory? |
| 5116 | Thus the pragmatic question''What is the oneness known- as? |
| 5116 | Was Cologne cathedral built without an architect''s plan on paper? |
| 5116 | We should be''agents''only, not''principals,''and where then would be our precious imputability and responsibility? |
| 5116 | What can cause me sorrow? |
| 5116 | What can delude him? |
| 5116 | What difference would it practically make to anyone if this notion rather than that notion were true? |
| 5116 | What do believers in the Absolute mean by saying that their belief affords them comfort? |
| 5116 | What do we MEAN by matter? |
| 5116 | What do you mean by''claim''here, and what do you mean by''duty''? |
| 5116 | What does agreement with reality mean? |
| 5116 | What does he desire? |
| 5116 | What does it pragmatically mean to say that this is possible? |
| 5116 | What does this mean pragmatically? |
| 5116 | What experiences will be different from those which would obtain if the belief were false? |
| 5116 | What indeed except the vital benefits yielded by OTHER BELIEFS when these prove incompatible with the first ones? |
| 5116 | What is life eventually to make of itself? |
| 5116 | What is the practical value of the oneness for US? |
| 5116 | What may the word''possible''definitely mean? |
| 5116 | What now actually ARE the other forces which he trusts to co- operate with him, in a universe of such a type? |
| 5116 | What now are the complementary conditions? |
| 5116 | What other kind of truth could there be, for her, than all this agreement with concrete reality? |
| 5116 | What practical difference can it make NOW that the world should be run by matter or by spirit? |
| 5116 | What practical difference will it make?'' |
| 5116 | What shall we call a THING anyhow? |
| 5116 | What sort of design? |
| 5116 | What then would tighten this loose universe, according to the professors? |
| 5116 | What to think? |
| 5116 | What will the unity be known- as? |
| 5116 | What, in short, is the truth''s cash- value in experiential terms?" |
| 5116 | When may a truth go into cold- storage in the encyclopedia? |
| 5116 | When shall I acknowledge this truth and when that? |
| 5116 | When you say a thing is possible, does not that make some farther difference in terms of actual fact? |
| 5116 | When you say that a thing is possible, what difference does it make? |
| 5116 | Where is there any more misery for him? |
| 5116 | Where our ideas can not copy definitely their object, what does agreement with that object mean? |
| 5116 | Where would any special deadness, or crassness, come in? |
| 5116 | Wherein should we suffer loss, then, if we dropped God as an hypothesis and made the matter alone responsible? |
| 5116 | Which human addition has made the best universe of the given stellar material? |
| 5116 | Which is the truer of all these diverse accounts, or of others comparable with them, unless it be the one that finally proves the most satisfactory? |
| 5116 | Who could desire free- will? |
| 5116 | Whom to fear? |
| 5116 | Why does Spencer call out so much reverence in spite of his weakness in rationalistic eyes? |
| 5116 | Why should anything BE? |
| 5116 | Why should it have needed to transform causes and activities into laws of''functional variation''? |
| 5116 | Why should n''t we all of us, rationalists as well as pragmatists, confess this? |
| 5116 | Why should so many educated men who feel that weakness, you and I perhaps, wish to see him in the Abbey notwithstanding? |
| 5116 | Why should we not take them at their face- value? |
| 5116 | Why? |
| 5116 | Will you join the procession? |
| 5116 | Will you trust yourself and trust the other agents enough to face the risk?" |
| 5116 | You can then fling such a word as universe at the whole collection of them, but what matters it? |
| 5116 | and what sort of a designer? |
| 5116 | and when shall it come out for battle? |
| 5116 | or an army? |
| 5116 | or can we treat the absolute edition of the world as a legitimate hypothesis? |
| 5116 | or is an ENS RATIONIS such as space or justice a thing? |
| 5116 | or is it sometimes irrelevant? |
| 5116 | that only one side can be true? |
| 5116 | whom can we punish? |
| 5116 | whom will God punish?'' |
| 38091 | Does Consciousness Exist? |
| 38091 | ''s follow up their facts, and study and interpret them? |
| 38091 | ( 3) Or is God an attitude of the Universe toward you? |
| 38091 | --"Then in what business now is God?" |
| 38091 | --"What do you do between?--play golf?" |
| 38091 | 7, 1899_?]. |
| 38091 | A great chance for some future psychologue to make a greater name than Newton''s; but who then will read the books of this generation? |
| 38091 | And have you a good crematory so that she might bring home my ashes in case of need? |
| 38091 | And how Monsieur Gowd? |
| 38091 | And how could I, as yet untrained by conversation with you? |
| 38091 | And how is Chantre? |
| 38091 | And how is the moist and cool summer suiting thee? |
| 38091 | And what better thing than lend it, can one do with one''s house? |
| 38091 | Are you a reader of Fechner? |
| 38091 | Are you going to Russia to take Stolypin''s place? |
| 38091 | Are you sure it is not a matter for glasses? |
| 38091 | Are your religious faith and your religious life based on it? |
| 38091 | As for Windelband, how can I ascertain anything except by writing to him? |
| 38091 | As to what may have been lost, who knows of it, in any case? |
| 38091 | Besides, since these temperamental antipathies exist-- why is n''t it healthy that they should express themselves? |
| 38091 | But as it is, who can see the way out? |
| 38091 | But is n''t fertility better than perfection? |
| 38091 | But perhaps we can get this place[ taken care of?] |
| 38091 | But then I said to myself,''What''s the use of being so sensitive?'' |
| 38091 | But who? |
| 38091 | But why need one reply to everything and everybody? |
| 38091 | But why the dickens did you leave out some of the most delectable of the old sentences in the cottager and boarder essay? |
| 38091 | But with these volcanic forces who can tell? |
| 38091 | But, having thrown away so much of the philosophy- shop, you may ask me why I do n''t throw away the whole? |
| 38091 | But_ have_ you read Bergson''s new book? |
| 38091 | Can I squeeze £ 50 a year out of you for such a non- public cause? |
| 38091 | Could a radically empirical conception of the universe be formulated? |
| 38091 | Did you ever hear of such a city or such a University? |
| 38091 | Did you see Perry again? |
| 38091 | Did you see much of Miller this summer? |
| 38091 | Do n''t you think"correspondent"rather a good generic term for"man of letters,"from the point of view of the country- town newspaper reader?... |
| 38091 | Do you accept the Bible as_ authority_ in religious matters? |
| 38091 | Do you believe in personal immortality? |
| 38091 | Do you care much about the war? |
| 38091 | Do you go home Sundays, or not? |
| 38091 | Do you know G. Courtelines''"Les Marionettes de la Vie"( Flammarion)? |
| 38091 | Do you know aught of G. K. Chesterton? |
| 38091 | Do you pray, and if so, why? |
| 38091 | Do you remember the glorious remarks about success in Chesterton''s"Heretics"? |
| 38091 | Do you suppose that there are many other correspondents of R. who will yield up their treasures in our time to the light? |
| 38091 | Does consciousness really exist? |
| 38091 | Does your invitation mean to include my wife? |
| 38091 | Ever thine-- I hate to think of"embruing"my hands in( or with?) |
| 38091 | Have I_ your_ influence to thank for this? |
| 38091 | Have any parts of his thesis already appeared? |
| 38091 | Have you a copy left of your"Métaphysique et Psychologie"? |
| 38091 | Have you read Loti''s"Inde sans les Anglais"? |
| 38091 | Have you read Papini''s article in the February"Leonardo"? |
| 38091 | Have you read Tolstoy''s"War and Peace"? |
| 38091 | Have you seen Knox''s paper on pragmatism in the"Quarterly Review"for April-- perhaps the deepest- cutting thing yet written on the pragmatist side? |
| 38091 | Have you started any new lines? |
| 38091 | He was at the Putnam Camp? |
| 38091 | How are Rebecca and Maggie[ the cook and house- maid]? |
| 38091 | How did the teaching go last year? |
| 38091 | How do you like your students as compared with those here? |
| 38091 | How do- ist thou? |
| 38091 | How does it affect you mentally and physically? |
| 38091 | How is Adler after his_ Cur_?--or is he not yet back? |
| 38091 | How is Mrs. Palmer this winter? |
| 38091 | How is that sort of thing going on?... |
| 38091 | How many candidates for Ph.D.? |
| 38091 | How then, O my dear Royce, can I forget you, or be contented out of your close neighborhood? |
| 38091 | I did n''t know I was so much, was all these things, and yet, as I read, I see that I was( or am? |
| 38091 | I shall try to express my"Does Consciousness Exist?" |
| 38091 | I was introduced to Lord Somebody:"How often do you lecture?" |
| 38091 | I was trying to find my way to the dining- room when Mr. James swooped at me and said,''Here, Smith, you want to get out of this_ Hell_, do n''t you? |
| 38091 | If ideal, why( except on epiphenomenist principles) may he not have got himself at least partly real by this time? |
| 38091 | If it has several elements, which is for you the most important? |
| 38091 | If neither, why not call it true? |
| 38091 | If other, then why not higher and bigger? |
| 38091 | If so, how would your belief in God and your life toward Him and your fellow men be affected by loss of faith in the_ authority_ of the Bible? |
| 38091 | If the duty of writing weighs so heavily on you, why obey it? |
| 38091 | If you have had no such experience, do you accept the testimony of others who claim to have felt God''s presence directly? |
| 38091 | If you would translate my lectures, what could make me happier? |
| 38091 | Is God very real to you, as real as an earthly friend, though different? |
| 38091 | Is it a real communion? |
| 38091 | Is it( 1) A belief that something exists? |
| 38091 | Is it( 1) From some argument? |
| 38091 | Is this the day of your mother''s great and noble lunch? |
| 38091 | It all comes, in my eyes, from too much philological method-- as a Ph.D. thesis your essay is supreme, but why do n''t you go farther? |
| 38091 | Many magic dells and brooks? |
| 38091 | Many views from hill- tops? |
| 38091 | May the Yoga practices not be, after all, methods of getting at our deeper functional levels? |
| 38091 | Moreover, when you come down to the facts, what do your harmonious and integral ideal systems prove to be? |
| 38091 | Most men say of such a case,"Is the man deserving?" |
| 38091 | Nevertheless I think I have been doing pretty well for a first attempt, do n''t you? |
| 38091 | Now, J. C., when are you going to get at writing again? |
| 38091 | Or are clearness and dapperness the absolutely final shape of creation? |
| 38091 | Or are we others absolutely incapable of making our meaning clear? |
| 38091 | Or do you not so much_ believe_ in God as want to_ use_ Him? |
| 38091 | Shall I rope you in, Fanny? |
| 38091 | Since our willing natures are active here, why not face squarely the fact without humbug and get the benefits of the admission? |
| 38091 | So far as I can see, you_ have_ met them, though your own expressions are often far from lucid(--result of haste? |
| 38091 | Speaking of reformers, do you see Jack Chapman''s"Political Nursery"? |
| 38091 | Talks to Students: The Gospel of Relaxation-- On a Certain Blindness in Human Beings-- What Makes Life Significant? |
| 38091 | That is, is it purely from habit, and social custom, or do you really believe that God hears your prayers? |
| 38091 | Then Dreyfus, and perhaps Loubet, will be assassinated by some Anti- Semite, and who knows what will follow? |
| 38091 | There is no escaping the risk; why not then admit that one''s human function is to run it? |
| 38091 | This is splendid philology, but is it live criticism of anyone''s_ Weltanschauung_? |
| 38091 | WHEN? |
| 38091 | Was there ever an author of such emotional importance whose reaction against false conventions of life was such an absolute zero as his? |
| 38091 | Well, I shall enjoy sticking a knife into its gizzard-- if atmospheres have gizzards? |
| 38091 | What do you mean by God? |
| 38091 | What do you mean by a"religious experience"? |
| 38091 | What do you mean by"spirituality"? |
| 38091 | What do you say to this? |
| 38091 | What does religion mean to you personally? |
| 38091 | What harm does the little residuum or germ of actuality that I leave in God do? |
| 38091 | What have you cared for? |
| 38091 | What have you read? |
| 38091 | What if we did come where we are by chance, or by mere fact, with no one general design? |
| 38091 | What is deserving nowadays? |
| 38091 | What is it? |
| 38091 | What is knowledge? |
| 38091 | What is that for a"showing"in six months of absolute leisure? |
| 38091 | What must he think, when they are both rolled into one? |
| 38091 | What think you of his wife? |
| 38091 | What truth? |
| 38091 | When could I hope for such will- power? |
| 38091 | When will the Germans learn that part? |
| 38091 | When will the day come? |
| 38091 | When will the next"Proceedings"be likely to appear? |
| 38091 | When, oh, when is your volume to appear? |
| 38091 | Where is freedom? |
| 38091 | Where would he have been if I had called my article"a critique of pure faith"or words to that effect? |
| 38091 | Whereas the real point is,"Does he need us?" |
| 38091 | Who could suppose so much public ferocity to cover so much private sweetness? |
| 38091 | Who knew him most intimately? |
| 38091 | Who knows? |
| 38091 | Why am I not ten years younger? |
| 38091 | Why do you believe in God? |
| 38091 | Why may they not be_ something_, although not everything? |
| 38091 | Why seek to stop the really extremely important experiences which these peculiar creatures are rolling up? |
| 38091 | Why should life be so short? |
| 38091 | Why this mania for more laws? |
| 38091 | Why, for example, write any more reviews? |
| 38091 | Why_ may_ we not be in the universe as our dogs and cats are in our drawing- rooms and libraries? |
| 38091 | Will they ever come again? |
| 38091 | You"have your faults, as who has not?" |
| 38091 | [ 3?] |
| 38091 | [ 57]"Is Radical Empiricism Solipsistic?" |
| 38091 | [ Illustration: William James and Henry Clement, at the"Putnam Shanty,"in the Adirondacks( 1907?).] |
| 38091 | _ A combination of Ideality and( final) efficacity._( 1) Is He a person-- if so, what do you mean by His being a person? |
| 38091 | _ Aussi_, why do the medical brethren force an unoffending citizen like me into such a position? |
| 38091 | _ Dimly[ real]; not[ as an earthly friend]._ Do you feel that you have experienced His presence? |
| 38091 | _ Emphatically, no._ Or( 2) Because you have experienced His presence? |
| 38091 | _ He must be cognizant and responsive in some way._( 2) Or is He only a Force? |
| 38091 | _ I ca n''t use him very definitely, yet I believe._ Do you accept Him not so much as a real existent Being, but rather as an ideal to live by? |
| 38091 | _ It involves these._( 4) Or something else? |
| 38091 | _ Never keenly; but more strongly as I grow older._ If so, why? |
| 38091 | _ Never._ How vague or how distinct is it? |
| 38091 | _ No, but rather because I need it so that it"must"be true._ Or( 3) From authority, such as that of the Bible or of some prophetic person? |
| 38091 | _ Only the whole tradition of religious people, to which something in me makes admiring response._ Or( 4) From any other reason? |
| 38091 | _ Radical Empiricism, Essays in_,= 2=, 267_ n._"Radical Empiricism, Is it Solipsistic?" |
| 38091 | _ To Nathaniel S. Shaler._[ 1901?] |
| 38091 | _ Unitarian gout_--was such a thing ever heard of?" |
| 38091 | _ Yes._( 2) An emotional experience? |
| 38091 | and how Ritter? |
| 38091 | and where is there room for faith? |
| 38091 | but what''s the use of wishing, against the universal law that"youth''s a stuff will not endure,"and that we must simply make the best of it? |
| 38091 | do you know what medicinal things you ask me to give up? |
| 38091 | have I praised you enough? |
| 38091 | in either case? |
| 38091 | in the concrete? |
| 38091 | or to head the Revolution? |
| 38091 | or whether it might not have been much better than what came? |
| 39977 | But how happen there to be such evidences of progression as exist? |
| 39977 | But,it may be asked,"if living creatures then existed, why do we not find fossiliferous strata of that age, or an earlier age?" |
| 39977 | But,it will perhaps be asked,"how are the emotions to be analyzed, and their modes of evolution to be ascertained? |
| 39977 | Why should I any longer waste time and money, and temper? 39977 ***** And now, from this uniformity of procedure, may we not infer some fundamental necessity whence it results? 39977 ***** And now, what is the_ function_ of music? 39977 ***** Is it possible to make a true classification without the aid of analysis? 39977 *****But what has all this to do with_ The Origin and Function of Music_?" |
| 39977 | Again, why is it that a building making any pretension to symmetry displeases us if not quite symmetrical? |
| 39977 | All have their disguises on; and how can there be sympathy between masks? |
| 39977 | And again, do we not find among different classes of the same nation, differences that have like implications? |
| 39977 | And must not the neglect of its embryology lead to a misunderstanding of the principles of its evolution and of its existing organization? |
| 39977 | And now what will be the character of these new strata? |
| 39977 | And the question is-- Can they be correctly grouped after this method? |
| 39977 | And what is the nature of the mental process by which numbers are found capable of having their relations expressed algebraically? |
| 39977 | And when we ask-- Where are they? |
| 39977 | Are not these significant facts? |
| 39977 | Are the phenomena_ measurable_? |
| 39977 | Are there not such things as a constitutional conservatism, and a constitutional tendency to change? |
| 39977 | Assuming, however, that the facilities of immigration had become adequate; which would be the first mammals to arrive and live? |
| 39977 | But how came the transition from those uncertain perceptions of equality which the unaided senses give, to the certain ones with which science deals? |
| 39977 | But in what shapes will they re- appear? |
| 39977 | But now, what will result from a slow alteration of climate, produced as above described? |
| 39977 | But then there come the further questions-- How do we know that the architect''s conception was symmetrical? |
| 39977 | But what if we learn that many of the same genera continued to exist throughout enormous epochs, measured by several vast systems of strata? |
| 39977 | But why do they facilitate the mental actions? |
| 39977 | Can the real relations of things be determined by the obvious characteristics of the things? |
| 39977 | Can this also be mere coincidence? |
| 39977 | Can we consider these two series of coincidences as accidental and unmeaning? |
| 39977 | Do its limbs and viscera rush together from all the points of the compass? |
| 39977 | Do we not find in some of the more advanced primitive communities, an analogous condition? |
| 39977 | Does not the universality of the_ law_ imply a universal_ cause_? |
| 39977 | For by what observations must the Chaldeans have discovered this cycle? |
| 39977 | For in what has essentially consisted the progress of natural- history- classification? |
| 39977 | For is it not obvious that the savage man will be most effectually controlled by his fears of a savage deity? |
| 39977 | For under what conditions only were the foregoing developments possible? |
| 39977 | For whence has he got this notion of"special creations,"which he thinks so reasonable, and fights for so vigorously? |
| 39977 | From which and other like facts, does it not seem an unavoidable inference that new emotions are developed by new experiences-- new habits of life? |
| 39977 | Geologic"systems,"are they universal? |
| 39977 | Has music any effect beyond the immediate pleasure it produces? |
| 39977 | Has not science, too, its embryology? |
| 39977 | Have we not here, then, adequate data for a theory of music? |
| 39977 | How are you likely to have agreeable converse with the gentleman who is fuming internally because he is not placed next to the hostess? |
| 39977 | How can aeriform matter withstand such a pressure?" |
| 39977 | How do these statements tally with his doctrine? |
| 39977 | How does this fact consist with the hypothesis that nebulæ are remote galaxies? |
| 39977 | How is this discrepancy to be explained? |
| 39977 | How then can there result a spiral movement common to them all? |
| 39977 | How then, from the absence of fossils in the Longmynd beds and their equivalents, can we conclude that the Earth was"azoic"when they were formed? |
| 39977 | How, then, are musical effects to be explained? |
| 39977 | How, then, can such telescopes make individually visible the stars of a nebula which is a million times the distance of Sirius? |
| 39977 | How, then, can that be instanced as an example of volition, which occurs even when volition is antagonistic? |
| 39977 | I then asked,''Do you know any men of science whose views have been affected by Comte''s writings?'' |
| 39977 | If, then, its origin is not that above alleged, what is its origin? |
| 39977 | Is it most likely that there have been ten millions of special creations? |
| 39977 | Is it not a rational inquiry-- What are the indirect benefits which accrue from music, in addition to the direct pleasure it gives? |
| 39977 | Is it not manifest, then, that the exploded hypothesis of Werner continues to influence geological speculation? |
| 39977 | Is it not significant that we have hit on the same word to distinguish the function of our House of Commons? |
| 39977 | Is it not, then, as we said, that the evidence in these cases is very suspicious? |
| 39977 | Is it then that the lighter metals exist in larger proportions in the molten mass, though not in the atmosphere? |
| 39977 | Is it thrown down from the clouds? |
| 39977 | Is not science a growth? |
| 39977 | Is not the fallacy manifest? |
| 39977 | Is not the government of the solar system by a force varying inversely as the square of the distance, a simpler conception than any that preceded it? |
| 39977 | Is there not a class which clings to the old in all things; and another class so in love with progress as often to mistake novelty for improvement? |
| 39977 | May we not rationally seek for some all- pervading principle which determines this all- pervading process of things? |
| 39977 | May we not say that this is what takes place in an aboriginal tribe? |
| 39977 | May we not suspect, however, that this exception is apparent only? |
| 39977 | Meanwhile, how would the surfaces of the upheaved masses be occupied? |
| 39977 | Must we not rather conclude that some necessary relationship obtains between them? |
| 39977 | N Nebula, are they parts of our siderial system? |
| 39977 | Now do we not here discern analogies to the first stages of human societies? |
| 39977 | Now in these various forms and degrees of aggregation, may we not see paralleled the union of groups of connate tribes into nations? |
| 39977 | Now may we not in the growth of a consolidated kingdom out of petty sovereignties or baronies, observe analogous changes? |
| 39977 | Now what do these facts prove? |
| 39977 | Now, what are the laws of precipitation from gases? |
| 39977 | On the one hand, what follows from the untruth of the assumption? |
| 39977 | On the other hand, what follows if the truth of the assumption be granted? |
| 39977 | Once more, the question-- How is the expressiveness of music to be otherwise accounted for? |
| 39977 | Or again, how are we to explain the fact that Uranus has but half as many moons as Saturn, though he is at double the distance? |
| 39977 | Or, once more, if magistrates are the artificial joints of society, how can reward and punishment be its nerves? |
| 39977 | Otherwise, it might have been needful to dwell on the incongruities of the arrangements-- to ask how motion can be treated of before space? |
| 39977 | Reform, how is it to be effected? |
| 39977 | Shall we accept this implication? |
| 39977 | Shall we not infer that, be their nature what it may, they must be at least as near to us as the extremities of our own sidereal system? |
| 39977 | Should it not require an infinity of evidence to show that nebulæ are not parts of our sidereal system? |
| 39977 | Should it not require overwhelming evidence to make us believe as much? |
| 39977 | Such being the constitution of a concentrating spheroid of gaseous matter, where will the gaseous matter begin to condense into liquid? |
| 39977 | Though he would, doubtless, disown this as an article of faith, is not his thinking unconsciously influenced by it? |
| 39977 | To what classes will the increasing Fauna be for a long period confined? |
| 39977 | Under what circumstances are we likely to find this vegetation fossilized? |
| 39977 | We should probably learn much if we in every case asked-- Where is all the nervous energy gone? |
| 39977 | Well, is it not clear that the like must be true concerning all things that undergo development? |
| 39977 | Well, may we not trace a parallel step in social progress? |
| 39977 | Well, which is the most rational theory about these ten millions of species? |
| 39977 | What are likely to succeed fish? |
| 39977 | What are the implications? |
| 39977 | What can be more widely contrasted than a newly- born child and the small, semi- transparent, gelatinous spherule constituting the human ovum? |
| 39977 | What chance is there of getting any genuine response from the lady who is thinking of your stupidity in taking her in to dinner on the wrong arm? |
| 39977 | What follows? |
| 39977 | What is it that we want? |
| 39977 | What is the usual plea put in for giving and attending these tedious assemblies? |
| 39977 | What now is the mental process by which classification is effected? |
| 39977 | What now must result from the action of the waves in the course of a geologic epoch? |
| 39977 | What now will be the characters of these late- arriving portions? |
| 39977 | What now will happen with these two strata? |
| 39977 | What possible explanation can be given of this on the current hypothesis? |
| 39977 | What reason have we to suppose that the sciences admit of a_ linear_ arrangement? |
| 39977 | What then does it do? |
| 39977 | What were the laws made use of by Newton in working out his grand discovery? |
| 39977 | What will be the special courses of these currents? |
| 39977 | What will result? |
| 39977 | What would they be? |
| 39977 | What, now, is the secret of this perpetual miscarriage and disappointment? |
| 39977 | What, then, is the conclusion that remains? |
| 39977 | What, then, is the meaning of this fact? |
| 39977 | What, then, shall we say on finding that there are thousands of nebulæ so placed? |
| 39977 | Whence comes this notion of symmetry which we have, and which we attribute to him? |
| 39977 | Whence then has arisen the supposition? |
| 39977 | Where has it first solidified? |
| 39977 | Where is our warrant for assuming that there is some_ succession_ in which they can be placed? |
| 39977 | Whether the emotions are, therefore, to be regarded as divergent modes of action, that have become unlike by successive modifications? |
| 39977 | Who then shall say that the reform of our system of observances is unimportant? |
| 39977 | Who, on calling to mind the occasions of his highest social enjoyments, does not find them to have been wholly informal, perhaps impromptu? |
| 39977 | Why a_ series_? |
| 39977 | Why do we smile when a child puts on a man''s hat? |
| 39977 | Why should I pay five shillings a time for the privilege of being bored?" |
| 39977 | Why should he not spit on the drawing- room carpet, and stretch his heels up to the mantel- shelf? |
| 39977 | Why then should this be not fit for a picture? |
| 39977 | Why unpicturesque? |
| 39977 | Why? |
| 39977 | Why? |
| 39977 | [ S] What now must be the constitution of this atmosphere? |
| 39977 | how came you here?" |
| 39977 | how polarity can be dealt with without involving points and lines? |
| 39977 | how there can be rotation without matter to rotate? |
| 39977 | may be supplemented by the question-- How is the genesis of music to be otherwise accounted for? |
| 39977 | or does it not commonly happen that certain hidden characteristics, on which the obvious ones depend, are the truly significant ones? |
| 39977 | or must there not be an analytical basis to every true classification? |
| 39977 | or must we hold to the notion that it struggles up out of the ground? |
| 39977 | or must we receive the old Hebrew idea, that God takes clay and moulds a new creature? |
| 39977 | or shall we not rather conclude that the nebulæ are_ not_ remote galaxies? |
| 39977 | or that certain others are referable to different periods, because the_ facies_ of their Faunas are different? |
| 39977 | or what induces us to laugh on reading that the corpulent Gibbon was unable to rise from his knees after making a tender declaration? |
| 33727 | Does not such a capacity for adaptation to facts, thus furnishing a model for them, perhaps denote the_ positive_ reality of a theory? |
| 33727 | [ 44]''I met this man on the train, and later at the reception; but what is his name?'' 33727 [ 85] Well, then,_ why_ does he fail? |
| 33727 | ( 2) what modifications of operation do they undergo, what new forms do they take, and what new results do they produce in their logical operations? |
| 33727 | 96- 97), what is it doing that is of price- fixing importance unless there be supposed to be a critical interval for it to work in? |
| 33727 | All this is so platitudinous that I feel ashamed to write it; but then, how can one avoid platitudes without avoiding truth? |
| 33727 | And does this not suggest predetermined value- magnitudes as data? |
| 33727 | And how are these elements to be put into operation in the laboratory? |
| 33727 | And is it inconceivable that on higher levels there should ever genuinely be such a persisting type of issue for the multitude of men? |
| 33727 | And is not this latter in point of fact the real decision-- at all events clearly more than half the battle? |
| 33727 | And is scholarship entitled to shift the blame entirely upon other interests? |
| 33727 | And is this quite all? |
| 33727 | And since perception always presents a number of universals, what determines which one shall perform the reproduction? |
| 33727 | And unless we are dealing with measured quantities, how can we come to this conclusion? |
| 33727 | And what difference will this make? |
| 33727 | And what else, under the circumstances, can the primary one be than this:"Why do men contradict their own experience?" |
| 33727 | And what of the other self? |
| 33727 | And what will get me into his consideration from this point of view? |
| 33727 | And, in fact, if they were satisfied with what they had why did they receive the new when it was offered? |
| 33727 | And_ is_ the cost of the object a fact for me external and indifferent? |
| 33727 | Are all these differences of practice and conviction due to the fact that some people use reason while others do not? |
| 33727 | Are you not mocking me and deceiving yourself with the old ontological argument? |
| 33727 | But do I seriously want their services? |
| 33727 | But do we accept the conclusion because the premises suggest it in a way we can not resist? |
| 33727 | But how? |
| 33727 | But is this attitude of interest in just foot- pounds of energy the attitude_ par excellence_ or solely entitled to be called economic? |
| 33727 | But is this inductive evidence or illustrative rhetoric? |
| 33727 | But what does that mean? |
| 33727 | But what is to distinguish"opposition"from"coöperation"? |
| 33727 | But what, precisely, does such a statement mean? |
| 33727 | But when does a movement constitute a response? |
| 33727 | But why look, unless it be to secure a new stimulus for further response? |
| 33727 | Can any analysis of the pure concept of right and good teach us anything? |
| 33727 | Can any one by pure reason discover a single forward step in the treatment of the social situation or a single new value in the moral ideal? |
| 33727 | Can it contribute nothing to the preciser definition of my interest which is eventually to be expressed in a price offer? |
| 33727 | Can it gain ability to assure its future in the present? |
| 33727 | Can it learn? |
| 33727 | Can it manage, in any degree, to assure its future? |
| 33727 | Can the analytic logician prevent all osmosis between his logic and his psychology? |
| 33727 | Can the flight of time be stayed or turned backward? |
| 33727 | Can the old be relinquished for the new? |
| 33727 | Do I want them at the price demanded or at what price and how many? |
| 33727 | Does our interest in economic goods on occasion exhibit the trait of which we are here speaking? |
| 33727 | Does reason have a distinctive office? |
| 33727 | Finally, since there are infinite differences of the universal that might be reproduced, what determines just which differences shall be reproduced? |
| 33727 | For how is one to get beyond the limits of the subject and subjective occurrences? |
| 33727 | For if we hesitate in such a case, is this not because we judge the price too high? |
| 33727 | For what is the nature of the economic"experience"or situation, considered as a certain type of juncture in the life of an individual? |
| 33727 | Frankly, if we do not accept this method what remains? |
| 33727 | Has it any important bearings upon any parts of economic theory? |
| 33727 | Has the present self no modesty, no curiosity, no"sense of humor"? |
| 33727 | Have we, then, two wholly independent possibilities of error-- one merely"psychological,"the other"logical"? |
| 33727 | Here some one will ask,"Whence comes this ambiguity? |
| 33727 | How are we to know that the engineer who solves a problem for me at my request might not have done so anyway? |
| 33727 | How are we to understand the acquisition, by an individual, of what are called new economic needs and interests? |
| 33727 | How can a mere perception or memory as such be ambiguous? |
| 33727 | How can a problem be artificial when men have been busy discussing it almost for three hundred years? |
| 33727 | How can consciousness be a function of all the things put into the cross- section and yet be a mere beholder of the process? |
| 33727 | How can one say? |
| 33727 | How can this be, unless we assume that introspection presupposes an esoteric principle, like the principle of grace in religion? |
| 33727 | How does it proceed in different situations? |
| 33727 | How have the real or fancied needs of the average person of today come to be what they are? |
| 33727 | How long, then, will a problem of temperance or intemperance, idleness or industry, preserve its obviously ethical character without admixture? |
| 33727 | How shall those who have no voice to speak get"consideration"? |
| 33727 | IV What practical conclusion, if any, follows from this interpretation of the moral consciousness and its categories? |
| 33727 | IV Why has the description of experience been so remote from the facts of empirical situations? |
| 33727 | If consciousness is something that everybody knows, why should it be necessary to look to the psychologist for a description of it? |
| 33727 | If it be said all are"logical"what significance has the term? |
| 33727 | If it be true, however, that sensation is but a tool or artifact, a means to an end, what is the end that is to be attained by this device? |
| 33727 | If it is so stupidly hard and fast, how can a self new and qualitatively different ever get upon its feet in a man? |
| 33727 | If our space had been some one of these spaces how would it have been possible for us to know this fact? |
| 33727 | If the answer is"No, for how can this external fact affect the strength of your desire for the object?" |
| 33727 | If this is so how can we have any confidence in our present judgments, to say nothing of calling others to an account or of reasoning with them?" |
| 33727 | In some men no such thing can happen-- but must it be in all men impossible and impossible"of course"? |
| 33727 | Is Instrumentalism only philistinism called by a more descriptive name? |
| 33727 | Is any proof necessary that these value- forms are not the contents of the daily life? |
| 33727 | Is it because intending buyers and the marginal buyer in particular do not desire the article more strongly? |
| 33727 | Is it meant that we could not experimentally demonstrate Euclid''s postulate, but that our ancestors have been able to do it? |
| 33727 | Is it possible for a living being to increase its control of welfare and success? |
| 33727 | Is it the same process precisely as knowing a mechanical object? |
| 33727 | Is it, then, the intent of this argument merely to reiterate that reason is and ought to be the slave of the passions? |
| 33727 | Is not that another evidence of the influence of the classic idea about philosophy? |
| 33727 | Is that noise, for example, a horse in the street, or is it the rain on the roof? |
| 33727 | Is the issue so momentous; is the act so revolutionary? |
| 33727 | Is there a characteristic order of relations contributed by it? |
| 33727 | Is value or price the prior notion? |
| 33727 | Is value, then, absolute or relative? |
| 33727 | It is evident that constructive change in the underlying system( or aggregate?) |
| 33727 | Just what does the contention come to? |
| 33727 | More fundamentally then, Why is$ 5 the price? |
| 33727 | Moreover, by what miracle does the one all- inclusive universal become_ a_ universal? |
| 33727 | Moreover, what is it that makes any particular, spectacle, or cross- section"logical"? |
| 33727 | Must it not be ambiguous to, or for, something, or some one?" |
| 33727 | Must the future self"of course"and"always"get license to live by meeting the standards of the present self? |
| 33727 | Of_ what_ sort, prior to the event, does it show the individual to have been? |
| 33727 | Once more, how does one know himself and others? |
| 33727 | Or does the amount of security depend wholly upon the accidents of the situation? |
| 33727 | Or is it because conditions of production, all things considered, do not permit a lower marginal unit cost? |
| 33727 | Or is the reigning Austrian economics profound in its reliance upon marginal utility? |
| 33727 | Perhaps I do n''t care to repeat the past; how can I plan for a better future? |
| 33727 | Perhaps still more objectively, we-- especially if we are feminine-- may say"Is not X dear?" |
| 33727 | Shall it be said that all of these motives and desires must be traceable back to settled habits of behavior and consumption? |
| 33727 | So much would seem clear enough but the question immediately follows: How can a thing that is new arouse desire? |
| 33727 | Stated otherwise, suppose that mankind has passed through various stages, can mere observation of these tell me what next? |
| 33727 | The reasoning is clear and unimpeachable if you accept the premises, but what gives the premises? |
| 33727 | The stimulus is supposed to have a causal connection with the response, but how are we to know that this is the fact? |
| 33727 | The type is indeed not yet extinct in our day: but is it plausible to charge a"new"philosophy with conspiring to perpetuate it? |
| 33727 | These doctrines bring high claims, but are they more valuable for human guidance than the empirical method? |
| 33727 | This is: why did not Greek intelligence develop such a technique? |
| 33727 | Thoughts without percepts are empty, and what are the"percepts"in the two cases? |
| 33727 | V What are the bearings of our discussion upon the conception of the present scope and office of philosophy? |
| 33727 | VII With this is completed the reply to the question: Why do men contradict their own experience? |
| 33727 | Was the classical English economics superficial in its predilection for the relative conception of value? |
| 33727 | We do, indeed; but what is analogy? |
| 33727 | What are these simple elements into which the mathematician and logician are to analyze the crude elements of the laboratory? |
| 33727 | What can be meant by a merely symbolic class of similar classes themselves merely symbolical? |
| 33727 | What can this signify but that the service or satisfaction we expect from the novelty falls short of sufficing to convince us? |
| 33727 | What do our conclusions indicate and demand with reference to philosophy itself? |
| 33727 | What does this"in general"mean? |
| 33727 | What fruitful insight into the concrete facts of the case does it convey? |
| 33727 | What is definition, after all, but a form of description? |
| 33727 | What is the meaning of these uncanny sensations and images, which nobody experiences, unless it be their character as symbols of adjustment? |
| 33727 | What is the nature of the fact that we call consciousness? |
| 33727 | What is the notion to be adequate to? |
| 33727 | What kind of"knowledge"is it"which shows the individual himself"? |
| 33727 | What more could be demanded, in the way of clearness, of any conscious fact than that it should body forth every detail that it possesses? |
| 33727 | What sort of logical operations are possible in such a logic and of what kind of truth and falsity are they capable? |
| 33727 | What sort of verification does it admit of? |
| 33727 | What, then, is meant by focus and margin? |
| 33727 | What, then, is our actual mental process in the case? |
| 33727 | Where should we find more counterbalancing, more starting and stopping, warming and cooling, combining and separating than in an organism? |
| 33727 | Where, then, is psychology to gain a foothold? |
| 33727 | Why are such things"produced"or sought for? |
| 33727 | Why are we unable to talk to a crowd as we talk to a single friend? |
| 33727 | Why do we close our eyes to logic, turn our back upon logic, behave as if logic were not and had never been? |
| 33727 | Why does a particular maiden turn our wits upside down?'' |
| 33727 | Why not recognize that the trouble is with the problem? |
| 33727 | Why should we longer try to patch up and refine and stretch the old solutions till they seem to cover the change of thought and practice? |
| 33727 | Why talk about_ the real_ object in relation to_ a knower_ when what is given is one real thing in dynamic connection with another real thing? |
| 33727 | Why, then, do we in fact take the much admired"inductive leap,"in seeming defiance of strict logic? |
| 33727 | Will he not ask:"What am I to do with these in the specific difficulties of my laboratory? |
| 33727 | Will it aid me in the practical judgment"What shall I do?" |
| 33727 | Will the acts in question be termed right by the second party if they actually have this effect? |
| 33727 | Would it not follow that knowledge is one way in which natural energies coöperate? |
| 33727 | Your''simple''elements-- are they anything but the hypostatized process by which elements may be found? |
| 33727 | [ 10] What and where is knowledge in the case we have been considering? |
| 33727 | [ 25] But fixing our psychological eye on the"logical spectacle,"what does it behold? |
| 33727 | [ 73] Rashdall,_ Is Conscience an Emotion?_ pp. |
| 33727 | _ Is_ my interest in the object an interest in the object alone? |
| 33727 | _ Why_ does he not take account of me? |
| 33727 | my paper,"Is Belief Essential in Religion? |
| 52090 | How can we define a being whose nature is absolutely unknown to us? |
| 52090 | In a word, would it be absolutely impossible to teach the ape a language? 52090 What was man before the invention of words and the knowledge of language? |
| 52090 | Who can be sure that the reason for man''s existence is not simply the fact that he exists? |
| 52090 | ; mais quel fruit, je vous prie, a- t- on retiré de leurs profondes méditations et de tous leurs ouvrages? |
| 52090 | A présent, comment définirons- nous la loi naturelle? |
| 52090 | Again, is it not thus, by removing cataract, or by injecting the Eustachian canal, that sight is restored to the blind, or hearing to the deaf? |
| 52090 | And whence again, comes this disposition, if not from nature? |
