Questions

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
60999	How''d you catch up with me?
60999	I did, did n''t I? 26861 130--Ah where can Sympathy reflecting find One bright idea to console the mind? 26861 How loves, and tastes, and sympathies commence From evanescent notices of sense? 26861 O, Goddess, say, if brighter scenes improve Air- breathing tribes, and births of sexual love?
26861	One ray of light in this terrene abode To prove to Man the Goodness of his GOD?"
26861	Unde hominum pecudumque genus, vitæque volantum, Et quæ marmoreo fert monstra sub æquore pontus?
26861	exulting cries,''Where is thy sting?
26861	thy victories?''
43618	''What will you have?''
43618	And can the slaughter of an innocent victim take away the sins of mankind?
43618	And yet how important some of the even trivial ones really are?
43618	Can a new wrong expiate old wrongs?
43618	How few of these vital conditions, from a physical standpoint, are under our control?
43618	We have looked at a few of the phases of human existence; what shall be said of the value of life?
43618	What love can a man possess who believes that the destruction of life will atone for evil deeds?
43618	What then is the meaning of this-- is humanity traveling in cycles?
26321	A materialist, if he were consistent, should laugh such a traveller to scorn, saying,"What guidance or purpose can there be in a material object?
26321	But here is just the puzzle: at what point does will or determination enter into the scheme?
26321	But is it to be asserted on the strength of that fact that the term"music"has no significance apart from its material manifestation?
26321	But is it to be supposed that the complex aggregate_ generated_ the life and mind, as the planet generated its atmosphere?
26321	But suppose it was successful; what then?
26321	CHAPTER VI MIND AND MATTER What, then, is the probable essence of truth in Professor Haeckel''s philosophy?
26321	Can it be said that they too had existed previously in some dormant condition in the ether of space?
26321	Can there not be in the universe a multitude of things which matter as we know it is incompetent to express?
26321	Do they arise by guidance or by chance?
26321	Does that show that the earth generated the life?
26321	Have the ideas of Sir Edward Elgar no reality apart from their record on paper and reproduction by an orchestra?
26321	How did they manage to spring into being?
26321	Is natural selection akin to the verified and practical processes of artificial selection?
26321	No\doubt some chemical process: combination or dissociation, something atomic, occurred; but what made it occur just then and in that way?
26321	Suppose we grant all this, what then?
26321	That they too were closed loops opened out, and their existence thus displayed, by the electric current?
26321	The argument represented by"He that formed the eye, shall he not see?
26321	We can put things together, and we can set things in motion,--statics and kinetics,--can we do more?
26321	Why, then, should it be inconceivable that human beings should receive information from beings in the universe higher than themselves?
26321	he that planted the ear, shall he not hear?"
26321	or is it wholly alien to them and influenced by chance alone?
39928	ARE THE STARS BENEFICIAL TO US?
39928	ARE THE STARS INFINITE IN NUMBER?
39928	ARE THE STARS INFINITE?
39928	ARE THEY BENEFICIAL TO US?
39928	ARE THEY USEFUL TO US?
39928	And for the development of such a being what is a universe such as ours?
39928	Are they really doing so, and will they ultimately form a single body?
39928	CHAPTER VII ARE THE STARS INFINITE IN NUMBER?
39928	CHAPTER XV THE STARS-- HAVE THEY PLANETARY SYSTEMS?
39928	Can this also be mere coincidence?''
39928	Canst thou find out the Almighty unto perfection?
39928	Dr. Roberts proposes several problems in relation to these bodies: Of what materials are spiral nebulæ composed?
39928	FOOTNOTES:[ 11] Professor F.J. Allen:_ What is Life?_[ 12] Art.
39928	It is as high as heaven; what canst thou do?
39928	Must my day be dark by reason, O ye Heavens, of your boundless nights, Rush of Suns and roll of systems, And your fiery clash of meteorites?
39928	Science is in presence of the old, old mystery; the old, old questions are asked of her--"Canst thou by searching find out God?
39928	THE STARS: HAVE THEY PLANETS?
39928	WHAT IS A MILLION?
39928	What, then, shall we say on finding that there are thousands of nebulæ so placed?
39928	Whence comes the vortical motion which has produced their forms?
39928	deeper than hell; what canst thou know?"
29904	And do not the muscles which cause the legs to move perform their duty without man being conscious of it?
29904	And how does a weight find the centre of the earth with such directness?
29904	And if it has no fixed position like the earth in the centre of its elements, why does it not fall to the centre of our elements?
29904	And if it is true, why has it not remained among men who so greatly desired it, and led them to disregard any deity?
29904	And if the moon is lighter than the other elements, why is it opaque and not transparent?
29904	And if thou art not content with vegetables, canst thou not by a mixture of them make infinite compounds as Platina wrote, and other writers on food?
29904	And if you say that it is mechanical because it is done for money, who is more guilty of this error-- if error it can be called-- than you?
29904	And seest thou not that if the painter wishes to depict animals and devils in Hell with what richness of invention he proceeds?
29904	And whither will it tend?
29904	And why not along other lines?
29904	Are there not pictures to be seen so like reality that they deceive men and animals?
29904	Are these things to be done by men?
29904	Art thou so wise as thou believest to be?
29904	But if such pilgrimages continually exist, what is then their unnecessary cause?
29904	But the hand?
29904	But thou, writer of science, dost thou not copy with thy hand, and write what is in thy mind, as the painter does?
29904	But what need is there for me to indulge in long and elevated discourse?
29904	But why should I proceed further?
29904	But why should I tire myself with vain words?
29904	Do you perform any work without some pay?
29904	Hast thou not seen women of the mountains dressed in rough and poor clothes richer in beauty than those who are adorned?
29904	If it is driven, who is the driver?
29904	If it is summoned,--and I mean sought after,--who is the seeker?
29904	If you lecture in the schools, do you not go to whomsoever rewards you most?
29904	Now consider which is nearer to man, the name of man or the image of man?
29904	Now consider which is the greater loss, to be blind or dumb?
29904	Now could he not have closed his eyes when this frenzy came upon him, and have kept them closed until the frenzy consumed itself?
29904	Now does not nature produce enough vegetables for thee to satisfy thyself?
29904	Now seest thou not how many and diverse acts are performed by men?
29904	Now seest thou not that if thou wishest to go to nature, thou reachest her by the means of science, deduced by others from the effects of nature?
29904	Now seest thou not that the eye comprehends the beauty of the whole world?
29904	Now you can say, Does not one who talks loudly move his lips like one who talks softly?
29904	O sleeper, what is sleep?
29904	Seest thou not among human beauties that it is the beautiful faces which stop the passers- by, and not the richness of their ornaments?
29904	The moon having density and gravity, how does it stand?
29904	Therefore we ask, Is the virtue of herbs, stones and plants non- existent because men have been ignorant of it?
29904	What can I say?
29904	What is an element?
29904	What is force?
29904	What is force?
29904	What is that thing which is not defined and would{ 16} not exist if it were defined?
29904	What is thy opinion, O man, of thy own species?
29904	What peoples, what tongues, are they who can perfectly describe thy true working?
29904	What poet will place before thee in words, O{ 69} lover, the true semblance of thy idea with such truth as will the painter?
