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 |
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12035 | And what was his intention? |
12035 | Are field- sports, then, in the same category? |
12035 | But are there no terms by which the somewhat exclusive associations connected with the two sets of phrases already examined may be avoided? |
12035 | But what considerations guide the moral judgment? |
12035 | But why, it may be asked, should not a man accept a bribe, if, on other grounds, he would vote for the candidate who offers it? |
12035 | Do our moral opinions merely vary, or do they grow? |
12035 | For what else can have an influence of this nature? |
12035 | In what sense did he employ the words used? |
12035 | Is there any progress to be traced in morality, or does it simply oscillate, within certain limits, round a fixed point? |
12035 | Now, what, as a mutter of fact, has been the case? |
12035 | Or, again, should we be willing, in this respect, to go back three hundred, or two hundred, or even one hundred years in our own history? |
12035 | Shall I prosecute him? |
12035 | To begin with the first division of my subject, How is morality, properly so called, discriminated from other sanctions of conduct? |
12035 | What are the classes of acts, under their most general aspect, which elicit the feelings of moral approbation and disapprobation? |
12035 | What did the man really say? |
12035 | What was the extent of his knowledge at the time that he made the statement? |
12035 | What would be the result, if every one who had the opportunity were to do the same? |
12035 | When this condition of things is beginning to be intolerable, there often arises the social reformer, and what is the course which he pursues? |
56721 | What is the implication? 56721 And again, what, scientifically viewed, is our personal relation to that inscrutable power which makes for righteousness? 56721 Are they then to be regarded as purposed actions? 56721 Are we to suppose that the Free Will predicated of man is an universal possession of all? 56721 But after all, if we succeed in establishing purposive actions as incidents in a process of equilibration, what have we gained? 56721 But then the question arises, upon what principle should ethical judgments be formed? 56721 Can purpose by any means be made lineable in such a sequence? 56721 Can there then be purpose without consciousness? 56721 Could such a chemical combination accidentally become conscious, and by a succession of sports organise its consciousness into purpose? 56721 Do the idiot and the maniac possess it, or on the contrary is it possessed unequally by men, and by some not at all? 56721 Do we then accept a spiritual evolution to which the materialistic has been altogether subordinate? 56721 Does this mean a chemical action? 56721 For what is the Ego spoken of, and of what does it consist? 56721 Generally speaking, is it a scientific enquiry for the information of our minds, or is it investigated for the enforcement of ethical injunctions? 56721 Has he the vaunted power of self- rule? 56721 Hence arise the questions, What can be the obligation of a relative morality? 56721 How can we understand Purpose as an equilibration? 56721 How then can we arrive at any ethical rule by the study of Biology? 56721 If, again, it is a practical question as to the power of self- rule, are we to suppose that all men have it in equal degrees? 56721 Is it a natural history of human conduct, more particularly of that part of it called ethical? 56721 Is it an investigation into the natural authority of ethical injunction? 56721 Is it merely a concomitant of the physical line of events? 56721 Is it merely scientific determination of the origin, growth, and variations of ethical opinion? 56721 Is it produced without producing? 56721 Or does it refer to the action of heat and light? 56721 Or, to repeat the old difficulty, is the subjective factor present in the line of causation at all? 56721 The great practical question is this: Has man the power of choice amongst motives? 56721 The question arises, must all purpose be conscious purpose? 56721 The question, thereupon arises, Is the subjective a factor in a process of equilibration, and is righteousness subjective equilibration? 56721 We recognise the gradual development, but where is the deductive connexion? 56721 What has science to say to it? 56721 What need then for sentiency in the subsequent development? 56721 What would be the result if I did this? 56721 Whence then the newregulative system,"the want of which fills Mr. Spencer with alarm? |
56721 | Where is the promised system of corollaries from original factors which shall account for the historical development? |
56721 | Why? |
56721 | [ 13]"What shape, then, must the mutual restraints take when co- operation begins? |
56721 | and can he cultivate it? |
56721 | and-- Is there no absolute morality with its imperatives universal in space and in time? |
56721 | on the other hand, would it not be better to do that? |
37998 | A disrespectful Irish member of Parliament, urged by perverse curiosity, asked the Speaker one day:"What would happen if you called me by my name?" |
37998 | Above all, is it beneficial? |
37998 | And these men are to be liberated from the discipline of the moral law? |
37998 | And, above all, ought not Descartes to have given us an explanation of what thought and consciousness are? |
37998 | Are not many beasts physically stronger, more nimble and agile than man? |
37998 | Are the two really different? |
37998 | Brandy undoubtedly produces a sensation of pleasure in the drinker; is brandy, then, good in a moral sense? |
37998 | But at a certain stage of evolution-- how? |
37998 | But by means of what psychic mechanism does this law enforce obedience in the consciousness of man? |
37998 | But can the progress, which can not reasonably be denied in civilization, also be traced in Morality? |
37998 | But how do we come by this law? |
37998 | But what about the effect of the doctrines which they advocated gently or passionately, adducing proofs or uttering threats? |
37998 | But what is conscience found to be if we penetrate the fog of mystic words with which it has come to be surrounded? |
37998 | But what is the good of this self- satisfaction? |
37998 | But what is"the maxim"on which you act? |
37998 | But whence does Reason obtain the standard it applies to the actions of men and their results? |
37998 | But who is the state? |
37998 | But why cudgel one''s brains? |
37998 | But why does He allow it? |
37998 | Does he decide for the good, because after due investigation and consideration he recognized it as preferable, though he might have rejected it? |
37998 | Does he do evil because he willed to do so and not otherwise, although it was in his power to avoid it? |
37998 | Does he only try him in order mercifully to rescue him at the moment when he is about to succumb? |
37998 | Does it stop at that or will it continue? |
37998 | Does the divinity allow man to fall a victim to evil without turning it aside from him? |