| 52090 | But how did the springs of Stahl''s machine get out of order so soon? |
| 52090 | But if the causes of imbecility, insanity, etc., are not obvious, where shall we look for the causes of the diversity of all minds? |
| 52090 | But is this defect so essential to the structure that it could never be remedied? |
| 52090 | But is this objection, or rather this assertion, based on observation? |
| 52090 | But who can say whether the solids contribute more than the fluids to this movement or vice versa? |
| 52090 | But who was the first to speak? |
| 52090 | But, on the other hand, what would be the use of the most excellent school, without a matrix perfectly open to the entrance and conception of ideas? |
| 52090 | Car de quelles plus fortes armes pourrait- on terrasser les athées? |
| 52090 | Ce qui se passe alors dans certains organes, vient- il de la nature même de ces organes? |
| 52090 | Comment ceux de la machine de Stahl se sont- ils sitôt détraqués? |
| 52090 | Comment peut- on définir un être do nt la nature nous est absolument inconnue? |
| 52090 | Could it feel so keenly the beauties of the pictures drawn for it, unless it discovered their relations? |
| 52090 | Could not the device which opens the Eustachian canal of the deaf, open that of apes? |
| 52090 | Could the organism then suffice for everything? |
| 52090 | D''un autre côté, l''embarras d''une explication doit- elle contrebalancer un fait? |
| 52090 | De quel côté tenait- il si fort à Mrs. de Port- Royal? |
| 52090 | Do you ask for further observations? |
| 52090 | Does the light of reason allow us in good faith to admit such conjectures? |
| 52090 | Does the result of jaundice surprise you? |
| 52090 | Does this bring gain or loss? |
| 52090 | En avons- nous quelqu''une qui nous convainque que l''homme seul a été éclairé d''un rayon refusé à tous les autres animaux? |
| 52090 | Est- ce là ce Raion de l''Essence suprème, Que l''on nous peint si lumineux? |
| 52090 | Est- ce là cet Esprit survivant à nous même? |
| 52090 | Est- il sûr qu''il n''y en a point par les nerfs? |
| 52090 | Et d''où nous vient encore cette disposition, si ce n''est de la nature? |
| 52090 | Et pourquoi Stahl n''aurait- il pas été encore plus favorisé de la nature en qualité d''homme, qu''en qualité de chimiste et de praticien? |
| 52090 | For finally, even if man alone had received a share of natural law, would he be any less a machine for that? |
| 52090 | For what stronger weapons could there be with which to overthrow atheists? |
| 52090 | For whence come, I ask, skill, learning, and virtue, if not from a disposition that makes us fit to become skilful, wise and virtuous? |
| 52090 | Furthermore, who can be sure that the reason for man''s existence is not simply the fact that he exists? |
| 52090 | Have we ever had a single experience which convinces us that man alone has been enlightened by a ray denied all other animals? |
| 52090 | How can human nature be known, if we may not derive any light from an exact comparison of the structure of man and of animals? |
| 52090 | How can we define a being whose nature is absolutely unknown to us? |
| 52090 | If beings are but machines, why do they grant a natural law, an internal sense, a kind of dread? |
| 52090 | If it is clear that these activities can not be performed without intelligence, why refuse intelligence to these animals? |
| 52090 | If reason is the slave of a depraved or mad desire, how can it control the desire? |
| 52090 | If there were not an internal cord which pulled the external ones, whence would come all these phenomena? |
| 52090 | Ignorez- vous que telle est la teinte des humeurs, telle est celle des objets, au moins par rapport à nous, vains jouets de mille illusions? |
| 52090 | In a word, would it be absolutely impossible to teach the ape a language? |
| 52090 | In truth, what is the use of writing a ponderous volume to prove a doctrine which became an axiom three thousand years ago? |
| 52090 | In your turn, observe the polyp of Trembley:{52} does it not contain in itself the causes which bring about regeneration? |
| 52090 | Is not this a clear inconsistency in the partisans of the simplicity of the mind? |
| 52090 | Is the circulation too quick? |
| 52090 | Is the soul too much excited? |
| 52090 | L''organisation suffirait- elle donc a tout? |
| 52090 | La circulation se fait- elle avec trop de vitesse? |
| 52090 | La meilleure volonté d''un amant épuisé, les plus violents désirs lui rendront- ils sa vigueur perdue? |
| 52090 | La même mécanique, qui ouvre le canal d''Eustachi dans les sourds, ne pourrait- il le déboucher dans les singes? |
| 52090 | Le mouvement semble- t- il perdu sans ressource? |
| 52090 | Lequel l''emporte, de la perte ou du gain? |
| 52090 | Luzac sums up the preceding facts by saying:"Here are a great many facts, but what is it they prove? |
| 52090 | Mais aussi quel serait le fruit de la plus excellente école, sans une matrice parfaitement ouverte à l''entrée ou à la conception des idées? |
| 52090 | Mais ce vice est- il tellement de conformation, qu''on n''y puisse apporter aucun remède? |
| 52090 | Mais cette objection, ou plutôt cette assertion est- elle fondée sur l''expérience, sans laquelle un philosophe peut tout rejeter? |
| 52090 | Mais quel plus grand ridicule que celui de notre auteur? |
| 52090 | Mais qui a parlé le premier? |
| 52090 | Mais qui peut dire si les solides contribuent à ce jeu, plus que les fluides, et vice versa? |
| 52090 | Merely an obstruction in the spleen, in the liver, an impediment in the portal vein? |
| 52090 | N''est ce pas encore ainsi qu''en abattant la cataracte, ou en injectant le canal d''Eustachi, on rend la vue aux aveugles, et l''ouie aux sourds? |
| 52090 | N''est- ce pas machinalement que le corps se retire, frappé de terreur à l''aspect d''un précipice inattendu? |
| 52090 | N''est- ce pas une contradiction manifeste dans les partisans de la simplicité de l''esprit? |
| 52090 | Now how shall we define natural law? |
| 52090 | Pourquoi cela, si ce n''est par un vice des organes de la parole? |
| 52090 | Pourquoi donc l''éducation des singes serait- elle impossible? |
| 52090 | Pourquoi donc n''estimerais- je pas autant ceux qui ont des qualités naturelles, que ceux qui brillent par des vertus acquises, et comme d''emprunt? |
| 52090 | Pourquoi la vue ou la simple idée d''une belle femme nous cause- t- elle des mouvements et des désirs singuliers? |
| 52090 | Pourquoi ne pourrait- il enfin, à force de soins, imiter, à l''exemple des sourds, les mouvemens nécessaires pour prononcer? |
| 52090 | Pourquoi? |
| 52090 | Pourquoi? |
| 52090 | Pourquoi? |
| 52090 | Pourrait- elle si bien sentir les beautées des tableaux qui lui sont tracés, sans en découvrir les rapports? |
| 52090 | Qu''était l''homme, avant l''invention des mots et la connaissance des langues? |
| 52090 | Que dirais- je de nouveau sur ceux qui s''imaginent être transformés en loups- garous, en coqs, en vampires, qui croient que les morts les sucent? |
| 52090 | Que fallait- il à Caius Julius, à Sénèque, à Pétrone pour changer leur intrépidité en pusillanimité ou en poltronnerie? |
| 52090 | Que nous diraient les autres, et surtout les théologiens? |
| 52090 | Que répondre en effet à un homme qui dit? |
| 52090 | Que savons- nous plus de notre destinée, que de notre origine? |
| 52090 | Que voit- on? |
| 52090 | Quel est l''animal qui mourrait de faim au milieu d''une rivière de lait? |
| 52090 | Quelle utilité, en effet, de faire un gros livre, pour prouver une doctrine qui était érigée en axiome il y a trois mille ans? |
| 52090 | Qui a inventé les moyens de mettre à profit la docilité de notre organisation? |
| 52090 | Qui a été le premier précepteur du genre human? |
| 52090 | Qui sait d''ailleurs si la raison de l''existence de l''homme ne serait pas dans son existence même? |
| 52090 | S''il est évident qu''elles ne peuvent se faire sans intelligence, pourquoi la refuser à ces animaux? |
| 52090 | S''il n''y avait une corde interne qui tirât ainsi celles du dehors, d''où viendraient tous ces phénomènes? |
| 52090 | Si la raison est esclave d''un sens dépravé, ou en fureur, comment peut- elle le gouverner? |
| 52090 | Thus with such help of nature and art, why should not a man be more grateful, more generous, more constant in friendship, stronger in adversity? |
| 52090 | Voulez vous de nouvelles observations? |
| 52090 | What animal would die of hunger in the midst of a river of milk? |
| 52090 | What do we see? |
| 52090 | What is the reason for this, except some defect in the organs of speech? |
| 52090 | What more do we know of our destiny than of our origin? |
| 52090 | What was man before the invention of words and the knowledge of language? |
| 52090 | What was needed to change the bravery of Caius Julius, Seneca, or Petronius into cowardice or faintheartedness? |
| 52090 | What will be the consequences of this supposition? |
| 52090 | Which was the side by which he was so strongly attached to Messieurs of Port Royal? |
| 52090 | Who invented the means of utilizing the plasticity of our organism? |
| 52090 | Who was the first teacher of the human race? |
| 52090 | Why might not the monkey, by dint of great pains, at last imitate after the manner of deaf mutes, the motions necessary for pronunciation? |
| 52090 | Why should I stop to speak of the man who imagines that his nose or some other member is of glass? |
| 52090 | Why then should I not esteem men with good natural qualities as much as men who shine by acquired and as it were borrowed virtues? |
| 52090 | Why then should the education of monkeys be impossible? |
| 52090 | Why? |
| 52090 | Why? |
| 52090 | car enfin quand l''homme seul aurait reçu en partage la loi naturelle, en serait- il moins une machine? |
| 52090 | en un mot serait- il absolument impossible d''apprendre une langue à cet animal? |
| 52090 | et qu''ainsi c''est tomber dans Scilla pour vouloir éviter Caribde? |
| 52090 | n''est- ce pas machinalement qu''agissent tous les sphincters de la vessie, du rectum, etc.? |
| 52090 | n''est- ce pas machinalement que les pores de la peau se ferment en hiver, pour que le froid ne pénètre pas l''intérieur des vaisseaux? |
| 52090 | ne contient- il pas en soi les causes qui donnent lieu à sa régénération? |
| 52090 | ne sont pas sensibles, où aller chercher celles de la variété de tous les esprits? |
| 52090 | ou plutôt que m''ont- ils appris? |
| 52090 | peut- on rien refuser à l''observation la plus incontestable?) |
| 52090 | pourquoi la fièvre de mon esprit passe- t- elle dans mes veines? |
| 52090 | que l''estomac se soulève, irrité par le poison, par une certaine quantité d''opium, par tous les émétiques, etc.? |
| 52090 | que la pupille s''étrécit au grand jour pour conserver la rétine, et s''élargit pour voir les objets dans l''obscurité? |
| 52090 | que le coeur a une contraction plus forte que tout autre muscle? |
| 52090 | que le coeur, les artères, les muscles se contractent pendant le sommeil, comme pendant la veille? |
| 52090 | que le poumon fait l''office d''un souflet continuellement exercé? |
| 52090 | que les paupières se baissent à la menace d''un coup, comme on l''a dit? |
| 52090 | que m''apprendront- ils? |
| 52090 | what will they teach me or rather what have they taught me? |
| 52090 | { 5} What could the others, especially the theologians, have to say? |
| 52090 | { 77} Why should not Stahl have been even more favored by nature as a man than as a chemist and a practitioner? |
| 10846 | ''My good sir, what are you talking about? 10846 ''Well did I ever tell you that my head was the only one which could not be cut off?'' |
| 10846 | And how are we to know that we have made progress? 10846 And to what better or more careful guardian could He have entrusted us? |
| 10846 | Are they not sprung,he asks,"from the same origin, do they not breathe the same air, do they not live and die just as we do?" |
| 10846 | But if life and its burdens become absolutely intolerable, may we not go back to God, from whom we came? 10846 But shall we not meet with troubles in life? |
| 10846 | But why do n''t_ you_ go, then? |
| 10846 | But,inquires the interlocutor,"how then is the world to get on?" |
| 10846 | Did I ever tell you I was immortal? 10846 Do you wish not to be passionate? |
| 10846 | Dost thou too desert me? |
| 10846 | For what will the most violent man do to thee if thou continuest benevolent to him? 10846 Is my property confiscated?" |
| 10846 | Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? |
| 10846 | My friends, do you remember that old Scythian custom, when the head of a house died? 10846 The Cynic must learn to do without friends, for where can he find a friend worthy of him, or a king worthy of sharing his moral sceptre? |
| 10846 | Unhappy am I, because this has happened to me? 10846 What did Epaphroditus do?" |
| 10846 | What do you think she is praying for so intently? |
| 10846 | What good,answers Epictetus,"does the purple do on the garment? |
| 10846 | What good,asked some one,"did Helvidius Priscus do in resisting Vespasian, being but a single person?" |
| 10846 | What hardship does my advice inflict on you? |
| 10846 | What is the good of all those books? |
| 10846 | What is worth being valued? 10846 What need is there of_ vows_? |
| 10846 | What though fortune has thrown me where the most magnificent abode is but a cottage? 10846 Why are you so eager? |
| 10846 | Why wo n''t you go? |
| 10846 | Why, how so? |
| 10846 | Why,he asks in another passage,"why do you call yourself a Stoic? |
| 10846 | _ Enough of this wretched life, and murmuring, and apish trifles._ Why art thou thus disturbed? 10846 _ Must my leg be lame_?" |
| 10846 | *****"If you wish to be good? |
| 10846 | *****"The swarm that in the noontide beam were born? |
| 10846 | 1) he says:"What is pain? |
| 10846 | A few only hesitated, looking round them and asking"Where was Britannicus?" |
| 10846 | And again(_ Ep._ 73):"_ Do you wonder that man goes to the gods? |
| 10846 | And art thou unwilling to do the work of a human being, and dost thou not make haste to do that which is according to thy nature?" |
| 10846 | And for what does he thanks the gods? |
| 10846 | And in another passage,"What more dost thou want when thou hast done a service to another? |
| 10846 | And indeed what storm is greater than that which rises from powerful semblances that dash reason out of its course? |
| 10846 | And what else can_ I_ do, who am a lame old man, except sing praises to God? |
| 10846 | And what had he learnt?--learnt heartily to admire, and(_ we_ may say) learnt to practise also? |
| 10846 | And why, if I am magnanimous, should I care for anything that can possibly happen? |
| 10846 | And, come now, have you not received powers wherewith to bear whatever occurs? |
| 10846 | Are they slaves? |
| 10846 | Are you not burnt with heat, and pressed for room, and wetted with showers when it rains? |
| 10846 | Are you yourself so_ very_ wise?" |
| 10846 | Are your thews and sinews strong enough? |
| 10846 | Be it so; but need I die groaning? |
| 10846 | But how are we to know that we are qualified for this high function? |
| 10846 | But this being the guiding conception as regards ourselves, how are we to treat others? |
| 10846 | But was this grand attitude consistently maintained? |
| 10846 | But whence are we to derive this high sense of duty and possible eminence? |
| 10846 | But, meanwhile, what became of the common multitude? |
| 10846 | But_ how_ is one to do all this? |
| 10846 | Can all antiquity show anything tenderer than this, or anything more close to the spirit of Christian teaching than these nine rules? |
| 10846 | Can you face the fact that those who are defeated are also disgraced and whipped? |
| 10846 | Can you face this Olympic contest? |
| 10846 | Could anything be more hollow or heartless than this? |
| 10846 | Did not every one know the cruelty of Nero? |
| 10846 | Do n''t you see on what terms each person is called a Jew? |
| 10846 | Do these advantages then appear to you to be trifling? |
| 10846 | Dost thou think that a false opinion has less power than the bile in the jaundiced, or the poison in him who is bitten by a mad dog?" |
| 10846 | Even if they had not been, should we grudge that some of the children''s meat should be given unto dogs? |
| 10846 | For how many like them, out of all the records of antiquity, is it possible for us to count? |
| 10846 | Has your father done wrong, or your brother been unjust? |
| 10846 | Have you not received magnanimity, courage, fortitude? |
| 10846 | Have you then gained nothing in lieu of your supper? |
| 10846 | How does the bull know, when the lion approaches, that it is his place to expose himself for all the herd? |
| 10846 | How is it that no similar poem could be quoted from the whole range of ancient literature? |
| 10846 | How then can it be a dishonor not to be so? |
| 10846 | I must be bound; but must I be bound bewailing? |
| 10846 | I must be driven into exile, well, who prevent me then from going with laughter, and cheerfulness, and calm of mind? |
| 10846 | In a word, may we not commit suicide?" |
| 10846 | In the seventeenth century was there any philosopher more profound, any moralist more elevated, than Francis Bacon? |
| 10846 | In the twelfth century was there any mind that shone more brightly, was there any eloquence which flowed more mightily, than that of Peter Abelard? |
| 10846 | In what particular have you improved?" |
| 10846 | Is it some possession? |
| 10846 | Is it then at all_ your_ business to be a leading man, or to be entertained at a banquet? |
| 10846 | Is it wife or child? |
| 10846 | Is there no_ other_ fault then short of setting the Capitol on fire? |
| 10846 | Is there not more than enough clamour, and shouting, and other troubles? |
| 10846 | Is this true education? |
| 10846 | Look at the poor: are they not often obviously happier than the rich? |
| 10846 | Nay, what power of speech suffices adequately to praise, or to set them forth? |
| 10846 | Neither worse, then, nor better is a thing made by being praised...._ Is such a thing as an emerald made worse than it was, if it is not praised? |
| 10846 | Or have I been made for this, to lie in the bedclothes and keep myself warm?'' |
| 10846 | Ought we not, when we dig, and when we plough, and when we eat, to sing this hymn to God? |
| 10846 | Patron or no patron, what care I? |
| 10846 | Put_ me_ in chains? |
| 10846 | Respecting Commodus, I think it sufficient to ask with Solomon:"Who knoweth whether his son shall be a wise man or a fool?" |
| 10846 | Seneca(_ Letter_ 110):"_ Why are you struck with wonder and astonishment? |
| 10846 | Seneca_( Letter_ 95):"_ Do you wish to render the gods propitious? |
| 10846 | Shall I not use the faculty for the ends for which it was granted me, or shall I grieve and groan at all the accidents of life? |
| 10846 | Shall we be jealous of the ethical loftiness of a Plato or an Aurelius? |
| 10846 | Shall we deny to these"unconscious prophecies of heathendom"their oracular significance? |
| 10846 | Similarly, when asked,"Who is free?" |
| 10846 | Since the most of you are blinded, ought there not to be some one to fulfil this province for you, and on behalf of all to sing his hymn to God? |
| 10846 | Slaves? |
| 10846 | Slaves? |
| 10846 | Slaves? |
| 10846 | Speaking of the multitude of our natural gifts, he says,"Are these the only gifts of Providence towards us? |
| 10846 | To be received with clapping of hands? |
| 10846 | To what extent is Marcus Aurelius to be condemned for the martyrdoms which took place in his reign? |
| 10846 | We can only ask what possible part a philosopher could play at such a court? |
| 10846 | We do not doubt that there were such-- but were they_ relatively_ numerous? |
| 10846 | Well may St. Paul say,"Art thou called, being a servant? |
| 10846 | Were men contemptible? |
| 10846 | Were men petty, and malignant, and passionate and unjust? |
| 10846 | What could it possibly matter to him, the great Proconsul, whether the Greeks beat a poor wretch of a Jew or not? |
| 10846 | What harm can poverty inflict on a man who despises such excesses? |
| 10846 | What has become of all great and famous men, and all they desired, and all they loved? |
| 10846 | What indeed but semblance is a storm itself? |
| 10846 | What is disgrace to one who stands above the opinion of the multitude? |
| 10846 | What is there new in this? |
| 10846 | What is this good? |
| 10846 | What manner of men ought we to be? |
| 10846 | What other than the remembrance of what is or what is not in our own power; what is possible to us and what is not? |
| 10846 | What then? |
| 10846 | What unsettles thee?... |
| 10846 | What vice have you resisted? |
| 10846 | What wise and valient men would seek to free These thus degenerate, by themselves enslaved; Or could of inward slaves make outward free?" |
| 10846 | What, for instance, is his main conception of the Deity? |
| 10846 | What, for instance, was exile? |
| 10846 | What, then, is that which is able to enrich a man? |
| 10846 | When asked,"Who among men is rich?" |
| 10846 | Whose tears would not his mirth repress? |
| 10846 | Why do you act the Jew when you are a Greek? |
| 10846 | Why do you deceive the multitude? |
| 10846 | Why should I not admire him? |
| 10846 | Why then am I angry? |
| 10846 | Why then should a man cling to a longer stay here? |
| 10846 | Will you not concede that accident to the existence of general laws? |
| 10846 | Will you not dismiss the thought of it? |
| 10846 | Will you not then lay up your treasure in those matters wherein you are equal to the gods?" |
| 10846 | Would the meanest among us take it, think you? |
| 10846 | Yes, undoubtedly; and are there none at Olympia? |
| 10846 | Yes,_ just_ men in multitudes; but how many_ righteous_, how many_ holy_? |
| 10846 | Yet I suppose you tolerate and endure all these when you balance them against the magnificence of the spectacle? |
| 10846 | You do n''t exterminate the blind or deaf because of their misfortunes, but you pity them: and how much more to be pitied are wicked men? |
| 10846 | _ Dost thou exist, then, to take thy pleasure, and not for action or exertion_? |
| 10846 | _ I am compassed about with darkness, the walls cover me, and nobody seeth me_: what need I to fear? |
| 10846 | _ Letter_ 83:"_ What advantage is it that anything is hidden from man? |
| 10846 | _ The poet says, Dear city of Cecrops; and wilt not thou say, Dear city of God_?" |
| 10846 | _ Why, then, am I dissatisfied if I am going to do the things for which I exist, and for which I was brought into the world_? |
| 10846 | and what was left for him to do but to make an end of his master and tutor after the murder of his mother and his brother?" |
| 10846 | asks Epictetus;"did he laugh at the man as we did? |
| 10846 | for being wealthy, and noble, and an emperor? |
| 10846 | he answered,''what has the Capitol to do with it? |
| 10846 | he replies,"do you then because of one miserable little leg find fault with the universe? |
| 10846 | how could you possibly keep silence and endure such a misfortune?''" |
| 10846 | is a slave so much of a human being?" |
| 10846 | may we not show thieves and robbers, and tyrants who claim power over us by means of our bodies and possessions, that they have_ no power_? |
| 10846 | or a Syrian? |
| 10846 | or an Egyptian? |
| 10846 | or gold, ivory, purple, a lyre, a little knife, a flower, a shrub_?" |
| 10846 | or rather, should our great aim ever be to translate noble precepts into daily action? |
| 10846 | said I,''have I then set the Capitol on fire, that you rebuke me thus?'' |
| 10846 | shall I fear these fellows now they are free, whom I myself have brought in chains to Rome?" |
| 10846 | what shall alarm or trouble me, or seem painful? |
| 10846 | what was even a death of disgrace to Socrates, who by entering a prison made it cease to be disgraceful? |
| 10846 | whom will not that joyous manner of his incline to jesting? |
| 10846 | whose attention, even though he be fixed in thought, will not be attracted and absorbed by that childlike garrulity of which no one can grow tired? |
| 10846 | whose mind would not his prattling loose from the pressure of anxiety? |
| 10846 | will you not bear with your own brother, who, has God for his father no less than you? |
| 6920 | 17):"What then is that which is able to conduct a man? |
| 6920 | 17)? |
| 6920 | 88)? |
| 6920 | About what am I now employing my own soul? |
| 6920 | Accordingly, on every occasion a man should ask himself, Is this one of the unnecessary things? |
| 6920 | Alexander and Caius and Pompeius, what are they in comparison with Diogenes and Heraclitus and Socrates? |
| 6920 | Am I doing anything? |
| 6920 | And all our assent is changeable; for where is the man who never changes? |
| 6920 | And can anything else that is useful be accomplished without change? |
| 6920 | And canst thou take a bath unless the wood undergoes a change? |
| 6920 | And does a thing seem to thee to be a deviation from man''s nature, when it is not contrary to the will of man''s nature? |
| 6920 | And dost thou in all cases call that a man''s misfortune which is not a deviation from man''s nature? |
| 6920 | And even if he has done wrong, how do I know that he has not condemned himself? |
| 6920 | And how is it with respect to each of the stars, are they not different and yet they work together to the same end? |
| 6920 | And how long does it subsist? |
| 6920 | And is not this too said, that"this or that loves[ is wo nt] to be produced"? |
| 6920 | And it is in thy power also; or say, who hinders thee? |
| 6920 | And until that time comes, what is sufficient? |
| 6920 | And what harm is done or what is there strange, if the man who has not been instructed does the acts of an uninstructed man? |
| 6920 | And what is it doing in the world? |
| 6920 | And what is it in any way to thee if these men of after time utter this or that sound, or have this or that opinion about thee? |
| 6920 | And what its causal nature[ or form]? |
| 6920 | And who has told thee that the gods do not aid us even in the things which are in our power? |
| 6920 | And why art thou not content to pass through this short time in an orderly way? |
| 6920 | And, to conclude the matter, what is even an eternal remembrance? |
| 6920 | Another prays thus: How shall I be released from this? |
| 6920 | Another prays: How shall I not desire to be released? |
| 6920 | Another thus: How shall I not lose my little son? |
| 6920 | Are not these robbers, if thou examinest their opinions? |
| 6920 | Are these things to be proud of? |
| 6920 | Art thou angry with him whose armpits stink? |
| 6920 | Besides, what trouble is there at all in doing this? |
| 6920 | Besides, wherein hast thou been injured? |
| 6920 | But are the acts which concern society more vile in thy eyes and less worthy of thy labor? |
| 6920 | But can a certain order subsist in thee, and disorder in the All? |
| 6920 | But does she now dissolve the union? |
| 6920 | But if all things are wisely ordered, how is the world so full of what we call evil, physical and moral? |
| 6920 | But if anything in thy own disposition gives thee pain, who hinders thee from correcting thy opinion? |
| 6920 | But suppose that those who will remember are even immortal, and that the remembrance will be immortal, what then is this to thee? |
| 6920 | But that which does not make a man worse, how can it make a man''s life worse? |
| 6920 | But thou, in what a brief space of time is thy existence? |
| 6920 | But thou, who art destined to end so soon, art thou wearied of enduring the bad, and this too when thou art one of them? |
| 6920 | Do not add, And why were such things made in the world? |
| 6920 | Do the things external which fall upon thee distract thee? |
| 6920 | Do thou pray thus: How shall I not desire to lie with her? |
| 6920 | Does Chaurias or Diotimus sit by the tomb of Hadrianus? |
| 6920 | Does Panthea or Pergamus now sit by the tomb of Verus? |
| 6920 | Does a man please himself who repents of nearly everything that he does? |
| 6920 | Does another do me wrong? |
| 6920 | Does any one do wrong? |
| 6920 | Does anything happen to me? |
| 6920 | Does pain or sensuous pleasure effect thee? |
| 6920 | Does the sun undertake to do the work of the rain, or Aesculapius the work of the Fruit- bearer[ the earth]? |
| 6920 | Dost thou not see then that for thyself also to change is just the same, and equally necessary for the universal nature? |
| 6920 | Dost thou think that a false opinion has less power than the bile in the jaundiced or the poison in him who is bitten by a mad dog? |
| 6920 | Dost thou wish to be praised by a man who curses himself thrice every hour? |
| 6920 | For a man can not lose either the past or the future: for what a man has not, how can any one take this from him? |
| 6920 | For if even the perception of doing wrong shall depart, what reason is there for living any longer? |
| 6920 | For if this does its own work, what else dost thou wish? |
| 6920 | For of what other common political community will any one say that the whole human race are members? |
| 6920 | For what advantage would result to them from this or to the whole, which is the special object of their providence? |
| 6920 | For what is death? |
| 6920 | For what is more suitable? |
| 6920 | For what more dost thou want when thou hast done a man a service? |
| 6920 | For what more wilt thou see? |
| 6920 | For what must a man do who has such a character? |
| 6920 | For what purpose then art thou,--to enjoy pleasure? |
| 6920 | For who can change men''s opinions? |
| 6920 | For who is he that shall hinder thee from being good and simple? |
| 6920 | For with what art thou discontented? |
| 6920 | God exists then, but what do we know of his nature? |
| 6920 | Has any obstacle opposed thee in thy efforts towards an object? |
| 6920 | Has anything happened to thee? |
| 6920 | Hast thou determined to abide with vice, and has not experience yet induced thee to fly from this pestilence? |
| 6920 | Hast thou reason? |
| 6920 | Hast thou seen those things? |
| 6920 | Have I done something for the general interest? |
| 6920 | How can our principles become dead, unless the impression[ thoughts] which correspond to them are extinguished? |
| 6920 | How do we know if Telauges was not superior in character to Socrates? |
| 6920 | How does the ruling faculty make use of itself? |
| 6920 | How long then? |
| 6920 | How many things without studying nature dost thou imagine, and how many dost thou neglect? |
| 6920 | How then is he not a fool who is puffed up with such things or plagued about them and makes himself miserable? |
| 6920 | How then shall I take away these opinions? |
| 6920 | How then shall a man do this? |
| 6920 | How then shalt thou possess a perpetual fountain[ and not a mere well]? |
| 6920 | How then, if being lame thou canst not mount up on the battlements alone, but with the help of another it is possible? |
| 6920 | How unsound and insincere is he who says, I have determined to deal with thee in a fair way!--What art thou doing, man? |
| 6920 | I have.--Why then dost not thou use it? |
| 6920 | If I can, why am I disturbed? |
| 6920 | If a thing is in thy own power, why dost thou do it? |
| 6920 | If any man should propose to thee the question, how the name Antoninus is written, wouldst thou with a straining of the voice utter each letter? |
| 6920 | If then it is the former, why do I desire to tarry in a fortuitous combination of things and such a disorder? |
| 6920 | If then there happens to each thing both what is usual and natural, why shouldst thou complain? |
| 6920 | If then there is an invincible necessity, why dost thou resist? |
| 6920 | If, then, they have no power, why dost thou pray to them? |
| 6920 | In this flowing stream then, on which there is no abiding, what is there of the things which hurry by on which a man would set a high price? |
| 6920 | In this infinity then what is the difference between him who lives three days and him who lives three generations? |
| 6920 | Is any man afraid of change? |
| 6920 | Is he not sufficiently punished in being denied the light? |
| 6920 | Is it not plain that the inferior exists for the sake of the superior? |
| 6920 | Is it not then strange that thy intelligent part only should be disobedient and discontented with its own place? |
| 6920 | Is it the form of the thing? |
| 6920 | Is my understanding sufficient for this or not? |
| 6920 | Is such a thing as an emerald made worse than it was, if it is not praised? |
| 6920 | Is this anything to fear? |
| 6920 | Is this[ change of place] sufficient reason why my soul should be unhappy and worse then it was, depressed, expanded, shrinking, affrighted? |
| 6920 | Man, thou hast been a citizen in this great state[ the world]; what difference does it make to thee whether for five years[ or three]? |
| 6920 | Now that which does not make a man worse, how can it make a man''s life worse? |
| 6920 | On every occasion I must ask myself this question, and inquire, What have I now in this part of me which they call the ruling principle? |
| 6920 | On the occasion of every act ask thyself, How is this with respect to me? |
| 6920 | One man prays thus: How shall I be able to lie with that woman? |
| 6920 | Or is it the matter? |
| 6920 | Shall I repent of it? |
| 6920 | Shall any man hate me? |
| 6920 | Suppose then that thou hast given up this worthless thing called fame, what remains that is worth valuing? |
| 6920 | That some good things are said even by these writers, everybody knows: but the whole plan of such poetry and dramaturgy, to what end does it look? |
| 6920 | The poet says, Dear city of Cecrops; and wilt not thou say, Dear city of Zeus? |
| 6920 | Then let this thought be in thy mind, Where then are those men? |
| 6920 | Thou thus: How shall I not be afraid to lose him? |
| 6920 | To be received with clapping of hands? |
| 6920 | Unhappy am I because this has happened to me? |
| 6920 | Was it not in the order of destiny that these persons too should first become old women and old men and then die? |
| 6920 | Well, dost thou wish to have sensation, movement, growth, and then again to cease to grow, to use thy speech, to think? |
| 6920 | Well, suppose they did sit there, would the dead be conscious of it? |
| 6920 | Well, then, is it not better to use what is in thy power like a free man than to desire in a slavish and abject way what is not in thy power? |
| 6920 | What are these men''s leading principles, and about what kind of things are they busy, and for what kind of reasons do they love and honor? |
| 6920 | What dost thou wish,--to continue to exist? |
| 6920 | What good is it then for the ball to be thrown up, or harm for it to come down, or even to have fallen? |
| 6920 | What good will this anger do thee? |
| 6920 | What harm then is this to them; and what to those whose names are altogether unknown? |
| 6920 | What is badness? |
| 6920 | What is it, then, which does judge about them? |
| 6920 | What is its substance and material? |
| 6920 | What is my ruling faculty now to me? |
| 6920 | What is praise, except indeed so far as it has a certain utility? |
| 6920 | What is that which as to this material[ our life] can be done or said in the way most conformable to reason? |
| 6920 | What is the investigation into the truth in this matter? |
| 6920 | What is there new in this? |
| 6920 | What is there now in my mind,--is it fear, or suspicion, or desire, or anything of the kind( V. 11)? |
| 6920 | What is there of all these things which seems to thee worth desiring? |
| 6920 | What is thy art? |
| 6920 | What kind of people are those whom men wish to please, and for what objects, and by what kind of acts? |
| 6920 | What matter and opportunity[ for thy activity] art thou avoiding? |
| 6920 | What means all this? |
| 6920 | What more then have they gained than those who have died early? |
| 6920 | What need is there of suspicious fear, since it is in thy power to inquire what ought to be done? |
| 6920 | What principles? |
| 6920 | What remains, except to enjoy life by joining one good thing to another so as not to leave even the smallest intervals between? |
| 6920 | What soul then has skill and knowledge? |
| 6920 | What then art thou doing here, O imagination? |
| 6920 | What then can these things do to prevent thy mind from remaining pure, wise, sober, just? |
| 6920 | What then dost thou think of him who[ avoids or] seeks the praise of those who applaud, of men who know not either where they are or who they are? |
| 6920 | What then if they grow angry, wilt thou be angry too? |
| 6920 | What then is more pleasing or more suitable to the universal nature? |
| 6920 | What then is that about which we ought to employ our serious pains? |
| 6920 | What then is that which is able to conduct a man? |
| 6920 | What then is worth being valued? |
| 6920 | What then will it be when it forms a judgment about anything aided by reason and deliberately? |
| 6920 | What then would those do after these were dead? |
| 6920 | What unsettles thee? |
| 6920 | Whatever man thou meetest with, immediately say to thyself: What opinions has this man about good and bad? |
| 6920 | When a man has presented the appearance of having done wrong[ say], How then do I know if this is a wrongful act? |
| 6920 | Where is it then? |
| 6920 | Where is it then? |
| 6920 | Where is the hardship then, if no tyrant nor yet an unjust judge sends thee away from the state, but nature, who brought thee into it? |
| 6920 | Which of these things is beautiful because it is praised, or spoiled by being blamed? |
| 6920 | Who then hinders thee from casting it away? |
| 6920 | Why art thou disturbed? |
| 6920 | Why do unskilled and ignorant souls disturb him who has skill and knowledge? |
| 6920 | Why dost thou think that this is any trouble? |
| 6920 | Why dost thou wonder? |
| 6920 | Why then am I angry? |
| 6920 | Why then am I dissatisfied if I am going to do the things for which I exist and for which I was brought into the world? |
| 6920 | Why then dost thou not wait in tranquillity for thy end, whether it is extinction or removal to another state? |
| 6920 | Why then is that rather a misfortune than this a good fortune? |
| 6920 | Why then should a man cling to a longer stay here? |
| 6920 | Why, then, art thou disturbed? |
| 6920 | Why, what can take place without change? |
| 6920 | Wilt thou never enjoy an affectionate and contented disposition? |
| 6920 | Wilt thou not cease to value many other things too? |
| 6920 | Wilt thou not go on with composure and number every letter? |
| 6920 | Wilt thou, then, my soul, never be good and simple and one and naked, more manifest than the body which surrounds thee? |
| 6920 | With the badness of men? |
| 6920 | Wouldst thou wish to please a man who does not please himself? |
| 6920 | and canst thou be nourished, unless the food undergoes a change? |
| 6920 | and for what purpose am I now using it? |
| 6920 | and if the dead were conscious would they be pleased? |
| 6920 | and if they were pleased, would that make them immortal? |
| 6920 | and of what nature am I now making it? |
| 6920 | and what good is it to the bubble while it holds together, or what harm when it is burst? |
| 6920 | and what wilt thou find which is sufficient reason for this? |
| 6920 | and whose soul have I now,--that of a child, or of a young man, or of a feeble woman, or of a tyrant, or of a domestic animal, or of a wild beast? |
| 6920 | and why am I disturbed, for the dispersion of my elements will happen whatever I do? |
| 6920 | and why do I care about anything else than how I shall at last become earth? |
| 6920 | and without a change of opinions what else is there than the slavery of men who groan while they pretend to obey? |
| 6920 | art thou angry with him whose mouth smells foul? |
| 6920 | art thou not content that thou hast done something comformable to thy nature, and dost thou seek to be paid for it? |
| 6920 | but if it is in the power of another, whom dost thou blame,--the atoms[ chance] or the gods? |
| 6920 | for what advantage would result to them from this or to the whole, which is the special object of their providence? |
| 6920 | is it loosed and rent asunder from social life? |
| 6920 | is it melted into and mixed with the poor flesh so as to move together with it? |
| 6920 | is it void of understanding? |
| 6920 | or gold, ivory, purple, a lyre, a little knife, a flower, a shrub? |
| 15877 | To those who ask, Where hast thou seen the gods, or how dost thou comprehend that they exist and so worshipest them? 15877 + How many things without studying nature dost thou imagine, and how many dost thou neglect? 15877 17):What then is that which is able to conduct a man? |
| 15877 | 17)? |
| 15877 | 18)? |
| 15877 | About what am I now employing my own soul? |
| 15877 | Accordingly, on every occasion a man should ask himself, Is this one of the unnecessary things? |
| 15877 | Alexander and Caius[A] and Pompeius, what are they in comparison with Diogenes and Heraclitus and Socrates? |
| 15877 | Am I doing anything? |
| 15877 | And I say not what is it to the dead, but what is it to the living? |
| 15877 | And all our assent is changeable; for where is the man who never changes? |
| 15877 | And art thou unwilling to do the work of a human being, and dost thou not make haste to do that which, is according to thy nature? |
| 15877 | And can anything else that is useful be accomplished without change? |
| 15877 | And canst thou take a bath unless the wood undergoes a change? |
| 15877 | And does a thing seem to thee to be a deviation from man''s nature, when it is not contrary to the will of man''s nature? |
| 15877 | And dost thou in all cases call that a man''s misfortune which is not a deviation from man''s nature? |
| 15877 | And even if he has done wrong, how do I know that he has not condemned himself? |
| 15877 | And how is it with respect to each of the stars-- are they not different and yet they work together to the same end? |
| 15877 | And how long does it subsist? |
| 15877 | And is not this too said that"this or that loves[ is wo nt] to be produced? |
| 15877 | And it is in thy power also; or say, who hinders thee? |
| 15877 | And until that time comes, what is sufficient? |
| 15877 | And what harm is done or what is there strange, if the man who has not been instructed does the acts of an uninstructed man? |
| 15877 | And what is it doing in the world? |
| 15877 | And what is it in any way to thee if these men of after time utter this or that sound, or have this or that opinion about thee? |
| 15877 | And what its causal nature[ or form]? |
| 15877 | And who has told thee that the gods do not aid us, even in the things which are in our power? |
| 15877 | And why art thou not content to pass through this short time in an orderly way? |
| 15877 | And, to conclude the matter, what is even an eternal remembrance? |
| 15877 | Another prays thus: How shall I be released from this? |
| 15877 | Another thus: How shall I not lose my little son? |
| 15877 | Are not these robbers, if thou examinest their opinions? |
| 15877 | Are these things to be proud of? |
| 15877 | Art thou angry with him whose armpits stink? |
| 15877 | Besides, what trouble is there at all in doing this? |
| 15877 | Besides, wherein hast thou been injured? |
| 15877 | But are the acts which concern society more vile in thy eyes and less worthy of thy labor? |
| 15877 | But can a certain order subsist in thee, and disorder in the All? |
| 15877 | But does she now dissolve the union? |
| 15877 | But if all things are wisely ordered, how is the world so full of what we call evil, physical and moral? |
| 15877 | But if anything in thy own disposition gives thee pain, who hinders thee from correcting thy opinion? |
| 15877 | But in our own case how many other things are there for which there are many who wish to get rid of us? |
| 15877 | But is not this the very reason why pleasure deceives us? |
| 15877 | But suppose that those who will remember are even immortal, and that the remembrance will be immortal, what then is this to thee? |
| 15877 | But that which does not make a man worse, how can it make a man''s life worse? |
| 15877 | But thou, in what a brief space of time is thy existence? |
| 15877 | But thou, who art destined to end so soon, art thou wearied of enduring the bad, and this too when thou art one of them? |
| 15877 | Do not add, And why were such things made in the world? |