29904	What praise is there which can express thy nobility?
29904	What thing is there which acts not by reason of the eye?
29904	What thing is there which could not be effected by such an art?
29904	Who in naval warfare can be compared with him who commands the winds and generates storms which ruin and sink any fleet whatsoever?
29904	Who is he who remakes it if the producer is continually dying?
29904	Who is he who would not lose hearing, smell and touch rather than sight?
29904	Why did nature not ordain that one animal should not live by the death of the other?
29904	Why does not the weight remain in its place?
29904	Why does the eye perceive things more clearly in dreams than with the imagination when one is awake?
29904	[ Sidenote: Can Man imitate a Bird''s Flight?]
29904	[ Sidenote: Can the Spirit speak?]
29904	[ Sidenote: Has the Spirit a Body?]
29904	and do we not see that the pictures which represent the divine deity are kept covered up with inestimable veils?
29904	what would they do were they constrained to abide in this darkness during the whole of their life?
29904	would not this have been more profitable and less fatiguing to thee, since this can be done in the cool without motion and danger of illness?
29904	{ 43} Can not beauty and utility be combined-- as appears in citadels and men?
21668	what are the motive- forces which drive us into this process which we call philosophizing?
21668	why philosophize at all?
21668	And what is the deepest and furthest reach of our individual soul?
21668	And what precisely is the attitude of love towards the physical body?
21668	Are not both the"companions of men"and men themselves denied by the very nature of things the realization of this idea?
21668	But are there any permanent laws of Beauty by which we may analyse the verdict of this objective vision?
21668	But is there not an inevitable frustration and negation of this desire and this will?
21668	But it may be asked--"Why can not the physical body serve this necessary purpose of giving personality a local and concrete identity?"
21668	But what has common- sense to do with art?
21668	But what of"malice"all this time?
21668	Can"truth,"can"beauty,"can"goodness"be conceived of as existing in the universe apart from any individual soul?
21668	Does he find himself flowing mysteriously forth, along some indescribable"durational"stream, and, as he flows, feeling himself to be that stream?
21668	Does it despise the physical body?
21668	Does its activity imply an ascetic or a puritanical attitude towards the body and the appetites of the body?
21668	Does this hypothesis reduce the tragedy of life to a negligible quantity, or afford a basis upon which any easy optimism could be reared?
21668	How should it be that when it is the projection, into the heart of the objective mystery, of the soul''s manifold and complicated essence?
21668	How should it be that, when it is one aspect of the outpouring of the very stuff of the soul itself?
21668	How should we not understand it, when it has been in so large a measure created by our sorrow and our desire?
21668	How then can any philosophy be regarded as a transcript and reflection of reality when at the very start it refuses to take cognizance of this fact?
21668	Is it therefore no more than a shred or shard or husk or remnant of inconceivably soulless matter?
21668	Is it, for instance, when we know all the conditions of its activity, entirely limited?
21668	Is the freedom of the will an illusion?
21668	Is the substratum of the soul a portion of it also?
21668	My answer to the question"Why do we philosophize?"
21668	Of every new aesthetic judgment the question is asked,"does it conflict with private property?"
21668	Of every new idea the question is asked,"does it conflict with private property?"
21668	Of every new moral valuation the question is asked,"does it conflict with private property?"
21668	Or are we made aware of it, in each individual case, by a pure intuitive apprehension?
21668	Surely, such an one might protest, it is in the physical body that these find their unity?
21668	The sensations of pain and pleasure-- who can deny the primordial and inescapable character of these?
21668	We say"the universe"; yet may it not be that there are as many"universes"as there are conscious personalities in this unfathomable world?
21668	What does this"love"of his actually imply?
21668	What is this mysterious medium?
21668	What then is this invisible standard of arbitration?
21668	Who can say?
21668	Why then do I drop completely, or at least considerably modify, this stress upon the soul''s"creative"power in my final chapter?
21668	Why then, when it comes to this particular axiom of irrational common- sense, does he balk and sheer off?
21668	_ how_ have we to philosophize if our philosophy is to be an adequate expression of our complete reaction to life?
21668	let us leave out the soul, then, and confront the original dilemma"?
55761	( 2) When three persons are sitting at a table, how many distinct tables are there?
55761	( 2) When three persons are sitting at a table, how many distinct tables are there?
55761	( 2) Where are they united?
55761	( 3) When two persons are alone together in a room, how many distinct persons are there?
55761	( 3) When two persons are alone together in a room, how many distinct persons are there?
55761	And if not, with what other question must it necessarily be connected?
55761	And why are these feelings to be eliminated?
55761	Are the actions of men really all of one kind?
55761	But are we to trust to good luck, and experiment about until we hit by accident upon the right line?
55761	But how about the possibility of social life for men, if each aims only at asserting his own individuality?
55761	But how am I to know, prior to all knowledge, that the objects given to me are ideas?
55761	But how are we to make the actual calculation?
55761	But how else can this happen except we assign a content to the purely formal activity of the Ego?
55761	But is it justifiable to lump together actions of this kind with those in which a man is conscious not only of his actions but also of their causes?
55761	But is it not possible to make the old a measure for the new?
55761	But is this reflection capable of supporting any positive alternative?
55761	But what if this"thing- in- itself,"this whole transcendent ground of the world, should be nothing but a fiction?
55761	But what of the claim that this view is based on experience?
55761	But what of the freedom of an action about the motives of which we reflect?
55761	But what right have we to say that in the absence of sense- organs the whole process would not exist at all?
55761	But, is not precisely this actually the case with pure concepts and ideas?
55761	But, what if they are not valid at all?
55761	Can I say of it that it acts on my soul?
55761	Can we regard man as a whole in himself, in view of the fact that he grows out of a whole and fits as a member into a whole?
55761	Does freedom of will, then, mean being able to will without ground, without motive?
55761	Does not the world cause thoughts in the minds of men with the same necessity as it causes the blossoms on plants?
55761	Have I, then, any right at all to start from it in my arguments?
55761	Have they any intelligible meaning?
55761	Have we any right to consider the question of the freedom of the will by itself at all?
55761	He asks, How much can we learn about them indirectly, seeing that we can not observe them directly?
55761	He can not will what he wills?
55761	How comes it that the simple real manifests itself in a two- fold manner, if it is an indivisible unity?
55761	How do we come to differentiate ourselves from what is"objective,"and to contrast"Ego"and"Non- Ego?"
55761	How does Matter come to think of its own nature?
55761	How does the matter appear when we recognise the absoluteness of thought?
55761	How is it possible for my thought to be relevantly related to the object?
55761	How is it possible to start knowledge anywhere at all?
55761	How is it that we are compelled to make these continual corrections in our observations?
55761	How should I make of my thought an exception?
55761	How should Mind be aware of what goes on in Matter, seeing that the essential nature of Matter is quite alien to Mind?
55761	How should it matter to me whether I can do a thing or not, if I am forced by the motive to do it?
55761	How, in any case, is it possible for me to argue from my own subjective view of the world to that of another human being?
55761	How, then, do I know that he and I are in a common world?
55761	I can now ask myself: Over and above the percepts just mentioned, what else is there in the section of space in which they are?