37998 | Does this prove the freedom, the absolute independence of these occurrences? |
37998 | Further: must we in the consciousness distinguish between the frame and its contents, the conceptual mechanism and the concept? |
37998 | Has it an aim, and, if so, what? |
37998 | Has it the right to deny life to an entity that does not conceive itself? |
37998 | Has not the carrier pigeon an infinitely better sense of locality than we have? |
37998 | Have we the right to set up a scale of values and place the complicated above the simple? |
37998 | He does not condescend to ask,''What will the world say to this?'' |
37998 | He thereby relinquishes the power to ask any further question except:"Did he act in accordance with his own conscience? |
37998 | How could that possibly be? |
37998 | How did the world come into existence? |
37998 | How does Nature work? |
37998 | How does it acquire the fundamental concepts Good and Bad, and what is their significance? |
37998 | How is such an endeavour possible for a man who does not believe in God and for whom consequently no divine Will exists? |
37998 | How, of what material, and why do we fashion this standard? |
37998 | If he obeys, all is well; but if he takes no notice of it, pays no heed to it, the question arises:"What now? |
37998 | Is he fettered by the chain of causes which have existed eternally and continue to act immutably to all eternity? |
37998 | Is it to be the masses? |
37998 | Is man who perceives, judges, has volition and acts, a free being inwardly? |
37998 | Is not all our knowledge of the world, is not our whole view of Nature an illusion? |
37998 | Is not the mouse''s hearing sharper than ours? |
37998 | Is the consciousness of the man standing upon the highest plane of intellectuality the greatest consciousness possible? |
37998 | Is the decision as to what is right and what is wrong to be left to the subjective judgment of the individual? |
37998 | Is the matter which is absorbed as nourishment ultimately anything different? |
37998 | Is the sheep who trots bleating along with the herd to be taken as the type of a moral being? |
37998 | Is the state bound by a treaty? |
37998 | Is there no consciousness without a conceptual content? |
37998 | It has the power right enough; police, judge, prison and gallows bear witness to that; but has it the right? |
37998 | It is a comedy played to win applause and a call before the curtain? |
37998 | It is supposed to be nothing more than a sort of obsequiousness towards the multitude? |
37998 | Its laws are observed for the sake of pleasing others? |
37998 | Must it honour its signature? |
37998 | Must it perform what it has undertaken to do? |
37998 | Or do the two coincide? |
37998 | Or is man always subject to coercion from which at no time and no place he can escape? |
37998 | Or shall all mankind, or at least the majority, and not the individual, decide what is right? |
37998 | The dog''s scent incomparably more delicate? |
37998 | The eagle''s sight keener? |
37998 | The question, what is life? |
37998 | They are to be superior to the moral law? |
37998 | Was that because the heavenly bodies act freely and are eclipsed only at their own spontaneous desire, when and how they please? |
37998 | We come to the question, What is Good, what is Bad? |
37998 | What are the distinguishing marks of Right? |
37998 | What do we find? |
37998 | What guarantee has he that his judgment is right? |
37998 | What is Morality? |
37998 | What is consciousness? |
37998 | What is gained by these discoveries? |
37998 | What is infinity, what eternity? |
37998 | What is life? |
37998 | What is their relation, one to the other? |
37998 | What prevents him from yielding to his impulses? |
37998 | What qualities do the former and the latter possess, or what qualities do we ascribe to them? |
37998 | Why can the latter proceed with his evil work with God''s consent? |
37998 | Why do not all living creatures participate equally in the evolution to which this superiority is due? |
37998 | Why do we approve of one thing as good and condemn another as bad? |
37998 | Why does He tolerate the devil? |
37998 | Will it not mind speaking to deaf ears? |
37998 | Will the refractory individual not suffer for disregarding it, or has it means to enforce obedience, and what are these means?" |
37998 | Will the voice rest content with crying in the wilderness? |
37998 | why? |
46129 | And first, how shall we define conduct? |
46129 | And how, in the absence of definition, can Geometry deal with it? |
46129 | And if we can not define the irregular line itself, how can we know its"spatial relations"definite? |
46129 | And what trait leads us to speak of a bad umbrella or a bad pair of boots? |
46129 | Approaching as we here do to moral obligation, are we not shown its relations to conduct at large? |
46129 | Are the virtues classed as such because of some intrinsic community of nature? |
46129 | Are they modes of thinking and feeling naturally caused in men by experience of these conditions? |
46129 | Are they supernaturally caused modes of thinking and feeling, tending to make men fulfill the conditions to happiness? |
46129 | But now, have these irreconcilable opinions anything in common? |
46129 | But what in such case constitutes the happiness of others? |
46129 | Does B conceive the impartial spectator as awarding to him, B, the product of A''s labor? |
46129 | Does B, in conceiving the impartial spectator, exclude his own interests as completely as A does? |
46129 | Does any one accept this inference? |
46129 | Does he diverge from established theological dogma? |
46129 | Does he think spiritualistic interpretations of phenomena not valid? |
46129 | Does it leave the possessor at the zero point of sentiency? |
46129 | Does it not leave him at the zero point? |
46129 | Does not the family precede the State; and does not the welfare of the State depend on the welfare of the family? |
46129 | Does the proposition that it is my pecuniary interest to choose the most valuable, therefore, become doubtful? |
46129 | Does this mean that, in respect of whatever is proportioned out, each is to have the same share whatever his character, whatever his conduct? |
46129 | Hence, to yield up normal pleasures is to yield up so much life; and there arises the question-- To what extent may this be done? |
46129 | How can Unconditioned Being be subject to conditions beyond itself? |
46129 | How does mechanical science evolve from these experiences? |
46129 | How far may it rightly be carried? |
46129 | How far shall a person who has misbehaved be grieved by showing aversion to him? |
46129 | How shall be determined the degree of transgression beyond which to discharge is less wrong than not to discharge? |
46129 | How shall we so conduct the discussion as most clearly to bring out this necessity for a compromise? |
46129 | If I go to the waterfall, shall I go over the moor or take the path through the wood? |
46129 | In which cases do we distinguish as good, a knife, a gun, a house? |
46129 | Is his mental state pleasurable? |
46129 | Is it admitted? |