| 15877 | Do the things external which fall upon thee distract thee? |
| 15877 | Do thou pray thus: How shall I not desire to lie with her? |
| 15877 | Does Panthea or Fergamus now sit by the tomb of Verus? |
| 15877 | Does a man please himself who repents of nearly everything that he does? |
| 15877 | Does another do me wrong? |
| 15877 | Does any one do wrong? |
| 15877 | Does anything happen to me? |
| 15877 | Does pain or sensuous pleasure affect thee? |
| 15877 | Does the light of the lamp shine without losing its splendor until it is extinguished? |
| 15877 | Does the sun undertake to do the work of the rain, or Aesculapius the work of the Fruit- bearer[ the earth]? |
| 15877 | Dost thou not see then that for thyself also to change is just the same, and equally necessary for the universal nature? |
| 15877 | Dost thou think that a false opinion has less power than the bile in the jaundiced or the poison in him who is bitten by a mad dog? |
| 15877 | Dost thou wish to be praised by a man who curses himself thrice every hour? |
| 15877 | For a man can not lose either the past or the future: for what a man has not, how can any one take this from him? |
| 15877 | For if even the perception of doing wrong shall depart, what reason is there for living any longer? |
| 15877 | For if this does its own work, what else dost thou wish? |
| 15877 | For what advantage would result to them from this or to the whole, which is the special object of their providence? |
| 15877 | For what is death? |
| 15877 | For what is more suitable? |
| 15877 | For what more dost thou want when thou hast done a man a service? |
| 15877 | For what more wilt thou see? |
| 15877 | For what must a man do who has such a character? |
| 15877 | For what purpose then art thou,--to enjoy pleasure? |
| 15877 | For who can change men''s opinions? |
| 15877 | For who is he that shall hinder thee from being good and simple? |
| 15877 | For with what art thou discontented? |
| 15877 | God exists then, but what do we know of his nature? |
| 15877 | Has any obstacle opposed thee in thy efforts towards an object? |
| 15877 | Has anything happened to thee? |
| 15877 | Hast thou determined to abide with vice, and hast not experience yet induced thee to fly from this pestilence? |
| 15877 | Hast thou reason? |
| 15877 | Hast thou seen those things? |
| 15877 | Have I done something for the general interest? |
| 15877 | How can our principles become dead, unless the impressions[ thoughts] which correspond to them are extinguished? |
| 15877 | How do we know if Telauges was not superior in character to Socrates? |
| 15877 | How does the ruling faculty make use of itself? |
| 15877 | How long then? |
| 15877 | How then is he not a fool who is puffed up with such things or plagued about them and makes himself miserable? |
| 15877 | How then shall I take away these opinions? |
| 15877 | How then shall a man do this? |
| 15877 | How then shalt thou possess a perpetual fountain[ and not a mere well]? |
| 15877 | How then, if being lame thou canst not mount up on the battlements alone, but with the help of another it is possible? |
| 15877 | How unsound and insincere is he who says, I have determined to deal with thee in a fair way!--What are thou doing, man? |
| 15877 | I have.--Why then dost not thou use it? |
| 15877 | If I can, why am I disturbed? |
| 15877 | If a thing is in thy own power, why dost thou do it? |
| 15877 | If any man should propose to thee the question, how the name Antoninus is written, wouldst thou with a straining of the voice utter each letter? |
| 15877 | If sailors abused the helmsman, or the sick the doctor, would they listen to anybody else? |
| 15877 | If then it is the former, why do I desire to tarry in a fortuitous combination of things and such a disorder? |
| 15877 | If then there happens to each thing both what is usual and natural, why shouldst thou complain? |
| 15877 | If then there is an invincible necessity, why dost thou resist? |
| 15877 | If, then, they have no power, why dost thou pray to them? |
| 15877 | In this flowing stream then, on which there is no abiding, what is there of the things which hurry by on which a man would set a high price? |
| 15877 | In this infinity then what is the difference between him who lives three days and him who lives three generations? |
| 15877 | Is any man afraid of change? |
| 15877 | Is it not then strange that thy intelligent part only should be disobedient and discontented with its own place? |
| 15877 | Is it the form of the thing? |
| 15877 | Is my understanding sufficient for this or not? |
| 15877 | Is such a thing as an emerald made worse than it was, if it is not praised? |
| 15877 | Is this anything to fear? |
| 15877 | Is this[ change of place] sufficient reason why my soul should be unhappy and worse than it was, depressed, expanded, shrinking, affrighted? |
| 15877 | Man, thou hast been a citizen in this great state[ the world];[A] what difference does it make to thee whether for five years[ or three]? |
| 15877 | Now that which does not make a man worse, how can it make a man''s life worse? |
| 15877 | On every occasion I must ask myself this question, and inquire, What have I now in this part of me which they call the ruling principle? |
| 15877 | On the occasion of every act ask thyself, How is this with respect to me? |
| 15877 | One man prays thus: How shall I be able to lie with that woman? |
| 15877 | Or is it the matter? |
| 15877 | Or, in other words, by what power do forms appear in continuous succession? |
| 15877 | Pray thou: How shall I not desire to be released? |
| 15877 | Shall I repent of it? |
| 15877 | Shall any man hate me? |
| 15877 | Suppose then that thou hast given up this worthless thing called fame, what remains that is worth valuing? |
| 15877 | That some good things are said even by these writers, everybody knows: but the whole plan of such poetry and dramaturgy, to what end does it look? |
| 15877 | The next question is, How are things produced now? |
| 15877 | The poet says, Dear city of Cecrops; and wilt not thou say, Dear city of Zeus? |
| 15877 | Then let this thought be in thy mind, Where then are those men? |
| 15877 | This thing, what is it in itself, in its own constitution? |
| 15877 | Thou thus: How shall I not be afraid to lose him? |
| 15877 | To be received with clapping of hands? |
| 15877 | Unhappy am I because this has happened to me? |
| 15877 | Was it not in the order of destiny that these persons too should first become old women and old men and then die? |
| 15877 | Well, dost thou wish to have sensation, movement, growth, and then again to cease to grow, to use thy speech, to think? |
| 15877 | Well, suppose they did sit there, would the dead be conscious of it? |
| 15877 | Well, then, is it not better to use what is in thy power like a free man than to desire in a slavish and abject way what is not in thy power? |
| 15877 | What are these men''s leading principles, and about what kind of things are they busy, and for what kind of reasons do they love and honor? |
| 15877 | What dost thou wish-- to continue to exist? |
| 15877 | What good is it then for the ball to be thrown up, or harm for it to come down, or even to have fallen? |
| 15877 | What good will this anger do thee? |
| 15877 | What harm then is this to them; and what to those whose names are altogether unknown? |
| 15877 | What is badness? |
| 15877 | What is it, then, which does judge about them? |
| 15877 | What is its substance and material? |
| 15877 | What is my ruling faculty now to me? |
| 15877 | What is praise, except+ indeed so far as it has+ a certain utility? |
| 15877 | What is that which as to this material[ our life] can be done or said in the way most conformable to reason? |
| 15877 | What is the investigation into the truth in this matter? |
| 15877 | What is there new in this? |
| 15877 | What is there now in my mind,--is it fear, or suspicion, or desire, or anything of the kind( v. 11)? |
| 15877 | What is there of all these things which seems to thee worth desiring? |
| 15877 | What is thy art? |
| 15877 | What kind of people are those whom men wish to please, and for what objects, and by what kind of acts? |
| 15877 | What matter and opportunity[ for thy activity] art thou avoiding? |
| 15877 | What means all this? |
| 15877 | What more then have they gained than those who have died early? |
| 15877 | What need is there of suspicious fear, since it is in thy power to inquire what ought to be done? |
| 15877 | What principles? |
| 15877 | What remains, except to enjoy life by joining one good thing to another so as not to leave even the smallest intervals between? |
| 15877 | What soul then has skill and knowledge? |
| 15877 | What then art thou doing here, O imagination? |
| 15877 | What then can these things do to prevent thy mind from remaining pure, wise, sober, just? |
| 15877 | What then dost thou think of him who[ avoids or] seeks the praise of those who applaud, of men who know not either where they are or who they are? |
| 15877 | What then if they grow angry, wilt thou be angry too? |
| 15877 | What then is more pleasing or more suitable to the universal nature? |
| 15877 | What then is that about which we ought to employ our serious pains? |
| 15877 | What then is that which is able to conduct a man? |
| 15877 | What then is worth being valued? |
| 15877 | What then will it be when it forms a judgment about anything aided by reason and deliberately? |
| 15877 | What then would those do after these were dead? |
| 15877 | What unsettles thee? |
| 15877 | Whatever man thou meetest with, immediately say to thyself: What opinions has this man about good and bad? |
| 15877 | When a man has presented the appearance of having done wrong[ say], How then do I know if this is a wrongful act? |
| 15877 | Where is it then? |
| 15877 | Where is it then? |
| 15877 | Where is the hardship then, if no tyrant nor yet an unjust judge sends thee away from the state, but nature, who brought thee into it? |
| 15877 | Which of these things is beautiful because it is praised, or spoiled by being blamed? |
| 15877 | Who then hinders thee from casting it away? |
| 15877 | Why art thou disturbed? |
| 15877 | Why do unskilled and ignorant souls disturb him who has skill and knowledge? |
| 15877 | Why dost thou wonder? |
| 15877 | Why then am I angry? |
| 15877 | Why then am I dissatisfied if I am going to do the things for which I exist and for which I was brought into the world? |
| 15877 | Why then dost thou not wait in tranquillity for thy end, whether it is extinction or removal to another state? |
| 15877 | Why then dost thou too choose to act in the same way? |
| 15877 | Why then is that rather a misfortune than this a good fortune? |
| 15877 | Why then should a man cling to a longer stay here? |
| 15877 | Why, then, art thou disturbed? |
| 15877 | Why, what can take place without change? |
| 15877 | Wilt thou never enjoy an affectionate and contented disposition? |
| 15877 | Wilt thou not cease to value many other things too? |
| 15877 | Wilt thou not go on with composure and number every letter? |
| 15877 | With the badness of men? |
| 15877 | X. Wilt thou, then, my soul, never be good and simple and one and naked, more manifest than the body which surrounds thee? |
| 15877 | [ A] For of what other common political community will any one say that the whole human race are members? |
| 15877 | [ A] Is it not plain that the inferior exists for the sake of the superior? |
| 15877 | [ A] Why dost thou think that this is any trouble? |
| 15877 | [ B] Does Chaurias or Diotimus sit by the tomb of Hadrianus? |
| 15877 | and canst thou be nourished, unless the food undergoes a change? |
| 15877 | and for what purpose am I now using it? |
| 15877 | and if the dead were conscious, would they be pleased? |
| 15877 | and if they were pleased, would that make them immortal? |
| 15877 | and of what nature am I now making it? |
| 15877 | and shall the truth which is in thee and justice and temperance be extinguished[ before thy death]? |
| 15877 | and what good is it to the bubble while it holds together, or what harm when it is burst? |
| 15877 | and what wilt thou find which is sufficient reason for this? |
| 15877 | and whose soul have I now,--that of a child, or of a young man, or of a feeble woman, or of a tyrant, or of a domestic animal, or of a wild beast? |
| 15877 | and why am I disturbed, for the dispersion of my elements will happen whatever I do? |
| 15877 | and why do I care about anything else than how I shall at last become earth? |
| 15877 | and without a change of opinions what else is there than the slavery of men who groan while they pretend to obey? |
| 15877 | art thou angry with him whose mouth smells foul? |
| 15877 | art thou not content that thou hast done something conformable to thy nature, and dost thou seek to be paid for it? |
| 15877 | but if it is in the power of another, whom dost thou blame,--the atoms[ chance] or the gods? |
| 15877 | for what advantage would result to them from this or to the whole, which is the special object of their providence? |
| 15877 | is it loosed and rent asunder from social life? |
| 15877 | is it melted into and mixed with the poor flesh so as to move together with it? |
| 15877 | is it void of understanding? |
| 15877 | nor yet desiring time wherein thou shalt have longer enjoyment, or place, or pleasant climate, or society of men with whom thou mayst live in harmony? |
| 15877 | or gold, ivory, purple, a lyre, a little knife, a flower, a shrub? |
| 15877 | or how could the helmsman secure the safety of those in the ship, or the doctor the health of those whom he attends? |
| 15877 | wouldst thou wish to please a man who does not please himself? |
| 26659 | What do you think{ 31} of yourself? 26659 ), what is that also but a synthesis,--a synthesis of a passive perception with a certain tendency to reaction? 26659 --''Was fang''ich an?'' 26659 After all, though, you will say, Why such an ado about a matter concerning which, however we may theoretically differ, we all practically agree? 26659 After all, what accounts do the nether- most bounds of the universe owe to me? 26659 And by what, forsooth, is the supreme wisdom of this passion warranted? 26659 And can we not ourselves sympathize with his mood in some degree? 26659 And could paradise properly be good in the absence of a sentient principle by which the goodness was perceived? 26659 And if needs of ours outrun the visible universe, why_ may_ not that be a sign that an invisible universe is there? 26659 And if we should not then be warranted in believing it, how can we be so now? |
| 26659 | And is any one entitled to say in advance, that, while the one form of faith shall be crowned with success, the other is certainly doomed to fail? |
| 26659 | And is not its instinct right? |
| 26659 | And our poor friend, James Thomson, similarly writes:--"Who is most wretched in this dolorous place? |
| 26659 | And shall it be given before they are given? |
| 26659 | And so do you not equally exclude them from the being which it now maintains as its own? |
| 26659 | And where everything else must be contented with its part in the universe, shall the theorizing faculty ride rough- shod over the whole? |
| 26659 | And, after all, is not this duty of neutrality where only our inner interests would lead us to believe, the most ridiculous of commands? |
| 26659 | Any philosophy which makes such questions as, What is the ideal type of humanity? |
| 26659 | Are not all sense and all emotion at bottom but turbid and perplexed modes of what in its clarified shape is intelligent cognition? |
| 26659 | Are not simple conception and prevision subjective ends pure and simple? |
| 26659 | Are our moral preferences true or false, or are they only odd biological phenomena, making things good or bad for_ us_, but in themselves indifferent? |
| 26659 | Are there real logically indeterminate possibilities which forbid there being any equivalent for the happening of it all but the happening itself? |
| 26659 | Are they not all of them_ kinds_ of things already here and based in the existing frame of nature? |
| 26659 | Are they not one and all like the Divinity Avenue and Oxford Street of our example? |
| 26659 | Are we then so soon to fall back into the pessimism from which we thought we had emerged? |
| 26659 | At bottom, what have you to lose? |
| 26659 | But can we think of such a sum? |
| 26659 | But does not this immediately bring us into a curious logical predicament? |
| 26659 | But how is the reasoning done? |
| 26659 | But how then about the judgments of regret themselves? |
| 26659 | But if a pyrrhonistic sceptic asks us_ how we know_ all this, can our logic find a reply? |
| 26659 | But if they are a sufficient condition, why did not the Phoenicians outstrip the Greeks in intelligence? |
| 26659 | But if this be so, is it not clear that the facts_ M_, taken_ per se_, are inadequate to justify a conclusion either way in advance of my action? |
| 26659 | But if this be true of the individuals in the community, how can it be false of the community as a whole? |
| 26659 | But is it a sufficient condition? |
| 26659 | But looking outwardly at these universes, can you say which is the impossible and accidental one, and which the rational and necessary one? |
| 26659 | But now I ask, Can that which is the ground of rationality in all else be itself properly called rational? |
| 26659 | But now what particular consciousness in the universe_ can_ enjoy this prerogative of obliging others to conform to a rule which it lays down? |
| 26659 | But now, since we are all such absolutists by instinct, what in our quality of students of philosophy ought we to do about the fact? |
| 26659 | But still the theoretic question{ 194} would remain, What is the ground of the obligation, even here? |
| 26659 | But suppose this rational conception attained, how is the philosopher to recognize it for what it is, and not let it slip through ignorance? |
| 26659 | But take out the geniuses, or alter their idiosyncrasies, and what increasing uniformities will the environment show? |
| 26659 | But what can you drive through space except what is itself spatial? |
| 26659 | But what constitutes this singleness of fact, this unity? |
| 26659 | But what in a purely physical universe demands the production of that other fact? |
| 26659 | But what is the use of being a genius, unless_ with the same scientific evidence_ as other men, one can reach more truth than they? |
| 26659 | But which are the humanly important ones, those most worthy to arouse our interest,--the large distinctions or the small? |
| 26659 | But who can doubt that if he had certain other qualities which he has not yet shown, his influence would have been still more decisive? |
| 26659 | But who does not see the wretched insufficiency of this so- called objective testimony on both sides? |
| 26659 | But why talk of residuum? |
| 26659 | But will our faith in the unseen world similarly verify itself? |
| 26659 | But---- What escapes, WHAT escapes? |
| 26659 | By what signs should we be able to discover that its existence had terminated? |
| 26659 | Can murders and treacheries, considered as mere outward happenings, or motions of matter, be bad without any one to feel their badness? |
| 26659 | Can no vision of it forestall the facts of it, or know from some fractions the others before the others have arrived? |
| 26659 | Can our will either help or hinder our intellect in its perceptions of truth? |
| 26659 | Can they possibly form a result to which our godlike powers of insight shall be judged merely subservient? |
| 26659 | Can we define the tests of rationality which these parts of our nature would use? |
| 26659 | Can we gain no anticipatory assurance that what is to come will have no strangeness? |
| 26659 | Can we realize for an instant what a cross- section of all existence at a definite point of time would be? |
| 26659 | Can we wonder if those bred in the rugged and manly school of science should feel like spewing such subjectivism out of their mouths? |
| 26659 | Can you imagine one position in space trying to get into the place of another position and having to be''contradicted''by that other? |
| 26659 | Can you imagine your thought of an object trying to dispossess the real object from its being, and so being negated by it? |
| 26659 | Do I, reader, negate you? |
| 26659 | Do n''t you see the difference, do n''t you see the identity? |
| 26659 | Do not the unity of its wholeness and the diversity of its parts stand in patent contradiction? |
| 26659 | Do the horse- cars jingling outside negate me writing in this room? |
| 26659 | Do they not in fact demand to be_ understood_ by us still more than to be reacted on? |
| 26659 | Do you not in determining the milk to be this pint exclude it forever from the chance of being those gallons, frustrate it from{ 288} expansion? |
| 26659 | Does an omelet appear whenever three eggs are broken? |
| 26659 | Does it essentially differ from the spirit of religion? |
| 26659 | Does it not both unite and divide things; and but for this strange and irreconcilable activity, would it be at all? |
| 26659 | Does it not leave the fate of the universe at the mercy of the chance- possibilities, and so far insecure? |
| 26659 | Does it not seem preposterous on the very face of it to talk of our opinions being modifiable at will? |
| 26659 | Does it not, in short, deny the craving of our nature for an ultimate peace behind all tempests, for a blue zenith above all clouds? |
| 26659 | Does not the admission of such an unguaranteed chance or freedom preclude utterly the notion of a Providence governing the world? |
| 26659 | Dupery for dupery, what proof is there that dupery through hope is so much worse than dupery through fear? |
| 26659 | Everything can become the subject of criticism-- how criticise without something_ to_ criticise? |
| 26659 | First of all, what is the position of him who seeks an ethical philosophy? |
| 26659 | For him, as for Darwin, the only problem is, these data being given, How does the environment affect them, and how do they affect the environment? |
| 26659 | For what are the alternatives which, in point of fact, offer themselves to human volition? |
| 26659 | Good for the production of another physical fact, do you say? |
| 26659 | Good for what? |
| 26659 | Goods and ills are created by judgment?, 189. |
| 26659 | Have you not now made life worth living on these terms? |
| 26659 | How can one physical fact, considered simply as a physical fact, be''better''than another? |
| 26659 | How can we exclude from the cognition of a truth a faith which is involved in the creation of the truth? |
| 26659 | How can your pure intellect decide? |
| 26659 | How reconcile with life one bent on suicide? |
| 26659 | I will not dispute the theory; but I will ask, Why did they not gain it? |
| 26659 | If God be good, how came he to create-- or, if he did not create, how comes he to permit-- the devil? |
| 26659 | If I characterized Hegel''s own mood as_ hubris_, the insolence of excess, what shall I say of the mood he ascribes to being? |
| 26659 | If it was n''t_ going_, why should you hold on to it? |
| 26659 | If perfection be the principle, how comes there any imperfection here? |
| 26659 | If they are fated to be error, does not the bat''s wing of irrationality still cast its shadow over the world? |
| 26659 | If, not stopping at the explanation of social progress as due to the great man, we go back a step, and ask, Whence comes the great man? |
| 26659 | If, on the other hand, I rightly assume the universe to be not moral, in what does my verification consist? |
| 26659 | Incoherence itself, may it not be the very sort of coherence I require? |
| 26659 | Is any one ever tempted to produce an_ absolute_ accident, something utterly irrelevant to the rest of the world? |
| 26659 | Is friction other than a kind of lubrication? |
| 26659 | Is his origin supernatural? |
| 26659 | Is it not sheer dogmatic folly to say that our inner interests can have no real connection with the forces that the hidden world may contain? |
| 26659 | Is not all experience just the eating of the fruit of the tree of_ knowledge_ of good and evil, and nothing more? |
| 26659 | Is not jolt passage? |
| 26659 | Is not my knowing them at all a gift and not a right? |
| 26659 | Is not the sum of your actual experience taken at this moment and impartially added together an utter chaos? |
| 26659 | Is not, however, the timeless mind rather a gratuitous fiction? |
| 26659 | Is the word to carry with it license to define in detail an invisible world, and to anathematize and excommunicate those whose trust is different? |
| 26659 | Is there any one of our functions exempted from the common lot of liability to excess? |
| 26659 | Is there no substitute, in short, for life but the living itself in all its long- drawn weary length and breadth and thickness? |
| 26659 | Is this a moral universe?--what does the problem mean? |
| 26659 | Is what unity there is in the world{ 270} mainly derived from the fact that the world is_ in_ space and time and''partakes''of them? |
| 26659 | It can not then be said that the question, Is this a moral world? |
| 26659 | Let me transcribe a few sentences: What''s mistake but a kind of take? |
| 26659 | May not this be all wrong? |
| 26659 | Now, can science be called in to tell us which of these two point- blank contradicters of each other is right? |
| 26659 | Now, when I speak of trusting our religious demands, just what do I mean by''trusting''? |
| 26659 | Objective evidence and certitude are doubtless very fine ideals to play with, but where on this moonlit and dream- visited planet are they found? |
| 26659 | Or might the substitute arise at''Stratford- atte- Bowe''? |
| 26659 | Or shall we treat it as a weakness of our nature from which we must free ourselves, if we can? |
| 26659 | Ought it not, for its own sole sake, to be satisfied? |
| 26659 | Shall we espouse and indorse it? |
| 26659 | Shall we then say that the feeling of rationality is constituted merely by the absence{ 64} of any feeling of irrationality? |
| 26659 | Shall we then simply proclaim our own ideals as the lawgiving ones? |
| 26659 | Should we not have as much reason to believe that it still existed as we now have? |
| 26659 | So of the unintelligibilities: call them means of intelligibility, and what further do you require? |
| 26659 | Suppose there is a social equilibrium fated to be, whose is it to be,--that of your preference, or mine? |
| 26659 | The germinal question concerning things brought for the first time before consciousness is not the theoretic''What is that?'' |
| 26659 | The servant produces it, saying;"How did you know where it was? |
| 26659 | Then he is a deputy god, and we have theocracy once removed,--or, rather, not removed at all.... Is this an unacceptable solution? |
| 26659 | Translated freely his words are these: You must either believe or not believe that God is-- which will you do? |
| 26659 | Was there ever a more exquisite idol of the den, or rather of the_ shop_? |
| 26659 | Were there a great citizen, splendid with every civic gift, to be its candidate, who can doubt that he would lead us to victory? |
| 26659 | What are our woes and sufferance compared with these? |
| 26659 | What are the causes there? |
| 26659 | What are those futures that now seem matters of chance? |
| 26659 | What are_ they_, and how shall I meet_ them_? |
| 26659 | What can he do, then, it will now be asked, except to fall back on scepticism and give up the notion of being a philosopher at all? |
| 26659 | What closet- solutions can possibly anticipate the result of trials made on such a scale? |
| 26659 | What conduct is good? |
| 26659 | What do you think of the world?... |
| 26659 | What does determinism profess? |
| 26659 | What does that mean? |
| 26659 | What does the moral enthusiast care for philosophical ethics? |
| 26659 | What is it, they ask, but barefaced crazy unreason, the negation of intelligibility and law? |
| 26659 | What is meant by coming''to feel at home''in a new place, or with new people? |
| 26659 | What is the principle of unity in all this monotonous rain of instances? |
| 26659 | What is the task which philosophers set themselves to perform; and why do they philosophize at all? |
| 26659 | What must we do? |
| 26659 | What reasons can we plead that may render such a brother( or sister) willing to take up the burden again? |
| 26659 | What shall be reckoned virtues? |
| 26659 | What strange inversion of scientific procedure does Mr. Allen practise when he teaches us to neglect elements and attend only to aggregate resultants? |
| 26659 | What then do we now mean by the religious hypothesis? |
| 26659 | What was the most important thing he said to us? |
| 26659 | What wonder then if, instead of{ 293} converting, our words do but rejoice and delight, those already baptized in the faith of confusion? |
| 26659 | What wondrous strain is this that steals upon his ear? |
| 26659 | What''s nausea but a kind of-ausea? |
| 26659 | What, in short, has authority to debar us from trusting our religious demands? |
| 26659 | What, then, are the marks? |
| 26659 | When I measure out a pint, say of milk, and so determine it, what do I do? |
| 26659 | Where is a certainly true answer found? |
| 26659 | Which is the right point of view for philosophic vision? |
| 26659 | Who knows? |
| 26659 | Why do so few''scientists''even look at the evidence for telepathy, so called? |
| 26659 | Why does he believe in primordial units of''mind- stuff''on evidence which would seem quite worthless to Professor Bain? |
| 26659 | Why does the painting of any paradise or Utopia, in heaven or on earth, awaken such yawnings for nirvana and escape? |
| 26659 | Why does the_ AEsthetik_ of every German philosopher appear to the artist an abomination of desolation? |
| 26659 | Why duplicate it by the tedious unrolling, inch by inch, of the foredone reality? |
| 26659 | Why may it not be so with the world? |
| 26659 | Why not take heed to the_ meaning_ of what is said? |
| 26659 | Why seek for a glue to hold things together when their very falling apart is the only glue you need? |
| 26659 | Why should you not? |
| 26659 | Why? |
| 26659 | Why_ may_ not the former one be prophetic, too? |
| 26659 | Will Mr. Allen seriously say that this is all human folly, and tweedledum and tweedledee? |
| 26659 | Without the_ same_ as a basis, how could strife occur? |
| 26659 | Would England have to- day the''imperial''ideal which she now has, if a certain boy named Bob Clive had shot himself, as he tried to do, at Madras? |
| 26659 | Would he not cut himself off from that particular angel- possibility as decisively as if he went and married some one else? |
| 26659 | [ 3] Can not the breaks, the jolts, the margin of foreignness, be exorcised from other things and leave them unitary like the space they fill? |
| 26659 | [ 4] Now for the question I asked above: What kind of a being would God be if he did exist? |
| 26659 | [ 6] For, after all, is there not something rather absurd in our ordinary notion of external things being good or bad in themselves? |
| 26659 | _ Which_ thought? |
| 26659 | but the practical''Who goes there?'' |
| 26659 | cry they,"what shall we do?" |
| 26659 | dost thou not see it to be one nest of incompatibilities? |
| 26659 | is it anything but a peculiar sort of transparency? |
| 26659 | one now hears the positivist contemptuously exclaim;"what use can a scientific life have for maybes?" |
| 26659 | or rather, as Horwicz has admirably put it,''What is to be done?'' |
| 26659 | { 122} Now, what are these essential features? |
| 26659 | { 188}''Experience''of consequences may truly teach us what things are_ wicked_, but what have consequences to do with what is_ mean_ and_ vulgar_? |
| 26659 | { 32} IS LIFE WORTH LIVING? |
| 42930 | [ 264] How then could the manifoldness of all beings issue from the One, which is simple and identical, which contains no diversity or duality? 42930 ( An objector might ask) whether there be identity of conditions between the soul''s not thinking, and her experience while thinking of matter? 42930 ( How does the Soul keep the Mean between Indivisible Nature and Divisible Nature?) 42930 ( Is it the power which acts principally in us as some people think?) 42930 ( It is well known that) words pronounced in a low tone of voice( telepathically?) 42930 ( Likewise, someone may ask) does not the First live? 42930 ( Of the Soul, Third; or, How do We See?) 42930 ( Some objector) might ask how one could conceive of matter without quantity? 42930 126 and Hesiod Theogony 35),Why should I dally near the oak- trees, or the rock?" |
| 42930 | 6. Who then is the virtuous man? |
| 42930 | A magnificent necklace had been stolen from Chione, an estimable widow, who resided with him and the children( as matron?). |
| 42930 | According to this hypothesis, how will gold be beautiful? |
| 42930 | Again, why are there several of these, since they are incorporeal, and since no matter separates them from each other? |
| 42930 | All those he brought here I have had transcribed exactly; for why should I not most zealously seek works so precious? |
| 42930 | Among these was Polemo, whom Plotinos educated carefully; and Plotinos enjoyed hearing Polemo recite original verses(?). |
| 42930 | And Which is the Second? |
| 42930 | Are the notions of virtue, and other intelligible entities by the soul thought eternal, or does virtue arise and perish? |
| 42930 | Are there Ideas of Individuals? |
| 42930 | Are there Ideas of Individuals? |
| 42930 | Are these the elements of being? |
| 42930 | Are we immortal, or does all of us die? |
| 42930 | As the exterior word( speech) is the image of the( interior) word( of thought?) |
| 42930 | Aurelius, who was very scrupulous in his sacrifices, and who carefully celebrated the Festivals of the New Moon( as Numenius used to do?) |
| 42930 | Besides, how could( the demiurgic creator) then be in all? |
| 42930 | Besides, if every part of the soul can feel as well as the predominating part, why at all speak of a"predominating part?" |
| 42930 | Besides, what divinity is this? |
| 42930 | Besides, what would He think? |
| 42930 | But does this desire direct with sovereign influence? |
| 42930 | But from what is her wisdom derived? |
| 42930 | But how are we going to raise them? |
| 42930 | But how does he rise up thither? |
| 42930 | But how is an actualization begotten from that self- limited( intelligible)? |
| 42930 | But how shall we fly? |
| 42930 | But how shall we return thither? |
| 42930 | But how shall we train this interior vision? |
| 42930 | But if it does not move, why does it not possess stability? |
| 42930 | But if this substrate have no extension, how can it be a residence( for form)? |
| 42930 | But if( before coming on to the earth) the soul chooses her life and her guardian, how do we still preserve our liberty? |
| 42930 | But is not philosophy also that which is most eminent? |
| 42930 | But is the soul, by herself, absolute beauty? |
| 42930 | But since quality in the sense- world is also an actualization, in what does it differ from the intelligible quality? |
| 42930 | But still, how can one say that the intelligible being is constituted by a non- being? |
| 42930 | But the One is not Intelligence; how then can the hypostatic( form of existence) begotten by the One be Intelligence? |
| 42930 | But to what does this movement belong? |
| 42930 | But what agreement can anything corporeal have with what is incorporeal? |
| 42930 | But what need would it have of temperance? |
| 42930 | But why do not all the powers of the soul act everywhere? |
| 42930 | But why does the virtuous man not enjoy this privilege since the beginning? |
| 42930 | But why is not each of the sense- things a being? |
| 42930 | By what concourse of atoms will one man become a geometrician, another become a mathematician and astronomer, and the other a philosopher? |
| 42930 | By what superiority, quantity or quality are we going to distinguish the"predominating part"in a single continuous mass? |
| 42930 | CAN THESE VIRTUES BE ASCRIBED TO THE DIVINITY? |
| 42930 | Can one say that quality is the complement of being, or rather of such a being? |
| 42930 | Can the heavens never reach the Soul? |
| 42930 | Can we identify the nature that contains all the intelligibles( Intelligence) with the supreme Principle? |
| 42930 | Congenital lameness is due to the reason''s failure to dominate matter, while accidental lameness is due to deterioration of the form( idea?). |
| 42930 | Could anything, indeed, be found outside of these causes? |
| 42930 | Could the lower knowledge not be possessed without dialectics or wisdom? |
| 42930 | Could this take place by an indivisible part? |
| 42930 | Do Ideas of Individuals Exist? |
| 42930 | Do all the Souls form but a Single Soul? |
| 42930 | Do ideas of individuals( as well as of classes of individuals), exist? |
| 42930 | Do not all Souls form a Single Soul? |
| 42930 | Do the souls that enter into the bodies of brutes also have a guardian? |
| 42930 | Do you again object, by what conception or intelligence could it be reached? |
| 42930 | Does Happiness( Consist in Duration?) |
| 42930 | Does Happiness( consist in Duration)? |
| 42930 | Does He not beget? |
| 42930 | Does Plato mean that the ideas are anterior to intelligence, and that they already exist when intelligence thinks them? |
| 42930 | Does a single method suffice for all? |
| 42930 | Does he, by infinity, mean immensity? |
| 42930 | Does it occur because the Soul is within the celestial sphere, which tends to revolve about her? |
| 42930 | Does it, then, as we, possess the consciousness of what is going on within it? |
| 42930 | Does matter continue to be evil when it happens to participate in the good? |
| 42930 | Does not each of them need a special method? |
| 42930 | Does not the world, then, possess any senses? |
| 42930 | Does quantity, on entering into matter extend matter, so as to give it magnitude? |
| 42930 | Does she cause this sphere to move by her own motion? |
| 42930 | Does she not beget anything? |
| 42930 | Does she then see anything else? |
| 42930 | Does the Demiurge[159] act without meeting any obstacle, or is it with him as with our souls? |
| 42930 | Does the intelligible world contain only what is found in the sense- world, or does it contain anything additional?... |
| 42930 | Does the universal( Soul) also raise with herself to the intelligible world the inferior power which is her actualization( nature)? |
| 42930 | First, must it be admitted that one and the same thing is now a quality, and then a complement of being? |
| 42930 | For example, how can an architect judge a building placed before him as beautiful, by comparing it with the Idea which he has within himself? |
| 42930 | For example, why, during the full moon, should the one man steal, and the other one not steal? |
| 42930 | From where could the soul derive them? |
| 42930 | From where indeed would intelligence receive these forms? |
| 42930 | Further, how could He derive His happiness from outside Himself? |
| 42930 | Further, under this hypothesis, we may ask, Who is going to feel? |
| 42930 | Having a divine nature, and having originated from the divinity, how could they ever misconceive the divinity or themselves? |
| 42930 | How can an essence be single in a multitude of souls? |
| 42930 | How can both sensible and intelligible objects be beautiful? |
| 42930 | How can the Soul impart to the heavens a local movement, herself possessing a different kind of motion? |
| 42930 | How can there be infinity simultaneously above and below( in the One and in matter)? |
| 42930 | How can( the single) Intelligence be all these things? |
| 42930 | How could an entity that had extension think one that had no extension? |
| 42930 | How could atomic shock, whether vertical or oblique, produce in the soul these our reasonings, or appetites, whether necessarily, or in any other way? |
| 42930 | How could determination unite with the infinite without destroying its nature, since this infinite is not such by accident? |
| 42930 | How could such a virtue exist merely potentially, borrowing its principles from elsewhere? |
| 42930 | How could that which is potential pass into actualization unless there were some principle that effected that transition? |
| 42930 | How could the soul lose life, since she did not borrow it from elsewhere, and since she does not possess it as fire possesses heat? |
| 42930 | How could the soul of the first become that of the second, if she were only the entelechy of a single one? |
| 42930 | How could this spirit contain reason and intelligence? |
| 42930 | How could we find form there, without( a residence) that should receive it? |
| 42930 | How did the Second issue from the First, how was it born from the First, so as that the Second might see the First? |
| 42930 | How do the other beings move? |
| 42930 | How do you( Stoics) not see that qualities thus added to matter are reasons, that are primary and immaterial? |
| 42930 | How does Intelligence see, and what does it see? |
| 42930 | How does he have the power to do so? |
| 42930 | How does he learn to love? |
| 42930 | How does it happen that souls forget their paternal divinity? |
| 42930 | How does it then happen that, in the same positions, stars produce men and other beings simultaneously( as Cicero asks[105])? |
| 42930 | How does manifoldness issue from Unity? |
| 42930 | How does that which is Posterior to the First Proceed from Him? |
| 42930 | How does this process of purification bring us as near as possible to the divinity? |
| 42930 | How escape from here? |
| 42930 | How indeed could existence be born or perish? |
| 42930 | How indeed could it remain at rest, while the Soul was in motion, whatever this movement was? |
| 42930 | How indeed could we divide the soul and distinguish several parts therein? |
| 42930 | How indeed would the soul recognize as an unity the result of multiple sensations; for instance, of such as come from the ears or eyes? |
| 42930 | How that which is Posterior to the First Proceeds from it? |
| 42930 | How then do the virtues purify? |
| 42930 | How then do you( as you do) manage to conceive of it without quality? |
| 42930 | How then is the multiple One derived from the First? |
| 42930 | How then will they unite their action, and will they, by agreement, contribute in producing a single effect, which is the harmony of heaven? |
| 42930 | How then will we carry out the division? |
| 42930 | How then would He remain principle of everything? |
| 42930 | How will the body naturally detach itself from the soul? |
| 42930 | How will they form but a single unity with her, and how will they agree with her? |
| 42930 | How, indeed, could any decision be reached about the difference of sense- impressions unless they all converged toward the same principle? |
| 42930 | How, indeed, could such a thing not be shapeless, absolutely ugly and evil? |
| 42930 | How, indeed, could there be any order in a spirit which itself would need to receive order from a soul? |
| 42930 | IF ALL SOULS BE ONE IN THE WORLD- SOUL, WHY SHOULD THEY NOT TOGETHER FORM ONE? |
| 42930 | IF SOUL IS ONLY AN AFFECTION OF MATTER, WHENCE THAT AFFECTION? |
| 42930 | IS THE SOUL IMMORTAL? |
| 42930 | If all proceed from a single one, did this one divide herself, or did she remain whole, while begetting the multitude of souls? |
| 42930 | If also their beauty depended on proportion, what would be the function of proportion when considering occupations, laws, studies and sciences? |
| 42930 | If intelligible entities are separated from sense objects, how does it happen that the soul descends into a body? |
| 42930 | If it be the soul that you admire in them, why do you not admire her within yourselves? |
| 42930 | If so, by what being, and how will it be formed? |
| 42930 | If the latter were corporeal, where indeed could virtues, prudence, justice and courage exist? |
| 42930 | If the soul is a body, how does it happen that she has different kinds of motion instead of a single one, as is the case with the body? |
| 42930 | If then it be a local movement only by accident, what is its own nature, by itself? |
| 42930 | If they are not animate, how will they become such, and how will agreement between them and the first soul arise? |