55761	If human organisation has no part in the essential nature of thinking, what is its function within the whole nature of man?
55761	If the question be asked, What is man''s purpose in life?
55761	Is not every man compelled to measure the deliverances of his moral imagination by the standard of traditional moral principles?
55761	Is reason able also to strike the balance?
55761	Kant assumed their validity and only asks, What are the conditions of their validity?
55761	Metaphysical Realism must ask, What is it that gives us our percepts?
55761	Or how in these circumstances should Mind act upon Matter, so as to translate its intentions into actions?
55761	Our present question is, what do we gain by supplementing a process with a conceptual counterpart?
55761	Our questions are the following:( 1) Are things continuous or intermittent in their existence?
55761	Philosophers still ask such questions as, What is the purpose of the world?
55761	Seeing that, at the outset, we attach no predicates whatever to the Given, we are bound to ask: How is it that we are able to determine it at all?
55761	THE THEORY OF FREEDOM I CONSCIOUS HUMAN ACTION Is man free in action and thought, or is he bound by an iron necessity?
55761	The fundamental question of Kant''s Theory of Knowledge is, How are synthetic judgments a priori possible?
55761	This being so, is any individuality left at all?
55761	This last answer does, indeed, presuppose that it is legitimate to group together in the single question,''How many tables?''
55761	This leads us to the question, What is the right method for striking the balance between the credit and the debit columns?
55761	Two questions arise:( 1) Where are the Given and the Concept differentiated?
55761	VII ARE THERE ANY LIMITS TO KNOWLEDGE?
55761	What does it mean to have knowledge of the motives of one''s actions?
55761	What does it signify for us to possess knowledge and science?
55761	What does willing mean if not to have grounds for doing, or striving to do, this rather than that?
55761	What else has he done except perceive what hundreds have failed to see?
55761	What follows from these facts?
55761	What follows from this fact?
55761	What follows?
55761	What is it that Kant has achieved?
55761	What is it that stimulates the subject?
55761	What is it that, in the first instance, I have before me when I confront another person?
55761	What is the function( and consequently the purpose) of man?
55761	What of the Spiritualistic theory?
55761	What precisely is it that is absolute in the affirmation of the Ego?
55761	What right have you to declare the world to be complete without thought?
55761	What then is a percept?
55761	When, next, the percept disappears from my field of vision, what remains?
55761	Where is the jumping- board which will launch us from the subjective into the trans- subjective?
55761	Which of us can say that he is really free in all his actions?
55761	Who does not know the pleasure which is caused by the hope of a remote but intensely desired enjoyment?
55761	Why do I not passively let the object impress itself on me?
55761	Why is it not simply satisfied with itself and content to accept its own existence?
55761	Why should this concept belong any less to the whole plant than leaf and blossom?
55761	Why, we ask, does the tree appear to us now at rest, then in motion?
55761	Yes, but what is it to do?
55761	[ 18] Are there any presuppositions in this question, as formulated by Kant?
55761	[ 45] Now let us ask ourselves, How do we come by such a view?
55761	[ 50] What does Fichte here mean by the activity of the"intelligence,"when we translate what he has obscurely felt into clear concepts?
17862	Ah, you wo n''t, sir,--won''t you? 17862 Am I rash?
17862	And did she leave no message for me, Nelly?
17862	And so you loved Will all the while?
17862	But-- my dear Madge-- has he asked this?
17862	Can I, dare I hope, that it is not spoken in vain? 17862 Do you mean to marry her?"
17862	Father, why do you cry so?
17862	How many times have you been in love, Isaac?
17862	Is he asleep, Doctor?
17862	No?
17862	Oh, Clarence, Clarence, could you for one moment believe this of me?
17862	What is this all to be about?
17862	You have it yet?
17862	You remember, Madge,( you have guarded this sole token of boyish intimacy,) our split sixpence?
17862	----"And you have worn this, Maggie?"
17862	----"Is her picture there, Maggie?"
17862	----"Madge, Madge, must it be?"
17862	----"Must it-- must it be, dear Madge?"
17862	----"Nell!--are you there?"
17862	----"Nelly?"
17862	----"What is it, Nelly?"
17862	----"What!--and you have told all this to Nelly-- that you love her?"
17862	----"Why, papa?"
17862	----And can it be?
17862	----Exhausted, do you say, Aunt Tabithy?
17862	----Is Laura Dalton such an one?
17862	----Pride!--and what has love to do with pride?
17862	----Your children?
17862	--Is Will talking of Nelly?
17862	A great many inquisitive people will, I do not doubt, be asking, after all this prelude, if my pictures are true pictures?
17862	Am I extravagant, in word, or in hope?
17862	And can suspicion, or a fear, lurk amid those tearful embraces?
17862	And can you tell her this; can you stab her fondness, now that you are away, with even a hint of what would crush her delicate nature?
17862	And now, what is gone,--or rather what is not gone?
17862	And was there nothing else?"
17862	And who knows but the Dreams of Age, when they are reached, will be lighted by the same spirit and freedom of nature that is around you now?
17862	And you love him, Maggie?"
17862	Are you indeed widowed with that most terrible of widowhoods?
17862	Are you not still the same sweet, guileless child of Heaven?
17862	Ay, is there not meaning in it?
17862	But is it so?
17862	But is not Autumn the Manhood of the year?
17862	Can God bless his creatures more than he has blessed that dear Madge and you?
17862	Can any lover explain me this?
17862	Can it be, you think, that there has been some cause of unkindness?
17862	Could it be that she approved what I had been saying?
17862	Dare you ask yourself such a question?
17862	Did Petrarch ever think if Laura would make a good wife; did Oswald ever think it of Corinne?
17862	Did it ever strike you, my reader, how much meaning lies in that little monosyllable-- gone?
17862	Do not proud flowers blossom,--the golden- rod, the orchis, the dahlia, and the bloody cardinal of the swamp- lands?
17862	Do you not know-- in spite of your worldliness-- that the man or the woman, who_ condescends_ to love, never loves in earnest?
17862	Does Nelly even distrust you?
17862	Does not fancy still love to cheat the heart, and weave gorgeous tissues to hang upon that horizon which lies along the years that are to come?
17862	Does the soul wither at that Rubicon which lies between the Gallic country of youth and the Rome of manliness?
17862	Has Dalton, with that calm, placid,_ nonchalant_ look of his, any inkling of the raptures which his elegant sister is exciting?
17862	Has Heaven even richer joys than live in that home of yours?
17862	Has Laura herself-- you dream-- any conception of that intensity of admiration with which you worship?
17862	Has any harm come near your home?
17862	Has the stout, elderly gentleman, who is so prodigal of his bouquets and attentions, any idea of the formidable rival that he has found?
17862	He watched with an amused interest the varying fortunes of the rival lovers, and often met me with--"Well, who is in favor to- day?"
17862	His character indeed is not altogether such as you could wish; but will it not be selfish to tell her even this?
17862	How is this?
17862	Is happiness so exhausted that no new forms of it lie in the mines of imagination, for busy hopes to drag up to day?
17862	Is it a lingering suspicion of your own childishness; or of that extreme of affection which reduces you to childishness?
17862	Is it absurd to suppose that some adaptation is desirable?
17862	Is it not belonging to greatness to catch lightning from the plains where lightning lives, and curb it for the handling of men?