46129 | Is it denied that acts classed as good and bad differ in their effect? |
46129 | Is it in dwellings? |
46129 | Is it in nutrition? |
46129 | Is it in warmth? |
46129 | Is it not clear that observance of moral principles is fulfillment of certain general conditions to the successful carrying on of special activities? |
46129 | Is it right to annoy by condemning a prejudice which another displays? |
46129 | Is not his duty to his children even more peremptory? |
46129 | Is the state indifferent or painful? |
46129 | Is there any postulate involved in these judgments on conduct? |
46129 | Is there any unfair treatment of sundry others, involved by more than fair treatment of this one other? |
46129 | Let us next ask what is the something to be distributed? |
46129 | May it not be true that, conversely, general happiness is to be obtained by furthering self- happiness? |
46129 | Must I not choose as well as I can, and if I choose wrongly must I give up my ground of choice? |
46129 | Must it then follow that eventually, with this diminution of the spheres for it, altruism must diminish in total amount? |
46129 | Now suppose some additional influence which makes the process beneficial; what must it be? |
46129 | On the one hand, is it not wrong forthwith to bring on himself, his family, and those who have business relations with him, the evils of his failure? |
46129 | One further question has to be answered-- How does there arise the feeling of moral obligation in general? |
46129 | Page 200: Missing closing quotation mark added after''a means of happiness?''. |
46129 | Shall I walk to the waterfall to- day? |
46129 | Shall he ask a friend for a loan? |
46129 | Shall he if criminal have as much as if virtuous? |
46129 | Shall he if passive have as much as if active? |
46129 | Shall he if useless have as much as if useful? |
46129 | Shall one whose action is to be reprobated have the reprobation expressed to him or shall nothing be said? |
46129 | Shall the interpretation be that the concrete means to happiness are to be equally divided? |
46129 | Shall we take the pessimist view? |
46129 | Should we not contrariwise class them as blameworthy? |
46129 | Surely anything distinguished as definite admits of being defined; but how can we define an irregular line? |
46129 | The loan would probably tide him over his difficulty, in which case would it not be unjust to his creditors did he refrain from asking it? |
46129 | There may in every case be put the questions-- Does the action tend to maintenance of complete life for the time being? |
46129 | To what ends may it be legitimately exercised? |
46129 | Treating of legislative aims, Bentham writes:"But justice, what is it that we are to understand by justice: and why not happiness but justice? |
46129 | Up to what limit may help be given to the existing generation of the inferior, without entailing mischief on future generations of the superior? |
46129 | What bearing have these general inferences on the special question before us? |
46129 | What comes of this entirely unegoistic course? |
46129 | What form is the compromise between egoism and altruism to assume? |
46129 | What is it in respect of which everybody is to count for one and nobody for more than one? |
46129 | What is the ethical warrant for governmental authority? |
46129 | What is the implication? |
46129 | What is to be inferred? |
46129 | What meaning does he here give to the word"definite?" |
46129 | What must be the accompanying evolution of conduct? |
46129 | What must result from this when men''s efforts are joined? |
46129 | What must the relations between egoism and altruism become as this form of nature is neared? |
46129 | What now is the trait possessed in common by Magnificence and Meekness? |
46129 | What now shall we say of one who is, for the time being, blessed in performing an act of mercy? |
46129 | What shape, then, must the mutual restraints take when co- operation begins? |
46129 | What should we say to these acts which now fall into the class we call praiseworthy? |
46129 | What spheres, then, will eventually remain for altruism as it is commonly conceived? |
46129 | What will happen? |
46129 | What will he decide?--what would the spectator direct? |
46129 | Whence then does the pleasure of making it arise? |
46129 | Where, then, is the pleasure to begin? |
46129 | Who shall say where this point is? |
46129 | Why do I here make these reflections on what seems an irrelevant subject? |
46129 | and does it tend to prolongation of life to its full extent? |
46129 | and if any such common trait can be disentangled, is it that which also constitutes the essential trait in Truthfulness? |
46129 | how are their respective claims to be satisfied in due degrees? |
46129 | or shall I ramble along the sea- shore? |
46129 | or shall we take the optimist view? |
46129 | or shall we, after weighing pessimistic and optimistic arguments, conclude that the balance is in favor of a qualified optimism? |
28901 | IfHarold had won the battle of Hastings, what would have been the result? |
28901 | A complete science would clear up fully a problem which must occur often to all of us: How do you account for London? |
28901 | And, beyond this, we come to the question, What would be the bearing of our principles upon the institution of marriage, and upon the family bond? |
28901 | Are the merits of making money so great that they are transmissible to posterity? |
28901 | Are we simply to admit that there is no certainty about economical problems, and to fall back upon mere empiricism? |
28901 | Are we to say that"nature"is cruel because the arrangement increases the sum of undeserved suffering? |
28901 | Before we can judge of the individual, we must answer a hundred difficult questions: If he took the right side, did he take it from the right motives? |
28901 | But putting aside the audacity of asking unbelievers to pay for such teaching, one might be tempted to ask, what harm could it really do? |
28901 | But the problem remains, what considerations should be taken into account by the rule itself? |
28901 | But what are the attractive forces which hold together the body politic? |
28901 | But what kind of equality should be desired in order to secure this desirable organic balance? |
28901 | But why does nobody doubt that meteorology might become an exact science? |
28901 | But would it not be simpler to say,"the doctrine is not true,"than to say,"it is true, but means just the reverse of what it was also taken to mean"? |
28901 | But, then, is not that to increase enormously the field of competition? |
28901 | Can that which is true of the physical sciences be applied in any degree to the so- called moral sciences? |
28901 | Can we suppose that the mechanical repetition of a few barren phrases will do either harm or good? |
28901 | Can you give him more than a string of words as meaningless as magical formulæ? |
28901 | Did he foresee the inevitable effect of the measures which he advocated? |
28901 | Did he see what was the real question at issue? |
28901 | Do a common labourer and Mr. Gladstone deserve the same share of voting power? |