| 42930 | If we cut or burn the root, whither goes the power of growth present therein? |
| 42930 | If, however, the Soul be one, why is some one soul reasonable, another irrational, or some other one merely vegetative? |
| 42930 | In an absolute ignorance, or in a complete absence of all knowledge? |
| 42930 | In this case, does virtue consist of the actual process of purification, or in the already purified condition? |
| 42930 | In this case, how could an essence beget a multitude like her, while herself remaining undiminished? |
| 42930 | In what does the indetermination of the soul consist? |
| 42930 | In what sense do we use the name of unity, and how can we conceive of it? |
| 42930 | In what way does the intelligence, thus determined, proceed from the( First) Intelligible? |
| 42930 | In what way is she also indivisible? |
| 42930 | Indeed, every accident must be a reason; now of what being can the infinite be an accident? |
| 42930 | Is form a quality? |
| 42930 | Is it also accidental"being?" |
| 42930 | Is it possible for a man to possess the higher or lower virtues in accomplished reality, or otherwise( merely theoretically)? |
| 42930 | Is it possible that in one sense intelligence is the dividing principle, and that in another the dividing principle is not intelligence? |
| 42930 | Is that the guardian to which we have been allotted during the course of our life? |
| 42930 | Is the Soul within this sphere without being touched thereby? |
| 42930 | Is the centre of the soul then the principle that we are seeking? |
| 42930 | Is the infinite identical with the essence of the infinite? |
| 42930 | Is the power which is the act of the soul always united to a body? |
| 42930 | Is their mutual relation the same as that of a stub nose, and the man with the stub nose( as suggested by Aristotle)? |
| 42930 | Is their relation that between fire and heat? |
| 42930 | Is there any identity between matter and otherness? |
| 42930 | Is this due to their proceeding from a single Soul, or because they all form a single one? |
| 42930 | Is this guardian above Intelligence? |
| 42930 | Is"essence"something different from"being"? |
| 42930 | It is asked, is this possible when the same"reasons"are developed? |
| 42930 | May one not forestall delirium or insanity, if one become aware of their approach? |
| 42930 | Moreover( if beauty is but proportion), what beauty could be predicated of pure intelligence? |
| 42930 | Must I besides transmit to posterity the image of this image as worthy of attention?" |
| 42930 | Must justice ever imply multiplicity if it consist in fulfilling its proper function? |
| 42930 | Must the subject that feels contain as many parts as there are in the sense- object? |
| 42930 | Nevertheless, how will you discover the beauty which their excellent soul possesses? |
| 42930 | Now what are these genuine beings? |
| 42930 | Now what is constituted by( material) substance, and reason? |
| 42930 | Now, if the heavens possess the Soul, wherever they are, what urges them to move in a circle? |
| 42930 | Of determination, or of that which is determined? |
| 42930 | Of what nature will be that molecule supposed to possess life by itself? |
| 42930 | On the other hand, how could a body or extension be constituted by( a juxtaposition of) atoms? |
| 42930 | Or a divisible entity, think an indivisible one? |
| 42930 | Or is it being completely? |
| 42930 | Or must we conceive some other principle towards which all centres radiate? |
| 42930 | Or shall we on the contrary still rise above it? |
| 42930 | Or which is this principle, if there is but one? |
| 42930 | Or, why, under the same influence of the heavens, has the one, and not the other, been sick? |
| 42930 | Other questions arise: What is the nature of the world where the soul lives thus, either voluntarily or necessarily, or in any other way? |
| 42930 | Otherwise, how could we call the intelligible world"kosmos"( that is, either world, or adornment), unless we see matter( receiving) form therein? |
| 42930 | Otherwise, how would Intelligence come to think the intelligible? |
| 42930 | PRUDENCE TO DECIDE WHETHER IT IS POSSIBLE TO POSSESS VIRTUES UNSYMMETRICALLY? |
| 42930 | Shall we assert that she is something distinct from the body, but dependent thereon, as, for instance, a harmony? |
| 42930 | Shall we have recourse to the( Stoic)"continuity of parts"[359] to explain the sympathy which interrelates all the organs? |
| 42930 | Shall we here, as elsewhere, admit that opinions differ, and that everybody conceives the three principles in his own manner? |
| 42930 | Shall we therefrom conclude that the things contemplated by intelligence are outside of it? |
| 42930 | Should we, therefore, after rising to the Soul, say that she not only imparts unity, but herself is unity in itself? |
| 42930 | Since it contains everything, why should it aspire to anything? |
| 42930 | Since it is sovereignly perfect, what need of development would it have? |
| 42930 | Since its condition is blissful, why should Intelligence change? |
| 42930 | Since the thought is something essentially one(? |
| 42930 | Since then every body has a quantity, how could quality, which is no quantity, be a body? |
| 42930 | So we are forced to ask ourselves,"Does the divinity possess these virtues?" |
| 42930 | Taking the illustration of fire, is it"mere being"before it is"such being?" |
| 42930 | That it is the negation of beings, and is synonymous with nonentity? |
| 42930 | That they should exist outside of Intelligence, is unthinkable; for where would they be located? |
| 42930 | That world is indivisible, taken in an absolute sense; but in a relative sense, is it divisible? |
| 42930 | The Soul approaches Intelligence, and thus having been unified, the Soul wonders,''Who has begotten this unity?'' |
| 42930 | The subject that perceives must then be entirely one; otherwise, how could it be divided? |
| 42930 | This book, directed against Plotinos and Gentilianus Amelius, is entitled"Of the Limit( of Good and Evil?)" |
| 42930 | This would be a particular and distinctive characteristic, which consists of the privation of all other things( referring to Aristotle)? |
| 42930 | To the Soul, or to the body? |
| 42930 | Towards what would He, in any case, aspire? |
| 42930 | WHAT IS THE PRINCIPLE BY PARTICIPATION IN WHICH THE BODY IS BEAUTIFUL? |
| 42930 | WHAT OF THE DIFFERENCES OF RATIONALITY, IF THE SOUL BE ONE? |
| 42930 | WHY DOES THE SOUL AFTER REACHING YONDER NOT STAY THERE? |
| 42930 | We are thus led to ask how a being can be composed of non- beings? |
| 42930 | We would then have to ask whether the thing that is other be otherness- in- itself? |
| 42930 | What about the souls of animals inferior to man? |
| 42930 | What conception are we then to form of this generation of Intelligence by this immovable Cause? |
| 42930 | What do you feel when you contemplate your inner beauty? |
| 42930 | What does the guardian do before this choice? |
| 42930 | What else is courage, unless no longer to fear death, which is mere separation of the soul from the body? |
| 42930 | What explanation could they give of the soul''s resistance to the impulsions of the body? |
| 42930 | What incentive would the spirit have to apportion rewards to those who had deserved them? |
| 42930 | What indeed could unity be, apart from essence and being? |
| 42930 | What is Man? |
| 42930 | What is a Man? |
| 42930 | What is an Animal? |
| 42930 | What is its nature? |
| 42930 | What is our divinity? |
| 42930 | What is that element in the bodies which moves the spectator, and which attracts, fixes and charms his glances? |
| 42930 | What is the Animal? |
| 42930 | What is the condition of the souls that have raised themselves on high? |
| 42930 | What is the reason that we declare these objects to be beautiful, when we are transported with admiration and love for them? |
| 42930 | What is the residuum? |
| 42930 | What is the source of your ecstasies, or your enthusiasms? |
| 42930 | What is the third? |
| 42930 | What is this flight( and how can we accomplish it)? |
| 42930 | What means shall be employed to return us thither? |
| 42930 | What must be done to reach it? |
| 42930 | What need is there for the sensation to reach through to it? |
| 42930 | What shall we answer to those who insist that the soul is a body? |
| 42930 | What sort of a"being,"indeed, is this( soul) that has an existence independent of the body? |
| 42930 | What then are the things contained within the unity of Intelligence which we separate in thinking of them? |
| 42930 | What then are these principles, if there are several? |
| 42930 | What then is our guardian? |
| 42930 | What then is the nature of the soul? |
| 42930 | What then is the object which causes these, your emotions? |
| 42930 | What then is the principle whose presence in a body produces beauty therein? |
| 42930 | What then is this dialectics, knowledge of which must be added to mathematics? |
| 42930 | What then is this matter which is one, continuous, and without qualities? |
| 42930 | What then is unity? |
| 42930 | What then should we think of Him who is supremely perfect? |
| 42930 | What then would happen if a virtuous man should have a body of evil nature, or a vicious man a body of a good nature? |
| 42930 | What would happen if one virtue advanced naturally to a certain degree, and another virtue to another? |
| 42930 | What would you think of a temperance which would moderate certain( impulses), while entirely suppressing others? |
| 42930 | What, however, would hinder this property, because it is a qualification in matter, from participating in some quality? |
| 42930 | What, indeed would they be without it? |
| 42930 | Whatever your expectations may be, do not expect to find anything new here, nor even the ancient works( of myself, Longinus?) |
| 42930 | When we cut the twigs or the branches of a tree, where goes the plant- soul that was in them? |
| 42930 | Whence come your desires to unite yourselves to your real selves, and to refresh yourselves by retirement from your bodies? |
| 42930 | Whence could it have originated to enter in( among intelligible beings), and remain there? |
| 42930 | Whence does it proceed? |
| 42930 | Whence does this science derive its proper principles? |
| 42930 | Whence is this derived? |
| 42930 | Whether All Souls Form a Single One? |
| 42930 | Which is the First Thinking Principle? |
| 42930 | Which is the First Thinking Principle? |
| 42930 | Which is the Second? |
| 42930 | Which is this higher region? |
| 42930 | Which is this thing? |
| 42930 | Who imparted that beauty to the body? |
| 42930 | Why do Distant Objects Seem Small? |
| 42930 | Why do Distant Objects Seem Smaller? |
| 42930 | Why do not all souls act like the universal Soul? |
| 42930 | Why do our bodies not move in a circle, like the heavens? |
| 42930 | Why do the heavens move in a circle? |
| 42930 | Why does the soul which has risen on high not stay there? |
| 42930 | Why should not all souls form but a single one? |
| 42930 | Why should sense- objects, in heaven, equal in number their intelligible motors? |
| 42930 | Why should we not, on arriving at the Soul, stop there, and consider her the first principle? |
| 42930 | Why then does He direct us? |
| 42930 | Why then does the fire as soon as it has arrived there, not abide there quiescently? |
| 42930 | Why then is Unity not only everywhere, but also nowhere? |
| 42930 | Why, by use of the same means, has the one become rich, and the other poor? |
| 42930 | Why, however, is the generating principle not intelligence? |
| 42930 | Will each part of the soul, in its turn, feel by its own parts, or will( we decide that) the parts of parts will not feel? |
| 42930 | Will it be the"predominating part"exclusively, or the other parts with it? |
| 42930 | Will it be water( Hippo), air( Anaximenes, Archelaus, and Diogenes), earth, or fire( Heraclitus, Stobaeus? |
| 42930 | Will privation be destroyed by its union with the thing of which it is an attribute? |
| 42930 | Will the Good not be self- conscious? |
| 42930 | Will these movements be explained by voluntary determinations, and by( seminal) reasons? |
| 42930 | Will they not constitute a soul that will remain foreign to the former, who will not possess her requirements of knowledge? |
| 42930 | Will they say that, in the same body, each part possesses the same quality as the total soul, and that the case is similar with the part of a part? |
| 42930 | Would He think Himself? |
| 42930 | Would it arise from matter being penetrated by the("seminal) reason"in differing degrees? |
| 42930 | [ 111] Shall we stop at Intelligence, as a first principle? |
| 42930 | [ 259] Otherwise, how could such reasonings take place? |
| 42930 | [ 274] Where, in her turn, does the latter reside? |
| 42930 | [ 312] Is the infinite here below less infinite? |
| 42930 | [ 45] From whence then did matter acquire this affection and animating life? |
| 42930 | [ 56] How can this sympathy be explained? |
| 8909 | _ If, then, it be enquired of him,_ can not God give to matter the faculty of thought?_ he will answer,_no! |
| 8909 | ARE NOT TRAITORS DISTINGUISHED BY PUBLIC HONORS? |
| 8909 | Adopting this supposition, it may be inquired, why Nature does not produce under our own eyes new beings-- new species? |
| 8909 | An unfaithful wife, does she outrage his heart? |
| 8909 | Are his organs sound? |
| 8909 | Are nations reduced to despair? |
| 8909 | Are these animals so indispensably requisite to Nature, that without them she can not continue her eternal course? |
| 8909 | Are these bonds cut asunder? |
| 8909 | Are they completely miserable? |
| 8909 | Are they not promised eternal salvation for their orthodoxy? |
| 8909 | Are they not the incessant dupes to their prejudices? |
| 8909 | Are we acquainted with the mechanism which produces attraction in some substances, repulsion in others? |
| 8909 | Are we in a condition to explain the communication of motion from one body to another? |
| 8909 | As soon as they are enriched by the means which you censure, are they not cherished, considered, and respected? |
| 8909 | At the same time nature refuses him every happiness, she opens to him a door by which he quits life; does he refuse to enter it? |
| 8909 | But does it depend on man to be sensible or not? |
| 8909 | But does not a profound sleep help to give him a true idea of this nothing? |
| 8909 | But has truth the power to injure him? |
| 8909 | But how can he foresee effects of which he has not yet any knowledge? |
| 8909 | But how can he, without experience, assure himself of the accuracy, of the justness of this association? |
| 8909 | But how has he become sensible? |
| 8909 | But in this case, does not the theologian, according to his own assertion, acknowledge himself to be the true atheist? |
| 8909 | But is not this organization itself the work of Nature? |
| 8909 | But it will be asked, and not a little triumphantly, from whence did she derive her motion? |
| 8909 | But it will be urged, has man always existed? |
| 8909 | But the question is, what gives birth to this idea in his brain? |
| 8909 | But what is the end? |
| 8909 | But what is the general direction, or common tendency, we see in all beings? |
| 8909 | But, how is he to acquire experience upon ideal objects, which his senses neither enable him to know nor to examine? |
| 8909 | But, what is it that constitutes climate? |
| 8909 | By what authority, then, do you object to my amassing treasure? |
| 8909 | Can I alter the received opinions of the world? |
| 8909 | Can any moral good spring from such blind assurance? |
| 8909 | Can be, with his dim optics, with his limited vision, fathom the human heart? |
| 8909 | Can he prevent his eyes, cast without design upon any object whatever, from giving him an idea of this object, from moving his brain? |
| 8909 | Can it not be perceived they are inherent in his nature? |
| 8909 | Can man at last flatter himself with having arrived at a fixed being, or must the human species again change? |
| 8909 | Can this imagination in one individual ever be the same as in another? |
| 8909 | Chagrin, remorse, melancholy, and despair, have they disfigured to him the spectacle of the universe? |
| 8909 | Do I not ardently love my God? |
| 8909 | Do I not behold, that no one is ashamed of adultery but the husband it has outraged? |
| 8909 | Do not nations unceasingly suffer from their follies? |
| 8909 | Do not thy follies, thy shameful habits, thy debaucheries, damage thine health? |
| 8909 | Do not thy vices every day dig thy grave? |
| 8909 | Do they not assure me that zeal is pleasing to him; that sanguinary inhuman persecutors have been his friends? |
| 8909 | Do they not know that they are hateful and contemptible? |
| 8909 | Do they wish to be undeceived? |
| 8909 | Do we not ourselves change? |
| 8909 | Does disgrace hold him out to the finger of scorn; does indigence menace him in an obdurate world? |
| 8909 | Does he not, in fact, circumscribe the attributes of the Deity, and deny his power, to suit his own purpose? |
| 8909 | Does it not appear to annihilate the universe to him, and him to the universe? |
| 8909 | Does it not furnish its disciples with the means of extricating themselves from the punishments with which it has so frequently menaced them? |
| 8909 | Does not Mahometanism cut off from all chance of future existence, consequently from all hope of reaching heaven, the female part of mankind? |
| 8909 | Does not all change around us? |
| 8909 | Does not either his happiness or his misery depend on the part he plays? |
| 8909 | Does not listlessness punish thee for thy satiated passions? |
| 8909 | Does not that deprive him of every thing? |
| 8909 | Dost thou not behold in those eccentric comets with which thine eyes are sometimes astonished, that the planets themselves are subject to death? |
| 8909 | Dost thou not know the Sesostris''s, the Alexanders, the Caesars are dead? |
| 8909 | Dost thou not linger out life in disgust, fatigued with thine own excesses? |
| 8909 | Each idea is an effect, but however difficult it may be to recur to the cause, can we possibly suppose it is not ascribable to a cause? |
| 8909 | Every time thou hast stained thyself with crime, hast thou dared without horror to return into thyself, to examine thine own conscience? |
| 8909 | From whence came these elements? |
| 8909 | From whence comes these opinions, which according to the theologians are so displeasing to God? |
| 8909 | Has any or the whole of them rendered him better, more enlightened to his duties, more faithful in their performance? |
| 8909 | Has he placed his happiness exclusively on some object which it is impossible for him to procure? |
| 8909 | Has not thy vigour, thy gaiety, thy content, already yielded to feebleness, crouched under infirmities, given place to regret? |
| 8909 | Has the human species existed from all eternity; or is it only an instantaneous production of Nature? |
| 8909 | Hast thou not dreaded the scrutiny of thy fellow man? |
| 8909 | Hast thou not found remorse, error, shame, established in thine heart? |
| 8909 | Have I not seen my fellow- citizens envy them-- the nobles of my country sacrifice every thing to obtain them? |
| 8909 | Have the Jews exalted no one to the celestial regions, save the virtuous? |
| 8909 | Have there been always men like ourselves? |
| 8909 | Have there been, in all times, males and females? |
| 8909 | Have they led him to the least acquaintance with the great_ Cause of Causes?_ Alas! |
| 8909 | Have they not remorse? |
| 8909 | Have they not, then, a consciousness of their own iniquities? |
| 8909 | He adds from himself,"who knows, if to live, be not to die; and if to die, be not to live?" |
| 8909 | His ignorance, his prejudices, his imbecility, his vices, his passions, his weakness, are they not the inevitable consequence of vicious institutions? |
| 8909 | His physical evils, are they violent? |
| 8909 | How can a being without extent be moveable; how put matter in action? |
| 8909 | How can a substance devoid of parts, correspond successively with different parts of space? |
| 8909 | How can he judge whether there objects be favorable or prejudicial to him? |
| 8909 | How can it cease to think? |
| 8909 | How could man occupy himself with a perishable world, ready every moment to crumble into atoms? |
| 8909 | How dream of rendering himself happy on earth, when it is only the porch to an eternal kingdom? |
| 8909 | How is he to assure himself of the existence, how ascertain the qualities of beings he is not able to feel? |
| 8909 | How much pain, how much anxiety, has he not endured in this perpetual conflict with himself? |
| 8909 | How, if he does not reiterate this experience, can he compare it? |
| 8909 | However this may be, the sensibility of the brain, and all its parts, is a fact: if it be asked, whence comes this property? |
| 8909 | I agree to it without any difficulty: but in reply, I again ask, Is his nature susceptible of this modification? |
| 8909 | If his senses are vitiated, how is it possible they can convey to him with precision, the sensations, the facts, with which they store his brain? |
| 8909 | If however it be asked, what is a spirit? |
| 8909 | If it be enquired how, or for why, matter exists? |
| 8909 | If it be inquired, whence proceeds the motion that agitates matter? |
| 8909 | If it was asserted,"All men naturally desire to be rich; therefore all men will one day be rich,"how many partizans would this doctrine find? |
| 8909 | If our country is attacked, do we not voluntarily sacrifice our lives in its defence? |
| 8909 | If the calendar of the Romish saints was examined, would it be found to contain none but righteous, none but good men? |
| 8909 | If we can only form ideas of material substances, how can we suppose the cause of our ideas can possibly be immaterial? |
| 8909 | If, again, it be asked, what origin we give to beings of the human species? |
| 8909 | If, then, it be demanded, whence came man? |
| 8909 | If, therefore, it be asked, whence came matter? |
| 8909 | In a passage reported by Arrian, he says,"but where are you going? |
| 8909 | In attributing to spirits the phenomena of Nature, as well as those of the human body, do we, in fact, do any thing more than reason like savages? |
| 8909 | In fact, will not every thing conduct to indulgence the fatalist whom experience has convinced of the necessity of things? |
| 8909 | In the country I inhabit, do I not see all my fellow- citizens covetous of riches? |
| 8909 | In the puissant Nature that environs thee, shalt thou pretend to be the only being who is able to resist her power? |
| 8909 | In thy actual being, art not thou submitted to continual alterations? |
| 8909 | In what moment is he a free agent? |
| 8909 | Indeed what is his soul, save the principle of sensibility? |
| 8909 | Indeed, how can we flatter ourselves we shall ever be enabled to compass the true principle of that gravity by which a stone falls? |
| 8909 | Indeed, what right have we to hate or despise man for his opinions? |
| 8909 | Is death any thing more than a profound, a permanent steep? |
| 8909 | Is erring, feeble man, with all his imbecilities, competent to form a judgment of the heavenly deserts of his fellows? |
| 8909 | Is he master of feeling or not feeling pain? |
| 8909 | Is he not obliged to play a part against his will? |
| 8909 | Is he not sufficiently punished by the multitude of evils that afflict him on every side? |
| 8909 | Is he the master of desiring or not desiring an object that appears desirable to him? |
| 8909 | Is he the master of preventing the qualities which render an object desirable from residing in it? |
| 8909 | Is he the master of willing, not to withdraw his hand from the fire when he fears it will be burnt? |
| 8909 | Is it consistent with sound doctrine, with philosophy, or with reason? |
| 8909 | Is it in his power to add to these consequences all the weight necessary to counterbalance his desire? |
| 8909 | Is it not evident that the whole universe has not been, in its anterior eternal duration, rigorously the same that it now is? |
| 8909 | Is it not this divine being who chooses and rejects? |
| 8909 | Is it possible that evil can result to man from a correct understanding of the relations he has with other beings? |
| 8909 | Is man more the master of his opinions? |
| 8909 | Is not God the absolute master of their destiny? |
| 8909 | Is not Mahomet himself enthroned in the empyrean by this superstition? |
| 8909 | Is not Nature herself a vast machine, of which the human species is but a very feeble spring? |
| 8909 | Is not audacious crime encouraged? |
| 8909 | Is not compassion laughed to scorn? |
| 8909 | Is not cunning vice rewarded? |
| 8909 | Is not honesty contemned? |
| 8909 | Is not its descent the necessary effect of its own specific gravity? |
| 8909 | Is not love of the public weal taxed as folly; exactitude in fulfilling duties looked upon as a bubble? |
| 8909 | Is not man brought into existence without his own knowledge? |
| 8909 | Is not subtle intrigue eulogized? |
| 8909 | Is not virtue discouraged? |
| 8909 | Is their condition happy? |
| 8909 | Is there any thing in the world that perishes totally?" |
| 8909 | Is there one wicked individual who enjoys a pure, an unmixed, a real happiness? |
| 8909 | Is this species without beginning? |
| 8909 | Is virtue in this situation amongst men? |
| 8909 | It may be asked of man, is he any thing more than matter combined, of which the former varies every instant? |
| 8909 | It ought not to excite surprise if such a system is of no efficacy; what can reasonably be the result of such an hypothesis? |
| 8909 | It will be asked, perhaps, by what road has man been conducted to form to himself these gratuitous ideas of another world? |
| 8909 | Justice, does she hold her scales with a firm, with an even hand, between all the citizens of the state? |
| 8909 | Let us see if it is a barren speculation, that his not any influence upon the felicity of the human race? |
| 8909 | Might it not be a question to the Malebranchists, was it in the Divinity that SPINOZA beheld his system? |
| 8909 | Mistaken the laws of Nature, did I say? |
| 8909 | Nevertheless, how many persons say they are, and even believe themselves, restrained by the fears of the life to come? |
| 8909 | On the other hand, does not superstition itself, does not even religion, annihilate the effects of those fears which it announces as salutary? |
| 8909 | Or has he the power to take away from fire the property which makes him fear it? |
| 8909 | Perfidious friends, do they forsake him in adversity? |
| 8909 | Rebellious, ungrateful children, do they afflict his old age? |
| 8909 | Religion, which alone pretends to regulate his manners, does it render him sociable-- does it make him pacific-- does it teach him to be humane? |
| 8909 | Society, or those who represent it, do they use him with harshness, do they treat him with injustice, do they render his existence painful? |
| 8909 | Suppose the argument retorted on them; would it be believed? |
| 8909 | That those who do not think as I do are his enemies? |
| 8909 | The arbiters, the sovereigns of society, are they faithful in recompensing, punctual in rewarding, those who have best served their country? |
| 8909 | The examples spread before him, are they suitable to innocence and manners? |
| 8909 | The laws, do they never support the strong against the weak-- favor the rich against the poor-- uphold the happy against the miserable? |
| 8909 | The motion or impulse to action, of which he is susceptible, is that not physical? |
| 8909 | The question then arises, how can we conceive such a substance, which is only the negation of every thing of which we have a knowledge? |
| 8909 | The species itself, is it indestructible, or does it pass away like its individuals? |
| 8909 | The_ choleric_ man vociferates,--You advise me to put a curb on my passions; to resist the desire of avenging myself: but can I conquer my nature? |
| 8909 | Thou pretendest to exist for ever; whit thou, then, that for thee alone eternal Nature shall change her undeviating course? |
| 8909 | Thus the organic structure once destroyed, can it be reasonably doubted the soul will be destroyed also? |
| 8909 | Thus, when even the soul should be admitted to be immaterial, what conclusion must be drawn? |
| 8909 | Thus, when it shall be inquired, what is man? |
| 8909 | Was Constantine, was St. Cyril, was St. Athanasius, was St. Dominic, worthy beatification? |
| 8909 | Was the animal anterior to the egg, or did the egg precede the animal? |
| 8909 | Was there a first man, from whom all others are descended? |
| 8909 | Were Jupiter, Thor, Mercury, Woden, and a thousand others, deserving of celestial diadems? |
| 8909 | What absurdity then, or what want of just inference would there be, to imagine that the man, the horse, the fish, the bird, will be no more? |
| 8909 | What are these, but notions which he must necessarily put aside, in order that human association may subsist? |
| 8909 | What benefit could arise from education itself? |
| 8909 | What did I say? |
| 8909 | What did I say? |
| 8909 | What do I say? |
| 8909 | What do I say? |
| 8909 | What does it present to the mind, but a substance which possesses nothing of which our senses enable us to have a knowledge? |
| 8909 | What does the man in power, except shew to others, that he is in a state to supply the requisites to render them happy? |
| 8909 | What harmony, what unison, then, can possibly exist between them, when they discourse with each other, upon objects only known to their imagination? |
| 8909 | What is it that represents the word_ intelligence_, if he does not connect it with a certain mode of being and of acting? |
| 8909 | What is it, to think, to enjoy, to suffer; is it not to feel? |
| 8909 | What is life, except it be the assemblage of modifications, the congregation of motion, peculiar to an organized being? |
| 8909 | What is the aim of man in the sphere he occupies? |
| 8909 | What is the object that unites all these qualities? |
| 8909 | What is the visible and known end of all their motion? |
| 8909 | What is there that is terrible or grievous in that? |
| 8909 | What it is that authorizes them to believe this sterility in Nature? |
| 8909 | What moral reliance ought we to have on such people? |
| 8909 | What motive, indeed, except it be this, remains for him in the greater part of human societies? |
| 8909 | What the scale by which to measure who has the best regulated imagination? |
| 8909 | What, then, must be the diversity of these ideas, if the objects meditated upon do not act upon the senses? |
| 8909 | What, then, shall be, the common standard that shall decide which is the man that thinks with the greatest justice? |
| 8909 | When Samson wished to be revenged on the Philistines, did he not consent to die with them as the only means? |
| 8909 | When a theologian, obstinately bent on admitting into man two substances essentially different, is asked why he multiplies beings without necessity? |
| 8909 | When the father either menaces his son with punishment, or promises him a reward, is he not convinced these things will act upon his will? |
| 8909 | When to resolve these problems, man is obliged to have recourse to miracles or to make the Divinity interfere, does he not avow his own ignorance? |
| 8909 | Where are now the priests of Apollo, of Juno, of the Sun, and a thousand others? |
| 8909 | Wherefore is it not exacted that all men shall have the same features? |
| 8909 | Will it also be without end? |
| 8909 | Will the assertion be ventured, that the stone and earth do not act? |
| 8909 | Will there always be such? |
| 8909 | Will you have me renounce my happiness? |
| 8909 | With respect to those who may ask why Nature does not produce new beings? |
| 8909 | You call my pleasures disgraceful; but in the country in which I live, do I not witness the most dissipated men enjoying the most distinguished rank? |
| 8909 | and what is its end? |
| 8909 | but do I not also witness that they are little scrupulous in the means of obtaining wealth? |
| 8909 | do not I see men making trophies of their debaucheries, boasting of their libertinism, rewarded, with applause? |
| 8909 | does not every thing tell me, that in this world money is the greatest blessing; that it is amply sufficient to render me happy? |
| 8909 | dost thou not see all the threads which enchain thee? |
| 8909 | has he the power either to prevent it from presenting itself, or from renewing itself in his brain? |
| 8909 | his experience will be true: are they unsound? |
| 8909 | how prove its truth? |
| 8909 | in punishing those who have pillaged, who have robbed, who have plundered, who have divided, who have ruined it? |
| 8909 | that it is impossible, in its posterior eternal duration, it can be rigidly in the same state that it now is for a single instant? |
| 8909 | we may enquire of them in turn, upon what foundation they suppose this fact? |
| 8909 | what advantage will he discover in restraining the fury of his passions? |
| 8909 | what right have you to prevent my using means, which although you call them sordid and criminal, I see approved by the sovereign? |
| 8909 | wilt thou never conceive, that thou art but an ephemeron? |
| 36208 | Whence comes to my intelligence this impression, so pure, of truth? 36208 [ 50] Who can produce, on the one hand, the sun and light, on the other, truth and intelligence, except a real being? |
| 36208 | After having enumerated all these differences, could we not reduce them? |
| 36208 | After having spoken of taste which appreciates beauty, shall we say nothing of genius which makes it live again? |
| 36208 | After the dissolution of the body, can any thing of us remain? |
| 36208 | After them, what artists again are Claude Lorrain and Philippe de Champagne? |
| 36208 | All beings attain their end; should man alone not attain his? |
| 36208 | Am I in his counsels so as to adjust my actions according to his decrees? |
| 36208 | And do these rules of reasoning and conduct also exist in some place, whence they communicate to me their immutable truth? |
| 36208 | And for what, I pray you? |
| 36208 | And how? |
| 36208 | And shall interest be entirely banished from our system? |
| 36208 | And then, if the religious sentiment is weakened, are there not other sentiments that can make the heart of man beat, and fecundate genius? |
| 36208 | And what will music gain by aiming at the picturesque, when its proper domain is the pathetic? |
| 36208 | And why? |
| 36208 | And without us, in society, to whom come esteem and contempt, consideration and infamy? |
| 36208 | And would you establish ethics on a foundation so mobile? |
| 36208 | And, thus to speak, is not the face of nature expressive like that of man? |
| 36208 | Are not all those beautiful heads, and those draperies, too, worthy of Raphael? |
| 36208 | Are not these reasons sufficient, I pray you, to conclude that the sole will of God is not for us the principle of the idea of the good? |
| 36208 | Are physics possible, if every phenomenon which begins to appear does not suppose a cause and a law? |
| 36208 | Are the two contracting parties here_ me_ and myself? |
| 36208 | Are those primitive artists and poets, as Homer and Dedalus are called, strangers to this change? |
| 36208 | Are we on that account the disciple of Reid and Kant? |
| 36208 | Are we the authors of the bad action? |
| 36208 | Are we the authors of the good action? |
| 36208 | Are, then, being culpable and being unfortunate the same thing? |
| 36208 | Authority, it is said, comes from God: doubtless; but whence comes liberty, whence comes humanity? |
| 36208 | But are we witnesses of a bad action? |
| 36208 | But by what right is the unity of a doctrine placed in allowing in it only a single principle? |
| 36208 | But can any will whatever be the foundation of obligation? |
| 36208 | But could I not employ my money in a way more useful to humanity? |
| 36208 | But do we think for a single instant that there are in the midst of the sea the unfortunate who are suffering, and are, perhaps, about to perish? |
| 36208 | But does it extend to all possible lands? |
| 36208 | But does it follow that Plato gives to Ideas a substantial existence, that he makes of them beings properly so called? |
| 36208 | But does it limit itself to the reproduction of them as nature furnishes them to it, without adding any thing to them which belongs to itself? |
| 36208 | But here the number of voices means nothing? |
| 36208 | But how and by what illusion can we draw the infinite from the finite? |
| 36208 | But how are we to believe in another life, in a system that confines human consciousness within the limits of transformed sensation? |
| 36208 | But in the name of what do you order me to do this? |
| 36208 | But is it not sporting with philosophy to demand of it any other character than that of truth? |
| 36208 | But is it possible to stop there? |
| 36208 | But is it, then, the object of philosophy to produce at any cost a system, instead of seeking to understand the truth and express it as it is? |
| 36208 | But is not a solid essentially divisible? |
| 36208 | But is reason exercised only on the condition of reflection? |
| 36208 | But is this continuation of the person possible? |
| 36208 | But is this sentiment, one in itself, manifested only in a single way, and applied only to a single kind of beauty? |
| 36208 | But logically, whence comes the obligation of performing an action, if not from the intrinsic goodness of this act? |
| 36208 | But to obey reason is a precept very vague and very abstract:--how can we be sure that our action is conformed or is not conformed to reason? |
| 36208 | But to what human faculty are addressed the promise and threat of the chastisements and the rewards of another life? |
| 36208 | But what responsibility can there be in the absence of liberty and a recognized and accepted rule of justice? |
| 36208 | But what shall we say of him who is the very substance of justice and the exhaustless source of love? |
| 36208 | But who can have the strange idea of searching in Lesueur for an archeology? |
| 36208 | But, I ask, is it proportion that is dominant in this slender tree, with flexible and graceful branches, with rich and shady foliage? |
| 36208 | But, besides images and sentiments, does not the poet employ the high thoughts of justice, liberty, virtue, in a word, moral ideas? |
| 36208 | But, it is said, is it not the aim of the poet to excite pity and terror? |
| 36208 | By what sign, then, do you recognize that an action is conformed to reason, that it is good? |
| 36208 | By what, in fact, do you know matter? |
| 36208 | Can I at first place on one side the whiteness, and on the other side the color? |
| 36208 | Can I here at the first step immediately arrive at a general idea of color? |
| 36208 | Can any one, in sincerity, say as much as this for the_ Stanze_ of the Vatican? |
| 36208 | Can obligation depend upon happiness, that is to say, on a thing that it is equally impossible for me to always seek and obtain at will? |
| 36208 | Can one conceive, in fact, that he could take what we call the bad part? |
| 36208 | Can there be among the attributes possessed by the creature something essential not possessed by the Creator? |
| 36208 | Can this be one of two_ Moses_ which were painted by Lesueur for M. de Nouveau, as we learn from Guillet de Saint- Georges? |
| 36208 | Can we despise a being who, in his acts, should not be free, a being who should not know the good, and should not feel himself obligated to fulfil it? |
| 36208 | Can you conceive an event happening, except in some point of duration? |
| 36208 | Charity is a sacrifice; and who can find the rule of sacrifice, the formula of self- renunciation? |
| 36208 | Could you in any way conceive, in any time and in any place, a phenomenon which begins to appear without a cause, physical or moral? |
| 36208 | Could you say as much of the principle of cause? |
| 36208 | D''Assas did not deliberate; and for all that, was d''Assas less free, did he not act with entire liberty? |
| 36208 | Do all these grand spectacles appear only for the sake of appearing? |
| 36208 | Do not all languages, as well as all nations, speak of liberty, duty, and right? |
| 36208 | Do not pictures, ordinary in coloring, often move us more deeply than many dazzling productions, more seductive to the eye, less touching to the soul? |
| 36208 | Do the sweet light of day and a melodious voice produce upon you the same effect as darkness and silence? |
| 36208 | Do the triangles, the squares, the circles, that I rudely trace on paper, impress upon my mind their proportions and their relations? |
| 36208 | Do they demand our applause for the success of fortunate address, or for the voluntary sacrifices of virtue? |
| 36208 | Do we not every day see criminals denouncing themselves and offering themselves up to avenge the public? |
| 36208 | Do we not need, in order to feel an author, not to equal him, without doubt, but to resemble him in some degree? |
| 36208 | Do we not regard them as manifestations of an admirable power, intelligence, and wisdom? |
| 36208 | Do we refer to ourselves, for example, the definitions of geometry, as we do certain movements of which we feel ourselves to be the cause? |
| 36208 | Do you dare blame virtue, or how in this world do you accord to it the recompense that it has not sought, but is its due? |
| 36208 | Do you deny that this hall is in a larger place, which is in its turn in another larger still? |
| 36208 | Do you deny that this vase is in this hall? |
| 36208 | Do you deny that this water is in a vase? |
| 36208 | Do you know a language, a people, which does not possess the word disinterested virtue? |
| 36208 | Do you know in Italy or Holland a greater landscape painter than Claude? |
| 36208 | Do you suppose that the word liberty could ever have been formed, if the thing itself did not exist? |
| 36208 | Do you take memory? |
| 36208 | Do you want a talent more natural, and still having force and elevation? |
| 36208 | Do you wish a striking example of it? |
| 36208 | Does a man excite in us by such or such an action a more or less vivid disposition to wish him well, a desire to see and even make him happy? |
| 36208 | Does art blindly give itself up to the orders of religion and the state? |
| 36208 | Does each one of us believe himself less than himself, because he possesses sensibility, reason, and will? |
| 36208 | Does he excite an opposite desire, an opposite disposition? |
| 36208 | Does it extend to all lands? |
| 36208 | Does it not extend to all moral beings, without distinction of time and place? |
| 36208 | Does not the object which you admire act upon me as well as upon you? |
| 36208 | Does one ever say: This is a beautiful taste, this is a beautiful smell? |
| 36208 | Does one wish to make absolute unity something else than an attribute of an absolute being, or an abstraction, a conception of human intelligence? |
| 36208 | Father of a family, I should like much to know in the name of what principle you would hesitate to retain the sum which is necessary to you? |
| 36208 | Finally, are powerful religious institutions found in the cradle of society? |
| 36208 | Finally, consciousness, that indispensable condition of intelligence,--is it not the sentiment of a single being? |
| 36208 | Finally, shall we reduce all morality to sentiment, to sympathy, to benevolence? |
| 36208 | For example, the following is a very general truth: the day succeeds the night; but is it a universal and necessary truth? |
| 36208 | For how could a true principle, rationally applied, be revolting to the public conscience? |
| 36208 | For how do you suppose that I can be sensible to evils of which I form to myself no idea? |
| 36208 | Good taste is distinguished from bad taste; but what does this distinction signify, if the judgment of the beautiful is resolved into a sensation? |
| 36208 | Has a man devoted himself to death through love for his country? |
| 36208 | Has art forgotten human nature? |
| 36208 | Has autem rationes ubi arbitrandum est esse nisi in mente Creatoris? |
| 36208 | Has it been too human, too real, too nude? |
| 36208 | Has it made itself? |
| 36208 | Has such or such an origin been found? |
| 36208 | Has the infinite image[62] of the infinite had no original, according to which it has been made, no real cause that has produced it? |