17862	Is it not the ripest of the seasons?
17862	Is it the fear that a father may regard such matter as boyish?
17862	Is life then exhausted; is hope gone out; is fancy dead?
17862	Is not Heaven just as high, and the world as sadly broad?
17862	Is sorrow too selfish, or too holy?
17862	Is their vitality necessarily young?
17862	Is your boy like anything, except the wonderful fellow that he is?
17862	Nay, did even the more practical Waverley ever think it of the impassioned Flora?
17862	Only you will not leave me in my old age,--eh, Maggie?"
17862	She is pretty, they say; but what do you care for her prettiness?
17862	She takes pleasure in the society of Dalton,--what right have you to say her-- nay?
17862	There was a time when you thought all babies very much alike;--alike?
17862	V._ Boy Religion._ Is any weak soul frightened, that I should write of the Religion of the boy?
17862	What can have tempted him now?
17862	What can she be thinking?
17862	What mean those noisy declaimers who talk of the feeble influence, and of the crushed faculties, of a woman?
17862	What school of learning, or of moral endeavor, depends more on its teacher, than the home upon the mother?
17862	What shall it be, Maggie?"
17862	Where can her grace of character win a higher and a riper effect than upon the action of her household?
17862	Where then would live the motives to an upward looking of the eye and of the soul; where the beckonings that bid us ever onward?
17862	Where, indeed, can the modest and earnest virtue of a woman tell a stronger story of its worth than upon the dawning habit of a child?
17862	Who indeed could doubt it?--least of all you, who are living on her kindness day by day, as flowers live on light?
17862	Why happens it that a father is almost the last confidant that a son makes in any matter deeply affecting the feelings?
17862	Will it not be even worse, and show taint of a lurking suspicion, which you know would wound her grievously?
17862	Would it not weaken faith in their romantic passages, if you believed it?
17862	Would it then be a condescension to love Madge?
17862	Yet she is not there: whence comes the light that is to cheer you?
17862	You can not forget his sobs then;--if he were only alive one little instant to let you say,--"Charlie, will you forgive me?"
17862	You recall the old church- reckoning of your goodness: is there much more of it now than then?
17862	You wonder if it ever happened to you to begin to talk with an old friend of your father''s in just that abashed way?
17862	Your name and blood will live after you; nor do you once think( what father can?)
17862	[ Does a man indeed outgrow affections as his mind ripens?
17862	_ A Dream of Darkness._ Is our life a sun, that it should radiate light and heat forever?
17862	_ Pride of Manliness._ And has manhood no dreams?
17862	can this be so?
17862	said my Aunt Tabithy,"have you not done with dreaming?"
17862	says the smirking pedagogue, bringing down the stick with a quick, sharp cut,--"you do n''t like it, eh?"
43719	But what is this new reality,writes Professor Eucken( p. 135),"and this whole to which the course of the movement trends?
43719	***** Why do we refuse to adopt this view, and to discontinue an endeavour the aims of which appear to be unattainable?
43719	And can this be otherwise when we only more widely diffuse the inherited possession, but are unable to increase it through our own activity?
43719	And have we a place for this assertion of help from a transcendent order when we acknowledge the reality of the independent spiritual life?
43719	And whence arises this longing in opposition to an entirely different world, if not from a spirituality implanted within our own being?
43719	Are men so full of spiritual impulse that it is only necessary to open up a course for it?
43719	But after the far- reaching changes of life and of conviction that we have experienced, can this confidence still be justified?
43719	But does not this dependence of the past upon the present deprive history of all independence and of all value?
43719	But how can a conception such as that of the_ content of life_ originate in mere nature?
43719	But how can this idea be established if a compelling reason is not active within man?
43719	But is the whole result of the movement of universal history really only a deception?
43719	But is this condition of the matter, spiritually discerned, more than a mere discipline?
43719	But to what extent is such a reality recognisable on the basis of experience?
43719	But what is humanity from the point of view of Naturalism other than a collection of beings of nature?
43719	But what is this new reality and this whole to which the course of the movement trends?
43719	But why do we insist upon the ethical; why does so much depend upon its continuance?
43719	But why is this so, and why do we renounce all claim to a life in accordance with our own nature?
43719	But, in this, independent life and bound life do not become combined; how could that be the case without the loss of all inner unity?
43719	Can anything that is aroused within our inner being, and with so much toil finds any form, arise in opposition to this immeasurable world?
43719	Can we deny that in the chief departments of the spiritual life the present already clearly shows tendencies to such a degradation?
43719	Could all of this spring out of mere error?
43719	Could one think of Goethe as living in the Middle Ages, or of Augustine as living in the age of the Enlightenment?
43719	Do such things as love, fidelity, honour deserve these names if the thought of selfish advantage is their motive power?
43719	Does it not destroy all inner unity of the ages?
43719	Does it not involve a contradiction for him to exert his power for something alien to himself?
43719	Does it not surrender life completely to the contingency of the changing moments?
43719	Does this not show, beyond possibility of refutation, that they do not fill the whole of life?
43719	For how could that influence the whole man which does not come from the whole man?
43719	For how would one conceive an activity that did not tend ultimately to the good of the agent, and so aid in his self- preservation?
43719	Further, is the spiritual life, ultimately, in every sense so powerless as it at first appears?
43719	Has it simply brought us back again, from the false paths that we have tried, without according us any kind of positive profit whatever?
43719	Have not all the principal revivals of religion, of morality, of education, been simplifications?
43719	How can Immanent Idealism satisfy us under such circumstances; how can it assure to our life a firm basis?
43719	How can life find a support in this?
43719	How can that which is primarily a part of a given world build up a new world?
43719	How can the individual matter be elucidated if the whole remain obscure?
43719	How could a task of such difficulty find fulfilment, and life a unification and elevation, in superficial and fleeting mood?
43719	How could the soul''s innermost experience permeate life as a whole, and ennoble its whole structure without the help of art?
43719	How could this unity and activity in the whole be possible, how could it even become an object of desire, if the whole itself did not strive?
43719	How does a delusion, that imposes so much toil and trouble upon us, win so much power over us?
43719	How is it then that we do not simply reject them?
43719	How then can that overcome all doubt which itself calls forth serious doubt?
43719	How then can that which takes place in him decide what shall be the destiny of the whole?
43719	If a self- conscious life were not present in man, how could a longing for an artistic moulding of life arise in him?
43719	If that were so, should we not be compelled to reject the whole of this as phantasy and deception?
43719	If the systems which have previously been formed no longer satisfy, why can not mankind evolve others?
43719	If the world were no more than this turmoil, if it did not in some way attain to self- consciousness, how could such a deliverance be brought about?
43719	Is it to be wondered at if the modern individual regards himself as the centre and undertakes to shape the whole of life from himself?
43719	Is the mere evolution and cultivation of sentiment able to give such power and greatness to an unrestrained passivity?
43719	May we deny the fact of such original phenomena, because they make our representation of the world less uniform and simple?
43719	Now, have we any knowledge of a movement that reaches back in this manner to the elements of life?
43719	Or did the idea of humanity, the abolition of slavery, and the commandment to love one''s enemies, for example, arise in some other way?