28901 | Do we regret the fact? |
28901 | Do you fancy for a moment that you can really teach a child of ten the true meaning of the Incarnation? |
28901 | Does justice imply the equality of the sexes; and, if so, in what sense of"equality"? |
28901 | Does the theory of the"struggle for existence"throw any new light upon the general problem? |
28901 | Does this fact justify inequality in general? |
28901 | Given the facts, what is the rule under which they come? |
28901 | Has he ever really thought about them? |
28901 | Has he, then, a right to inherit what his father has earned? |
28901 | Here, as before, the question is not, who is to be punished? |
28901 | How can it be just to place a being where he is certain to sin, and then to damn him for sinning? |
28901 | How could Dives justify himself for living in purple and fine linen, while Lazarus was lying at the gates, with the dogs licking his sores? |
28901 | How is it that four or five millions of people manage to subsist on an area of a few square miles, which itself produces nothing? |
28901 | How, if at all, does the principle of equality or of social justice enter the problem? |
28901 | If it is monopoly, do you defend monopoly, or only monopoly in some special cases? |
28901 | If not, how many votes should Mr. Gladstone possess to give him his just influence? |
28901 | If the monarchical theory which Charles represented was sound, and Charles was also a wise and good man, what caused the rebellion? |
28901 | If you remove the rewards accessible to the virtuous and peaceful, how are you to keep the penalties which restrain the vicious and improvident? |
28901 | In what sense, then, can co- operation ever be regarded as really opposed to competition? |
28901 | Is he even capable of the imaginative effort necessary to set before him the vast interests often affected? |
28901 | Is he superficially acquainted with any of the relevant facts? |
28901 | Is it better that it should contain a million red men or sixty millions of civilised whites? |
28901 | Is it desirable that it should be otherwise? |
28901 | Is it fair to call a wolf ruthless because he eats a sheep and fails to consider the transaction from the sheep''s point of view? |
28901 | Is it more than a name for a science which may or may not some day come into existence? |
28901 | Is it possible to contrive so to fuse the crude with the refined as to make at least a working compromise? |
28901 | Is it properly to be described as a development or improvement of the"cosmic process,"or as the beginning of a prolonged contest against it? |
28901 | Is it therefore impossible to consider the industrial organisation separately? |
28901 | Is it, as Mill says, monopoly, or is any third choice possible? |
28901 | Is this, then, a reversal of the old state of things-- a combating of a"cosmic process"? |
28901 | It is always, therefore, a relevant question, what is the suggested alternative? |
28901 | It is the question, what is the cause of certain evils? |
28901 | It reflects and gives sensuous images of truth; but it is only the Philistine or the blockhead who can seriously ask, is it true? |
28901 | May not the bad effect be a necessary part of the system to which we also owe the good; or necessary under some conditions? |
28901 | Might we not be certain that they would vanish of themselves? |
28901 | Must not the system have been wrong, when it had so lost all moral weight as to be at the mercy of a ruffianly plunderer? |
28901 | Nay, can we not even co- operate, and put these hopeless controversies aside? |
28901 | Now, I ask, what is the difference which takes place when the monkey gradually loses his tail and sets up a superior brain? |
28901 | Now, is this true of economic science? |
28901 | Now, suppose that the good Samaritan had himself fallen among thieves, what would have been his duty? |
28901 | Or does not the principle of equality still remain as essentially implied in the Utopia which we all desire to construct? |
28901 | Should a man who has been so good as to become rich, be blessed even to the third and fourth generation? |
28901 | Should people be appointed by interest? |
28901 | Should we then infer from such criticisms that the doctrine of Malthus was false, or was of no importance? |
28901 | Should we wish, for example, that America could still be a hunting- ground for savages? |
28901 | Since we ourselves have made, or at any rate constitute, the mechanism, why should it be so puzzling to find out what it is? |
28901 | Suppose, as is likely enough, that Lazarus is as good a man as Midas, ought they not to change places, or to share their property equally? |
28901 | That is the cause, but is it a reason? |
28901 | That suggests my question: If competition is bad, what is good? |
28901 | The obvious reply is, that he really means, What are we to do with our fools? |
28901 | The question, What is good? |
28901 | The respectable citizen asks, What are we to do with our boys? |
28901 | Then upon whom does the disgrace fall? |
28901 | Then, you may proceed, is it not idle to attempt to introduce a scientific method? |
28901 | There is, shall we say, no science of sociology-- merely a heap of vague, empirical observations, too flimsy to be useful in strict logical inference? |
28901 | Was he selfish even in taking something for himself, as the only prop of his family? |
28901 | Was he selfish? |
28901 | Was it from personal ambition or pure patriotism? |
28901 | Was not the Jew a man of sense? |
28901 | We are engaged in working out a gigantic problem: What is the best, in the sense of the most efficient, type of human being? |
28901 | What are the chances that a majority of people, of whom not one in a hundred has any qualifications for judging, will give a right judgment? |
28901 | What do we assume, and how do we reason? |
28901 | What do we mean by investigating facts? |
28901 | What is meant by adding or subtracting in this connection? |
28901 | What is science? |
28901 | What is the alternative to competition? |
28901 | What is the best combination of brains and stomach? |
28901 | What other rule can be suggested? |
28901 | What remains? |
28901 | What, I ask, is the alternative? |
28901 | What, for example, is the just method of distributing taxation? |
28901 | What, let us ask, is the true relation between justice and equality? |
28901 | What, then, is to come in its place? |
28901 | What, we must therefore ask, is the tacit implication as well as what is the immediate purpose of a change? |
28901 | When the rich man could only answer the question,"What have you done to justify your position?" |
28901 | Why not agree to differ about the questions which no one denies to be all but insoluble, and become allies in promoting morality? |
28901 | Why should he also have the father''s fortune, without earning it? |
28901 | Why should there not be parts of the world in which races of inferior intelligence or energy should hold their own? |
28901 | Why should we fear the attempt to instil these fragments of decayed formulæ into the minds of children of tender age? |