| 36208 | Have I not senses like you? |
| 36208 | Have Jean Goujon and Germain Pilon done any thing more elegant and lifelike? |
| 36208 | Have they a common sentiment? |
| 36208 | Have we discovered any truth? |
| 36208 | Have we performed a good action? |
| 36208 | Have you discovered an antique vase admirably worked? |
| 36208 | He asks-- What is the beautiful in itself? |
| 36208 | He calls on you for this sum,--what will you do? |
| 36208 | He conceives it, he feels it, he bears it, thus to speak, in himself,--how should his end be elsewhere? |
| 36208 | He is, then, perfectly beautiful; but is he not sublime also in other ways? |
| 36208 | How can I describe thee, O inimitable master- piece? |
| 36208 | How can we demand light from the regions of darkness, and the explanation of reality from an hypothesis? |
| 36208 | How can we go from the concrete to the abstract? |
| 36208 | How can we love what we are ignorant of? |
| 36208 | How can we penetrate to the sources of human knowledge, which are concealed, like those of the Nile? |
| 36208 | How could eclecticism, which has no other field than history, be our only, our primary, object? |
| 36208 | How could they attribute to him the justice and the love-- I mean disinterested love-- of which they can not have the least idea? |
| 36208 | How make a virtue of it, when virtue is defined a_ disposition to contribute to the happiness of others_? |
| 36208 | I touch the extension, I see the color, I am sensible of the odor; but do our senses attain the substance that is extended, colored, or odorous? |
| 36208 | If I should say to you that a murder has just been committed, could you not ask me when, where, by whom, wherefore? |
| 36208 | If I should say to you that love or ambition caused the murder, would you not at the same instant conceive a lover, an ambitious person? |
| 36208 | If absolute truths are beyond man who perceives them, once more, where are they, then? |
| 36208 | If an agreeable object is presented to me, am I able not to be agreeably moved? |
| 36208 | If it is a painful object, am I able not to be painfully moved? |
| 36208 | If the Idea of the Good is not God himself, how will the following passage, also taken from the_ Republic_, be explained? |
| 36208 | If the person that I am, if the individual_ me_ does not, perhaps, explain the whole of reason, how could it explain truth, and absolute truth? |
| 36208 | Imagination is conceded to the poet when he retraces the images of nature; will this same faculty be refused him when he retraces sentiments? |
| 36208 | In fact, in order to relish the works of imagination, is it not necessary to have taste? |
| 36208 | In fact, with what would you have reason defend herself, when she has called herself in question? |
| 36208 | In order to be moved by certain ideas, is it not necessary to have possessed them in some degree? |
| 36208 | In order to enjoy the truth, is it not necessary to know it more or less? |
| 36208 | In order to follow it, what calculations are imposed on me? |
| 36208 | In the first place, is that very certain? |
| 36208 | In this case what should I do? |
| 36208 | In what measure ought those two principles to be united? |
| 36208 | Is Condé really inferior to Alexander, Hannibal, and Cæsar; for among his predecessors we must not look for other rivals? |
| 36208 | Is Corneille happily inspired? |
| 36208 | Is admiration increased to the degree of impressing upon the soul an emotion, an ardor that seems to exceed the limits of human nature? |
| 36208 | Is he negligent? |
| 36208 | Is it a capricious movement of the imagination and heart? |
| 36208 | Is it because my will is limited? |
| 36208 | Is it because those who feel like you are more numerous than those who feel like me? |
| 36208 | Is it in the name of interest? |
| 36208 | Is it not God that I am seeking?" |
| 36208 | Is it not a rule of prudence not to listen to, without always disdaining them, the inspirations-- often capricious-- of the heart? |
| 36208 | Is it not already for the good man an exquisite reward to make the noble sentiments that animate him thus pass into the hearts of his fellow- men? |
| 36208 | Is it not because the dispositions of a man appear to us conformed to the idea of justice, that we are inclined to participate in them with him? |
| 36208 | Is it not that of right? |
| 36208 | Is it not the heart, in fact, that feels the beautiful and the good? |
| 36208 | Is it not uniting a certain number of ideas under a certain unity? |
| 36208 | Is it only a copier of reality? |
| 36208 | Is it only imagination that makes the_ Polyeucte_ and the_ Misanthrope_, two incomparable marvels? |
| 36208 | Is it possible to carry meditation, humiliation, rapture farther? |
| 36208 | Is it pretended that this unity is a chimera? |
| 36208 | Is it skilful selfishness or disinterested virtue that poets celebrate? |
| 36208 | Is it the same when an object is not only agreeable to you, but when you judge that it is beautiful? |
| 36208 | Is it true that in presence of an act to be done I am able to will or not to will to do it? |
| 36208 | Is it true that there is no judgment, even affirmative in form, which is not mixed with negation? |
| 36208 | Is it, in fact, necessary to seek for them any other subject than the beings themselves which they govern? |
| 36208 | Is not the impression which I feel as real as that which you feel? |
| 36208 | Is not this the expression of an irresistible belief, of a belief which is the voice of nature, and against which we contend in vain? |
| 36208 | Is our conscience satisfied, if we are able to bear witness to ourselves that we have not contributed to his sufferings? |
| 36208 | Is self- respect founded on one of those arbitrary conventions that cease to exist when the two contracting parties freely renounce them? |
| 36208 | Is the architect obliged to subordinate general effect and the proportions of the edifice to such or such a particular end that is prescribed to him? |
| 36208 | Is the sentiment profound, and, indeed, Christian? |
| 36208 | Is the_ me_ more or less_ me_? |
| 36208 | Is there a half of_ me_, a quarter of_ me_? |
| 36208 | Is there a human language known to us that has not different expressions for good and evil, for just and unjust? |
| 36208 | Is there in desire any of the characters of liberty? |
| 36208 | Is there not a primitive affirmation which implies no negation? |
| 36208 | Is there not a single beauty of which all particular beauties are only reflections, shades, degrees, or degradations? |
| 36208 | Is this duty the only one? |
| 36208 | Is this new place also a body? |
| 36208 | Is this saying that it exhausts God? |
| 36208 | It must be something real.... Where is this supreme reason? |
| 36208 | Jean Cousin excepted, is there one of them that is superior to Jacques Sarazin? |
| 36208 | Man seeks pleasure and happiness, but are there not in him other needs, other sentiments as powerful, as vital? |
| 36208 | Moreover, to what are these necessary principles applied? |
| 36208 | Moreover, who has made this infinite representation of the infinite, so as to give it to me? |
| 36208 | Native faith is dead, but can not reflective faith take its place? |
| 36208 | Now I pray you, am I obligated to be happy? |
| 36208 | Now this other problem naturally presents itself: What, then, in themselves, are these universal and necessary truths? |
| 36208 | Now, can the absolute good be any thing else than an attribute of him who, properly speaking, is alone absolute being? |
| 36208 | Now, is the idea and the word disinterestedness explained to us by reducing disinterestedness to interest? |
| 36208 | Now, is the idea of right a chimera? |
| 36208 | Now, of these two ways of knowing truth, which precedes in the chronological order of human knowledge? |
| 36208 | Now, on what condition is government exercised? |
| 36208 | Now, when and how is the law fulfilled that attaches pleasure and pain to good and evil? |
| 36208 | Now, where can these reasons be, except in the mind of the Creator? |
| 36208 | Now, where is the true original, is it with M. Houdetot or in England? |
| 36208 | Of all fabulists, ancient and modern, does any one, even the ingenious, the pure, the elegant Phædrus, approach our La Fontaine? |
| 36208 | On the contrary, do we witness a bad action? |
| 36208 | On the contrary, is this induction neither universal nor necessary? |
| 36208 | On the other hand, shall we immolate the need of happiness, the hope of all reward, human or divine, to the abstract idea of the good? |
| 36208 | On those perpetual fluctuations of sentiment, is it possible to ground a legislation equal for all? |
| 36208 | On what condition is there intelligence for us? |
| 36208 | Once more, whence comes this marvellous representation of the infinite, which pertains to the infinite itself, which resembles nothing finite? |
| 36208 | Or are there others whose perfect trueness produces this effect? |
| 36208 | Or, indeed, is it not rather he who has everywhere extended measure, proportion, truth itself, that impresses on my mind the certain idea of them?... |
| 36208 | Shall this hope be deceived? |
| 36208 | Shall we confine with Kant the whole of ethics to obligation? |
| 36208 | Shall we give a recent instance of the small value we appear to set on Poussin? |
| 36208 | Should the greatest of creatures be the most ill- treated? |
| 36208 | Since then, what has French architecture become? |
| 36208 | Suppress one of the two terms, and what becomes of the relation? |
| 36208 | Take another example: if you had never smelled but a single flower, the violet, for instance, would you have had the idea of odor in general? |
| 36208 | Take the most subtile fluids,--can you help conceiving them as more or less susceptible of division? |
| 36208 | Tell me what sentiment does not come within the province of the painter? |
| 36208 | That the world is ill- made? |
| 36208 | The country of Shakspeare and Milton does not possess, since Bacon, a single prose writer of the first order[? |
| 36208 | The following dilemma I submit with confidence to the loyal dialectics of M. de Biran: Is the induction of which you speak universal and necessary? |
| 36208 | They are incontestable; but, in this diversity is there not unity? |
| 36208 | This point being once conceded, can it be said that God has created things without reason? |
| 36208 | To take, again, an example that we have already employed, what constitutes the beauty of a tempest, of a shipwreck? |
| 36208 | Upon what ground could the idea of substance be anterior to the principle that every quality supposes a substance? |
| 36208 | Was there ever a better chance for a national and Christian monument? |
| 36208 | We can perceive the same truth without asking ourselves this question: Have we the ability not to admit this truth? |
| 36208 | What are goodness, generosity, and beneficence without dominion over self, without the form of soul attached to the religious observance of duty? |
| 36208 | What are its characters and different species? |
| 36208 | What attracts us to those great scenes of nature? |
| 36208 | What bears us towards the infinite in natural beauty? |
| 36208 | What benevolence are we seeking, when we sympathize with men that we have never seen, that we never shall see, with men that are no more? |
| 36208 | What can be the principle of intellectual beauty, that splendor of the true, except the principle of all truth? |
| 36208 | What do you make of this noble victim? |
| 36208 | What does that mean? |
| 36208 | What does that mean? |
| 36208 | What faculties are used in this free reproduction of the beautiful? |
| 36208 | What has become of the original? |
| 36208 | What has become of them? |
| 36208 | What has hindered her from progressing at an equal pace with the physical sciences whose sister she is? |
| 36208 | What has the condemned done? |
| 36208 | What have we done thus far? |
| 36208 | What holy hope could we then found upon such a God? |
| 36208 | What is desire? |
| 36208 | What is it called to be free? |
| 36208 | What is it that first strikes you in what you have experienced? |
| 36208 | What is the beautiful taken in itself? |
| 36208 | What is the common quality which, being found in these two objects, ranges them under the general idea of the beautiful? |
| 36208 | What is the exact proportion of chastisements and crimes? |
| 36208 | What is the need of going farther? |
| 36208 | What is there more opposed to interest than benevolence? |
| 36208 | What is thinking? |
| 36208 | What is this element? |
| 36208 | What is this fact that is reproduced in all the vicissitudes of the life of humanity, except a law of humanity? |
| 36208 | What is, then, in relation to the good, the natural and permanent belief of the human race? |
| 36208 | What makes the terrible beauty of a storm, what makes that of a great picture, of an isolated verse, or a sublime ode? |
| 36208 | What must we conclude from this? |
| 36208 | What other time, at least among the moderns, has seen flourishing together so many poets of the first order? |
| 36208 | What remorse can I feel for having followed the truth, if the principle of interest is in fact moral truth? |
| 36208 | What school-- and we are not unmindful of those of Marc''Antonio, Albert Durer, and Rembrandt-- can present such a succession of artists of this kind? |
| 36208 | What shall I believe, then, they can be?... |
| 36208 | What should the poet do in the theory that we combat? |
| 36208 | What then happens? |
| 36208 | What will this father do with his child when he returns to him? |
| 36208 | What word is it that restrains most in human societies? |
| 36208 | What, in fact, is my right to your respect, except the duty you have to respect me, because I am a free being? |
| 36208 | What, in fact, is self- devotion? |
| 36208 | What, in fact, is will for this philosophy? |
| 36208 | What, in fine, is its first and last principle? |
| 36208 | What, then, according to him and in the system of empiricism, is the notion of substance? |
| 36208 | What, then, can there be in this vaunted Virgin which so catches the multitude? |
| 36208 | What, then, is right? |
| 36208 | What, then, will the artist do? |
| 36208 | What, too, is more just than to love perfect goodness and the source of all love? |
| 36208 | When such writers are possessed, is it not a religion to render them the honor that is their due, that of a regular and profound study?" |
| 36208 | When we have done a good action, is it not certain that we experience a pleasure of a certain nature, which is to us the reward of this action? |
| 36208 | Whence come to it, in a word, those eternal truths which I have considered so much? |
| 36208 | Whence does it come? |
| 36208 | Whence does the effect draw its reality and its being, except from its cause? |
| 36208 | Where are we in relation to it? |
| 36208 | Where can genius find the elements upon which it works, except in nature, of which it forms a part? |
| 36208 | Where have I obtained it?... |
| 36208 | Where is it? |
| 36208 | Where is this perfect reason, that is so near me and so different from me? |
| 36208 | Where is this reason which we ever need to consult, which comes to us to inspire us with the desire of listening to its voice? |
| 36208 | Where is this reason, which is both common and superior to all the limited and imperfect reasons of the human race? |
| 36208 | Where is this wisdom? |
| 36208 | Where, then, is this oracle which is never silent, against which the vain prejudices of peoples are always impotent? |
| 36208 | Whither, in fact, would you have interest lead in the train of desire? |
| 36208 | Who can enumerate them? |
| 36208 | Who can say where it shall stop? |
| 36208 | Who has ever perceived the soul? |
| 36208 | Who is especially called an honest man? |
| 36208 | Who of us, in fact, does not believe himself an indivisible being, one and identical, the same yesterday, to- day, and to- morrow? |
| 36208 | Who would be blind enough not to see in that an energetic call of human nature for society? |
| 36208 | Who would be disposed to give his blood for an uncertain end? |
| 36208 | Why are there no penalties attached to involuntary crimes? |
| 36208 | Why do we enchain the furious madman? |
| 36208 | Why go back to a pretended primitive state in order to account for a present state which may be studied in itself in its unquestionable characters? |
| 36208 | Why has the child already some rights? |
| 36208 | Why have the old man, returned to infancy, and the insane man still some rights? |
| 36208 | Why is slavery an abominable institution? |
| 36208 | Why is the child, up to a certain age, subject to none but light punishments? |
| 36208 | Why seek what may have been in the germ that which may be perceived, that which it is the question to understand, completed and perfect? |
| 36208 | Why then should they not be in God? |
| 36208 | Why, on the other hand, have the insane man and the imbecile old man no longer all their rights? |
| 36208 | Why? |
| 36208 | Will it be said that dominion over self is useful to others? |
| 36208 | Will it be said that he owes to Flanders his color? |
| 36208 | Will it be said that in moral paintings, in pictures of the intimate life of the soul, either graceful or energetic, there is no imagination? |
| 36208 | Will it be said that the liberty of man is only an illusion? |
| 36208 | Will not the country have need of it to- morrow? |
| 36208 | Will this barren unity be the object of love? |
| 36208 | Without absolute unity as the direct object of knowledge, of what use is ecstasy in the subject of knowledge? |
| 36208 | [ 134] By what strange diversity could a country, in which the mental arts were carried to such perfection, remain ordinary in the other arts? |
| 36208 | [ 144] Is it not strange, that Champagne has been put in the Flemish school? |
| 36208 | [ 159] Since we have spoken somewhat extensively of painting, would it not be unjust to pass in silence over engraving, its daughter, or its sister? |
| 36208 | [ 186] FOOTNOTES:[ 128] One is reminded of the expression of the great Condé:"Where then has Corneille learned politics and war?" |
| 36208 | [ 204] So is it not because we find a good action that we sympathize with it? |
| 36208 | [ 249] Before all, if man is free, can it be that God is not free? |
| 36208 | [ 48] Will it be said that this ideal world forms a distinct unity, a unity separate from God? |
| 36208 | are my ideas God? |
| 36208 | been seen giving each other the hand? |
| 36208 | is such the price of virtue? |
| 36208 | iv., p. 174:"If the good is that alone which must be the most useful to the greatest number, where can the good be found, and who can discern it? |
| 36208 | must I embrace the entire world in my foresight? |
| 36208 | shall we be so easily persuaded that in reality, motion, life, soul, intelligence, do not belong to absolute being? |
| 36208 | whence do they come? |
| 36208 | where do they reside? |
| 42931 | ( It might still be asked) whether what is stable can be called infinite? |
| 42931 | ( Which is the more likely hypothesis?) |
| 42931 | ARE INDIVIDUAL SOULS EMANATIONS OF THE UNIVERSAL SOUL? |
| 42931 | ARE INDIVIDUAL SOULS PART OF THE WORLD- SOUL AS IS THE LOCAL CONSCIOUSNESS OF SOME PART OF THE BODY TO THE WHOLE CONSCIOUSNESS? |
| 42931 | ARE NOT ALL SOULS PARTS OR EMANATIONS OF A SINGLE SOUL? |
| 42931 | ARE SENSES GIVEN THE STARS FOR UTILITY? |
| 42931 | ARE THE SENSES GIVEN US ONLY FOR THE SAKE OF UTILITY? |
| 42931 | Above what horizon must He rise, or appear, to enlighten us? |
| 42931 | After the celestial fire could we imagine a better fire than our own? |
| 42931 | After the intelligible earth, could we imagine a better earth than ours? |
| 42931 | After the intelligible sun, how could we imagine any sun different from the one that we see? |
| 42931 | And how, in producing, does she arrive at contemplation? |
| 42931 | And the soul''s appetitive- part, according to whether it be temperate or intemperate? |
| 42931 | And what are we? |
| 42931 | Are not certain parts born and increased at determinate periods, such as the horns, the beard, and the breasts? |
| 42931 | Are not several stages produced successively in each animal, according to its various ages? |
| 42931 | Are our notions of intellectual entities actualized by the potentiality which constitutes memory? |
| 42931 | Are the above- mentioned and other parts of the soul localized in the body, or are some localized, and others not? |
| 42931 | Are the unities contained in a group of five in a relation to unity different from that of the unities contained in a group of ten? |
| 42931 | Are there also such among the intelligibles? |
| 42931 | Are these considerations sufficient for a clear knowledge of the intelligible world, or must we engage in a further effort to accomplish this? |
| 42931 | Are they also preserved by imagination? |
| 42931 | Are we the universal Soul, or are we what approaches her, and what is begotten in time( that is, the body)? |
| 42931 | As many living beings are seen to grow from the earth, why would it itself not be a living being? |
| 42931 | As to matter, which exists potentially in all beings, how could it actually be some of these beings? |
| 42931 | At first, how will we manage to form a reasonable opinion on this subject? |
| 42931 | BUT WHY COULD THE STAR- SOULS NOT BE CONSCIOUS OF OUR CHANGES? |
| 42931 | Being a living"reason"and a productive power, how could it fail discursively to consider what it contains? |
| 42931 | Being besides a great living being, and a considerable part of the world, why should the earth not possess intelligence, and be a divinity? |
| 42931 | Besides, how could intelligence embrace these elements and follow them in their vicissitudes? |
| 42931 | Besides, how could she have been present in the universe when the latter did not yet exist? |
| 42931 | Besides, what advantage could the( world- Soul) have imagined she was gaining by creating the world? |
| 42931 | Besides, what beings would be likely to busy themselves favoring vices and outrages from which they were not to reap any advantage? |
| 42931 | Besides, what is it that we should call the organism? |
| 42931 | Besides, what is this creature of hers? |
| 42931 | Besides, what necessity was there for the mother of the demiurgic creator to have formed him of matter and of an image? |
| 42931 | Besides, why do we not notice this difference? |
| 42931 | Besides, why should the Divinity not be present here below also? |
| 42931 | But does that which disappears merely depart, or does it perish? |
| 42931 | But does the soul remember herself? |
| 42931 | But evidently the souls which dwell in the same state could not exercise memory; for what would they have to remember? |
| 42931 | But how are they anterior to each other? |
| 42931 | But how can it be everywhere? |
| 42931 | But how can one be united to beauty, without seeing it? |
| 42931 | But how can the soul''s irascible- part[36] be at one time courageous, and at the other cowardly? |
| 42931 | But how did the body approach the universal Soul? |
| 42931 | But how does this( primary Nature) make itself present to the whole universe? |
| 42931 | But how shall we explain the enchantments of magic? |
| 42931 | But if one and the single Soul be in each person, how does each have his own soul? |
| 42931 | But if the Soul had such an extension before the body approached her, if she already filled all space, how can she have no magnitude? |
| 42931 | But if( the intelligible Being) be present everywhere, why do not all( beings) participate in the intelligible( Being) entire? |
| 42931 | But if, after having descended into the sense- world they fall( from the heavens) into generation, what will be the time when they will remember? |
| 42931 | But is not this very condition a proof of good arrangement? |
| 42931 | But is the entire world, capable of feeling, as it is entirely impassible in its relations with itself? |
| 42931 | But might it not be something else, since all things are not in matter? |
| 42931 | But of what does this influence consist? |
| 42931 | But since there is but one single day in the heavens, how could one count several? |
| 42931 | But what creative force can be inherent in this imaginary being? |
| 42931 | But what do we mean by"purifying the soul,"inasmuch as she could not possibly be stained? |
| 42931 | But what is meant by saying that the soul is in hell after the body no longer exists? |
| 42931 | But what is this Principle, and how are we to conceive it? |
| 42931 | But what need do they have of inhabiting the model of this world that they pretend to hate? |
| 42931 | But when the potential grammarian becomes an actual grammarian, why should not the potential and actual coincide? |
| 42931 | But why does not our soul perceive judgments made by the universal Soul? |
| 42931 | But why should matter also not be liable to be destroyed? |
| 42931 | But, since matter already exists potentially, may we not already say that it exists, when we consider what it is to be? |
| 42931 | By His relation to what, towards what, or in what could He move or rest? |
| 42931 | By a color on a figure? |
| 42931 | By whom could Intelligence be convinced of error? |
| 42931 | C. DOES THE SOUL EMPLOY DISCURSIVE REASON WHILE DISCARNATE? |
| 42931 | CAN THE PHYSICAL LIFE EXIST WITHOUT THE SOUL? |
| 42931 | Can memory be referred to sensibility? |
| 42931 | Could a more beautiful image, indeed, be imagined? |
| 42931 | Could any musician who had once grasped the intelligible harmonies hear that of sense- sounds without profound emotion? |
| 42931 | Could it be the Intelligence alone? |
| 42931 | Could it, in this case, be a divinity, if it did not have a soul? |
| 42931 | Could that which passes from a brilliant body into some other body exist without that other body? |
| 42931 | Could this be the case because He lacked the leisure to look after it? |
| 42931 | Could this principle be Intelligence alone? |
| 42931 | D. HOW CAN THE SOUL SIMULTANEOUSLY BE DIVISIBLE AND INDIVISIBLE? |
| 42931 | DO THE WORLD- SOUL AND THE STAR- SOULS EXERCISE MEMORY? |
| 42931 | DOES THE DISAPPEARANCE OF THESE THINGS NECESSARILY IMPLY THEIR DESTRUCTION? |
| 42931 | DOES THE IRASCIBLE POWER ALSO ORIGINATE IN THE BODY? |
| 42931 | DOES THE WITHDRAWAL OF THE LUMINOUS SOURCE ABANDON THE LIGHT TO DESTRUCTION; OR DOES THE LIGHT FOLLOW IT? |
| 42931 | Did the Creator undertake the work only after having conceived the plan of the world in its totality and in its details? |
| 42931 | Do these constitute but one single entity, or two? |
| 42931 | Does it always and essentially elude form? |
| 42931 | Does it subsist only in some of them? |
| 42931 | Does memory belong to the powers by which we feel and know? |
| 42931 | Does memory generally remain with the bodies that have issued from here below? |
| 42931 | Does one not see each being begetting others? |
| 42931 | Does reason, considered as nature, also derive from contemplation? |
| 42931 | Does the soul ratiocinate before entering upon the body, and after having left it? |
| 42931 | Doubtless because she judged she would begin thereby; for why did she not begin with some other element? |
| 42931 | F. WHERE GOES THE SOUL AFTER DEATH? |
| 42931 | First, what is the nature of anger? |
| 42931 | For if she kept some memory of the intelligible world, why would she not have wished to reascend therein? |
| 42931 | For indeed what would cold amount to in the heavens, which are a fiery body, or in fire, which has no humidity? |
| 42931 | For instance, how could it be said that fire was produced first( and other things only later)? |
| 42931 | For what can reasoning be but the quest of wisdom, the real reason, the intelligence of the real essence? |
| 42931 | From what( models) would the soul have created the world? |
| 42931 | From whence( comes darkness)? |
| 42931 | Further, did He give birth to all the animals only after having to Himself represented all their forms, and exterior parts? |
| 42931 | Further, how would we divide the things that have been generated by the Fire, since it is single, and continuous? |
| 42931 | Further, is it the same power that perceives sense- objects, and intelligible entities, or are there two distinct powers? |
| 42931 | G. WHAT ARE THE CONDITIONS OF THE OPERATION OF MEMORY AND IMAGINATION? |
| 42931 | Granting this, what sort of sensations would we attribute to it? |
| 42931 | HOW CAN THE SAME PRINCIPLE EXIST IN ALL THINGS? |
| 42931 | HOW CAN THE SOUL REMAIN IMPASSIBLE, THOUGH GIVEN UP TO EMOTION? |
| 42931 | HOW CAN TIME BE DIVIDED WITHOUT IMPLYING DIVISION OF THE SOUL''S ACTION? |
| 42931 | HOW COULD THE SOUL HAVE NO MAGNITUDE, IF SHE ALREADY FILLED ALL SPACE? |
| 42931 | Has this life perished? |
| 42931 | How and why did the universal Soul make the universe, while the individual souls only manage a part thereof? |
| 42931 | How can it be said to seek to elude the stones and the solid objects which contain it? |
| 42931 | How can it be the matter of beings? |
| 42931 | How can that be? |
| 42931 | How can the intelligible, which has no extension, penetrate into the whole body of the universe, which has no such extension? |
| 42931 | How can there be a plurality of essences, intelligences and soul, if essence be one? |
| 42931 | How can things be prior or posterior, if the soul that contemplates the One embrace all things? |
| 42931 | How could a composition of elements possess life? |
| 42931 | How could intelligence remain permanent? |
| 42931 | How could it fix itself on identical objects? |
| 42931 | How could it have any magnitude? |
| 42931 | How could it need anything else? |
| 42931 | How could it then become something different from what it was? |
| 42931 | How could nature avoid being affected along with them,[60] serving as it does as a medium for the mutual action of these qualities by their mixture? |
| 42931 | How could our souls be superior to the stars when at the hands of the universal Soul they undergo the constraint of descending here below[340]? |
| 42931 | How could she be far from something since she loses nothing, since she possesses an eternal nature, and is subject to no leakage? |
| 42931 | How could the earth see, if light be necessary for her vision? |
| 42931 | How could the soul do so alone? |
| 42931 | How could the universal Soul simultaneously be the soul of yourself and of other persons? |
| 42931 | How could then the inferior nature participate in the intelligible, at least to the extent of its capacity? |
| 42931 | How could there be a"last year"? |
| 42931 | How could this newly formed image( the demiurgic creator) have undertaken to create by memory of the things he knew? |
| 42931 | How could this sense- world, with the divinities it contains, be separated from the intelligible world? |
| 42931 | How could you then say that one of its parts is here, and another is there? |
| 42931 | How does it contemplate itself? |
| 42931 | How does it happen that some souls are in a body, while others are discarnate? |
| 42931 | How does it remain single and identical, and how does it not split up? |
| 42931 | How does nature produce? |
| 42931 | How indeed could a point become similar to a line? |
| 42931 | How indeed could the Good have fallen outside of the essence, or be found in non- essence? |
| 42931 | How indeed could the best life imply fatigue? |
| 42931 | How indeed could we communicate to others the good, if we do not possess it? |
| 42931 | How indeed should the Soul descend here below? |
| 42931 | How indeed would he remember it? |
| 42931 | How might one apply actual existence to intelligible things? |
| 42931 | How otherwise could one divide the("Being")? |
| 42931 | How shall we try to prove that the memory of knowledge acquired by study, belongs to the compound, and not to the soul alone? |
| 42931 | How should we possess a wisdom greater than theirs? |
| 42931 | How then can one soul be good, while the other is evil? |
| 42931 | How then could He( as they insist), neglect the world that contains them? |
| 42931 | How then could it possess the things it contains, unless as a figure? |
| 42931 | How then could one distinguish from each other all these primary( beings), so that they might not all in confusion blend into a single one? |
| 42931 | How then would we grasp something by approximating our intelligence( to the Good)? |
| 42931 | How will the worthy man be able to escape the action of the enchantments and the philtres employed by magic? |
| 42931 | How would such a wisdom differ from so- called nature? |
| 42931 | How, in fact, could one divide that which has no extension? |
| 42931 | How, in general, could things that belong to one genus act on another? |
| 42931 | How? |
| 42931 | How? |
| 42931 | IF THE WORLD- SOUL AND VENUS BE BEAUTIFUL, HOW MUCH MORE THEIR SOURCE? |
| 42931 | If a being did so, how could this being differ from Him? |
| 42931 | If he depart, why? |
| 42931 | If he enter into a body that contains already a natural cause of disease, how far does he contribute to the disease? |
| 42931 | If he enter without any cause for the disease, why is the individual into whose body he enters not always sick? |
| 42931 | If he remain, how does his presence not hinder recovery? |
| 42931 | If indeed they belong to the lower soul, from where does the latter derive them, and how does she possess them? |
| 42931 | If it be a being, what difference is there between it and its principle? |
| 42931 | If it be none of the beings, how could it actually be something? |
| 42931 | If it know future things-- a privilege that could not be denied it under penalty of absurdity-- why would it not also know how they are to occur? |
| 42931 | If it were not a part of the world, but yet by its color and other qualities it was conformed to the organ that was to cognize it, would it be felt? |
| 42931 | If matter is also said to be the cause of evil, where does it originate? |
| 42931 | If matter seeks to elude form voluntarily, why does it not elude form continuously? |
| 42931 | If she fell from all eternity, she must similarly remain in her fault; if only at a determinate time, why not earlier? |
| 42931 | If she repented, what is she waiting for( before she destroys her handiwork)? |
| 42931 | If so, how did she make the world? |
| 42931 | If so, why should we not attribute to the earth the faculty of sensation? |
| 42931 | If the body resemble an object warmed rather than illuminated, why does nothing vital remain after the reasonable soul has abandoned it? |
| 42931 | If the soul be not separated from her image, why should she not be where her image is? |
| 42931 | If the universal Soul be one in this manner, what about consequences of this( conception)? |
| 42931 | If then memory equally belong to both imaginations, what difference is there between them? |
| 42931 | If then, from the very start, the soul undergo no affections, what then is the use of trying to render her impassible by means of philosophy? |
| 42931 | If these beings( the stars and the planets) do not feel the passions felt by other beings, why might they not also possess different senses? |
| 42931 | If this Principle be neither Intelligence, nor the intelligible, what can it be? |
| 42931 | If this be so, what opinion shall we form of matter? |
| 42931 | If( the model were created) before the world, what could have been its use? |
| 42931 | If, on the contrary, her"being"be a number[28] or a reason,[29] as we usually say, how could an affection occur within a number or a reason? |
| 42931 | In any case, from where does this model come? |
| 42931 | In short, how could it have been created by pride, audacity, and imagination? |
| 42931 | In significance, or in( genuine effective) action? |
| 42931 | In the first case, why did they descend onto this earth? |
| 42931 | In the second, why do they remain here below? |
| 42931 | In this case is memory general or special, durable or transitory? |
| 42931 | In this case, why could she not also be thus in the whole universe? |
| 42931 | In what direction does light radiate? |
| 42931 | In what sense then could it be said that matter eludes form? |
| 42931 | In what then do these unities differ from the Uniqueness( or Monad)? |
| 42931 | Is anything still left to be considered? |
| 42931 | Is it a being, or is it, as the( Gnostics) say, a conception? |
| 42931 | Is it asked, how can the commander be identical with the command? |
| 42931 | Is it because several forces are active in us, and contend for mastery, and there is no single one which alone commands? |
| 42931 | Is it by appetite that we remember the things that excite our desires, and by anger that we remember the things that irritate us? |
| 42931 | Is it its life that shall within it be divided? |
| 42931 | Is light itself then within? |
| 42931 | Is not the disposition of the soul''s irascible part different according to its courage or cowardliness? |
| 42931 | Is the case of such a force similar to that of the light characteristic of bodies? |
| 42931 | Is the faculty that feels also the one that remembers? |
| 42931 | Is the ignorant man, who was potentially learned, the same as the learned? |
| 42931 | Is the intelligible( Being) then so varied and manifold? |
| 42931 | Is the soul then potential in respect of this other thing? |
| 42931 | Is the unity formed by the"pair"the same as that which is contained in each of the two unities constituting the"pair"? |
| 42931 | Is the universal( Being) by itself present everywhere? |
| 42931 | Is this because the demon is hungry, or the potion destroys him? |
| 42931 | It may however still be asked, What are the passions characteristic of the earth, and which may be objects of judgment for the soul? |
| 42931 | It will be asked, But how can the earth feel? |
| 42931 | It would be absurd that they should not remember the men to whom they do so much good; how indeed would they do good, if they had no memory? |
| 42931 | Last, being considered indivisible and non- extended, is she everywhere present without having any magnitude? |
| 42931 | Last, why does this illuminated matter produce psychic images, and not bodies? |
| 42931 | Let us admit that the universal Soul is not in time; why should she beget time rather than eternity? |
| 42931 | Let us return to this question: How can the same principle exist in all things? |
| 42931 | May we not thence conclude that matter is the image actually; and consequently, is actually deception? |
| 42931 | Might she be the soul of one person by her lower strata, and that of somebody else by her higher strata? |
| 42931 | Might we not well doubt the possibility of the universal Soul''s simultaneously being one, yet present in all beings? |
| 42931 | Must the same origin be assigned to the irascible( power)? |
| 42931 | Must we attribute sensation to each power, but in a different manner? |
| 42931 | Must we consider that( in the soul), the indivisible and the divisible are identical, as if they were mingled together? |
| 42931 | Neither is He infinite in the manner suggested by an enormous mass; for whither would He have any need of extending Himself? |
| 42931 | Neither is He limited, for by what could He be limited? |
| 42931 | Neither should we be astonished if even an evil individual obtains his requests; for do not the evil drink from the same streams as do the good? |
| 42931 | Nevertheless all perceptions belong to forms( that is, to faculties of the soul), and reduce to a form( the soul) which can become all things(?). |
| 42931 | Now does this not really amount to yielding to a magic charm? |
| 42931 | Now if intelligence were the Good itself, what would be the use of its intuition or its actualization? |
| 42931 | Now in commanding he expresses one thing after another; for why are all things not together? |
| 42931 | Now in thought annihilate the mass of the little luminous body, and preserve its luminous power; could you still say that light is somewhere? |
| 42931 | Now it is impossible for matter to be destroyed; for how could it be destroyed, and in what would it change? |
| 42931 | Now, is there nothing to hinder the sweet or the fragrant body from perishing, without affecting the existence of the sweetness and fragrance? |
| 42931 | Now, when he has seen, either as being different, or as being identical, what does he report? |
| 42931 | Of what use to the earth could sensation be? |
| 42931 | On such a theory, one might even assert that matter was destroyed, and ask, Since the body is destroyed, why should not matter also be destroyed? |
| 42931 | One might ask the( Gnostics) if such contemplation of the divinity would be hindered by any lust or anger? |
| 42931 | Or it is by herself, that she is everywhere present? |
| 42931 | Or should we consider the distinction between the indivisible and the divisible from some other point of view? |
| 42931 | Or will somebody try to divide the Intelligence, so that one of its parts be here, and the other there? |
| 42931 | Or will the( Being) itself be divided? |
| 42931 | Or, to influence them[373]? |
| 42931 | Otherwise how could He know that the( Gnostics), who are here below, have not forgotten Him, and have not become perverse? |
| 42931 | Outside of the Soul, indeed, what power would manage, fashion, ordain and produce the body? |
| 42931 | QUESTION: DOES JUPITER''S ROYAL ADMINISTRATION IMPLY A USE OF MEMORY? |
| 42931 | QUESTION: WHAT PASSIONS WOULD BE SUITABLE TO THE EARTH? |
| 42931 | Shall we say that our souls, being subject to change and imperfection, are in time, while the universal Soul begets time without herself being in it? |
| 42931 | Since light radiates, why should it not radiate without hindrance? |
| 42931 | Since we consider every star as a living being, why would we not similarly consider the earth, which is a part of the universal living being? |
| 42931 | Since, therefore, she can not lose anything, why fear that she should be far from something? |
| 42931 | Such, however, could not exist in Intelligence; for what would be their form? |
| 42931 | Surely, nobody could believe that the veritable and real Intelligence could be deceived, and admit the existence of things that do not exist? |
| 42931 | The Good itself, however, never aspires to anything; for what could He desire? |
| 42931 | The Good, therefore, is not active; for what need to actualize would actualization have? |
| 42931 | The Superessential Principle Does Not Think; Which is the First Thinking Principle, and Which is the Second? |
| 42931 | The first objection here will be, how could it have done so? |
| 42931 | The question then arises, Who is He who has given existence to the intelligible world? |
| 42931 | To bewitch them? |
| 42931 | To charm them? |
| 42931 | To what do they owe their perfection? |
| 42931 | To which soul, however, does memory belong? |
| 42931 | WHY AND HOW DO SOULS DESCEND INTO BODIES? |
| 42931 | WHY SHOULD CREATION BE PREDICATED OF THE UNIVERSAL SOUL AND NOT OF THE HUMAN? |
| 42931 | Was he fed by the disease? |
| 42931 | Was it for the saved souls? |
| 42931 | Was this the case while they were living on high, or only since they live here below? |
| 42931 | We shall answer in turn, How can stars feel? |
| 42931 | What about intellectual conceptions? |
| 42931 | What about( the memory) of friends, of parents, of a wife, of the fatherland, and of all that a virtuous man may properly remember? |
| 42931 | What action does the one exert on another, how is it exerted, and how far does it go? |
| 42931 | What action, indeed, could be exercised by a smell on a sweet taste? |
| 42931 | What becomes of this trace of life that the soul impresses on the body, and that the latter appropriates? |
| 42931 | What demonstration thereof would be of any value? |
| 42931 | What difference is exhibited by the comparison of one triangle with another? |
| 42931 | What do we mean by separating( or, weaning) the soul from the body? |
| 42931 | What does it matter if you are wronged, so long as you are immortal? |
| 42931 | What happens when souls descend from the intelligible world into the( earthly) heavens? |
| 42931 | What has happened to him? |
| 42931 | What in the world could intelligible entities be, if they be without life or intelligence? |
| 42931 | What indeed better deserves careful examination and close scrutiny than what refers to the soul? |
| 42931 | What indeed could the Soul create if not what she has the power to create? |