43719	Or is it proved that the existent forms exhaust all possibilities?
43719	Shall this chaos display itself and be extolled as an individuality?
43719	Should we not sink, in such a case, into a slavery which would enthral man far more oppressively than any command which a tyrant could be capable of?
43719	The problem is a vital one; in one form or another, at one time or another, everyone is faced with it: how shall I mould my life?
43719	This does indeed come to pass in a few cases; but can we say that it comes to pass generally or predominantly?
43719	We see movements of the masses in plenty, but where do we see great spiritual creations arise from the resulting chaos?
43719	What could drive him to that change but a desire for truth, and how is such a conception as_ truth_ attainable from nature?
43719	What gain, therefore, in respect of the chief matter could a return to the past bring?
43719	What is Individualism able to do against such forces, and what does it succeed in achieving towards life''s attainment of independence?
43719	What, then, is the real state of the matter?
43719	Whence all these, if spiritual life is only delusion?
43719	Why did each of the different systems become inadequate, unless it was that life itself rejected as too narrow the standard involved in them?
43719	Will any one seriously assert that we find ourselves to- day in a naïve position in relation to sense?
43719	Without the liberation which it brings, and its presentation of things in a harmony, how could a whole with definite character be raised?
43719	and"Why?"
43719	what is it that gives to them a constraining power over us?
45122	A_ mere_ man?
45122	And how can we love what is totally different from ourselves?
45122	And if a name was wanted for that intimate relation between God and man, what better name was there than Father and Son?
45122	And if so, why should that love ever cease?
45122	And shall we find them again such as they left us?
45122	And where can we study the science of thought, that most wonderful instance of development, except in the languages and literatures of the past?
45122	And why should it be so different when the door opens, and we step out of this dark life into the bright room?
45122	And yet who will say that true Christianity, Christianity which is known by its fruits, is less vigorous now than it has ever been before?
45122	Are they not human too?
45122	Are we not altogether at the mercy of God?
45122	But can we prevent the light of the sun and the noises of the street from waking the happy child from his heavenly dreams?
45122	But how can we speak of these things except in metaphors?
45122	But what did he mean by soul?
45122	But what is the reason of this?
45122	Can we imagine a more powerful revelation?
45122	Can we say that of God''s love?
45122	Can we wish for more than what we are, lookers- on-- resisting what tries to crush us, call it force, or evil, or anything else?
45122	Does the Self take possession of a body because it lives, or does the body live because the Self has taken possession of it?
45122	Has our prosperity taught us to meet adversity when it comes?
45122	Has the Self which for a time dwells in a living body anything to do with what we call the life of that body?
45122	How are we to do justice to our ancestors except by letting them plead their own case in their own language?
45122	How it is in that larger world, who can say?
45122	How much more in the real presence of a real and really beloved God, as felt by the true mystic, not merely as a phrase, but as a fact?
45122	How then can we rely on it as an accurate picture of the thoughts of Moses and his contemporaries?
45122	How, where, when?
45122	If God is called holy, again we have to say No, for what can our conception of holiness be compared with the holiness of God?
45122	If people talk of the miseries of life, are they not all man''s work?
45122	If so, does the body die because the Self leaves it, or does the Self leave the body because it dies?
45122	If there is continuity in the world everywhere, why should there be a wrench and annihilation only with us?
45122	Is any kind of religion possible without an unquestioning trust in truth?
45122	Is it not all one?
45122	Is it not the same with the Beautiful?
45122	Is it nothing to know that there is a solid rock on which all religion, call it natural or supernatural, is founded?
45122	Is not a real fact that happened, in a world in which nothing can happen against the will of God, better than any miracle?
45122	Is not that also God''s will?
45122	Is that better than Christ''s own simple human language, I go to my Father?
45122	Is that nothing?
45122	Is there any one who loves us more than God?
45122	Is there anything among the works of God, anything next to God, more wonderful, more awful, more holy than man?
45122	It is all God''s work, and where is there a flaw in that wonder of all wonders, God''s ever- working work?
45122	It is true our hopes are human, but what are the doubts and difficulties?
45122	Look at the miserable conceptions which man made to himself as long as he spoke of gods beside God?
45122	Much rather should we ask, Was then Jesus a mere God?
45122	Nay, is it not our duty to wake the child, when the time has come that he must be up and doing, and take his share in the toils of the day?
45122	Need we wonder, therefore, that just those who wish to transfer only their highest to the Godhead begin to shrink from speaking of a personal God?
45122	Or again, Are we to make ourselves gods?
45122	Shall we meet again as we left?
45122	Should we then attach our hearts to nothing, and pass quietly and unsympathetically through this world, as if we had nothing to do with it?
45122	Shut our eyes and be silent?
45122	Surely this was not so in the early centuries, nor again at the time of the Reformation?
45122	Then what can we do?
45122	To live means to be able to absorb, but who or what is able?
45122	Was not Christ, who died for us, more than we ourselves?
45122	We are in a dark prison here; let us believe that outside it there is no darkness, but light-- but what light, who knows?
45122	We believe what we desire-- true-- but why do we desire?
45122	We do not know_ how_ it will be so, but who has a right to say it_ can not_ be so?
45122	We love the fair appearance too, how could it be otherwise?
45122	We seem to love the fleeting forms of life, and yet how can we truly love what is so faithless?
45122	What can we do?
45122	What do we ourselves mean by soul?
45122	What does that mean?
45122	What does that mean?
45122	What ground have we, then, to doubt that it was even before that moment?
45122	What has life to do with the Self?
45122	What led to such expressions as''God is Love''but a feeling of reverence, which shrank from speaking of God as loving as we love?
45122	What should we be without it?
45122	What should we learn from these prophets who from distant countries and bygone ages all bear the same witness to the same truth?
45122	What would become of the world if all our prayers were granted?
45122	What, then, is that something which, added to the good, makes it beautiful?
45122	What, then, is the touchstone by which we assay the Beautiful?
45122	Whence all these limits?
45122	Whence comes melody?
45122	Where is the temple of God, or the true kingdom of God?
45122	Where is there a flaw or a fault?
45122	Wherever and whenever it was, we feel that we have made ourselves what we are; is not that a useful article of faith?
45122	Who would blame them or disturb them?
45122	Why do we so seldom face the great problem?
45122	Why not?
45122	Why not?
45122	Why should all be different?
45122	Why should we look for God and listen for His voice outside us only, and not within us?
45122	Why should we protest against a similar unknown quantity before the beginning of our life on earth?
45122	Why should we try to know more than we can know, if only we firmly believe that Christ''s immortal spirit ascended to the Father?
45122	Why was the past often so beautiful?
45122	Would it not be fearful to live for one day unless we knew, and saw, and felt His Presence and Wisdom and Love encompassing us on all sides?
45122	_ Chips._ Can not a concept exist without a word?
45122	_ Chips._ What author has ever said the last word he wanted to say, and who has not had to close his eyes before he could write_ Finis_ to his work?
45122	_ Gifford Lectures, II._ Can there be anything higher and better than truth?
45122	_ Gifford Lectures, II._ What can a study of Natural Religion teach us?
45122	_ Gifford Lectures, III._ We have toiled for many years and been troubled with many questionings, but what is the end of it all?