28901 | Why should we not say,"To each man according to his deserts"? |
28901 | Why, as a matter of pure justice, should not all fortunes be applied to public uses, on the death of the man who made them? |
28901 | Why, is the obvious answer, did you allow the explosive materials to accumulate, till the first match must fire the train? |
28901 | Why, then, should we, who can not believe in the dogmas, yet fall into line with believers for practical purposes? |
28901 | Will not a society be the better off, in which every man is set to work upon the tasks for which he is most fitted? |
28901 | Will the whole nation consist in larger proportions of active and responsible workers, or of people who are simply burdens upon the real workers? |
28901 | Would we sentence three- quarters of the nation to remain stupid, in order that the fools in the remaining quarter may have a better chance? |
28901 | Yet, why are we to take for granted the equality of men in the sense required for such deductions? |
28901 | that other millions all over the world are engaged in providing for their wants? |
36957 | Who,he asks,"shall arbitrate?" |
36957 | Am I to go on raising the tariff till murder becomes altogether obsolete? |
36957 | Am I to tell our modern Scheherazades to forget the_ Arabian Nights_, and adopt for our use passages from the homilies of Tillotson? |
36957 | And he replies,"Meat, fire, and clothes-- what more? |
36957 | And what determines the constitution with which the child is born? |
36957 | And why? |
36957 | Are we, then, entitled to argue from the great works an organic superiority in the race? |
36957 | But granting this very obvious remark, what harm does"heredity"do us? |
36957 | But in any case, how can a theory about facts make the facts themselves vanish? |
36957 | But is any such dilemma really offered to us? |
36957 | But is it for our happiness to increase them? |
36957 | But is it not bad, in so far as it is selfish? |
36957 | But then, we say, are not all our actions dependent upon our physical constitution? |
36957 | But was not even the noble savage better than the pauper who now hangs on to the fringes of society? |
36957 | But what if I had not done it? |
36957 | But what is precisely the truth expressed? |
36957 | But what is the real cause of the loss of belief? |
36957 | But what would be the good of writing even a_ Hamlet_ or a_ Divine Comedy_ if nobody was to read it? |
36957 | But would the game be worth the candle? |
36957 | But, now, what is the error of the"naturalist"? |
36957 | Conversely, if we elect to be sceptics in theology, how can we escape from scepticism in science? |
36957 | Do not the desires which have been the mainspring of all modern development imply a desire of each man to get rich at the expense of others? |
36957 | Do those facts give me a right to complain if I am taxed equally with my neighbours? |
36957 | Do we give them a wholesome training, provide them with sound knowledge, and stimulate them to real thought? |
36957 | Do we not love Charles Lamb for a similar reason? |
36957 | Does he believe in God or really in a man like himself, and respected precisely because he is like himself? |
36957 | Does not the existence of a currency affect mankind; and if we could not count, could we make use of it? |
36957 | Does our principle hold when we suppose a man to have the necessary sensibilities for the actual enjoyment of wealth? |
36957 | Does the Eastern theory about the_ filioque_ explain it? |
36957 | Does the philosophical revolution underlie the political or religious revolution, or is that to invert cause and effect? |
36957 | Does, then, the occurrence of a group of great men at a certain period prove a superior organisation in the race? |
36957 | First of all, I should ask, what precisely is meant by"the Greeks"? |
36957 | First, what are the admitted facts? |
36957 | Has any human being ever doubted, since mothers were invented, that children are apt to resemble their parents? |
36957 | Has it died out, or has it been swamped by other races? |
36957 | Has not Dives become rich and bloated by force of the very same process which has made Lazarus a mass of sores and misery? |
36957 | Has such- and- such a life been a happy one? |
36957 | Have they not been the source of all that division between rich and poor which makes one side luxurious and the other miserable? |
36957 | Have we made ourselves, and, if we have not, how can we make ourselves, worthy of our position as free men? |
36957 | How are we to decide? |
36957 | How far, on this hypothesis, or, say, setting aside all question of duty to my neighbour, should I be prudent in accumulating wealth? |
36957 | How is the atomic theory obtained? |
36957 | How is this? |
36957 | How many journalists-- I say nothing of statesmen-- stand firmly enough on their own legs to speak out without giving offence? |
36957 | How many years''imprisonment does a man deserve for putting out his neighbour''s eye? |
36957 | How, and in what sense, are they to be regarded as just? |
36957 | How, then, about the Empire of the East? |
36957 | How, then, can it be inferred that the Greeks perished because of defective altruism? |
36957 | I fancy that the thought which naturally occurs to us when we reflect upon such an influence will be: was I, could I, be worthy of it? |
36957 | If I could prevent a murder, or, indeed, achieve any other desirable object, for a given sum, why should I throw away another penny? |
36957 | If a man develops homicidal mania, may not a murderer of the average type excuse himself upon the same ground? |
36957 | If altruism means care for something outside yourself, where could we find better examples of altruism than at Thermopylæ or Marathon? |
36957 | If the criminal asks, How do you justify yourself for punishing me? |
36957 | If the great Kingdoms of the West are the unique example of progress, what is the unique example of decay? |
36957 | If the metaphysical foundation is so uncertain in both cases, must not the scientific be as uncertain as the theological? |
36957 | If this be true, what follows? |
36957 | If we can transmit depravity, why not genius and bodily health? |
36957 | If you ask, therefore, in what sense is a criminal law just? |
36957 | In what way does it come into direct conflict with a moral theory of punishment? |
36957 | Is it not better to hit your hundred than to aim at your million and miss it? |
36957 | Is it not equally reasonable to say that the promise was itself a blessing? |
36957 | Is it the logical argument that is effective? |
36957 | Is not that a rather consoling reflection? |
36957 | Is not the ordinary journalist''s frame of mind singularly unfavourable to his discharge of this function? |
36957 | Is not the truth tacitly acknowledged by the more philosophical religions? |
36957 | Is one brother just equal to a nephew plus a thousand marks? |
36957 | Is the account to be regarded as accurately balanced? |
36957 | Is the hero whom we are invited to worship everything, or is he next to nothing? |
36957 | Is the world on the whole a scene of misery, of restless desires, proving that we are miserable now, and doomed never to obtain satisfaction? |