| 42931 | What indeed does one being feel in his relations with another? |
| 42931 | What indeed hinders different minds from being united within one same and single Intelligence? |
| 42931 | What is communicated to the body of the earth by the Soul which presides over it? |
| 42931 | What is the unity of the"pair"? |
| 42931 | What man indeed who could contemplate truth would go and contemplate its image? |
| 42931 | What meaning would lie in this separation of the ideas, and this distance of matter? |
| 42931 | What objection then could there be to assume that this spirit might be resplendent and transparent? |
| 42931 | What obstacle could hinder them from acquiring it? |
| 42931 | What occurs in the soul when she contains a vice? |
| 42931 | What shall we say? |
| 42931 | What skilful geometrician or arithmetician will fail to enjoy symmetry, order and proportion, in the objects that meet his view? |
| 42931 | What sort of an image does Intelligence then afford? |
| 42931 | What suffering can light inflict on a line or a surface? |
| 42931 | What then constitutes the beauty in these objects? |
| 42931 | What then is the thing whose presence makes each part of the soul good or evil? |
| 42931 | What then would the rational soul, if separated and isolated, say? |
| 42931 | What was it really? |
| 42931 | What were you to understand? |
| 42931 | What will be the forms or figures of the intelligibles? |
| 42931 | What would be the differentiating cause that would make of one justice, and of the other something else? |
| 42931 | What would be the nature of a world better than the present one, if it were possible? |
| 42931 | What would hinder one from repeating the name of the divinity, while yielding to the domination of the passions, and doing nothing to repress them? |
| 42931 | What would induce her to wish first one thing, and then another? |
| 42931 | What would such a being do with such a power? |
| 42931 | When I am struck, am I not by the shock forced to acknowledge that these objects exist as( real)"being"? |
| 42931 | When the soul will have risen to the intelligible world, what will she say, and what will she remember? |
| 42931 | When will she destroy it? |
| 42931 | Whence came the beauty of Venus herself? |
| 42931 | Whence came the beauty of that Helena about whom so many battles were fought? |
| 42931 | Whence comes the beauty of so many women comparable to Venus? |
| 42931 | Whence originates extension in our universe, and in the animals? |
| 42931 | Whence rises He whose image is our sun? |
| 42931 | Where and how did He beget this so pure Intellect, this so beautiful son who derives all of his fulness from his father[202]? |
| 42931 | Where is it not? |
| 42931 | Where then are the other things? |
| 42931 | While thus trifling, are we ourselves not actually engaging in contemplation? |
| 42931 | Whither will the soul pass when she shall have left the body? |
| 42931 | Who could deny that this Principle is beautiful? |
| 42931 | Who indeed could all at once embrace the totality of the power of this Principle? |
| 42931 | Why are some people frightened by certain figures or appearances, while others are frightened by different ones? |
| 42931 | Why are the thoughts and rational aspirations in us different( from what they are in the universal Soul)? |
| 42931 | Why are there several degrees amidst these( beings), one being the first, the other the second, and so on? |
| 42931 | Why did she first create the fire? |
| 42931 | Why do we have to question ourselves( about this)? |
| 42931 | Why indeed should appetite not be similarly moved by some other object? |
| 42931 | Why indeed should they become such as they are now, and why should they not always have been such as they now are? |
| 42931 | Why is it not moved in some manner by the same object? |
| 42931 | Why should it feel? |
| 42931 | Why should they be feared by these men foreign to philosophy and all sound learning? |
| 42931 | Why should they not possess virtue? |
| 42931 | Why should we grant animation to the( starry) bodies of fire, while not to the earthly body of our earth? |
| 42931 | Why should we not thus attribute to it the sensation of things of this kind? |
| 42931 | Why then could the celestial Soul not say,"I have passed this part, I have now arrived at another"? |
| 42931 | Why then is the material triangle not everywhere, like the immaterial triangle? |
| 42931 | Why then should not this Essence suffice to all by remaining within itself? |
| 42931 | Why therefore should we recognize two kinds of desires, instead of acknowledging only one kind in the living body? |
| 42931 | Why was the production of this illumination of the darkness necessary, if its existence was not absolutely unavoidable? |
| 42931 | Why would not all things conspire together to unity, in the intelligible world? |
| 42931 | Why, indeed, should she desire now one thing, and then another, and thus involve herself in uncertainties? |
| 42931 | Why? |
| 42931 | Will it not be equally in the interior, and in the whole exterior sphere? |
| 42931 | Will not the intelligence divide itself in descending( from the genera) to the species( or forms)? |
| 42931 | Will she have no memory of things here below? |
| 42931 | Will these souls not even remember that they have seen the divinity? |
| 42931 | Will they be like statues of gold, or like images and effigies made of some other material? |
| 42931 | Without beauty, what would become of"being"? |
| 42931 | Without"being,"what would become of beauty? |
| 42931 | Would He do so to get something? |
| 42931 | Would it not then be very difficult to explain and to understand what is called the participation of matter in ideas? |
| 42931 | Would nothing exist( in the sense- world) if matter did not exist? |
| 42931 | Would the being limit itself to embracing only a part of Him? |
| 42931 | [ 227] How could He, never having seen anything such, have been inclined to them? |
| 42931 | [ 297] Why did this fall occur? |
| 42931 | [ 304] So that they should remain in the model instead of descending here below? |
| 42931 | [ 304] Why therefore were those souls not saved( by remaining within the model)? |
| 42931 | [ 361] If however( this Wisdom) be a"soul of growth and generation,"how could it be said to have created for the purpose of being honored[362]? |
| 42931 | [ 368] What is so terrible in them? |
| 42931 | [ 53] Neither is it an( active) power;[54] for what could it produce? |
| 42931 | [ 63] One might perhaps say that in this case corporeal substance is affected; but how can it suffer( or be affected) by the action of light? |
| 42931 | [ 94] But in what sense could matter, that begets nothing, be called"mother"? |
| 42931 | or receive it, if our nature was not capable of it? |
| 13726 | A soul, therefore, since it is not more or less this very thing, a soul, than another, is not more or less harmonized? |
| 13726 | And do all men appear to you to be able to give a reason for the things of which we have just now been speaking? |
| 13726 | And do we know what it is itself? |
| 13726 | And does it not also happen that on seeing a picture of Simmias one is reminded of Simmias himself? |
| 13726 | And from stronger, weaker? 13726 And if it becomes smaller, will it not, from being previously greater, afterward become smaller?" |
| 13726 | And is the contrary to this the idea of the even? |
| 13726 | And that beauty and goodness are something? |
| 13726 | And that by magnitude great things become great, and greater things, greater; and by littleness less things become less? |
| 13726 | And that that which is neither more or less harmony is neither more nor less harmonized: is it so? |
| 13726 | And that they are produced from each other? |
| 13726 | And that which does not admit the just, nor the musical? |
| 13726 | And the invisible always continuing the same, but the visible never the same? |
| 13726 | Answer me, then,he said,"what that is which, when it is in the body, the body will be alive?" |
| 13726 | Are we affected in any such way with regard to logs and the equal things we have just now spoken of? 13726 Before, then?" |
| 13726 | But did the odd make it so? |
| 13726 | But did we not, as soon as we were born, see and hear, and possess our other senses? |
| 13726 | But does that which is neither more or less harmonized partake of more or less harmony, or an equal amount? |
| 13726 | But heat is something different from fire, and cold something different from snow? |
| 13726 | But how does it appear to Cebes? |
| 13726 | But how shall we bury you? |
| 13726 | But now,said Cebes,"what think you of these matters?" |
| 13726 | But we speak of things which are visible, or not so, to the nature of men; or to some other nature, think you? |
| 13726 | But what as to such things as these, Simmias? 13726 But what as to the body?" |
| 13726 | But what do you say these are, Socrates? |
| 13726 | But what is this evil, Socrates? |
| 13726 | But what of the soul? 13726 But what with respect to the acquisition of wisdom? |
| 13726 | But what, Simmias,said he,"if you consider it thus? |
| 13726 | But what, are not those among them who keep their passions in subjection affected in the same way? 13726 But what,"said he,"of all the things that are in man? |
| 13726 | But what? 13726 But what? |
| 13726 | But what? 13726 But what?" |
| 13726 | But whence, Socrates,he said,"can we procure a skillful charmer for such a case, now that you are about to leave us?" |
| 13726 | But, Cebes,said Simmias, interrupting him,"what proofs are there of these things? |
| 13726 | But, we have said, before we possessed these, we must have had a knowledge of abstract equality? |
| 13726 | Come, then,he asked,"is there anything else belonging to us than, on the one hand, body, and, on the other, soul?" |
| 13726 | Did you ever lay hold of them by any other bodily sense? 13726 Do not all men, then, Simmias,"he said,"seem to you to know these things?" |
| 13726 | Do they remember, then, what they once learned? |
| 13726 | Do we, then, admit this also, that when knowledge comes in a certain manner it is reminiscence? 13726 Do you know,"he said,"that all others consider death among the great evils?" |
| 13726 | Do you not think, then,he continued,"that if a contest in wickedness were proposed, even here very few would be found pre- eminent?" |
| 13726 | Do you wish, then,he said,"that, if we are able, we should define what these things are?" |
| 13726 | Do you with those that relate to your nurture when born, and the education with which you were instructed? 13726 Do you, then,"he said,"describe to me in the same manner with respect to life and death? |
| 13726 | Does it not happen, then, according to all this, that reminiscence arises partly from things like, and partly from things unlike? |
| 13726 | Does not the soul, then, when in this state, depart to that which resembles itself, the invisible, the divine, immortal and wise? 13726 Does not, then, the soul of the philosopher, in these cases, despise the body, and flee from it, and seek to retire within itself?" |
| 13726 | Does not, then,he said,"that which is called fortitude, Simmias, eminently belong to philosophers?" |
| 13726 | Does the case then stand thus with us, Simmias? |
| 13726 | Does the soul, then, always bring life to whatever it occupies? |
| 13726 | From this reasoning, then, all souls of all animals will be equally good, if, at least, they are by nature equally this very thing, souls? |
| 13726 | How can it, from what has been already said? |
| 13726 | How do you mean? |
| 13726 | How mean you? |
| 13726 | How not? |
| 13726 | How not? |
| 13726 | How not? |
| 13726 | How not? |
| 13726 | How say you? |
| 13726 | How say you? |
| 13726 | How should I not? |
| 13726 | How should it be otherwise? |
| 13726 | How should it not be? |
| 13726 | How should it not? |
| 13726 | How should it not? |
| 13726 | How should it not? |
| 13726 | How so, Socrates? |
| 13726 | How so? |
| 13726 | How, Socrates? |
| 13726 | In this state of affection, then, is not the soul especially shackled by the body? |
| 13726 | In what respect are these the most happy? |
| 13726 | Is it any thing else than the separation of the soul from the body? 13726 Is it not a shame?" |
| 13726 | Is it not, then, evident,he continued,"as to the rest, whither each will go, according to the resemblances of their several pursuits?" |
| 13726 | Is it not, therefore, from its being like or unlike them? |
| 13726 | Is it, then, invisible? |
| 13726 | Is not this, then, always the case? |
| 13726 | Is the soul, then, immortal? |
| 13726 | Is this, then, called death, this deliverance and separation of the soul from the body? |
| 13726 | It is, then, far from being the case that harmony is moved or sends forth sounds contrariwise, or is in any other respect opposed to its parts? |
| 13726 | It will be agreeable to me, for how should it not? |
| 13726 | Must it not, then, be by reasoning, if at all, that any of the things that really are become known to it? |
| 13726 | Must we not, then, of necessity,he continued,"speak thus of that which is immortal? |
| 13726 | Now, then, have you ever seen any thing of this kind with your eyes? |
| 13726 | Of those, then, who maintain that the soul is harmony, what will any one say that these things are in the soul, virtue and vice? 13726 Shall we say, then, that this has been now demonstrated? |
| 13726 | Since, then, that which is immortal is also incorruptible, can the soul, since it is immortal, be any thing else than imperishable? |
| 13726 | Such, then, being its condition, it can not partake of a greater degree of discord or harmony? |
| 13726 | The idea of the even, then, will never come to the three? |
| 13726 | The number three is uneven? |
| 13726 | The same as snow and fire? |
| 13726 | The soul, then, is more like the invisible than the body; and the body, the visible? |
| 13726 | The soul, then, will never admit the contrary of that which it brings with it, as has been already allowed? |
| 13726 | Then, do the brave among them endure death when they do endure it, through dread of greater evils? |
| 13726 | Therefore, does not the soul admit death? |
| 13726 | Therefore,he proceeded,"if there is such a thing as to revive, will not this reviving be a mode of production from the dead to the living?" |
| 13726 | These equal things, then,he said,"and abstract equality, are not the same?" |
| 13726 | Three, then, has no part in the even? |
| 13726 | To which species of the two, then, both from what was before and now said, does the soul appear to you to be more like and more nearly allied? |
| 13726 | To which species, then, shall we say the body is more like, and more nearly allied? |
| 13726 | We did allow it,he replied,"for how could we do otherwise?" |
| 13726 | We have then,he said,"sufficiently determined this, that all things are thus produced, contraries from contraries?" |
| 13726 | We may assume, then, if you please,he continued,"that there are two species of things; the one visible, the other invisible?" |
| 13726 | What is this? |
| 13726 | What next? 13726 What, then, Socrates,"said Simmias,"would you go away keeping this persuasion to yourself, or would you impart it to us? |
| 13726 | What, then, as to this? |
| 13726 | What, then, is produced from life? |
| 13726 | What, then, shall we do? |
| 13726 | What, then, shall we say of the soul-- that it is visible, or not visible? |
| 13726 | What, then,said he"is produced from death?" |
| 13726 | What, then,said he,"Cebes, if it were necessary for the uneven to be imperishable, would the number three be otherwise than imperishable?" |
| 13726 | What, then,said he,"is not Evenus a philosopher?" |
| 13726 | What, then? 13726 What, then? |
| 13726 | What, then? 13726 What, then? |
| 13726 | What, then? 13726 What, then? |
| 13726 | What, then? 13726 What, then? |
| 13726 | What, then? |
| 13726 | What? |
| 13726 | What? |
| 13726 | What? |
| 13726 | When did our souls receive this knowledge? 13726 When, then,"said he,"does the soul light on the truth? |
| 13726 | Whence have we derived the knowledge of it? 13726 Whether by yielding to the passions in the body, or by opposing them? |
| 13726 | Whether, then, is there any thing contrary to life or not? |
| 13726 | Whether, then,he continued"do you reject all our former arguments, or some of them only, and not others?" |
| 13726 | Which, then, do you choose, Simmias: that we are born with knowledge, or that we afterward remember what we had formerly known? |
| 13726 | Which, then, does the soul resemble? |
| 13726 | Who is he? |
| 13726 | Why so? |
| 13726 | Why, then, Socrates, do they say that it is not allowable to kill one''s self? 13726 With respect, then, to their mode of production, is not one of them very clear? |
| 13726 | You say truly, Cebes,said Socrates,"but what shall we do? |
| 13726 | ''Why, then,''reason might say,''do you still disbelieve? |
| 13726 | --do you think that he cared for death and danger? |
| 13726 | --what should we say, Crito, to these and similar remonstrances? |
| 13726 | And Socrates, on seeing the man, said,"Well, my good friend, as you are skilled in these matters, what must I do?" |
| 13726 | And do we abide by what we agreed on as being just, or do we not? |
| 13726 | And do you not think that this conduct of Socrates would be very indecorous? |
| 13726 | And how is not this the most reprehensible ignorance, to think that one knows what one does not know? |
| 13726 | And if I should ask,"For what reason?" |
| 13726 | And if this be so, do you think that there are equal rights between us? |
| 13726 | And if this is so, that the living are produced again from the dead, can there be any other consequence than that our souls are there? |
| 13726 | And if we do not obey him, shall we not corrupt and injure that part of ourselves which becomes better by justice, but is ruined by injustice? |
| 13726 | And in saying that this is to remember, should we not say rightly?" |
| 13726 | And is this affection of the soul called wisdom?" |
| 13726 | And should you do so, will it be worth your while to live? |
| 13726 | And this is the body we are speaking of, is it not? |
| 13726 | And what character can be more disgraceful than this-- to appear to value one''s riches more than one''s friends? |
| 13726 | And what will become of those discourses about justice and all other virtues? |
| 13726 | And why should I live in prison, a slave to the established magistracy, the Eleven? |
| 13726 | And, at the same time looking at Cebes,"Has anything that has been said, Cebes, disturbed you?" |
| 13726 | And, in this way, which of the two appears to you to be like the divine, and which the mortal? |
| 13726 | Are these able to instruct the youth, and make them better? |
| 13726 | Are we affected in some such way, or not, with respect to things equal and abstract equality itself?" |
| 13726 | Are you able to choose in this case, and what do you think about it? |
| 13726 | Are you willing that we should converse on these points, whether such is probably the case or not?" |
| 13726 | As, for instance, when any thing becomes greater, is it not necessary that, from being previously smaller, it afterward became greater?" |
| 13726 | At length Socrates, perceiving them, said,"What think you of what has been said? |
| 13726 | At what price would you not estimate a conference with Orpheus and Musæus, Hesiod and Homer? |
| 13726 | But answer me: does it appear to you to be the same, with respect to horses? |
| 13726 | But answer to this at least: is there any one who believes that there are things relating to demons, but does not believe that there are demons? |
| 13726 | But at what other time do we lose it? |
| 13726 | But do you wish to live for the sake of your children, that you may rear and educate them? |
| 13726 | But does it not appear to you to be disgraceful, and a sufficient proof of what I say, that you never took any concern about the matter? |
| 13726 | But he said,"What are you doing, my admirable friends? |
| 13726 | But how, Cebes, and by what arguments, shall we appease this Cadmus? |
| 13726 | But if the generality of men should meddle with and make use of horses, do they spoil them? |
| 13726 | But now will you not abide by your compacts? |
| 13726 | But now, since your sons are men, what master do you intend to choose for them? |
| 13726 | But tell me, friend, who makes them better? |
| 13726 | But these are chiefly visible objects, are they not?" |
| 13726 | But what do we call that which does not admit death?" |
| 13726 | But what further? |
| 13726 | But what was said after this? |
| 13726 | But what will you do in Thessaly besides feasting, as if you had gone to Thessaly to a banquet? |
| 13726 | But why did you come so early? |
| 13726 | But why do some delight to spend so long a time with me? |
| 13726 | But with respect to demons, do we not allow that they are gods, or the children of gods? |
| 13726 | But, then, what will a person who holds this doctrine, that the soul is harmony, say of virtue and vice in the soul? |
| 13726 | By departing hence without the leave of the city, are we not doing evil to some, and that to those to whom we ought least of all to do it, or not? |
| 13726 | Can a man who possesses knowledge give a reason for the things that he knows, or not?" |
| 13726 | Can these hearers make them better, or not? |
| 13726 | Can we do otherwise than assent? |
| 13726 | Can we say any thing against this, my dear Cebes, to show that it is not so?" |
| 13726 | Come, then, Melitus, tell me, do you not consider it of the greatest importance that the youth should be made as virtuous as possible? |
| 13726 | Consider, then, which of these two statements do you prefer-- that knowledge is reminiscence, or the soul harmony?" |
| 13726 | Crito, does not this appear to you to be well said? |
| 13726 | Did we not first give you being? |
| 13726 | Do I deserve to suffer, or to pay a fine? |
| 13726 | Do I not, then, like the rest of mankind, believe that the sun and moon are gods? |
| 13726 | Do all men make them better, and is there only some one that spoils them? |
| 13726 | Do not stones that are equal, and logs sometimes that are the same, appear at one time equal, and at another not?" |
| 13726 | Do not the bad work some evil to those that are continually near them, but the good some good? |
| 13726 | Do they not seem so to you?" |
| 13726 | Do we admit this, or not? |
| 13726 | Do we allow that there is such a thing as equality? |
| 13726 | Do we lose it, then, at the very time in which we receive it? |
| 13726 | Do we not?" |
| 13726 | Do we say that justice itself is something or nothing?" |
| 13726 | Do we think that death is any thing?" |
| 13726 | Do you admit such a cause?" |
| 13726 | Do you admit this or not? |
| 13726 | Do you call heat and cold any thing?" |
| 13726 | Do you design any thing else by this proceeding in which you are engaged than to destroy us, the laws, and the whole city, so far as you are able? |
| 13726 | Do you not perceive that of all such things the extremes are rare and few, but that the intermediate are abundant and numerous?" |
| 13726 | Do you not say that life is contrary to death?" |
| 13726 | Do you not say that, by teaching these things, I corrupt the youth? |
| 13726 | Do you not think so?" |
| 13726 | Do you say so? |
| 13726 | Do you see, Melitus, that you are silent, and have nothing to say? |
| 13726 | Do you think as they do?" |
| 13726 | Does abstract equality ever appear to you unequal? |
| 13726 | Does equality itself, the beautiful itself, and each several thing which is, ever undergo any change, however small? |
| 13726 | Does it appear to you correct?" |
| 13726 | Does it appear to you to be becoming in a philosopher to be anxious about pleasures, as they are called, such as meats and drinks?" |
| 13726 | Does it appear to you to have been proved sufficiently? |
| 13726 | Does it not also seem so to you?" |
| 13726 | Does it not appear to you to be natural that the divine should rule and command, but the mortal obey and be subservient?" |
| 13726 | Does it not seem so to you?" |
| 13726 | Does it not seem so to you?" |
| 13726 | Does such a man appear to you to think other bodily indulgences of value? |
| 13726 | For do you doubt how that which is called learning is reminiscence?" |
| 13726 | For if living beings are produced from other things, and living beings die, what could prevent their being all absorbed in death?" |
| 13726 | For when I heard this, I reasoned thus with myself, What does the god mean? |
| 13726 | For you know, surely, that whatever things the idea of three occupies must of necessity not only be three, but also odd?" |
| 13726 | For, come, what charge have you against us and the city, that you attempt to destroy us? |
| 13726 | Has the ship[6] arrived from Delos, on the arrival of which I must die? |
| 13726 | Have I sufficiently explained this to you or not?" |
| 13726 | Have you not perceived that this happens so?" |
| 13726 | How do we denominate that which does not admit the idea of the even?" |
| 13726 | How ever, some one may say, are not the multitude able to put us to death? |
| 13726 | How, then, can such a man be afraid of death? |
| 13726 | How, then, will this argument accord with that?" |
| 13726 | How, therefore, may we consider the matter most conveniently? |
| 13726 | However, tell us, Melitus, how you say I corrupt the youth? |
| 13726 | I ask then, by Jupiter, do I appear to you to believe that there is no god? |
| 13726 | If any thing becomes worse, must it not become so from better? |
| 13726 | If, then, any one of you is more prompt than I am, why does he not answer, for he seems to have handled my argument not badly? |
| 13726 | In the next place, do you not see how cheap these informers are, so that there would be no need of a large sum for them? |
| 13726 | Instead of this, shall I choose what I well know to be evil, and award that? |
| 13726 | Is death any thing else than this?" |
| 13726 | Is it not clear that it will be such as I deserve? |
| 13726 | Is it not so? |
| 13726 | Is it not so?" |
| 13726 | Is it not very early? |
| 13726 | Is it right to do evil, Crito, or not? |
| 13726 | Is it visible or invisible?" |
| 13726 | Is not every harmony naturally harmony, so far as it has been made to accord?" |
| 13726 | Is not he the person, Simmias, if any one can, who will arrive at the knowledge of that which is?" |
| 13726 | Is not this rightly resolved? |
| 13726 | Is not this the case, Melitus, both with respect to horses and all other animals? |
| 13726 | Is the body an impediment, or not, if any one takes it with him as a partner in the search? |
| 13726 | Is there any man, Melitus, who believes that there are human affairs, but does not believe that there are men? |
| 13726 | Is there any one who does not believe that there are horses, but that there are things pertaining to horses? |
| 13726 | Is there any one who wishes to be injured? |
| 13726 | Is there any one,"I said,"or not?" |
| 13726 | Is there any thing else that you say bears rule except the soul, especially if it be wise?" |
| 13726 | Is there some one person who can make them better, or very few; that is, the trainers? |
| 13726 | Must we affirm that it is so, Cebes, or otherwise?" |
| 13726 | Nor yet the opinions of all men, but of some we should, and of others not? |
| 13726 | Of what kind, then, is this wisdom? |
| 13726 | Or can you mention any other time?" |
| 13726 | Or did not the laws, ordained on this point, enjoin rightly, in requiring your father to instruct you in music and gymnastic exercises?" |
| 13726 | Or do you say outright that I do not myself believe that there are gods, and that I teach others the same? |
| 13726 | Or does the case, beyond all question, stand as we then determined? |
| 13726 | Or is it on no account either good or honorable to commit injustice, as we have often agreed on former occasions, and as we just now said? |
| 13726 | Or is this nothing? |
| 13726 | Or must we discover a contrary mode of production to dying?" |
| 13726 | Perhaps, however, some one may say,"Are you not ashamed, Socrates, to have pursued a study from which you are now in danger of dying?" |
| 13726 | Perhaps, however, some one will say, Can you not, Socrates, when you have gone from us, live a silent and quiet life? |
| 13726 | Perhaps, one of you may now object:"But, Socrates, what have you done, then? |
| 13726 | Say, then, do you find fault with those laws among us that relate to marriage as being bad?" |
| 13726 | Shall I choose a fine, and to be imprisoned until I have paid it? |
| 13726 | Shall I choose imprisonment? |
| 13726 | Shall I, then, award myself exile? |
| 13726 | Shall we say this, or what else? |
| 13726 | Shall we say to them that the city has done us an injustice, and not passed a right sentence? |
| 13726 | Should you not be afraid of this?" |
| 13726 | Simmias expresses his surprise at this message, on which Socrates asks,"Is not Evenus a philosopher?" |
| 13726 | Tell us further, Melitus, in the name of Jupiter, whether is it better to dwell with good or bad citizens? |
| 13726 | That the laws speak the truth, or not? |
| 13726 | Through fear of what? |
| 13726 | To do evil in return when one has been evil- entreated, is that right, or not? |
| 13726 | To this Simmias said,"What is this, Socrates, which you exhort Evenus to do? |
| 13726 | What I mean will perhaps be clearer in the following examples: the odd in number must always possess the name by which we now call it, must it not?" |
| 13726 | What else can one do in the interval before sunset?" |
| 13726 | What enigma is this? |
| 13726 | What say you? |
| 13726 | What shall we say to these things, Crito? |
| 13726 | What shall we say to this, Crito? |
| 13726 | What then? |
| 13726 | What treatment, then, do I deserve, seeing I am such a man? |
| 13726 | What was said and done? |
| 13726 | What was the reason of this, Phædo? |
| 13726 | What, then, do I suppose to be the cause of this? |
| 13726 | What, then, do they who charge me say in their charge? |
| 13726 | What, then, does he mean by saying that I am the wisest? |
| 13726 | What, then, is meant by being dispersed but being dissolved into its parts? |
| 13726 | What, then, is suitable to a poor man, a benefactor, and who has need of leisure in order to give you good advice? |
| 13726 | What, then, is that? |
| 13726 | Whence have these calumnies against you arisen? |
| 13726 | Where else can we say such souls go?" |
| 13726 | Whereupon Simmias said,"How mean you, Socrates? |
| 13726 | Whether will Socrates the wise know that I am jesting, and contradict myself, or shall I deceive him and all who hear me? |
| 13726 | Whether, if you go to Thessaly, will they take care of them, but if you go to Hades will they not take care of them? |
| 13726 | Whither does it tend, and on what part of him that disobeys will it fall? |
| 13726 | Who is there skilled in the qualities that become a man and a citizen? |
| 13726 | Why, then, shall I not do this? |
| 13726 | Will he call them another kind of harmony and discord? |
| 13726 | Will you take them to Thessaly, and there rear and educate them, making them aliens to their country, that they may owe you this obligation too? |
| 13726 | Will you, then, avoid these well- governed cities, and the best- ordered men? |
| 13726 | _ Cri._ But what was this dream? |
| 13726 | _ Cri._ How can it be otherwise? |
| 13726 | _ Cri._ How should he not? |
| 13726 | _ Cri._ Whence do you form this conjecture? |
| 13726 | _ Ech._ And what, Phædo, were the circumstances of his death? |
| 13726 | _ Ech._ But what is this ship? |
| 13726 | _ Ech._ But who were present, Phædo? |
| 13726 | _ Ech._ How should I not? |
| 13726 | _ Ech._ Was any one else there? |
| 13726 | _ Ech._ Well, now, what do you say was the subject of conversation? |
| 13726 | _ Ech._ Were any strangers present? |
| 13726 | _ Ech._ What, then, did he say before his death, and how did he die? |
| 13726 | _ Echec._ How was that? |
| 13726 | _ Phæd._ And did you not hear about the trial-- how it went off? |
| 13726 | _ Socr._ About what time? |
| 13726 | _ Socr._ And are not the good those of the wise, and the bad those of the foolish? |
| 13726 | _ Socr._ And does this hold good or not, that to live well and Honorable and justly are the same thing? |
| 13726 | _ Socr._ And what of the senators? |
| 13726 | _ Socr._ But can we enjoy life when that is impaired which injustice ruins but justice benefits? |
| 13726 | _ Socr._ But of more value? |
| 13726 | _ Socr._ But what is this evil? |
| 13726 | _ Socr._ But what? |
| 13726 | _ Socr._ But why, my dear Crito, should we care so much for the opinion of the many? |
| 13726 | _ Socr._ But, Melitus, do those who attend the public assemblies corrupt the younger men? |
| 13726 | _ Socr._ Can we, then, enjoy life with a diseased and impaired body? |
| 13726 | _ Socr._ Come, then, whether do you accuse me here, as one that corrupts the youth, and makes them more depraved, designedly or undesignedly? |
| 13726 | _ Socr._ Come, then: how, again, were the following points settled? |
| 13726 | _ Socr._ Have you just now come, or some time since? |
| 13726 | _ Socr._ How say you, Melitus? |
| 13726 | _ Socr._ I do not ask this, most excellent sir, but what man, who surely must first know this very thing, the laws? |
| 13726 | _ Socr._ I say next, then, or rather I ask; whether when a man has promised to do things that are just he ought to do them, or evade his promise? |
| 13726 | _ Socr._ Is there any one that wishes to be injured rather than benefited by his associates? |
| 13726 | _ Socr._ O wonderful Melitus, how come you to say this? |
| 13726 | _ Socr._ Therefore we should respect the good, but not the bad? |
| 13726 | _ Socr._ What tidings? |
| 13726 | _ Socr._ What, then? |
| 13726 | _ Socr._ Whether all, or some of them, and others not? |
| 13726 | _ Socr._ Why have you come at this hour, Crito? |
| 13726 | _ Socr._ Why, then, did you not wake me at once, instead of sitting down by me in silence? |
| 13726 | about the pleasures of love?" |
| 13726 | and are they not temperate through a kind of intemperance? |
| 13726 | and did not your father, through us, take your mother to wife and beget you? |
| 13726 | and from slower, swifter?" |
| 13726 | and if more just, from more unjust?" |
| 13726 | and is this said with truth?" |
| 13726 | and on what terms does he teach?" |
| 13726 | and that two cubits are greater than one cubit by half, and not by magnitude( for the fear is surely the same)?" |
| 13726 | and whatever we attempt to do to you, do you think you may justly do to us in turn? |
| 13726 | and who of his friends were with him? |
| 13726 | and, again, swift or slow, beautiful or ugly, white or black? |
| 13726 | award myself? |
| 13726 | for between a greater thing and a smaller there are increase and decrease, and do we not accordingly call the one to increase, the other to decrease?" |
| 13726 | for to die surely is clear, is it not?" |
| 13726 | have not you and Simmias, who have conversed familiarly with Philolaus[26] on this subject, heard?" |
| 13726 | he continued;"shall we not find a corresponding contrary mode of production, or will nature be defective in this? |
| 13726 | he said"And is it not evident that such a one attempts to deal with men without sufficient knowledge of human affairs? |
| 13726 | is one soul said to possess intelligence and virtue, and to be good, and another folly and vice, and to be bad? |
| 13726 | lest I should suffer that which Melitus awards me, of which I say I know not whether it he good or evil? |
| 13726 | or do they all make them better? |
| 13726 | or does quite the contrary of this take place? |
| 13726 | or equality inequality?" |
| 13726 | or how think you?" |
| 13726 | or who does not believe that there are pipers, but that there are things pertaining to pipes? |
| 13726 | or would not the magistrates allow them to be present, but did he die destitute of friends? |
| 13726 | said I,"and whence does he come? |
| 13726 | said Socrates,"has life any contrary, as waking has its contrary, sleeping?" |
| 13726 | were not Aristippus and Cleombrotus present? |
| 13726 | would not this be ridiculous?" |
| 8910 | _ We may fairly inquire what is this Being? 8910 A theist, very estimable for his talents, asks,if there can be any other cause than an evil disposition, which can make men atheists?" |
| 8910 | Above all, when there is a question of its own interests, does it not dispense with engagements, however solemn, made with those whom it condemns? |
| 8910 | Again, is it an ascertained fact, does experience warrant the conclusion, that superstition has a useful influence over the morals of the people? |
| 8910 | Again, upon what do they found the existence of these theories, by whose aid they pretend to solve all difficulties? |
| 8910 | Again; do we not see that either enthusiasm or interest is the only standard of their decisions? |
| 8910 | Are not the most horrid crimes perpetrated in all parts of the world? |
| 8910 | Are not the sovereigns of almost every country in a continual state of warfare with their subjects? |
| 8910 | Are not those dreamers, who are incapable of attaching any one positive idea to the causes of which they unceasingly speak, true deniers? |
| 8910 | Are not those visionaries, who make a pure nothing the source of all beings, men really groping in the dark? |
| 8910 | Are not those who have thus given loose to their imagination, who have given birth to this system, themselves men? |
| 8910 | Are they agreed upon the conduct to be adopted; upon the manner of explaining their texts; upon the interpretation of the various oracles? |
| 8910 | Are they also to be ascribed to the Divinity, because we do not refuse him qualities possessed by his creatures? |
| 8910 | Are they ever contented with the proofs offered by their colleagues? |
| 8910 | Are they in a condition to maturely weigh theories that require the utmost depth of thought? |
| 8910 | Are they not delirious fanatics, on whom the law, dictated by the most inhuman prejudices, imposes the necessity of acting like ferocious brutes? |
| 8910 | Are they not savage tyrants, who have the rank injustice to violate thought; who have the folly to believe they can enslave it? |
| 8910 | Are they, in fact, in a condition to be charged with this knowledge? |
| 8910 | Are we better acquainted with the cause of polar attraction? |
| 8910 | Are we in a condition to explain the phenomena of light, electricity, elasticity? |
| 8910 | Are, therefore, the philosophers atheists, because they do not reply, it is God who is the author of these effects? |
| 8910 | As soon as they subscribe to a principle fatally opposed to reason, by what right do they dispute its consequences, however absurd they may be found? |
| 8910 | Besides, wherefore should we leave it to the judgment of men, who are, themselves, only enabled to act after our manner? |
| 8910 | But are not these gods the thing in question? |
| 8910 | But does he not frequently offer up his thanksgivings for actions that overwhelm his neighbour with misery? |
| 8910 | But does this afford us one single, correct idea of the_ Divinity_? |
| 8910 | But is it possible to derogate from the necessary laws of existence? |
| 8910 | But is not this wilful idleness? |
| 8910 | But what is this grace? |
| 8910 | But what is this man, who is so foully calumniated as an atheist? |
| 8910 | But where are the people or the clergy who will allow, either that their Divinity is false, or their worship irrational? |
| 8910 | But where is the necessity for mystery in points of such vast importance? |
| 8910 | But wherefore, it might be inquired, should I take this system upon your authority? |
| 8910 | But, seriously, does this prove that they do not deceive? |
| 8910 | Can any thing be more rational than to probe to the core these astounding theories? |
| 8910 | Can it make man either better or worse, that he should consider the whole that exists as material? |
| 8910 | Can it really be that reason is dangerous? |
| 8910 | Can men have stronger motives for the practise of virtue? |
| 8910 | Can that which exists necessarily, act but according to the laws peculiar to itself? |
| 8910 | Can they shew the test that will lead to an acquaintance with them? |
| 8910 | Can we at all flatter ourselves that to please us, to gratify our discordant wishes, he will alter his immutable laws? |
| 8910 | Can we conceive that immateriality could ever draw matter from its own source? |
| 8910 | Can we imagine that at our entreaty he will take from the beings who surround us their essences, their properties, their various modes of action? |
| 8910 | Can we, or can we not admit their argument to be conclusive, such as ought to be received by beings who think themselves sane? |
| 8910 | Could I, by the aid of these senses, discover thy spiritual essence, of which no one could furnish me any idea? |
| 8910 | Could atheists, however irrational they may be supposed, if assembled together in society, conduct themselves in a more criminal manner? |
| 8910 | Could the great_ Cause of causes_ make the whole, without also making its part? |
| 8910 | Did princes really become more powerful; were nations rendered more happy; did they grow more flourishing; did men become more rational? |
| 8910 | Did the morals of the people improve under the pastoral care of these guides, who were so liberally rewarded? |
| 8910 | Do not all your oracles breathe inconsistency? |
| 8910 | Do they ever last longer than for the season of their convenience? |
| 8910 | Do they unanimously subscribe to each other''s ideas? |
| 8910 | Do we find substantive virtues adorn those who most abjectly submit themselves to all the follies of superstition? |
| 8910 | Do we know why the magnet attracts iron? |
| 8910 | Do we understand the mechanism by which that modification of our brain, which we tall volition, puts our arm or our legs into motion? |
| 8910 | Does he, in fact, do more than collect together that which becomes, in consequence of its association, perfectly unintelligible? |
| 8910 | Does it procure for its agents the marvellous faculty of having distinct ideas of beings composed of so many contradictory properties? |
| 8910 | Does not the disproportion, of which they speak with such amazing confidence, attach to themselves as well as to others? |
| 8910 | Does not their more sober judgment unceasingly condemn the extravagancies to which their undisciplined passions deliver them up? |
| 8910 | Does not this somewhat remind us of what Rabelais describes as the employment of Queen Whim''s officers, in his fifth book and twenty- second chapter? |
| 8910 | Does then theology impart to the mind the ineffable boon of enabling it to conceive that which no man is competent to understand? |
| 8910 | Does, he, however, elucidate his embarrassments, by submitting her action to the agency of a being of which he makes himself the model? |
| 8910 | Dost thou not behold ambition tormented day and night, with an ardour which nothing can extinguish? |
| 8910 | Generally speaking, is there the least sincerity in the alliances which these rulers form among themselves? |
| 8910 | Granted: but is he quite certain these oracles have emanated from themselves? |
| 8910 | Granted: who has ever doubted it? |
| 8910 | Has he laid down false principles? |
| 8910 | Has it not in a great measure confounded the notions of virtue and vice, of justice and injustice? |
| 8910 | Has it not legitimatized murder; given a system to perfidy; organized rebellion; made a virtue of regicide? |
| 8910 | Has it not, in many instances, rendered the most essential duties of our nature problematical? |
| 8910 | Has it not, on the contrary, had a tendency to obscure the wore certain science of morals? |
| 8910 | Has not its altars been drenched with human gore? |
| 8910 | Has the human understanding progressed a single step by the assistance of this metaphysical science? |
| 8910 | Have I been able to render homage to the justice of thy priests, whilst I so frequently beheld crime triumphant, virtue in tears? |
| 8910 | Have they flattered thee that thou art something supernatural? |
| 8910 | Have they sufficiently reflected on the tendency of this mode of reasoning? |
| 8910 | Have they then assured thee that thou art a god? |
| 8910 | He gives it thought and intelligence, but how conceive these qualities without a subject to which they may adhere? |
| 8910 | How are we to know that? |