45122	_ Life._ Do we really lose those who are called before us?
45122	_ Life._ Does love pass away( with death)?
45122	_ Life._ What can we call ours if God did not vouchsafe it to us from day to day?
45122	_ Life._ What is more natural in life than death?
45122	_ Life._ Why do we love so deeply?
45122	_ Life._ Would that loving Father begin such a work in us as is now going on, and then destroy it, leave it unfinished?
45122	_ MS._ How is it that we know so little of life after death?
45122	_ MS._ If Jesus was not God, was He, they ask, a mere man?
45122	_ MS._ Is there such a thing as a Lost Love?
45122	_ MS._ THE BEAUTIFUL Is the Beautiful without us, or is it not rather within us?
45122	_ MS._ Then it is said, Is not Christ God?
45122	_ MS._ There is the old riddle always before me, why was... taken from me?
45122	_ MS._ What can we pray for?
45122	_ MS._ What is past, present, future?
45122	_ MS._ What is the tenure of all our happiness?
45122	_ MS._ What, then, is that which we call Death?
45122	_ MS._ Why is there so much suffering in this world?
45122	_ Science of Religion._ Do you still wonder at polytheism or at mythology?
45122	_ Science of Thought._ Every language has to be learnt, but who made the language that was to be learnt?
45122	_ Silesian Horseherd._ Why should the belief in the Son give everlasting life?
45122	any one who knows better what is for our real good than God?
45122	if the souls are without all this, without age, and sex, and national character, without even their native language, what will they be to us?''
45122	or insist on defining the word''personal''so that it should exclude all that is incompatible with a perfect, unlimited, unchanging Being?
45122	perceive the whole universe, and turn it into his object?
45122	that we can hardly imagine anything without feeling that it is all human poetry?
45122	whence all those desires in us that can not be fulfilled?
26163	***** Must we then give up fathoming the depths of life?
26163	***** To what date is it agreed to ascribe the appearance of man on the earth?
26163	And this effect, could hardly be called a phenomenon of"adaptation": where is the adaptation, where is the pressure of external circumstances?
26163	And what was the principle discovered by Galileo?
26163	Are there not some objects privileged?
26163	Are we not free to direct our attention where we please and how we please?
26163	But can an organic structure be likened to an imprint?
26163	But contingent in relation to what?
26163	But do we ever think true duration?
26163	But does duration really play a part in it?
26163	But does it fabricate in order to fabricate or does it not pursue involuntarily, and even unconsciously, something entirely different?
26163	But how can we fail to see that intelligence is supposed when we admit objects and facts?
26163	But how do we fail to see that the symmetry is altogether external and the likeness superficial?
26163	But how does he fail to see that the real result of this so- called division of labor is to mix up everything and confuse everything?
26163	But in what direction can we go beyond them?
26163	But is it not plain that science itself invites philosophy to consider things in another way?
26163	But is it the mechanism of parts artificially isolated within the whole of the universe, or is it the mechanism of the real whole?
26163	But is it thus that matter presents itself?
26163	But may it not be the same in the case of every acquired peculiarity that has become hereditary?
26163	But of what?
26163	But what can remain of matter when you take away everything that determines it, that is to say, just energy and movement themselves?
26163	But what does the word"cause"mean here?
26163	But what shall we say of the little beetle, the Sitaris, whose story is so often quoted?
26163	But with what time has it to do?
26163	But, even if we accept this notion of the evolutionary process in the case of animals, how can we apply it to plants?
26163	But, in speaking of a progress toward vision, are we not coming back to the old notion of finality?
26163	But, in the adaptation of an organism to the circumstances it has to live in, where is the pre- existing form awaiting its matter?
26163	But, in time thus conceived, how could evolution, which is the very essence of life, ever take place?
26163	But, in what it affirms, does it give us the solution of the problem?
26163	Can the form, without matter, be an object of knowledge?
26163	Can we go further and say that life, like conscious activity, is invention, is unceasing creation?
26163	Created by life, in definite circumstances, to act on definite things, how can it embrace life, of which it is only an emanation or an aspect?
26163	Deposited by the evolutionary movement in the course of its way, how can it be applied to the evolutionary movement itself?
26163	Does science thus get any nearer to life?
26163	Does the state of a living body find its complete explanation in the state immediately before?
26163	Essentially practical, can it be of use, such as it is, for speculation?
26163	For what is reproduction, but the building up of a new organism with a detached fragment of the old?
26163	How can I suppress all this?
26163	How can we speak, then, of an incoherent diversity which an understanding organizes?
26163	How comes it, then, that affirmation and negation are so persistently put on the same level and endowed with an equal objectivity?
26163	How could mere chance work a recasting of the kind?
26163	How could the part be equivalent to the whole, the content to the container, a by- product of the vital operation to the operation itself?
26163	How could they be anything else?
26163	How does it go to work?
26163	How eliminate myself?
26163	How is this point to be determined?
26163	How must this solidarity between the organism and consciousness be understood?
26163	How otherwise could we understand that it passes through distinct and well- marked phases, that it changes its age-- in short, that it has a history?
26163	How then can the idea of Nought be opposed to that of All?
26163	How then could the plant, which is fixed in the earth and finds its food on the spot, have developed in the direction of conscious activity?
26163	How then has the plant stored up this energy?
26163	How, for instance, from childhood once posited as a_ thing_, shall we pass to adolescence, when, by the hypothesis, childhood only is given?
26163	How, in that case, can the variation be retained by natural selection?
26163	How, then, could this occur in the domain of life, where, as we shall show, the interaction of antagonistic tendencies is always implied?
26163	How, then, having posited immutability alone, shall we make change come forth from it?
26163	How, then, shall we choose between the two hypotheses?
26163	How, then, shall we expect it to develop an organ such as the eye?
26163	How, with what is made, can we reconstitute what is being made?
26163	In this privileged case, what is the precise meaning of the word"exist"?
26163	In vain, we shall be told, you claim to go beyond intelligence: how can you do that except by intelligence?
26163	In what drawer, ready to open, shall we put it?
26163	In what garment, already cut out, shall we clothe it?
26163	Is consciousness here, in relation to movement, the effect or the cause?
26163	Is it a complex movement?
26163	Is it a simple movement?
26163	Is it extension in general that we are considering_ in abstracto_?
26163	Is it impossible?
26163	Is it matter that is in question?
26163	Is it not obvious that to think here of the intelligent, or of the absolutely intelligible, is to go back to the Aristotelian theory of nature?
26163	Is it not plain that life goes to work here exactly like consciousness, exactly like memory?
26163	Is it not plain that this is to oppose the full to the full, and that the question,"Why does something exist?"
26163	Is it probable that mammals and insects notice the same aspects of nature, trace in it the same divisions, articulate the whole in the same way?
26163	Is it so with the laws of life?
26163	Is it the question of mind?
26163	Is it the same with the unconsciousness of instinct, in the extreme cases in which instinct is unconscious?
26163	Is it this, or that, or the other thing?
26163	Is it, finally, the question of the correspondence between mind and matter?
26163	Is my own person, at a given moment, one or manifold?
26163	Is our attention called to the internal change of one of these states?
26163	Is the existence of matter of this nature?
26163	Is there not a wonderful division of labor, a marvellous solidarity among the parts of an organism, perfect order in infinite complexity?