36957 | Is there any channel open? |
36957 | Is there no difference between him and the maniac; or, rather, what is the nature of the difference which we clearly recognise in practice? |
36957 | Keeping still to the purely hedonistic point of view, I ask, At what point does expenditure become luxurious in a culpable sense? |
36957 | Now, what are the facts which correspond to the facts of heat in the theory of the atonement? |
36957 | On what ground, then, are we to deal with the problem of justice as regards different classes of crime? |
36957 | Or were the Mohammedans more"altruistic"than the Christians? |
36957 | Ought not a man who undertakes to speak as an authority let us know who he is, and therefore with what authority he speaks? |
36957 | Ought the motive to be allowed as an extenuation of the offence? |
36957 | Shall we, with Schopenhauer, pronounce Hegel to be a thorough impostor? |
36957 | That is perfectly true; but to give pleasure to whom? |
36957 | That leads to a very familiar problem: What were the causes of what we may call the flowering times of arts and sciences? |
36957 | The Jews have enormous merits and great intellectual endowments; but can anybody say that they were altruistic in the sense of being cosmopolitan? |
36957 | The answer is pretty sure to have a very melancholy side to it; and it will lead to the question, what part of that fragment was really worth doing? |
36957 | The mediæval peasant who put the question:-- When Adam delved, and Eve span, Who was then the gentleman? |
36957 | The moral problem always depends ultimately upon this: What is the character implied by this conduct? |
36957 | The pauper may fairly reply,"If you really mean that your wealth brings no happiness, why do n''t you change places with me?" |
36957 | The problem is essentially, is this man accessible to the motives by which normal men regulate their conduct? |
36957 | The problem, are we automatic? |
36957 | The question arises, therefore, how far am I to go? |
36957 | The question occurs: What are the qualities by which we should justify our independence? |
36957 | The question, therefore, How rich should I wish to be? |
36957 | There are the same underlying difficulties, and if we manage to overlook them in the case of science, why not overlook them in the case of theology? |
36957 | They say, though the lawyers are rather recalcitrant, that a man suffering from such a mania is not"responsible"; and if asked, why not? |
36957 | To what does it owe its popularity? |
36957 | Was it not due to Greek altruism in this form( some historians would say) that Mr. Kidd is not now living under the rule of a Persian Satrap? |
36957 | We do not simply wish to provide a sufficient motive to decide the individual who is asking himself, shall I steal or not steal? |
36957 | We should ask, what career will on the whole be fullest of enjoyment? |
36957 | Were the Greeks more or less altruistic than other races? |
36957 | Were there not hundreds of people who would have been only too glad to take my place? |
36957 | What are really the most fascinating books in the language? |
36957 | What are the relative positions of the theologian and his opponent during the modern phase of evolution? |
36957 | What does this mean? |
36957 | What has been the influence of these systems upon men''s lives? |
36957 | What is the application of this to our special question? |
36957 | What more, it may be asked, can we do with a criminal? |
36957 | What was this terrible, heart- paralysing truth which the poor man had discovered? |
36957 | What, he may ask, has he done with his talents? |
36957 | What, indeed, are eight or twenty centuries in the life even of this planet? |
36957 | What, then, is the inequality of development which is essential to Mr. Kidd''s argument? |
36957 | What, then, is the meaning of the statement that he is a madman, and therefore excusable? |
36957 | When did they begin and when did they cease to be superior to other people? |
36957 | Why does the British public love Dickens so well? |
36957 | Why is the scepticism harmless in science and fatal in theology? |
36957 | Why should it startle us in a scientific dress? |
36957 | Why should the"sense of reconciliation"vanish because we show the conditions of its existence? |
36957 | Why, again, do we love Scott, as all men ought to love him? |
36957 | Why, if Christianity was the sole cause of progress in one quarter, was it comparable with complete decay in the other? |
36957 | Why? |
36957 | Would not grief be real just as pain would be real if we could clearly explain how and why it occurred? |
36957 | Would our supposed murderer make out a good case for himself? |
36957 | and do we or do we not resemble a previous generation of automata? |
36957 | and is his existence compensated by the existence of other classes who have more wealth than they can use? |
36957 | and is it not inevitable that it should be so as long as the journalist''s only aim is to gain a hearing somehow? |
36957 | and the validity of the inference, is morality meaningless? |
36957 | and then, what material conditions can enable us to follow that career? |
36957 | and, if so, can we seriously accept Schopenhauer''s own system? |
36957 | are questions altogether independent of the question, what particular kind of automata are we? |
36957 | of France, and the wily and cruel rulers of past ages, whose only aim was to enlarge their own powers and wealth? |
36957 | or shall we say that such action is a good in itself, which requires to be supplemented by no vision of any ulterior end? |
36957 | or, what, if anything, have I done to transmit to others the blessings conferred upon me? |
36957 | requires an answer to the previous question, How rich can I be? |
36957 | what am I that such goodness should have come to me? |
36957 | what little fragment has he achieved of what might once have been in his power? |
39155 | If the question as to what moral sanction is means,''What reason is there why morality exists?'' 39155 [ 116] But is this true? |
39155 | ( 2) Can any life be said to have a real value; is any life subjectively, is any objectively, preferable? |
39155 | ( 2) Why is it good? |
39155 | ( 3) How does goodness come into being; how is it maintained; how does it advance? |
39155 | A good shot may be a good one in that it hits the mark; but what if it kill a man? |
39155 | All individuals? |
39155 | And how is self- sacrifice possible? |
39155 | And the moral question as to mortality or immortality is not:"What is the pleasanter to believe?" |
39155 | And what is to be said of the new- born infant, which sucks when the breast is placed between its lips? |
39155 | And what right have they, on their own showing, to administer this chastisement to the lazy man? |
39155 | And why stop, in this case, exactly with the cells of animal life; why not apply our question to those of plant life also? |
39155 | And will he, as such, decide on a division of these means to happiness with B, C, and D, who have not labored to produce them? |