| 8910 | How can a corporeal being make an incorporeal being experience incommodious sensations? |
| 8910 | How can he imitate that goodness, that justice, that mercy, which does not resemble either his own, or any thing he can conceive? |
| 8910 | How can it even be conceived by mortals? |
| 8910 | How can it give impulse to matter, how set it in motion? |
| 8910 | How can the gross organs of the one, comprehend the subtile quality of the other? |
| 8910 | How can these happy effects ever be expected from the polluted fountains of superstition, whose waters do nothing more than degrade mankind? |
| 8910 | How can we acquire a knowledge of their will? |
| 8910 | How could he perceive the beautiful order which they had introduced into the world, while he groaned under such a multitude of calamities? |
| 8910 | How did he discover the end proposed by the Deity? |
| 8910 | How do we understand this term? |
| 8910 | How do you become acquainted with these impenetrable mysteries? |
| 8910 | How doth it act upon man? |
| 8910 | How follow a conduct suitable to please them-- to render himself acceptable in their sight? |
| 8910 | How formidable a foe must not outraged reason be to falsehood? |
| 8910 | How is he to judge now? |
| 8910 | How make an immaterial being, who has neither organs, space, point, or contact, understand that modification of matter called voice? |
| 8910 | How shall it be decided who is right, or who is wrong? |
| 8910 | How shall we attribute anger to beings without either blood or bile? |
| 8910 | How shall we know what is agreeable to a Divinity who is incomprehensible to all men? |
| 8910 | How then am I to understand immaterial substance? |
| 8910 | How then can he be induced to call men just who act after this manner? |
| 8910 | How then does he measure out his ideas of justice? |
| 8910 | How then is he to form his judgment of beings who are represented to possess both in the extremest degree? |
| 8910 | How was he able to discern the beneficence of men whom he beheld sporting as it were with his species? |
| 8910 | How will the metaphysicians draw themselves out of this perplexing intricacy? |
| 8910 | However this may be, we must ever inquire, Why this should not be matter? |
| 8910 | If after this it be asked, What is the end of nature? |
| 8910 | If he asked, Wherefore his reason had then been given him, since he was not to use it in matters of such high behest? |
| 8910 | If he does not equally partake of them with the other beings in nature? |
| 8910 | If it be demanded, How can we figure to ourselves, that matter by its own peculiar energy can produce all the effects we witness? |
| 8910 | If it be necessary to judge the opinions of mankind according to their conduct, which is the theory that would bear the scrutiny? |
| 8910 | If the knowledge of these systems be the most necessary thing, wherefore are they not more evident, more consistent, more manifest? |
| 8910 | If their gods are infinitely good, wherefore should we dread them? |
| 8910 | If their grace works every thing in man, what reason can there be why he should be rewarded? |
| 8910 | If then it be demanded, Wherefore she exists? |
| 8910 | If there is, which are the spurious, which are the genuine? |
| 8910 | If therefore we were to form our judgments after our own puny ideas of wisdom, what should we say? |
| 8910 | If these beings are spirits that are immaterial, how can they be able to act like man, who is a corporeal being? |
| 8910 | If these ways are impenetrable, by what means did he acquire his knowledge of them? |
| 8910 | If they are immutable, by what right shall we pretend to make them change their decrees? |
| 8910 | If they are inconceivable, wherefore should we occupy ourselves with them? |
| 8910 | If they are infinitely wise, what reason have we to disturb ourselves with our condition? |
| 8910 | If they are just, upon what foundation believe that they will punish those creatures whom they have filled with imbecility? |
| 8910 | If they are lords of all, why make sacrifices to them; why bring them offerings of what already belongs to them? |
| 8910 | If they are omnipotent, how can they be offended; how can we resist them? |
| 8910 | If they are omnipresent, of what use can it be to erect temples to them? |
| 8910 | If they are omniscient, wherefore inform them of our wants, why fatigue them with our requests? |
| 8910 | If they are rational, how can the enrage themselves against blind mortals, to whom they have left the liberty of acting irrationally? |
| 8910 | If they are so different in their detail, may there not be reasonable ground for suspecting some of them are not authentic? |
| 8910 | If this argument was to be admitted, are they aware how far it, would carry them? |
| 8910 | If this be admitted as a postulatum, are they prepared to follow it in all its extent? |
| 8910 | If this substance be spiritual, that is, devoid of extent, how can there exist in it any parts? |
| 8910 | If we grant his position, what is the result? |
| 8910 | In fact, does not superstition sometimes inculcate perfidy; prescribe violation of plighted faith? |
| 8910 | In reply it will be said, somewhat triumphantly, each man hath his ideas of the sun, do all these suns exist? |
| 8910 | In short, has it not been the signal for the most dismal follies, the most wicked outrages, the most horrible massacres? |
| 8910 | In the_ second_ place, which set of these oracular developements are we to adopt? |
| 8910 | Indeed what has resulted from the confused alliance, from the marvellous speculations, which theology has made with the most substantive realities? |
| 8910 | Indeed, do we not every day behold mortals in contradiction with themselves? |
| 8910 | Indeed, what is virtue, in the eyes of the generality of theologians? |
| 8910 | Ingenuously, is it possible for man to form any true notion of such a quality? |
| 8910 | Is he matter and motion, or is he only space or the vacuum? |
| 8910 | Is he willing, adopting their own hypothesis, that evil should be committed, or can he not prevent it? |
| 8910 | Is his system fallacious? |
| 8910 | Is it in the doctrines which these codes hold forth, that he is to seek for a model? |
| 8910 | Is it independent of its own peculiar essence, or of those properties which constitute it such as it is? |
| 8910 | Is it not a derogation from the severe rules of an exact, a rigorous justice, which causes a remission of some part of a merited punishment? |
| 8910 | Is it not inconsistent with our nature? |
| 8910 | Is it not just, he exclaims, to thank the Divinity for his kindness? |
| 8910 | Is it not to ask him to alter the eternal decrees of his justice; to change the invariable laws which he hath himself determined? |
| 8910 | Is it not, according to these definitions, that which can not couple together? |
| 8910 | Is it not, in fact, announcing these beings to be men like ourselves, who act with our imperfections on an enlarged scale? |
| 8910 | Is it not, in other words, to accuse him with neglecting his creatures? |
| 8910 | Is it ridiculous? |
| 8910 | Is it, then, delirium to prefer the known to the unknown? |
| 8910 | Is not bread the result of the combination of flour, yeast and water? |
| 8910 | Is not the virtuous man, from thence in a condition to ardently desire the existence of a system that remunerates the goodness of men? |
| 8910 | Is not this formally asserting that nature herself is God? |
| 8910 | Is not this, in fact, the duty we owe to the great, the universal Parent? |
| 8910 | Is not vice frequently triumphant, and virtue compelled to seek her own reward in retirement? |
| 8910 | Is there any one who has sufficient compass of comprehension to ascertain the advantages that result from the evils that besiege us on all sides? |
| 8910 | Is there any thing imaginable wore wild and extravagant amongst those in bedlam than this would be?" |
| 8910 | Is there then no remorse but for those who believe in incomprehensible systems? |
| 8910 | Is this question answered by heaping together the estimable qualities of man? |
| 8910 | Is what is termed Atheism, compatible with Morality? |
| 8910 | Let us seriously ask him, if he does not witness good constantly blended with evil? |
| 8910 | Must, then, the work be more perfect than the workman? |
| 8910 | Of the motives which lead to what is falsely called Atheism.--Can this System be dangerous?--Can it be embraced by the Illiterate? |
| 8910 | On the other hand, what could we expect from such a being, as they have supposed him to be? |
| 8910 | On this again, there arises two almost insuperable difficulties, in the_ first_ place, who shall assure us of their actual mission? |
| 8910 | Or is it a truth that you yourself are not a man, but one of those impenetrable beings whom you say you represent? |
| 8910 | Ought we not rather to redouble our efforts to penetrate the cause of those phenomena which strike our mind? |
| 8910 | Shall God, who made the eye, not himself see? |
| 8910 | Shall it be interior or exterior to his production? |
| 8910 | Suppose their argument granted, what is to be done with all those other qualities upon which man does not set so high a value? |
| 8910 | The most rational people argue thus:"What shall I do? |
| 8910 | The necessary Being of which question is here made, doth he find no obstacles to the execution of the projects which are attributed to him? |
| 8910 | The next question would naturally be, When, where, or to whom have these oracles spoken? |
| 8910 | There is nothing but superstitious follies that are pernicious to mortals; and wherefore? |
| 8910 | This granted, I shall inquire if matter exists; if it does not at least occupy a portion of space? |
| 8910 | This granted, are they nearer the point at which they labour? |
| 8910 | Thus each man has his God: But do all these gods exist? |
| 8910 | To what purpose do ye scatter thorns on the road of life? |
| 8910 | To what purpose then is it they speak of these things to others? |
| 8910 | Under such instructors what could become of youth? |
| 8910 | Upon this principle, how many atheists ought there to be? |
| 8910 | Upon what foundation do you attribute virtues which you can not penetrate? |
| 8910 | Very good: Is it then actually in the system of fanatics, that man should draw up his ideas of virtue? |
| 8910 | Was not Pandora''s box, though stuffed with evils, trifling when compared with this? |
| 8910 | We agree to it without hesitation; but, ingenuously, are the letters which compose a poem thrown with the hand in the manner of dice? |
| 8910 | We are ignorant of the mode in which even plants vegetate, how then be acquainted with that which has no affinity with ourselves? |
| 8910 | What advantage, then, has resulted to the human race from those opinions, so universal, at the same time so barren? |
| 8910 | What advantages can ye derive from systems with which the united efforts of the whole human species have not been competent to bring ye acquainted? |
| 8910 | What are the relations that can be supposed to exist between such very dissimilar beings? |
| 8910 | What avails it, that ye multiply those sorrows to which your destiny exposes ye? |
| 8910 | What barrier could superstition, with its imaginary motives, oppose to the general corruption? |
| 8910 | What conclusion, then, ought fairly, rationally, consistently, to be drawn from the whole? |
| 8910 | What could we consistently ask of him? |
| 8910 | What do I say? |
| 8910 | What do I say? |
| 8910 | What end, then, do oaths answer? |
| 8910 | What exposition of morality does the theories, upon which ye found all the virtue, present to man? |
| 8910 | What idea do we attach to mercy? |
| 8910 | What idea do you form to yourself of a justice that never resembles that of man? |
| 8910 | What idea, however, can be formed of a being who is resembled by nothing of which we have any knowledge? |
| 8910 | What ideas must mortals, thus overwhelmed with terror, form to themselves of the irresistible cause that could produce such extended effects? |
| 8910 | What interest can so many persons have to deceive?" |
| 8910 | What is our sun compared to those myriads of suns which at immense distances occupy the regions of space? |
| 8910 | What is the conduct of our adversaries? |
| 8910 | What is the human race compared to the earth? |
| 8910 | What is this earth compared to the sun? |
| 8910 | What is this, then, but that which no man can explain or comprehend? |
| 8910 | What is to be understood by either this virtue or this energy? |
| 8910 | What morality is this, but that of men who offer themselves as living images, as animated representatives of the Divinity? |
| 8910 | What motives can I have to submit my reason to thy delirium? |
| 8910 | What must be the inference from all this? |
| 8910 | What must have been the inquietude of a people taken thus unprovided, who fancied they saw nature cruelly labouring to their annihilation? |
| 8910 | What results from all this to a rational man? |
| 8910 | What standard is it necessary man should possess, to enable him to judge of these substances? |
| 8910 | What then is its effect? |
| 8910 | What was the fruit that kings and people gathered from their imprudent kindness? |
| 8910 | What was the harvest these men yielded to their labour? |
| 8910 | What was the result? |
| 8910 | When we have given this answer, what have we said? |
| 8910 | Where are these oracles? |
| 8910 | Where can be the propriety of such an argument? |
| 8910 | Where is the man filled with kindness, endowed with humanity, who does not desire with all his heart to render his fellow creatures happy? |
| 8910 | Where then are the beneficial effects arising, to mankind from the promulgation of this doctrine? |
| 8910 | Where, then, are the web who are convinced of the rectitude of these systems? |
| 8910 | Wherefore annihilate to me a being, whose consoling idea dries up the source of my tears-- who serves to calm my sorrows? |
| 8910 | Wherefore do ye not follow in peace, the simple, easy route marked out for ye by nature? |
| 8910 | Wherefore quit nature, which had already explained to you so much? |
| 8910 | Wherefore, then, do they not in all things conform themselves? |
| 8910 | Who are those in whom we shall find the complete certitude of these truths, so important to all? |
| 8910 | Who is he who would not be a plant or a stone, every time reminiscence forces upon his imagination the irreparable loss of a beloved object? |
| 8910 | Who is the man, that understandeth any thing of the fundamental principles of these systems? |
| 8910 | Who is to measure the precise quantity of misery required to derive a certain portion of good? |
| 8910 | Who is to say when the measure of evil will be full which it is necessary to suffer? |
| 8910 | Who rather will not confess that it presents a picture of human nature, where every heart may find some corresponding harmony? |
| 8910 | Whose capacity embraces spirituality, immateriality, incorporeity, or the mysteries of which he is every day informed? |
| 8910 | Why do they attempt descriptions of that which they allow to be indescribable? |
| 8910 | Why, in point of fact, just what the man does, who, thinking he has had too much rain, implores fine weather? |
| 8910 | Will Doctor Clarke permit us to put one simple question: If to be obligated to do a certain given thing, is to be free, what is it to be coerced? |
| 8910 | Will it in any manner make him a worse subject to his sovereign; a worse father to his children; a more unkind husband; a more faithless friend? |
| 8910 | Will it require any capacity, more than is the common lot of a child, to comprehend the absurd contradiction of the two assertions? |
| 8910 | Will the assertion of either Clarke or Plato stand absolutely in place of all evidence? |
| 8910 | Would not every rational man have a right to ask the priest, where is thy superiority in matters of reasoning? |
| 8910 | Would they themselves permit such to be convincing if used against them? |
| 8910 | Would this be a desirable state? |
| 8910 | XI Defence of the Sentiments contained in this Work.--Of Impiety.--Do there exist Atheists? |
| 8910 | are we quite certain none of them may be mistaken? |
| 8910 | how shall we be justified in giving credence to their powers? |
| 8910 | of mixing up its evanescent conjectures with the confirmed aphorisms of time? |
| 8910 | refuse to the Divinity, those qualities we discover in his creatures? |
| 8910 | that their morals are as variable as their caprice? |
| 8910 | would it be that from which humanity has the best founded prospect of that felicity, which is the desired object of his research? |
| 10661 | Must I then be the only man who goes without a prize? 10661 To banishment,"he replies,"or to death?" |
| 10661 | What about my property? |
| 10661 | What are you doing, man? 10661 ( I say) are you not the master of my body? 10661 ( If so), why then did you say that he is a man? 10661 ( What is this? 10661 ***** HOW WE MUST ADAPT PRECONCEPTIONS TO PARTICULAR CASES.--What is the first business of him who philosophizes? 10661 ***** ON ANXIETY( SOLICITUDE).--When I see a man anxious, I say, What does this man want? 10661 ***** ON FREEDOM FROM FEAR.--What makes the tyrant formidable? 10661 ***** THAT WE DO NOT STRIVE TO USE OUR OPINIONS ABOUT GOOD AND EVIL.--Where is the good? 10661 ***** THAT WE OUGHT NOT TO BE ANGRY WITH MEN; AND WHAT ARE THE SMALL AND THE GREAT THINGS AMONG MEN.--What is the cause of assenting to anything? 10661 ***** THAT WE OUGHT NOT TO BE ANGRY WITH THE ERRORS( FAULTS) OF OTHERS.--Ought not then this robber and this adulterer to be destroyed? 10661 ***** TO THOSE WHO FEAR WANT.--Are you not ashamed at being more cowardly and more mean than fugitive slaves? 10661 A handsome man or woman? 10661 A person said to Rufus when Galba was murdered: Is the world now governed by Providence? 10661 About not exerting our movements contrary to nature? 10661 About the things which are your own, in which consists the nature of good and evil? 10661 About what things are we busy? 10661 Achilles replies,Would you then take her whom I love?" |
| 10661 | Am I more powerful than he, am I more worthy of confidence? |
| 10661 | Am I not mad? |
| 10661 | And I once said to a man who was vexed because Philostorgus was fortunate: Would you choose to lie with Sura? |
| 10661 | And are all who hear benefited by what they hear? |
| 10661 | And are the good things of the best within the power of the will or not within the power of the will? |
| 10661 | And are there none at Olympia? |
| 10661 | And are we not in a manner kinsmen of God, and did we not come from him? |
| 10661 | And can he maintain towards society a proper behavior? |
| 10661 | And do they not become dry that they may be reaped? |
| 10661 | And do you then, if you wish to be beautiful, young man, labor at this, the acquisition of human excellence? |
| 10661 | And does he not reckon as pure gain whatever they( the bad) may do which falls short of extreme wickedness? |
| 10661 | And does the loss of nothing else do a man damage? |
| 10661 | And for what purpose do you follow them? |
| 10661 | And from what others? |
| 10661 | And further, what is he to me if he allows me to be in the condition in which I am? |
| 10661 | And going in winter, and with danger and expense? |
| 10661 | And have we any doubt then why we fear or why we are anxious? |
| 10661 | And have you also been accustomed while you were studying philosophy to look to others and to hope for nothing from yourself? |
| 10661 | And how are we constituted by nature? |
| 10661 | And how do things happen? |
| 10661 | And how do you differ? |
| 10661 | And how do you possess this power? |
| 10661 | And how far music? |
| 10661 | And how is it in all other arts? |
| 10661 | And how is it possible that the most necessary things among men should have no sign( mark), and be incapable of being discovered? |
| 10661 | And how long did Eriphyle live with Amphiaraus, and was the mother of children and of many? |
| 10661 | And how many other inns are pleasant? |
| 10661 | And how shall I be still able to maintain my duty towards Zeus? |
| 10661 | And how with respect to music? |
| 10661 | And if by chance this public instructor shall be detected, this pædagogue, what kind of things will he be compelled to suffer? |
| 10661 | And if instead of a man, who is a tame animal and social, you are become a mischievous wild beast, treacherous, and biting, have you lost nothing? |
| 10661 | And if it ever in any way came into your head to kill me, ought you to abide by your determinations?" |
| 10661 | And if the Hellenes perish, is the door closed, and is it not in your power to die? |
| 10661 | And if the Trojans do not kill them, will they not die? |
| 10661 | And if the first do not retire, what remains? |
| 10661 | And if they exist, but take no care of anything, in this case also how will it be right to follow them? |
| 10661 | And if you are ordered to climb the mast, refuse; if to run to the head of the ship, refuse; and what master of a ship will endure you? |
| 10661 | And if you can now be present on ail such occasions, what will you do when you are dead? |
| 10661 | And if you inquire what is the value of each thing, of whom do you inquire? |
| 10661 | And if you wish by all means your children to live, or your wife, or your brother, or your friends, is it in your power? |
| 10661 | And in which we ought to confide? |
| 10661 | And is it possible that a fault should be one man''s, and the evil in another? |
| 10661 | And on what shall this pleasure depend? |
| 10661 | And the good things of the best, are they better, or the good things of the worse? |
| 10661 | And the looking at a statue skilfully, does this appear to you to require the aid of no art? |
| 10661 | And the nature of good and of evil, is it not in the things which are within the power of the will? |
| 10661 | And the proper making of a statue, to whom do you think that it belongs? |
| 10661 | And the temperate or the intemperate? |
| 10661 | And to no purpose has he made light, without the presence of which there would be no use in any other thing? |
| 10661 | And what advantage is it to a man who writes the name of Dion to write it as he ought? |
| 10661 | And what are these things to me? |
| 10661 | And what are these? |
| 10661 | And what can you do for me? |
| 10661 | And what do you care for that? |
| 10661 | And what does Socrates say? |
| 10661 | And what does this mean? |
| 10661 | And what doorkeeper is placed with no door to watch? |
| 10661 | And what else does the eye do when it is opened than see? |
| 10661 | And what else of the things in life is done better by those who do not use attention? |
| 10661 | And what fugitive slave ever died of hunger? |
| 10661 | And what great matter is this? |
| 10661 | And what has this spy said about pain, about pleasure, and about poverty? |
| 10661 | And what is grief to you? |
| 10661 | And what is he to me if he can not help me? |
| 10661 | And what is more paradoxical than to puncture a man''s eye in order that he may see? |
| 10661 | And what is that which is proposed to us as a thing to be worked out? |
| 10661 | And what is the divine law? |
| 10661 | And what is the formidable thing here? |
| 10661 | And what is the wonder if you buy so great a thing at the price of things so many and so great? |
| 10661 | And what is this faculty? |
| 10661 | And what is this? |
| 10661 | And what is this? |
| 10661 | And what is this? |
| 10661 | And what makes a horse beautiful? |
| 10661 | And what shall I say, not only that he made you, but also entrusted you to yourself and made you a deposit to yourself? |
| 10661 | And what universally in every art or science? |
| 10661 | And what work of an artist, for instance, has in itself the faculties, which the artist shows in making it? |
| 10661 | And when did he practise this discipline which follows these words( things)? |
| 10661 | And when would you have submitted to any man examining and showing that your opinions are bad? |
| 10661 | And when you are in a chariot, to whom do you trust but to the driver? |
| 10661 | And when you were a young man and engaged in public matters, and pleaded causes yourself, and were gaining reputation, who then seemed your equal? |
| 10661 | And where is your work? |
| 10661 | And whether then are you in the condition of not deserving( requiring) pity, or are you not in that condition? |
| 10661 | And whether we ought to believe what is said or not to believe it, and if we do believe, whether we ought to be moved by it or not, who tells us? |
| 10661 | And whither; can any man eject me out of the world? |
| 10661 | And who can compel you not to assent to that which appears true? |
| 10661 | And who can give to another what he has not himself? |
| 10661 | And who chooses to live in sorrow, fear, envy, pity, desiring and failing in his desires, attempting to avoid something and falling into it? |
| 10661 | And who has given you this power? |
| 10661 | And who is able to compel you to assent to that which appears false? |
| 10661 | And who is the master? |
| 10661 | And who of us does not assume that Justice is beautiful and becoming? |
| 10661 | And whom did you ever see building a battlement all around and encircling it with a wall? |
| 10661 | And why did you come hither? |
| 10661 | And why do I trouble myself about anything that can happen if I possess greatness of soul? |
| 10661 | And why then do we not seek the rule and discover it, and afterwards use it without varying from it, not even stretching out the finger without it? |
| 10661 | And yet is the artist( in the one case) like the artist in the other? |
| 10661 | And your clothes? |
| 10661 | And your horses? |
| 10661 | And your house? |
| 10661 | And your slaves? |
| 10661 | Are a stork and a man then like things? |
| 10661 | Are not the gods equally distant from all places? |
| 10661 | Are not then some men also beautiful and others ugly? |
| 10661 | Are not these things indifferent and nothing to us; and is not death no evil? |
| 10661 | Are these things then like those? |
| 10661 | Are they not those of whom you are used to say that they are mad? |
| 10661 | Are we anxious about not forming a false opinion? |
| 10661 | Are you free from deception in the matter of money? |
| 10661 | Are you not pressed by a crowd? |
| 10661 | Are you not scorched? |
| 10661 | Are you not the master of my exile or of my chains? |
| 10661 | Are you not the master of my property? |
| 10661 | Are you not wet when it rains? |
| 10661 | Are you not without comfortable means of bathing? |
| 10661 | Are you then a utensil? |
| 10661 | As soon as you go out in the morning, examine every man whom you see, every man whom you hear; answer as to a question, What have you seen? |
| 10661 | As the disposer has disposed them? |
| 10661 | Ask a man: Can you help me at all for this purpose? |
| 10661 | At present are not things upside down? |
| 10661 | Because no good man laments or groans or weeps, no good man is pale and trembles, or says, How will he receive me, how will he listen to me? |
| 10661 | Being appointed to such a service, do I still care about the place in which I am, or with whom I am, or what men say about me? |
| 10661 | Being the work of such an artist do you dishonor him? |
| 10661 | Besides, which would you rather have, money or a faithful and modest friend? |
| 10661 | But I fear that I may be disconcerted? |
| 10661 | But Rufus replied: Did I ever incidentally form an argument from Galba that the world is governed by Providence? |
| 10661 | But a necklace came between them: and what is a necklace? |
| 10661 | But are there no paradoxes in the other arts? |
| 10661 | But as to externals how must he act? |
| 10661 | But come, what remembrance of you will there be beyond Nicopolis? |
| 10661 | But do you call things to be of bad omen except those which are significant of some evil? |
| 10661 | But does virtue consist in having understood Chrysippus? |
| 10661 | But have you sounder opinions than your adversary? |
| 10661 | But how do you act? |
| 10661 | But if God had entrusted an orphan to you, would you thus neglect him? |
| 10661 | But if I shall admire the exposition, what else have I been made unless a grammarian instead of a philosopher? |
| 10661 | But if another who is present says, You are mistaken; it is not worth while to listen to a certain person, for what does he know? |
| 10661 | But if indeed you comprehend Him who administers the whole, and carry him about in yourself, do you still desire small stones and a beautiful rock? |
| 10661 | But if once you have gained exemption from sorrow and fear, will there any longer be a tyrant for you, or a tyrant''s guard, or attendants on Cæsar? |
| 10661 | But if reading does not secure for you a happy and tranquil life, what is the use of it? |
| 10661 | But if you ask me what then is the most excellent of all things, what must I say? |
| 10661 | But if you have been put in any such higher place, will you immediately make yourself a tyrant? |
| 10661 | But if you observe these, do you want any others besides? |
| 10661 | But if you refer reading to the proper end, what else is this than a tranquil and happy life([ Greek: eusoia])? |
| 10661 | But in the other matter if we give up philosophy, what shall we gain? |
| 10661 | But it does not seem so to another, and he thinks that he also makes a proper adaptation; or does he not think so? |
| 10661 | But neither was Agamemnon happy, though he was a better man than Sardanapalus and Nero; but while others are snoring, what is he doing? |
| 10661 | But now because Zeus has made you, for this reason do you care not how you shall appear? |
| 10661 | But now where is the difficulty in what is said? |
| 10661 | But some will say, Whence has this fellow got the arrogance which he displays and these supercilious looks? |
| 10661 | But the ship is sinking-- what then have I to do? |
| 10661 | But the tyrant will chain-- what? |
| 10661 | But what do you mean by such great things? |
| 10661 | But what do you say? |
| 10661 | But what further will you desire? |
| 10661 | But what great matter is the death of many oxen, and many sheep, and many nests of swallows or storks being burnt or destroyed? |
| 10661 | But what harm can happen to you, where you are not? |
| 10661 | But what is it that I wish? |
| 10661 | But what is it to you, by whose hands the giver demanded it back? |
| 10661 | But what is philosophizing? |
| 10661 | But what is this? |
| 10661 | But when I hear any man called fortunate because he is honored by Cæsar, I say what does he happen to get? |
| 10661 | But whether we ought to look on the wife of a certain person, and in what manner, who tells us? |
| 10661 | But why do we go to the philosophers? |
| 10661 | But why do you mock the man? |
| 10661 | But why do you or for what purpose bewail yourself? |
| 10661 | But why, if you did well in intrusting your affairs to me, and it is not well for me to intrust mine to you, do you wish me to be so rash? |
| 10661 | But will you be afraid about your body and your possessions, about things which are not yours, about things which in no way concern you? |
| 10661 | But you may say, Such a one treated me with regard so long; and did he not love me? |
| 10661 | But you practise in order to be able to prove-- what? |
| 10661 | But your estate is it in your power to have it when you please, and as long as you please, and such as you please? |
| 10661 | But( I suppose) you must lose a bit of money that you may suffer damage? |
| 10661 | By what kind of preparation? |
| 10661 | Can any man injure your will, or prevent you from using in a natural way the appearances which are presented to you? |
| 10661 | Can any person hinder you? |
| 10661 | Can not you then speak to him as you choose? |
| 10661 | Can then a man think that a thing is useful to him and not choose it? |
| 10661 | Can you give me desire which shall have no hindrance? |
| 10661 | Can you then show us anything better towards adapting the preconceptions beyond your thinking that you do? |
| 10661 | Come, when you are in a ship, do you trust to yourself or to the helmsman? |
| 10661 | Death? |
| 10661 | Did I ask you for your secrets, my man? |
| 10661 | Did not he( God) introduce you here, did he not show you the light, did he not give you fellow- workers, and perceptions and reason? |
| 10661 | Did you ever hear the faculty of vision saying anything about itself? |
| 10661 | Did you hear this when you were with the philosophers? |
| 10661 | Did you never hear that the thing which is shameful ought to be blamed, and that which is blamable is worthy of blame? |
| 10661 | Did you then make your father such as he is, or is it in your power to improve him? |
| 10661 | Do I fear the master of things which are not in my power? |
| 10661 | Do I go to my teacher as men go to oracles, prepared to obey? |
| 10661 | Do I not adapt it to particulars? |
| 10661 | Do I not clean him? |
| 10661 | Do I not then adapt it properly? |
| 10661 | Do I not wash his feet? |
| 10661 | Do I say to those things which are independent of the will, that they do not concern me? |
| 10661 | Do I wish to write the name of Dion as I choose? |
| 10661 | Do men then apply themselves earnestly to the things which are bad? |
| 10661 | Do not these things seem necessary( true)? |
| 10661 | Do these things seem strange, do they seem unjust, do you on account of these things blame God? |
| 10661 | Do they not see from all places alike that which is going on? |
| 10661 | Do they then understand what is done? |
| 10661 | Do we then for the same reason call each of them in the same kind beautiful, or each beautiful for something peculiar? |
| 10661 | Do you choose then that we should compare you to little children? |
| 10661 | Do you not care? |
| 10661 | Do you not know that Diogenes pointed out one of the sophists in this way by stretching out his middle finger? |
| 10661 | Do you not know that every man has regard to himself, and to you just the same as he has regard to his ass? |
| 10661 | Do you not know that freedom is a noble and valuable thing? |
| 10661 | Do you not know that it is the slave of fever, of gout, ophthalmia, dysentery, of a tyrant, of fire, of iron, of everything which is stronger? |
| 10661 | Do you not know that opinion conquers itself, and is not conquered by another? |
| 10661 | Do you not know that the whole book costs only five denarii? |
| 10661 | Do you not see how( why) each is called a Jew, or a Syrian, or an Egyptian? |
| 10661 | Do you not understand that you are saying something of this kind? |
| 10661 | Do you philosophers then teach us to despise kings? |
| 10661 | Do you possess the body then free or is it in servile condition? |
| 10661 | Do you read when you are walking? |
| 10661 | Do you see in what direction you are looking, that it is towards the earth, towards the pit, that it is towards these wretched laws of dead men? |
| 10661 | Do you see that you are putting yourself in straits, you are squeezing yourself? |
| 10661 | Do you seek a reward for a good man greater than doing what is good and just? |
| 10661 | Do you tell me that a name which is significant of any natural thing is of evil omen? |
| 10661 | Do you tell me, man, what is the thing which is signified for me: is it life or death, poverty or wealth? |
| 10661 | Do you then show me your improvement in these things? |
| 10661 | Do you then stand by those who read them, and say to such persons, It is I whose name is written there? |
| 10661 | Do you think that I mean some god of silver or of gold, and external? |
| 10661 | Do you think that I shall name some man of no repute and of low condition? |
| 10661 | Do you think that freedom is a thing independent and self- governing? |
| 10661 | Do you think that if you do these things, you can eat in the same manner, drink in the same manner, and in the same manner loathe certain things? |
| 10661 | Do you think that you can eat as you do now, drink as you do now, and in the same way be angry and out of humor? |
| 10661 | Do you think that, if you do( what you are doing daily), you can be a philosopher? |
| 10661 | Do you wish to be a pentathlete or a wrestler? |
| 10661 | Do you wish to live in fear? |
| 10661 | Do you wish to live in perturbation? |
| 10661 | Do you wish to live in sorrow? |
| 10661 | Does a brother wrong you? |
| 10661 | Does a man bathe quickly( early)? |
| 10661 | Does a man drink much wine? |
| 10661 | Does a man then differ in no respect from a stork? |
| 10661 | Does any man then hinder me from going with smiles and cheerfulness and contentment? |
| 10661 | Does any one among us think of these lessons out of the schools? |
| 10661 | Does either of them then contemplate itself? |
| 10661 | Does he also obtain an opinion such as he ought? |
| 10661 | Does he also obtain the power of using his office well? |
| 10661 | Does he not expect that which comes from the bad to be worse and more grievous than that what actually befalls him? |
| 10661 | Does he then not threaten you at all? |
| 10661 | Does he then say to the jailer that for this reason we have sent away the women? |
| 10661 | Does he who works in wood work better by not attending to it? |
| 10661 | Does it seem to you so small and worthless a thing to be good and happy? |
| 10661 | Does not Oedipus say this? |
| 10661 | Does not Priam say this? |
| 10661 | Does the Zeus at Olympia lift up his brow? |
| 10661 | Does the captain of a ship manage it better by not attending? |
| 10661 | Does the madman do any other things than the things which seem to him right? |
| 10661 | Does then the expounder seem to be worth more than five denarii? |
| 10661 | Does this seem to you a small thing? |
| 10661 | Fidelity( integrity) is your own, virtuous shame is your own; who then can take these things from you? |
| 10661 | Fool, have you not hands, did not God make them for you? |
| 10661 | For about what has he busied himself which resembles beauty, that I may be able to change him and say, Beauty is not in this, but in that? |
| 10661 | For about what will you be afraid? |
| 10661 | For another man then to have an opinion about you, of what kind is it? |
| 10661 | For before you shall have determined the opinion how do you know whether he is acting wrong? |
| 10661 | For how do we proceed in the matter of writing? |
| 10661 | For if I should tell him to write Dion, and then another should come and propose to him not the name of Dion but that of Theon, what will be done? |
| 10661 | For if circumstances require something else, what will you say, or what will you do? |
| 10661 | For if it is not right to do it, avoid doing the thing; but if it is right, why are you afraid of those who shall find fault wrongly? |
| 10661 | For if there are no gods, how is it our proper end to follow them? |
| 10661 | For if they do not care for me, what are they to me? |
| 10661 | For if you wish to maintain what is in your own power and is naturally free, and if you are content with these, what else do you care for? |
| 10661 | For instance, what will a certain person say? |
| 10661 | For now who among us is not able to discourse according to the rules of art about good and evil things( in this fashion)? |
| 10661 | For of what else do you come as judges? |
| 10661 | For the storm itself, what else is it but an appearance? |
| 10661 | For they say, What am I? |
| 10661 | For what does he say? |
| 10661 | For what else is a slanderer and malignant man than a fox, or some other more wretched and meaner animal? |
| 10661 | For what else is tragedy than the perturbations([ Greek: pathae]) of men who value externals exhibited in this kind of poetry? |
| 10661 | For what good has he told you? |
| 10661 | For what is a child? |
| 10661 | For what is a greater storm than that which comes from appearances which are violent and drive away the reason? |
| 10661 | For what is a man? |
| 10661 | For what is a man? |
| 10661 | For what is a master? |
| 10661 | For what is demonstration, what is consequence, what is contradiction, what is truth, what is falsehood? |
| 10661 | For what is it to be ill? |
| 10661 | For what is it to be reviled? |
| 10661 | For what is that which gives information about each of these powers, what each of them is worth? |
| 10661 | For what is the consequence of such meanness of spirit but impiety? |
| 10661 | For what is the difference between explaining these doctrines and those of men who have different opinions? |
| 10661 | For what is the reason why you desired to be elected governor of the Cnossians? |
| 10661 | For what is weeping and lamenting? |
| 10661 | For what matter does it make by what thing a man is subdued, and on what he depends? |
| 10661 | For what more can the diviner see than death or danger or disease, or generally things of that kind? |
| 10661 | For what must I look to in order to be roused, as men who are expert in riding are roused by generous horses? |
| 10661 | For what purpose do you choose to read? |
| 10661 | For what purpose then have I received these things? |
| 10661 | For what purpose then have philosophers theorems? |
| 10661 | For what purpose? |
| 10661 | For what purpose? |
| 10661 | For what shall I do, and where shall I escape it? |
| 10661 | For what will you do if a man speaks about gladiators, about horses, about athletes, or what is worse about men? |
| 10661 | For what will you sell these things? |
| 10661 | For what? |
| 10661 | For when is a conjunctive( complex) proposition maintained? |
| 10661 | For where shall he hide himself and how? |
| 10661 | For who among us did not use the words healthy and unhealthy before Hippocrates lived, or did we utter these words as empty sounds? |
| 10661 | For who does not choose to make use of a good vessel? |
| 10661 | For who has regard to you as a man? |
| 10661 | For who is the master of such things? |
| 10661 | For who of us does not assume that Good is useful and eligible, and in all circumstances that we ought to follow and pursue it? |
| 10661 | For who says, How shall I not assent to that which is false? |
| 10661 | For why are ears of corn produced? |
| 10661 | For why, a man says, do I not know the beautiful and the ugly? |
| 10661 | For will you do it( anything in life) worse by using attention, and better by not attending at all? |
| 10661 | Free, noble, modest; for what other animal blushes? |
| 10661 | Further, if he scoff, or ridicule, or show an ill- natured disposition? |
| 10661 | Further, then, answer me this question, also: does freedom seem to you to be something great and noble and valuable? |
| 10661 | Go over the times of your life by yourself, if you are ashamed of me( knowing the fact) when you were a boy, did you examine your own opinions? |
| 10661 | Had Socrates then no equivalent for these things? |
| 10661 | Has a man been exalted to the tribuneship? |
| 10661 | Has any man been preferred before you at a banquet, or in being saluted, or in being invited to a consultation? |
| 10661 | Has he any desire of beauty? |
| 10661 | Has he done nothing more? |
| 10661 | Has he not given to you endurance? |
| 10661 | Has he not given to you magnanimity? |
| 10661 | Has he not given to you manliness? |
| 10661 | Has he not given to you what is your own free from hindrance and free from impediment, and what is not your own subject to hindrance and impediment? |
| 10661 | Has not Zeus given you directions? |
| 10661 | Has not then this also been restored? |
| 10661 | Has the proconsul met you? |
| 10661 | Has then God given you eyes to no purpose? |
| 10661 | Has your estate been taken from you? |
| 10661 | Have I learned nothing else then? |
| 10661 | Have I not the notion of it? |
| 10661 | Have I not within me a diviner who has told me the nature of good and of evil, and has explained to me the signs( or marks) of both? |
| 10661 | Have I the consciousness, which a man who knows nothing ought to have, that I know nothing? |
| 10661 | Have we then all sound opinions, both you and your adversary? |
| 10661 | Have you accepted the theorems( rules), which it was your duty to agree to, and have you agreed to them? |
| 10661 | Have you any pain in your horns? |
| 10661 | Have you anything better or greater to see than the sun, the moon, the stars, the whole earth, the sea? |
| 10661 | Have you not God with you? |
| 10661 | Have you not abundance of noise, clamor, and other disagreeable things? |
| 10661 | Have you not often said this yourself to your companions? |
| 10661 | Have you not received endurance? |