26163	Is this what I have really seen in turning over the leaves of the book?
26163	Is this, properly speaking, a"division of labor"?
26163	Let me come back again to the sugar in my glass of water:[106] why must I wait for it to melt?
26163	May one say that it has_ innate_ knowledge of each of these relations in particular?
26163	Must we not be struck by this feebleness of deduction as something very strange and even paradoxical?
26163	Now, does an unintelligent animal also possess tools or machines?
26163	Now, has it arisen so, as a matter of fact?
26163	Now, how can the forms be passing, and on what"stick"are they strung?
26163	Now, how did the astronomical problem present itself to Kepler?
26163	Now, in what does the progress of the nervous system itself consist?
26163	Now, was it necessary that there should be a series, or terms?
26163	Now, what do the laws of Kepler say?
26163	Now, whence comes the energy?
26163	Or, are we considering the concrete reality that fills this extension?
26163	Should the same be said of existence in general?
26163	Suppose an elastic stretched from A to B, could you divide its extension?
26163	Suppose these other forms of consciousness brought together and amalgamated with intellect: would not the result be a consciousness as wide as life?
26163	Then, what is it to think the object A non- existent?
26163	We should willingly accept the second formula; but by creation must we understand, as the author does, a_ synthesis_ of elements?
26163	What can it do, except objectify the distinction with more force, push it to its extreme consequences, reduce it into a system?
26163	What does it mean, to say that the state of an artificial system depends on what it was at the moment immediately before?
26163	What if we go beyond it in one of its directions?
26163	What is it that obliges me to wait, and to wait for a certain length of psychical duration which is forced upon me, over which I have no power?
26163	What is the essential object of science?
26163	What is the most general property of the material world?
26163	What is there at the base of this belief?
26163	What must the result be, if it leave biological and psychological facts to positive science alone, as it has left, and rightly left, physical facts?
26163	What, indeed, could the unification of physics be?
26163	What, then, do we find?
26163	What, then, if it be ignorant of all things, can it know?
26163	When I enter a room and pronounce it to be"in disorder,"what do I mean?
26163	When, how and why do they enter into this body which we see arise, quite naturally, from a mixed cell derived from the bodies of its two parents?
26163	Whence comes this determination?
26163	Whence does it come?
26163	Whence, then, the structural analogy?
26163	Where does the activity of instinct begin?
26163	Where, then, does the vital principle of the individual begin or end?
26163	Wherein consists the difference of attitude of the two sciences toward change?
26163	Wherein, then, is the difference between the two sciences?
26163	Who has made this explosive?
26163	Why not with an infinite velocity?
26163	Why should not the unique impetus have been impressed on a unique body, which might have gone on evolving?
26163	Why should these causes, entirely accidental, recur the same, and in the same order, at different points of space and time?
26163	Why should we speak of it?
26163	Why with this particular velocity rather than any other?
26163	Why, even, into terms entirely intelligible?
26163	Why, in other words, is not everything given at once, as on the film of the cinematograph?
26163	Why, then, should instinct be resolvable into intelligent elements?
26163	Will it not, therefore, be better to stick to the letter of transformism as almost all scientists profess it?
26163	Will they always escape us?
26163	Would not this twofold effort make us, as far as that is possible, re- live the absolute?
26163	Would the doctrine be affected in so far as it has a special interest or importance for us?
26163	[ 35] What more could the most confirmed finalist say, in order to mark out so exceptional a physico- chemistry?
26163	[ Footnote 74: See, in particular, among recent works, Bethe,"Dürfen wir den Ameisen und Bienen psychische Qualitäten zuschreiben?"
26163	and where does that of nature end?
26163	is consequently without meaning, a pseudo- problem raised about a pseudo- idea?
17201	''How dieth the wise man?
17201	''_ I should enquire after its shape_,''he says:--''_Has it legs or arms?
17201	''_ If the materialist is confounded_,''he says,''_ and science rendered dumb_, who else is prepared with an answer?
17201	''_ What shall we do to be saved?_''men are again crying.
17201	''_ What then are the alternative pleasures that life offers_ me?
17201	Am I guilty, and must I seek repentance?
17201	And do not they check the latter by being thus bound up with it?_''But what really can be more misleading than this?
17201	And do not they check the latter by being thus bound up with it?_''But what really can be more misleading than this?
17201	And for what reason?
17201	And has not it so been followed?
17201	And have we still some right to that reverence that we have learnt to cherish for ourselves?
17201	And if so, to what extent does it?
17201	And is every hope that has hitherto nerved our lives, melting at last away from us, utterly and for ever?
17201	And what is the result on Romanism?
17201	And what, as a natural religion, is its working power in the world?
17201	And what, let us again ask, will this worth, be?
17201	And when it is got, what will it be like?
17201	And when shall that be?
17201	And will it, when we have found it, be found to merit all the praise that is bestowed upon it?
17201	And will the''_ gladness of true heroism_''visit him if he proclaims it to everyone in his club?
17201	And would not man''s history strike more clearly on us as the ghastly embodiment of a vast injustice?
17201	Are our positive moralists prepared to admit this?
17201	Are they the same or not the same, now the balls correspond to consciousness, as they were before, when the balls did not correspond to it?
17201	Are we moral and spiritual beings, or are we not?
17201	As we surveyed our race as a whole, would its brighter future ever do away with its past?
17201	Because one undoubted fact is a mystery, is every mystery an undoubted fact?
17201	But a denial of what?
17201	But are these altogether so destructive as they seem?
17201	But granting all this, what does this do for her?
17201	But here comes the point at issue-- What is this general good, and what is included by it?
17201	But how is he to do this?
17201	But if not material, what are they, acting on matter, and yet distinct from matter?
17201	But in what aspect of this does the real tragedy lie?
17201	But that first decision-- how shall we make it?
17201	But we might ask with exactly equal force, what is the good of true physical science, and why should we try to impress on the world its teachings?
17201	But what do the individuals want?
17201	But what do they mean by_ may be_?
17201	But what is communion?
17201	But what is it when approached from the other?
17201	But what proof can he discover of this sacredness?
17201	But when men choose vice instead of virtue, what is happening?
17201	But why?
17201	But why?
17201	But why?
17201	Can human life, cut off utterly from every hope beyond itself-- can human life supply it?
17201	Can we still resolve to say,''I believe, although it is impossible''?
17201	Do our exact thinkers in the least know what they are prophesying?
17201	Do the''_ perceptions_,''which are for him the only valid guides, tell him so?
17201	Do they mean that that''_ heathen_''and''_ gross_''conception of an immaterial soul is probably after all the true one?
17201	Does any positive method of experience or observation so much as tend to suggest it?
17201	Does it do more than present her to us as the toughest and most fortunate religion, out of many co- ordinate and competing ones?
17201	Does it tend in any way to set her on a different platform from the others?
17201	Does the general reverence with which life is at present regarded rest in any degree upon any similar misconception?