39155 | Are the characteristics of one chemical compound the same as those of another because both compounds are matter and motion? |
39155 | Are we to believe that any property or accident of a thing may change, and the thing remain yet actually the same thing? |
39155 | Are we to look upon the conditions involved in the environment as mere negatives and simply developing the positive potentialities of the germ- plasm? |
39155 | Are we to regard the Creator''s work as like that of a child, who builds houses out of blocks just for the pleasure of knocking them down again? |
39155 | Are we to suppose it, too, as preëxistent,"in a weaker form,"or in any form, in the inorganic? |
39155 | Are we to suppose that the possession of still greater power and so still larger opportunities for fraud would afford the people greater security? |
39155 | Are we to suppose the color blue to be present in certain chemical elements because their chemical compound is blue? |
39155 | As to the belief in immortality, can not the human being do right without the thought of the reward and punishment of another life? |
39155 | Assuming that, by religion, is meant the belief in a personal God and in the immortality of the soul, is this true? |
39155 | Bain, in an essay entitled"Is there Such a Thing as Pure Malevolence?" |
39155 | But how is the individual to be sure as to what, in the single case, is God''s will? |
39155 | But if the eye gives us the truth, then why do we, in the case of color, correct it again by another phase of our experience? |
39155 | But is this, in fact, all we meant by cause? |
39155 | But the question,''Why should I be moral?'' |
39155 | But what do we mean by end? |
39155 | But what is in man artificial and what is natural? |
39155 | But what is the degree of relinquishment which will suffice to raise all the poor to a plane of comfort? |
39155 | But what is there in Fechner''s remarks that stands in need of such a reference? |
39155 | But what_ is_ an object, as present to me, beyond what it is to my consciousness? |
39155 | But who shall decide what part or form of force, what factors of the universe are accidental and what essential? |
39155 | But yet, which is, in the last analysis, the more important to the explosion of the magazine-- spark or powder? |
39155 | By the inward testimony? |
39155 | By what right do these determinists make use of the expression"can but will not"? |
39155 | Can any one contest this? |
39155 | Can one do more than one''s duty? |
39155 | Do we find anything here except blind law? |
39155 | Do we love father and mother, brother or sister, wife or child, or our friends, for God''s sake? |
39155 | Does good action, then, depend on the bad man as well as on the good? |
39155 | Does only one of our senses give us truth? |
39155 | Exactly what is it that is meant by the alteration of organization which is pronounced unnecessary to the"virtual"alteration of human faculties? |
39155 | For if two pleasures or pains be equal, what does it matter where they came from? |
39155 | Has this evolution been a mistake? |
39155 | Have we any direct knowledge of consciousness except in connection with certain normal conditions of our own brain? |
39155 | Heat may exist without light, but is light therefore less essential than heat, where it arises? |
39155 | How are such judgments as these possible? |
39155 | How are we to define"the good man of former days"? |
39155 | How do we know even whether the impaled butterfly is endeavoring to escape pain or merely attempting to continue its flight? |
39155 | How far are the moral qualities acquired in one generation inherited by the next? |
39155 | How have we such an intimate acquaintance with the nature of matter and motion that we can assert this? |
39155 | How is any solution to be arrived at? |
39155 | How is he to distinguish certainly between such and his own natural thoughts and feelings; what means of distinction can be applied? |
39155 | How is the forgiveness of sins by God to be justified? |
39155 | How is the general rule, as distinguished from other rules, deduced from the general principle of social vitality? |
39155 | How shall I order my life? |
39155 | How should we understand other species? |
39155 | How, then, did this sense arise, and what is its nature and composition? |
39155 | If pleasure is but a part of the standard of morality, is it, then, the object of conduct? |
39155 | If so, how is it chosen? |
39155 | If so, what physiological function can we call inherent and essential, since these all also arise with evolution? |
39155 | If so, why not substitute for the term"cause of motion,""component factors of motion"? |
39155 | If the solution is impossible, however, why attempt it? |
39155 | If we ask for the ground of the greatest happiness principle, we come to an_ a priori_ belief also; for whence is the postulate? |
39155 | Is feeling the result of thought, or thought the result of feeling? |
39155 | Is it admitted? |
39155 | Is it denied that acts classed as good and bad differ in their effects? |
39155 | Is it selfish to renounce one''s greatest happiness in order to attain only peace of conscience? |
39155 | Is it the length of the wave which causes the color, or the color which causes the particular wave- length? |
39155 | Is it well to examine the principles of such a system from a scientific standpoint? |
39155 | Is social development the cause of an increase in sympathy, or is the increase of sympathy the cause of social progress and prosperity? |
39155 | Is the bell the less silver to my eye because it appeals to my ear with sound, or the ball the less round to touch because my field of vision is flat? |
39155 | Is the connection of these two general? |
39155 | Is the principle of Authority to decide this? |
39155 | Is the sacrifice worth making? |
39155 | Is the_ intelligibile_ character born? |
39155 | Is there anything further to prove? |
39155 | It does not suffice to answer that God''s justice is not our justice; for in that case, what right have we to apply the word to him at all? |
39155 | Its practical task is to answer the important question: How am I to act? |
39155 | May it not also be the physical cause? |
39155 | May not one human being''s capacity for happiness be greater than another''s, and his happiness, therefore, more to be considered? |
39155 | May not the seeming dimness, however, be due to the incomplete function of memory when turned to events that transpired under its influence? |
39155 | Of the fact that Lange"feels the lack of the proof of this''Tendency to Stability,''"Dr. Petzoldt says:"But how is there a need of proof here? |
39155 | Of what nature were the motives of our ape- like progenitors, and of what nature the first motive that appeared in the universe? |
39155 | On what grounds is this claim based? |
39155 | Or are we to believe that the sense- function alone is essential and not also some actuality in its object, as of this or that color? |
39155 | Or how could the responsibility of the legislative and administrative functions to the people be still better secured than it is anywhere at present? |