| 10661 | Have you not received greatness of soul? |
| 10661 | Have you not received manliness? |
| 10661 | Have you nothing then in place of the supper? |
| 10661 | Have you practised yourself in these answers, or only against sophisms? |
| 10661 | Have you successfully worked out the rest? |
| 10661 | Have you taken pains to learn what is a good man and what is a bad man, and how a man becomes one or the other? |
| 10661 | Have you the disposition of a wild beast, have you the disposition of revenge for an injury? |
| 10661 | Have you the infallible power of avoiding what you would avoid? |
| 10661 | Have you the power of moving towards an object without error? |
| 10661 | Have you then done anything wrong? |
| 10661 | Have you then not practised speaking? |
| 10661 | Have you who are able to turn round( free) others no master? |
| 10661 | Having such promptings and commands from Zeus, what kind do you still ask from me? |
| 10661 | He will take away-- what? |
| 10661 | How can you conquer the opinion of another man? |
| 10661 | How can you? |
| 10661 | How do I know what the cast will be? |
| 10661 | How do they when they run away leave their masters? |
| 10661 | How do you know, slave, if he did not regard you in the same way as he wipes his shoes with a sponge, or as he takes care of his beast? |
| 10661 | How do you know, when you have ceased to be useful as a vessel, he will not throw you away like a broken platter? |
| 10661 | How far does the grammatic art possess the contemplating power? |
| 10661 | How have you been made so wise at once? |
| 10661 | How is it possible? |
| 10661 | How is it that the man becomes all at once wise, when Cæsar has made him superintendent of the close stool? |
| 10661 | How is it that we say immediately, Felicion spoke sensibly to me? |
| 10661 | How is that? |
| 10661 | How is this? |
| 10661 | How long will you then still defer thinking yourself worthy of the best things, and in no matter transgressing the distinctive reason? |
| 10661 | How long? |
| 10661 | How much greater is this a reason for making sacrifices than a consulship or the government of a province? |
| 10661 | How neglected? |
| 10661 | How says Medea? |
| 10661 | How shall I use the appearances presented to me? |
| 10661 | How shall it obtain the good? |
| 10661 | How should it not seem so? |
| 10661 | How should you have this power? |
| 10661 | How so, Diogenes? |
| 10661 | How then are you not shut out? |
| 10661 | How then can any other faculty be more powerful than this, which uses the rest as ministers and itself proves each and pronounces about them? |
| 10661 | How then can this be want of honor( dishonor)? |
| 10661 | How then can we continue to believe you, most dear legislators, when you say, We only allow free persons to be educated? |
| 10661 | How then do we admit that virtue is such as I have said, and yet seek progress in other things and make a display of it? |
| 10661 | How then have you not yet convinced yourself in order to learn? |
| 10661 | How then is it possible that anything which belongs to the body can be free from hindrance? |
| 10661 | How then is it said that some external things are according to nature and others contrary to nature? |
| 10661 | How then is there any equality here? |
| 10661 | How then is there left any place for fighting( quarrelling) to a man who has this opinion( which he ought to have)? |
| 10661 | How then shall I cease to commit them? |
| 10661 | How then shall I see well in any other way in the amphitheatre? |
| 10661 | How then shall a man endure such persons as this slave? |
| 10661 | How then shall a man preserve firmness and tranquillity, and at the same time be careful and neither rash nor negligent? |
| 10661 | How then shall my brother cease to be angry with me? |
| 10661 | How then shall this be done? |
| 10661 | How then will you know if I am cheating you by my argument? |
| 10661 | How then? |
| 10661 | How was he free? |
| 10661 | How, he replies, am I not good? |
| 10661 | How? |
| 10661 | I ask again, what help do you mean? |
| 10661 | I inquire therefore who is the interpreter? |
| 10661 | If God had made colors, but had not made the faculty of seeing them, what would have been their use? |
| 10661 | If I have not one, what do you wish me to do? |
| 10661 | If a man be of such a good disposition as to be anxious about these things I will remind him of this: Why are you anxious? |
| 10661 | If any one said this to a man ignorant of the surgical art, would he not ridicule the speaker? |
| 10661 | If he did not want something which is not in his power, how could he be anxious? |
| 10661 | If it is good to use attention tomorrow, how much better is it to do so today? |
| 10661 | If the whim seizes him, does he break the heads of those who come in his way? |
| 10661 | If then I must expose myself to danger for a friend, and if it is my duty even to die for him, what need have I then for divination? |
| 10661 | If then a man listens like a stone, what profit is there to the reviler? |
| 10661 | If then it had appeared to Menelaus to feel that it was a gain to be deprived of such a wife, what would have happened? |
| 10661 | If then they had perception, ought they to wish never to be reaped? |
| 10661 | If then you despise death and bonds, do you still pay any regard to him? |
| 10661 | If they are fools, why do you care about them? |
| 10661 | If they are wise, why do you fight with them? |
| 10661 | If we were horses, would you say, My father was swifter? |
| 10661 | If you are a babbler and think that all who meet you are friends, do you wish me also to be like you? |
| 10661 | If you are going to write the name of Dion, are you afraid that you would be disconcerted? |
| 10661 | If you are not near now, will you not afterwards be near? |
| 10661 | If you are not, what can I now suggest? |
| 10661 | If you cherish yourself in these thoughts, do you still think that it makes any difference where you shall be happy, where you shall please God? |
| 10661 | If you choose not to be restrained or compelled, who shall compel you to desire what you think that you ought not to desire? |
| 10661 | If you choose to be modest and faithful, who shall not allow you to be so? |
| 10661 | If you had lost the art of grammar or music, would you think the loss of it a damage? |
| 10661 | If you see a beautiful girl do you resist the appearance? |
| 10661 | If your neighbor obtains an estate by will, are you not vexed? |
| 10661 | If your parents were poor, and left their property to others, and if while they live, they do not help you at all, is this shameful to you? |
| 10661 | In a piece of toreutic art which is the best part? |
| 10661 | In possessions? |
| 10661 | In power? |
| 10661 | In the body? |
| 10661 | In this case also then those who hear skilfully are benefited, and those who hear unskilfully are damaged? |
| 10661 | In this manner: Is freedom anything else than the power of living as we choose? |
| 10661 | In this matter then is there no rule superior to what"seems"? |
| 10661 | In what cases on the contrary do we behave with confidence, as if there were no danger? |
| 10661 | In what respect, he answered, has it been more cultivated now, and in what respect was the progress greater then? |
| 10661 | In what respect, then, will it be worse for me than it is now? |
| 10661 | In what then are the ten weaker? |
| 10661 | In what then is the difference? |
| 10661 | In what then should we place the good? |
| 10661 | In what way? |
| 10661 | In what, then, lies your power? |
| 10661 | In what? |
| 10661 | In what? |
| 10661 | Indeed, men are often accustomed to say, I have told you all my affairs, will you tell me nothing of your own? |
| 10661 | Independent of the will or dependent on it? |
| 10661 | Is a little wine stolen? |
| 10661 | Is a man a father? |
| 10661 | Is a man dissatisfied with his parents? |
| 10661 | Is another man''s child or wife dead? |
| 10661 | Is any man able to make you assent to that which is false? |
| 10661 | Is any man then afraid about things which are not evils? |
| 10661 | Is any person dissatisfied with being alone? |
| 10661 | Is anything else then going to happen than the separation of the soul and the body? |
| 10661 | Is everything judged( determined) by the bare form? |
| 10661 | Is he afraid about things which are evils, but still so far within his power that they may not happen? |
| 10661 | Is he dissatisfied with his children? |
| 10661 | Is he passionate, is he full of resentment, is he fault- finding? |
| 10661 | Is he surprised at any thing which happens, and does it appear new to him? |
| 10661 | Is it because we value so much the things of which these men rob us? |
| 10661 | Is it each faculty itself? |
| 10661 | Is it fit to be elated over what is good? |
| 10661 | Is it fit to trust to anything which is insecure? |
| 10661 | Is it for this reason that a tyrant is formidable? |
| 10661 | Is it for this reason that the guards appear to have swords which are large and sharp? |
| 10661 | Is it he who has read many books of Chrysippus? |
| 10661 | Is it in royal power? |
| 10661 | Is it in your power then to treat according to nature everything which happens? |
| 10661 | Is it not a preparation against events which may happen? |
| 10661 | Is it not better to be modest than to be rich? |
| 10661 | Is it not enough for you to be unfortunate there where you are, and must you be so even beyond sea, and by the report of letters? |
| 10661 | Is it not enough to depart in this state of mind? |
| 10661 | Is it not fit then, Epictetus said, to be actively employed about the best? |
| 10661 | Is it not in your power? |
| 10661 | Is it not marble or bronze, or gold or ivory? |
| 10661 | Is it not so? |
| 10661 | Is it not so? |
| 10661 | Is it not that they may become dry? |
| 10661 | Is it not the fact that ever since the human race existed, all errors and misfortunes have arisen through this ignorance? |
| 10661 | Is it not the faculty of the will? |
| 10661 | Is it not the possession of the excellence of a man? |
| 10661 | Is it nothing? |
| 10661 | Is it now his fault if he receives badly what proceeds from you? |
| 10661 | Is it possible for him to be unimpeded? |
| 10661 | Is it possible that he who desires any of the things which depend on others can be free from hindrance? |
| 10661 | Is it possible then that both of you can properly apply the preconceptions to things about which you have contrary opinions? |
| 10661 | Is it possible then when a man obtains anything so great and valuable and noble to be mean? |
| 10661 | Is it possible, then, when a man sustains damage and does not obtain good things, that he can be happy? |
| 10661 | Is it proper then to be elated over present pleasure? |
| 10661 | Is it that which in its kind makes both a dog and a horse beautiful? |
| 10661 | Is it that you also have not thought of these things? |
| 10661 | Is it the faculty of vision? |
| 10661 | Is it the tyrant and his guards? |
| 10661 | Is it then in this alone, in this which is the greatest and the chief thing, I mean freedom, that I am permitted to will inconsiderately? |
| 10661 | Is it then your business to obtain the rank of a magistrate, or to be received at a banquet? |
| 10661 | Is it to be commander( a prætor) of an army? |
| 10661 | Is it to marry? |
| 10661 | Is it true then that all horses become swift, that all dogs are skilled in tracking footprints? |
| 10661 | Is not health then a good thing, and soundness of limb, and life, and are not children and parents and country? |
| 10661 | Is the Marcian water worse than that of Dirce? |
| 10661 | Is the flesh the best? |
| 10661 | Is the oil spilled? |
| 10661 | Is the world going to be turned upside down when you are dead? |
| 10661 | Is then pleasure anything secure? |
| 10661 | Is then the despising of death an act of your own or is it not yours? |
| 10661 | Is then the pleasure of the soul a thing within the power of the will? |
| 10661 | Is then this criterion sufficient for him also? |
| 10661 | Is there any part of life excepted, to which attention does not extend? |
| 10661 | Is there no reward then? |
| 10661 | Is there not modesty([ Greek: aidos]), fidelity, justice? |
| 10661 | Is there nothing else then? |
| 10661 | Is there such a method by which they shall do what seems fit to them, and we not the less shall be in a mood which is conformable to nature? |
| 10661 | Is there then a skill in hearing also, as there is in speaking? |
| 10661 | Is there then nothing more? |
| 10661 | Is this independent of the will, or dependent? |
| 10661 | Is this power given to you? |
| 10661 | Is this power given to you? |
| 10661 | Is this so now for the first time? |
| 10661 | Is this the way in which your affairs are in a state of security? |
| 10661 | Is this what you learned with the philosophers? |
| 10661 | Is your child dead? |
| 10661 | Is your wife dead? |
| 10661 | It is a thing independent of the will-- Then is it nothing to you? |
| 10661 | It is seen by these very things: why do you wish to show it by others? |
| 10661 | Know you not that a good man does nothing for the sake of appearance, but for the sake of doing right? |
| 10661 | Lest they should do, what? |
| 10661 | Life or death? |
| 10661 | Man why then do you blame me, if I know? |
| 10661 | Man, what are you talking about? |
| 10661 | Man, what do you wish to happen to you? |
| 10661 | May it never happen, he replied, that this day should come? |
| 10661 | May it not then in philosophy also not be sufficient to wish to be wise and good, and that there is also a necessity to learn certain things? |
| 10661 | Me, in chains? |
| 10661 | Much from his head he tore his rooted hair: Iliad, x., 15. and what does he say himself? |
| 10661 | Must I look to your body? |
| 10661 | Must I then also lament? |
| 10661 | Must I then die lamenting? |
| 10661 | Must he not then come and take them away? |
| 10661 | Must my leg then be lamed? |
| 10661 | Must we say that all things are right which seem so to all? |
| 10661 | No longer then say to me, How will it be? |
| 10661 | Nothing more? |
| 10661 | Now as this man has confidently intrusted his affairs to me, shall I also do so to any man whom I meet? |
| 10661 | Now is not that which will happen independent of the will? |
| 10661 | Now is there nothing else wanting to you except unchangeable firmness of mind([ Greek: ametaptosia])? |
| 10661 | Now who ever sacrificed for having had good desires? |
| 10661 | Now who tells you, Theopompus, that we had not natural notions of each of these things and preconceptions([ Greek: prolaepseis])? |
| 10661 | Observe whom you yourself praise, when you praise many persons without partiality: do you praise the just or the unjust? |
| 10661 | Of that which you have not? |
| 10661 | On itself? |
| 10661 | On so small a matter then did such great things depend? |
| 10661 | On what then shall we depend for this pleasure of the soul? |
| 10661 | Or how are you desirous at the same time to live to old age, and at the same time not to see the death of any person whom you love? |
| 10661 | Or will you find that among them also some are benefited and some damaged? |
| 10661 | Ought the good to be such a thing that it is fit that we have confidence in it? |
| 10661 | Ought we for this reason to practice walking on a rope, or setting up a palm- tree, or embracing statues? |
| 10661 | Ought you not to have gained something in addition from reason, and then to have protected this with security? |
| 10661 | Perhaps you mean by those who do not know you? |
| 10661 | Philosopher, where are the things which you were talking about? |
| 10661 | Pray, master, shall I succeed to the property of my father? |
| 10661 | Remembering this Socrates managed his own house and endured a very ill- tempered wife and a foolish( ungrateful?) |
| 10661 | Remembering this, whom will you still flatter or fear? |
| 10661 | Shall I not escape from the fear of death, but shall I die lamenting and trembling? |
| 10661 | Shall I not use the power for the purposes for which I received it, and shall I grieve and lament over what happens? |
| 10661 | Shall I then have no shells, no ashes? |
| 10661 | Shall I then no longer exist? |
| 10661 | Shall I then, if you sail away, sit down and weep, because I have been left alone and solitary? |
| 10661 | Shall we be despised then by the Trojans? |
| 10661 | Should I try to please you? |
| 10661 | Should we use such things carelessly? |
| 10661 | Shut me out? |
| 10661 | Since then he has not learned this and is not convinced of it, why shall he not follow that which seems to be for his own interest? |
| 10661 | Slave, is it not that you may be happy, that you may be constant, is it not that you may be in a state conformable to nature and live so? |
| 10661 | Slave, why do you say Socrates? |
| 10661 | So also in this case: What is the stamp of his opinions? |
| 10661 | So then all these great and dreadful deeds have this origin, in the appearance( opinion)? |
| 10661 | So when you approach me, you have no regard to me? |
| 10661 | Stand by a stone and revile it, and what will you gain? |
| 10661 | Such a power as Socrates had who in all his social intercourse could lead his companions to his own purpose? |
| 10661 | Suppose that it is above our power to act thus; is it not in our power to reason thus? |
| 10661 | Syllogisms and sophistical propositions? |
| 10661 | Tell me then, ye men, do you wish to live in error? |
| 10661 | That they are kinsmen, that they are brethren by nature, that they are the offspring of Zeus? |
| 10661 | The judge will determine against you something that appears formidable; but that you should also suffer in trying to avoid it, how can he do that? |
| 10661 | The master of things which are in my own power? |
| 10661 | The practice of music, to whom does it belong? |
| 10661 | The third is that which is confirmatory of these two, and explanatory, for example, How is this a demonstration? |
| 10661 | Then I ask you, do you attempt to persuade other men? |
| 10661 | Then after receiving everything from another and even yourself, are you angry and do you blame the giver if he takes anything from you? |
| 10661 | Then by the rational faculty from whom are we separated? |
| 10661 | Then do you show yourself weak when the time for action comes? |
| 10661 | Then if speaking properly is the business of the skilful man, do you see that to hear also with benefit is the business of the skilful man? |
| 10661 | Then we say, Lord God, how shall I not be anxious? |
| 10661 | Then while you are committing murder and destroying a man who has done no wrong, do you say that you ought to abide by your determinations? |
| 10661 | Then, you will ask, and this is the chief thing: And who is it that sent it? |
| 10661 | Therefore Socrates said to one who was reminding him to prepare for his trial, Do you not think then that I have been preparing for it all my life? |
| 10661 | Therefore when the tyrant threatens and calls me, I say, Whom do you threaten? |
| 10661 | This is the tone( energy) of madness, not of health.--I will die, if you compel me to this.--Why, man? |
| 10661 | Those who are over the bedchamber? |
| 10661 | Thus we also act: in what cases do we fear? |
| 10661 | To be praised by the audience? |
| 10661 | To the things which are in our power? |
| 10661 | To what kind of things([ Greek: ousia]) shall we adapt it? |
| 10661 | To whom then does the contemplation of these matters( philosophical inquiries) belong? |
| 10661 | To your behavior, to your look? |
| 10661 | To your dress? |
| 10661 | Was it because he was born of free parents? |
| 10661 | Was it not then a great gain to be deprived of an adulterous wife? |
| 10661 | Was it when Patroclus died? |
| 10661 | Was reason then given to us by the gods for the purpose of unhappiness and misery, that we may pass our lives in wretchedness and lamentation? |
| 10661 | Was this your business, and not his? |
| 10661 | Was your desire in any danger? |
| 10661 | Well then and have you not received faculties by which you will be able to bear all that happens? |
| 10661 | Well then, can the ten conquer in this matter? |
| 10661 | Well then, do you possess nothing which is free? |
| 10661 | Well then, has he given to you nothing in the present case? |
| 10661 | Well then, if some man should come upon me when I am alone and murder me? |
| 10661 | Well then, is not the man who has gone through this ceremony become free? |
| 10661 | Well then, ought you not to play with attention? |
| 10661 | Well then, ought you to wish the things which are not given to you, or to be ashamed if you do not obtain them? |
| 10661 | Well then? |
| 10661 | Well, banishment? |
| 10661 | Well, do I not attend to my ass? |
| 10661 | Well, do they apply themselves to things which in no way concern themselves? |
| 10661 | Well, if you were going to read the name, would you not feel the same? |
| 10661 | Well, in acts what have we of the like kind as we have here truth or falsehood? |
| 10661 | Well, is it in your power to stop this pity? |
| 10661 | Well, is there nothing in a man such as running in a horse, by which it will be known which is superior and inferior? |
| 10661 | Well, suppose that he had made both, but had not made light? |
| 10661 | Well, then, are these things superior to me? |
| 10661 | Well, then, do you wish to be admired by madmen? |
| 10661 | Well, what do you say, Achilles? |
| 10661 | Well, what is the price of lettuces? |
| 10661 | Well; and can a man force you to desire to move towards that to which you do not choose? |
| 10661 | Were you then by nature made akin to a good father? |
| 10661 | What advantage is it then to him to have done right? |
| 10661 | What age? |
| 10661 | What aid, then, can we find against habit? |
| 10661 | What are these? |
| 10661 | What are they saying about me there? |
| 10661 | What are you? |
| 10661 | What can I do? |
| 10661 | What difference then does it make? |
| 10661 | What directions then, what kind of orders did you bring when you came from him? |
| 10661 | What do they say? |
| 10661 | What do we admire? |
| 10661 | What do you expect? |
| 10661 | What do you mean by being without assistance? |
| 10661 | What do you mean by him? |
| 10661 | What do you mean? |
| 10661 | What do you say, Agamemnon? |
| 10661 | What do you think of it? |
| 10661 | What does this character promise? |
| 10661 | What else have they suffered than that which is the condition of mortals? |
| 10661 | What else judges of music, grammar, and the other faculties, proves their uses, and points out the occasions for using them? |
| 10661 | What else than opinions lies heavy upon him who goes away and leaves his companions and friends and places and habits of life? |
| 10661 | What else than opinions? |
| 10661 | What else than this? |
| 10661 | What faculty then will tell you? |
| 10661 | What has happened? |
| 10661 | What has happened? |
| 10661 | What has happened? |
| 10661 | What have we lost? |
| 10661 | What have you seen? |
| 10661 | What hinders you when you have a fever from having your ruling faculty conformable to nature? |
| 10661 | What if they are necessary to me? |
| 10661 | What is a child? |
| 10661 | What is bad fortune? |
| 10661 | What is civil sedition, what is divided opinion, what is blame, what is accusation, what is impiety, what is trifling? |
| 10661 | What is death? |
| 10661 | What is it then that disturbs and terrifies the multitude? |
| 10661 | What is it to bear a fever well? |
| 10661 | What is pain? |
| 10661 | What is that faculty which closes and opens the ears? |
| 10661 | What is that to you? |
| 10661 | What is the difficulty here? |
| 10661 | What is the matter presented to us about which we are inquiring? |
| 10661 | What is the product of virtue? |
| 10661 | What is the proof of this? |
| 10661 | What is the reason that you are now going up to Rome? |
| 10661 | What is the reason? |
| 10661 | What is the stamp on this sestertius? |
| 10661 | What is the wonder then if man also in like manner is preserved, and in like manner is lost? |
| 10661 | What is the wonder? |
| 10661 | What is there in this great or dreadful? |
| 10661 | What is this? |
| 10661 | What kind of a thing is a proconsul''s office? |
| 10661 | What kind of circumstances, man? |
| 10661 | What kind of people are the Trojans, wise or foolish? |
| 10661 | What kind of progress? |
| 10661 | What kind of solitude then remains? |
| 10661 | What kind of trouble have we still? |
| 10661 | What man, when he is walking about, cares for his own energy? |
| 10661 | What matter is this? |
| 10661 | What messenger is so swift and vigilant? |
| 10661 | What more have I to care for? |
| 10661 | What need have I then to consult the viscera of victims or the flight of birds, and why do I submit when he says, It is for your interest? |
| 10661 | What nerves are these? |
| 10661 | What place then, you say, shall I hold in the city? |
| 10661 | What prison? |
| 10661 | What remains for me to do? |
| 10661 | What remains for me? |
| 10661 | What say you? |
| 10661 | What shall I do? |
| 10661 | What shall I say to this slave? |
| 10661 | What shall distract my mind, or disturb me, or appear painful? |
| 10661 | What shall we say to men? |
| 10661 | What should I suggest to you? |
| 10661 | What should we do then? |
| 10661 | What tells you this? |
| 10661 | What then are the things which are heavy on us and disturb us? |
| 10661 | What then art thou? |
| 10661 | What then did Agrippinus say? |
| 10661 | What then do we do as sheep? |
| 10661 | What then do we possess which is better than the flesh? |
| 10661 | What then do you wish me to say to you? |
| 10661 | What then do you wish to be doing when you are found by death? |
| 10661 | What then does Chrysippus teach us? |
| 10661 | What then does he want? |
| 10661 | What then does the character of a citizen promise( profess)? |
| 10661 | What then happens when we think the things, which are coming on us, to be evils? |
| 10661 | What then have I need of? |
| 10661 | What then hinders you from doing so with attention? |
| 10661 | What then is education? |
| 10661 | What then is given to you( to do) in answer to this? |
| 10661 | What then is it in playing the lute? |
| 10661 | What then is it to me? |
| 10661 | What then is it which in these acts makes the soul filthy and impure? |
| 10661 | What then is that to me? |
| 10661 | What then is that to me? |
| 10661 | What then is that which makes a man free from hindrance and makes him his own master? |
| 10661 | What then is that which when we write makes us free from hindrance and unimpeded? |
| 10661 | What then is the fruit of these opinions? |
| 10661 | What then is the matter with you? |
| 10661 | What then is the punishment of those who do not accept? |
| 10661 | What then is the reason of this? |
| 10661 | What then is the reason? |
| 10661 | What then is the thing which is wanted? |
| 10661 | What then is usually done? |
| 10661 | What then is your own? |
| 10661 | What then leads us to frequent use of divination? |
| 10661 | What then makes a dog beautiful? |
| 10661 | What then makes a man beautiful? |
| 10661 | What then makes a man beautiful? |
| 10661 | What then must I be brought to trial; must another have a fever, another sail on the sea, another die, and another be condemned? |
| 10661 | What then remains, or what method is discovered of holding commerce with them? |
| 10661 | What then should a man have in readiness in such circumstances? |
| 10661 | What then should a man say on the occasion of each painful thing? |
| 10661 | What then will he not chain and not take away? |
| 10661 | What then, is freedom madness? |
| 10661 | What then, ought we to publish these things to all men? |
| 10661 | What then, since I am naturally dull, shall I, for this reason, take no pains? |
| 10661 | What then? |
| 10661 | What then? |
| 10661 | What then? |
| 10661 | What then? |
| 10661 | What then? |
| 10661 | What then? |
| 10661 | What then? |
| 10661 | What then? |
| 10661 | What then? |
| 10661 | What time have you fixed for it? |
| 10661 | What would Hercules have been if he said: How shall a great lion not appear to me, or a great boar, or savage men? |
| 10661 | What, and immortal, too, except from old age, and from sickness? |
| 10661 | What, are they yours? |
| 10661 | What, then, are externals? |
| 10661 | What, then, are these things done in us only? |
| 10661 | What? |
| 10661 | When are flutes, a lyre, a horse, a dog, preserved? |
| 10661 | When is a disjunctive maintained? |
| 10661 | When is a dog wretched? |
| 10661 | When is a horse wretched? |
| 10661 | When then a man has turned round before the prætor his own slave, has he done nothing? |
| 10661 | When then does the contradiction arise? |
| 10661 | When then have I told you that my head alone can not be cut off? |
| 10661 | When then is my brother''s? |
| 10661 | When then shall I see Athens again and the Acropolis? |
| 10661 | When then the pursuit of objects and the avoiding of them are in your power, what else do you care for? |
| 10661 | When then you are still vexed at this and disturbed, do you think that you are convinced about good and evil? |
| 10661 | When was Achilles ruined? |
| 10661 | When we act contentiously and harmfully and passionately and violently, to what have we declined? |
| 10661 | When we act gluttonously, when we act lewdly, when we act rashly, filthily, inconsiderately, to what have we declined? |
| 10661 | When you have such hands do you still look for one who shall wipe your nose? |
| 10661 | When you show a cake to greedy persons, and swallow it all yourself, do you expect them not to snatch it from you? |
| 10661 | When you wish it to be handsome? |
| 10661 | When you wish it to be healthy? |
| 10661 | When you wish the body to be entire( sound) is it in your power or not? |
| 10661 | Whence did you produce and utter them? |
| 10661 | Where is neither of them? |
| 10661 | Where is the evil? |
| 10661 | Where is the nature of evil and good? |
| 10661 | Where is the wonder, then, if in philosophy also many things which are true appear paradoxical to the inexperienced? |
| 10661 | Where shall I seek the good and the bad? |
| 10661 | Where then for him was the nature of good? |
| 10661 | Where then is progress? |
| 10661 | Where then is the great good and evil in men? |
| 10661 | Where then is there reason for fear? |
| 10661 | Where( in what) is this equality( fairness)? |
| 10661 | Whether do you praise the moderate or the immoderate? |
| 10661 | Whether then is the fact of your being pitied a thing which concerns you or those who pity you? |
| 10661 | Who among us as to his actions has not slept in indifference? |
| 10661 | Who among us for the sake of this matter has consulted a seer? |
| 10661 | Who among us teaches to claim against them the power over things which they possess? |
| 10661 | Who are they by whom you wish to be admired? |
| 10661 | Who are you, and for what purpose did you come into the world? |
| 10661 | Who can take them away? |
| 10661 | Who chooses to live deceived, liable to mistake, unjust, unrestrained, discontented, mean? |
| 10661 | Who does not value a benevolent and faithful adviser? |
| 10661 | Who imitates you, as he imitates Socrates? |
| 10661 | Who is it that speaks thus? |
| 10661 | Who is it then who has fitted this to that and that to this? |
| 10661 | Who must? |
| 10661 | Who shall hinder you? |
| 10661 | Who then chooses to live in error? |
| 10661 | Who then makes improvement? |
| 10661 | Who then told you that these are among the things which are in our power, and not in the power of others? |
| 10661 | Who will tolerate you if you deny this? |
| 10661 | Who wishes to become like you? |
| 10661 | Who, when he is deliberating, cares about his own deliberation, and not about obtaining that about which he deliberates? |
| 10661 | Who? |
| 10661 | Whom do you blame for an act which is not his own, which he did not do himself? |
| 10661 | Whom have you approached for this purpose? |
| 10661 | Whom shall we believe in these matters? |
| 10661 | Whom shall we listen to, you or him? |
| 10661 | Whom then can I still fear? |
| 10661 | Whom then do I fear? |
| 10661 | Whose governing part? |
| 10661 | Why are you insatiable? |
| 10661 | Why are you not content? |
| 10661 | Why are you vexed then, man, when you possess the better thing? |
| 10661 | Why did he consider as his own that which belongs to another? |
| 10661 | Why do I still strive to enter( Cæsar''s chamber)? |
| 10661 | Why do we not imagine to ourselves( mentally think of) something of this kind? |
| 10661 | Why do you act the part of a Jew, when you are a Greek? |
| 10661 | Why do you care about the way of going down to Hades? |
| 10661 | Why do you care about what belongs to others? |
| 10661 | Why do you deceive the many? |
| 10661 | Why do you draw him away from the perception of his own misfortunes? |
| 10661 | Why do you give him an opportunity of raising his eyebrows( being proud; or showing his importance)? |
| 10661 | Why do you give yourself trouble? |
| 10661 | Why do you not know whence you came? |
| 10661 | Why do you say if you please, master, I shall be well? |
| 10661 | Why do you say to die? |
| 10661 | Why do you say"me"? |
| 10661 | Why do you seek it without? |
| 10661 | Why do you treat the weightiest matters as if you were playing a game of dice? |
| 10661 | Why do you trouble then when you are going off to any trial( danger) of this kind? |
| 10661 | Why has she not learned these principles? |
| 10661 | Why should I give you directions? |
| 10661 | Why then are they more powerful than you? |
| 10661 | Why then are we angry? |
| 10661 | Why then are you anxious about that which belongs to others? |
| 10661 | Why then are you ignorant of your own noble descent? |
| 10661 | Why then are you not good yourself? |
| 10661 | Why then are you still disturbed and why do you choose to show yourself afraid? |
| 10661 | Why then are you troubled if it be separated now? |
| 10661 | Why then are you troubled? |
| 10661 | Why then are you troubled? |
| 10661 | Why then did he introduce me into the world on these conditions? |
| 10661 | Why then do not I force my way in? |
| 10661 | Why then do you call yourself a Stoic? |
| 10661 | Why then do you claim that which belongs to another? |
| 10661 | Why then do you corrupt the aids provided by others? |
| 10661 | Why then do you flatter the physician? |
| 10661 | Why then do you go to the doors? |
| 10661 | Why then do you lament( and say), Oh, you are a king and have the sceptre of Zeus? |
| 10661 | Why then do you neglect that which is better, and why do you attach yourself to this? |
| 10661 | Why then do you say nothing to me? |
| 10661 | Why then do you seek advantage in anything else than in that in which you have learned that advantage is? |
| 10661 | Why then do you strut before us as if you had swallowed a spit? |
| 10661 | Why then does he say that it is in his power? |
| 10661 | Why then, if we are naturally such, are not a very great number of us like him? |
| 10661 | Why you are still uneasy lest you should not show us who you are? |
| 10661 | Why? |
| 10661 | Why? |
| 10661 | Why? |
| 10661 | Why? |
| 10661 | Why? |
| 10661 | Why? |
| 10661 | Why? |
| 10661 | Will you be considered a man of learning; have you read Chrysippus or Antipater? |
| 10661 | Will you not gladly part with it to him who gave it? |
| 10661 | Will you not go back, and you will see clearer when you have laid aside fear? |
| 10661 | Will you not perceive either what you are, or what you were born for, or what this is for which you have received the faculty of sight? |
| 10661 | Will you not remember who you are, and whom you rule? |
| 10661 | Will you not show him the effect of virtue that he may learn where to look for improvement? |
| 10661 | Will you not then seek the nature of good in the rational animal? |
| 10661 | Will you not think of this too, but do you also dishonor your guardianship? |
| 10661 | Will you not willingly surrender it for the whole? |
| 10661 | Will you not withdraw from it? |
| 10661 | Will you thus never cease to be a foolish child? |
| 10661 | Would you have by all means the things which are not in your power? |
| 10661 | Would you have me to bear poverty? |
| 10661 | Would you have me to possess power? |
| 10661 | Would you have me to tell him, that beauty consists not in being daubed with muck, but that it lies in the rational part? |
| 10661 | Would you let me tell you what manner of man you have shown us that you are? |
| 10661 | Wretch, are you not content with what you see daily? |
| 10661 | Wretch, do you then on account of one poor leg find fault with the world? |
| 10661 | Wretch, which of your affairs goes badly? |
| 10661 | Wretch, will you not dismiss these things that do not concern you at all? |
| 10661 | You practise that you may not be tossed as on the sea through sophisms, and tossed about from what? |
| 10661 | You then, a man may say, are you free? |
| 10661 | You who from without see their affairs and are dazzled by an appearance, or the men themselves? |
| 10661 | Your body? |
| 10661 | Your possessions? |
| 10661 | Zeus has set me free; do you think that he intended to allow his own son to be enslaved? |
| 10661 | a supercilious countenance? |
| 10661 | about the things which do not concern us? |
| 10661 | about what? |
| 10661 | according to nature, or contrary to nature? |
| 10661 | and How will it turn out? |
| 10661 | and Will this happen or that? |
| 10661 | and are any of the smaller acts done better by inattention? |
| 10661 | and as whom did he introduce you here? |
| 10661 | and did you not then, as you do all things now, do as you did do? |
| 10661 | and do I not entirely direct my thoughts to God and to his instructions and commands? |
| 10661 | and do you seek for any other when you have him? |
| 10661 | and how are you so peevish? |
| 10661 | and how is a thing great or valuable which is naturally dead, or earth, or mud? |
| 10661 | and how many meadows are pleasant? |
| 10661 | and how often have you boasted that you were easy as to death? |
| 10661 | and how shall those who know you despise a man who is gentle and modest? |
| 10661 | and if you shall lose modesty, moderation([ Greek: chtastolaen]) and gentleness, do you think the loss nothing? |
| 10661 | and is it possible to seize it as you pass by? |
| 10661 | and must I be the only man who has no prize?" |
| 10661 | and strife with whom? |
| 10661 | and what else did you learn in the school? |
| 10661 | and what end is more happy? |
| 10661 | and what life is better and more becoming than that of a man who is in this state of mind? |
| 10661 | and what will people think of you? |
| 10661 | and when you were become a youth and attended the rhetoricians, and yourself practised rhetoric, what did you imagine that you were deficient in? |
| 10661 | and when you were in health, what good was that to you? |
| 10661 | and who has lived so long with you as you with yourself? |
| 10661 | and who has power over these things? |
| 10661 | and who has so much power of convincing you as you have of convincing yourself; and who is better disposed and nearer to you than you are to yourself? |
| 10661 | and why have you come to the philosophers? |
| 10661 | and why? |
| 10661 | and will he not pitch you overboard as a useless thing, an impediment only and bad example to the other sailors? |
| 10661 | are not plants and animals also the works of God? |
| 10661 | as I ought, or as I ought not? |
| 10661 | because he has made you capable of endurance? |
| 10661 | because he has made you magnanimous? |
| 10661 | because he has opened the door to you, when things do not please you? |
| 10661 | because he has taken from that which befalls you the power of being evils? |
| 10661 | because it is in your power to be happy while you are suffering what you suffer? |
| 10661 | by those who know you? |
| 10661 | cowardice, mean spirit, the admiration of the rich, desire without attaining any end, and avoidance([ Greek: echchlisin]) which fails in the attempt? |
| 10661 | did you communicate your affairs on certain terms, that you should in return hear mine also? |
| 10661 | did you learn this? |
| 10661 | do they not belong to the giver, and to him who made you? |
| 10661 | do you not admit that what is good ought to be done? |
| 10661 | do you not know that human life is a warfare? |
| 10661 | does it need only a short time? |
| 10661 | for having acted conformably to nature? |
| 10661 | for which of them knows what itself is, and what is its own value? |
| 10661 | has he any form of it in his mind? |
| 10661 | have I been discontented with anything that happens, or wished it to be otherwise? |
| 10661 | have I wished to transgress the( established) relations( of things)? |
| 10661 | have you not read much of this kind, and written much? |
| 10661 | he has only the first principles, and no more? |
| 10661 | how do I answer to them? |
| 10661 | how shall I not turn away from the truth? |
| 10661 | how will it be? |
| 10661 | how will it turn out? |
| 10661 | is it any other than that a man can not properly adapt the preconceptions of health to particulars? |
| 10661 | is it not because you have practised writing the name? |
| 10661 | is it possible to be free from faults( if you do all this)? |
| 10661 | is it that you are near the severance of the soul and the body? |
| 10661 | is it the faculty of hearing? |
| 10661 | is not money your master, or a girl or a boy, or some tyrant or some friend of the tyrant? |
| 10661 | know you not that he who does the acts of a child, the older he is, the more ridiculous he is? |
| 10661 | on what estates do they depend, and what domestics do they rely on? |
| 10661 | or the faculty of hearing? |
| 10661 | or the work in the one case like the other? |
| 10661 | or wheat, or barley, or a horse, or a dog? |
| 10661 | or will God tell you anything else than this? |
| 10661 | ought not that to be done which is proper and right? |
| 10661 | shall I not hurt him who has hurt me? |
| 10661 | that one man must keep watch, another must go out as a spy, and a third must fight? |
| 10661 | the master of what? |
| 10661 | the silver or the workmanship? |
| 10661 | then will you not give up what belongs to others? |
| 10661 | was it not for the purpose of discoursing skilfully? |
| 10661 | was it that you may nevertheless be unfortunate and unhappy? |
| 10661 | was your aversion([ Greek: echchlisis])? |
| 10661 | was your avoidance of things? |
| 10661 | was your movement( pursuits)? |
| 10661 | what harm is there in this? |
| 10661 | what is going to perish of the things which are in the universe? |
| 10661 | what is that by which they are curious and inquisitive, or on the contrary unmoved by what is said? |
| 10661 | what new thing or wondrous is going to happen? |
| 10661 | what other is capable of receiving the appearance( the impression) of shame? |
| 10661 | what teacher then do you still expect that you defer to him the correction of yourself? |
| 10661 | what want? |
| 10661 | what will he write? |
| 10661 | when then a man fears these things, is it possible for him to be bold with his whole soul to superintend men? |
| 10661 | where is there room for the words How will it be? |
| 10661 | where is there then still reason for anger, and of fear about what belongs to others, about things which are of no value? |
| 10661 | where is this done? |
| 10661 | which of them knows when it ought to employ itself and when not? |
| 10661 | who among us defers the use of them till he has learned them, as he defers the use of the words about lines( geometrical figures) or sounds? |
| 10661 | who answers you? |
| 10661 | who can impede them? |
| 10661 | who can take them away? |
| 10661 | who else than yourself will hinder you from using them? |
| 10661 | who shall compel you to avoid what you do not think fit to avoid? |
| 10661 | why do we make ourselves worse than children; and what do children do when they are left alone? |
| 10661 | why do you contract the world? |
| 10661 | why more than what seem right to the Egyptians? |
| 10661 | why more than what seems right to me or to any other man? |
| 10661 | will that? |
| 10661 | will this happen? |
| 10661 | will you not give way to him who is superior? |
| 10661 | will you not remember when you are eating who you are who eat and whom you feed? |
| 10661 | with the ignorant, the unhappy, with those who are deceived about the chief things? |
| 10661 | would you have me to be despised?--By whom? |