39155 | Or how do we know in any case, from an origin, what might evolve with time? |
39155 | Or how is it that even isomeric compounds may exhibit different qualities? |
39155 | Or how, then, are we to distinguish which of other wishes and needs of our nature should, and which should not, be gratified? |
39155 | Or is a minimum of interference the cause of pleasure and of function in a particular direction? |
39155 | Or is function the cause of pleasure? |
39155 | Or is habit the cause of function? |
39155 | Or is increase of population the cause of both by forcing men to companionship? |
39155 | Or is not, rather, continued exercise of function the cause of the absence of interference wherever and as far as it exists? |
39155 | Or is not, rather, increase of population the effect of prosperity? |
39155 | Or is pleasure the cause of continued exercise of function? |
39155 | Or to what length must we go, to what grade of luxury must we descend in our reforms, in order to secure this? |
39155 | Or why should we draw a line here between the movements of animals and all other movements? |
39155 | Or will the perfect kingdom of righteousness one day prevail? |
39155 | Or, conversely: Is lack of sympathy and altruism in general a sign of mental incapacity, of the power of comprehension for another''s suffering? |
39155 | Or, if we are to return, who shall tell us at just what point we leave the"artificial"and arrive at the"natural"? |
39155 | Seldom reflecting that still the new question comes upon us: What is Madness, what are Nerves? |
39155 | Shall we regard the color as not essentially connected with the chemical constitution of the supposed compound? |
39155 | So far as human development supposes an organic change in the individual[? |
39155 | The answer depends upon the answer to the previous question: What is it to be virtuous? |
39155 | The answer to the question: What would happen if every one were to act thus? |
39155 | The first question which presents itself in Individual Ethics is: How is the individual to educate himself to an ethical personality? |
39155 | The method which explains life by the assumption of sensible atoms is a much shorter and easier one; but is it not likewise a method of greater risk? |
39155 | The question is not: Are the extremes of criminality connected with mental incapacity? |
39155 | The question is: What end shall human perfection realize? |
39155 | The question may be asked: Should one, in case of doubt, follow one''s own conviction, or join the side it is thought will prevail? |
39155 | The question of science is not: Wherefore is any creature in the world? |
39155 | The question, Is life worth living? |
39155 | The question: Why shall I act in accordance with the general welfare? |
39155 | These three parts are represented by the questions:( 1) What is it that is good? |
39155 | They act in accordance with the law, without being in possession of the law, and what objection can Ethics have to offer to this? |
39155 | To what are the terms good and bad applied? |
39155 | W. H. ROLPH"BIOLOGICAL PROBLEMS"("Biologische Probleme,"1884) For what purpose are we in the world? |
39155 | Was Luther''s Picture of the Devil less a Reality, whether it were formed within the bodily eye or without it?" |
39155 | Was it not from conviction that Aristotle asserted the right of slavery, and Calvin, with Melancthon''s approval, sent Servetus to the stake? |
39155 | We may argue that mere matter and motion can not have produced such results as these; but how do we know this? |
39155 | We may still ask: How is the relation between the different instincts, the influence exerted by each member of the federation, determined? |
39155 | What are our essences as separated from their properties and accidents? |
39155 | What do we mean by cause? |
39155 | What do we mean here by"altruism,"and what by"beginning"? |
39155 | What does its goodness mean? |
39155 | What ethical significance could it have that here a feeling of pain or pleasure not arising from the action itself, is added to it? |
39155 | What grounds have we for assuming the existence of consciousness where the analogy of our own organization does not furnish us with an argument? |
39155 | What individual? |
39155 | What is his actual aim, that is, his endeavor? |
39155 | What is the ideal? |
39155 | What is the sanction of morality? |
39155 | What manner of obliteration is this? |
39155 | What, then, is the relative value of different kinds of efficiency? |
39155 | Whence have we any grounds for assuming that that which we know only in connection with a certain peculiar organization exists elsewhere? |
39155 | Where is the beginning of feeling and what was feeling in the beginning? |
39155 | Where is there, on closer analysis, passivity as distinguished from activity? |
39155 | Where were we at the origin of the universe( if we suppose such) or where were we at the origin of life, that we should be able to be assured of this? |
39155 | Where, then, is the justice of his punishment? |
39155 | Which is most truly an element in the desired felicity, content or aspiration? |
39155 | Which one of these myriad material parts interacting at any moment shall we single out as the cause of the succeeding state? |
39155 | Which, for instance, shall we regard as the cause of an evil act-- the character of a man or the temptation offered by circumstances? |
39155 | Why can not we accept the simple fact of concomitance in this case also? |
39155 | Why is it represented as wrong to follow Satan''s commands and right to follow God''s will? |
39155 | Why may it not arise, as do sight and hearing, by gradual evolution, as a function of special organisms? |
39155 | Why may not nearly all, if not all of them, be thus explained, and consciousness be regarded as the exclusive property of man? |
39155 | Why may we not love all men, as we love our friends and children, for their own sake? |
39155 | Why should a man be virtuous? |
39155 | Why, indeed, should the patient scream if not in pain? |
39155 | Why, then, do I find such great difficulty in reconciling the simple facts of consciousness and brain- activity? |
39155 | Will this war of the good with the evil always continue? |
39155 | With all these facts before us, how are we to decide as to the end in view in any non- human act? |
39155 | [ 194] Cause or effect, which? |
39155 | and how have we ever arrived at the possession of other motives than these? |
39155 | and what is the significance of feeling as pleasure and of feeling as pain with respect to the will? |
39155 | but"What is the truth?" |
39155 | but, Is the power of intellectual comprehension, is intelligence, always associated with sympathy and altruism? |
39155 | but: What is he? |
39155 | involves two:( 1) Is it actually preferable to the creature who lives it? |
39155 | means, most naturally and usually, What inducements are there to me to do right?" |
39155 | what is the end which it has in view in taking nourishment? |
39155 | which of the two is to be accorded the greater importance with regard to the will? |