17201	Does this logically go any way whatever towards discrediting its claims?
17201	Does water think or feel when it runs into frost- ferns upon a window pane?
17201	Has Professor Huxley, for instance, ever enjoyed it himself, or does he ever hope to do so?
17201	Have the secrets of the prison- house really been revealed to Canon Farrar or Mr. Beresford Hope?...
17201	Have we been hitherto deceived in ourselves, or have we not?
17201	Have we indeed some aims that we may still call high and holy-- still some aims that are more than transitory?
17201	Having made it, does he feel any consolation in the knowledge that it is the entire truth?
17201	His main difficulty is nothing more than this: How can an infinite will that rules everywhere, find room for a finite will not in harmony with itself?
17201	How far is the treasure incorruptible; and how far will our increasing knowledge act as moth and rust to it?
17201	How shall he make it most joyful?
17201	How shall we love?
17201	How then has physical science in the same way failed to upset morality?
17201	How will he make love?
17201	How will he spend his days?
17201	How, then, can an intimacy with this eternal criminal be an ennobling or a sacred thing?
17201	I, however, reject neither, and thus stand in the presence of two Incomprehensibles, instead of one Incomprehensible._''Now what does all this mean?
17201	IS LIFE WORTH LIVING?
17201	If God would have all men do His will, why should He place the knowledge of it within reach of such a small minority of them?
17201	If not, what is the meaning of their prophecy?
17201	If so, when, where, and how?
17201	If you can, you must trust me all in all; for the very first thing I declare to you is, I have never lied.__ Can you trust me thus far?
17201	In the first place, then, what is art?
17201	Indeed, does he not himself say so?
17201	Is Life Worth Living?
17201	Is it Human Nature as opposed to Nature?--Man as distinct from, and holier than, any individual men?
17201	Is it Nature?
17201	Is it Truth, then-- pure Truth for its own sake?
17201	Is it in human nature to make this sacrifice?
17201	Is it known only in brief moments of Neoplatonic ecstasy, to which all the acts of life should be stepping stones?
17201	Is it simply because the fact in question is the truth?
17201	Is it simply the product of the brain''s movement; or is the brain''s movement in any degree produced by it?
17201	Is it something brief, rapturous, and intermittent, as the language often used about it might seem to suggest to one?
17201	Is that solemn value a fact or fancy?
17201	Is the will strong enough to hold on through this baffling and monstrous world, and not to shrink back and bid the vision vanish?
17201	Is the will to assert our own moral nature-- our own birthright in eternity, strong enough to bear us on?
17201	Is there anything very high or very sacred in that discovery?
17201	Is this machinery self- moving, or is it, at least, modulated, if not moved, by some force other than itself?
17201	Is this majestic conception a true one, or is it a dream only, with no abiding substance?
17201	Is truth to be sought only because it conduces to happiness, or is happiness only to be sought for when it is based on truth?
17201	It comes long before, How much shall we love?
17201	Let us suspend this judgment for a moment, and what will become of these two dramas?
17201	Let us then make it quite plain, at starting, that when we ask''Is life worth living?''
17201	Mallock''s"Is Life Worth Living?"
17201	May my body be likened to the temple of the Holy Ghost defiled?
17201	Need the answer we are speaking of be definite and universal?
17201	Now is such a happiness a reality or is it a myth?
17201	Now tell me, I beseech you tell me, is mine really the desperate state I have been taught to think it is?
17201	Now what is a code of morals, and why has the world any need of one?
17201	Now what is the cause and what the conditions of this change?
17201	Now what is there in common between Dr. Tyndall and the starry heavens, or that''_ power_''of which the starry heavens are the embodiment?
17201	Now what is this treasure-- this inward state of the heart?
17201	Now what on positive principles is the groundwork of this teaching?
17201	Now what shall we say to this?
17201	Now why is this?
17201	Now why should this be?
17201	Now, in producing this estimate, what is the chief faculty in us that they appeal to?
17201	Or are we indeed what we have been taught to think we are?
17201	Or supposing Mr. Stephen does love them, why is that love''_ lofty_''?
17201	Or, if they are, why is that any condemnation of them?
17201	Or, if we do condemn them, what else are we to praise?
17201	Our question is, What is the true happiness?
17201	Should the intellect of the world return to theism, will it ever again acknowledge a special revelation?
17201	Supposing science not to be inconsistent with theism, may not theism be inconsistent with morality?
17201	That as to whether consciousness is wholly a material thing or no, they_ will_ give no answer 237 But why are they in this state of suspense?
17201	The end had ceased to charm, and how could there ever again be any interest in the means?
17201	The first is, Why, when the air goes through them, are the organ- pipes resonant?
17201	The first question is,--How are these kindled, and what are they all about?
17201	The great question is, what shape finally will this dawning self- consciousness take?
17201	The only question for us is, is it curable or incurable?
17201	The question is what laws and what impetus are these?
17201	The question that I have to ask is, are they?
17201	The second is, What controls the mechanism by which the air is regulated-- a musician, or a revolving barrel?
17201	The second question is, What is it when connected?
17201	There are many practical rules for which it no doubt can do so; but will these rules correspond with what we mean by morals?
17201	They are asked, have we a soul, a will, and consequently any moral responsibility?
17201	This figure of human dreams has grown and grown in stature: does anything divine descend to it, and so much as touch its lips or its lifted hands?
17201	This first question is, Why should consciousness be connected with the brain at all?
17201	Was the discovery of the truth of his danger very glorious for the patient?
17201	What are we?
17201	What can obscure intellectual propositions,_''it is asked,''_ have to do with a religion of the heart?
17201	What do you offer me?
17201	What is its analysis, and why is it so precious?
17201	What is the use of bidding us?
17201	What is this free- will when it comes to use its tools?
17201	What must be done to get it, and what must be left undone?
17201	What shall I get?
17201	What shall it say, then, when assailed by the rational moralist?
17201	What shall we say of him, then, when he applies the argument in his own way?
17201	What sort of happiness shall I secure for others?
17201	What sort of morality do they find in it?
17201	What then has modern criticism accomplished on the Bible?
17201	What then will this change be?
17201	What then, let us ask the enthusiasts of humanity, will humanity be like in its ideally perfect state?
17201	What will he be like?
17201	What will he laugh at?
17201	What will he long for?
17201	What will he take pleasure in?
17201	What will it be like?
17201	What wonder then that they should have kept their condition to themselves?
17201	What, then, let us ask, is the nature of the belief?
17201	Where, then, is it?
17201	Who or what shall help us, or give us counsel?
17201	Why are they in this state of suspense?
17201	Why are they rank and steaming?
17201	Why should it be?
17201	Why should phenomena have two sides?
17201	Why should''_ harsh_''things be loveable?
17201	Why then should our positivists treat in this way the alleged immaterial part of consciousness?
17201	Why, let me ask him, should the truth be loved?
17201	Will it be worth having?
17201	Will it contain in it that negation of the supernatural which our positive assertions are at present supposed to necessitate?
17201	Will it fall to pieces before the breath of a larger knowledge?
17201	Will it incite men to virtues to which heaven could not incite them?
17201	Will not the dreams continue, when the reality has passed away?
17201	Would not the depth and the darkness of the shadow grow more portentous as the light grew brighter?
17201	_ In how many ways am_ I_ capable of feeling_ my_ existence a blessing?
17201	_ Low_ and_ lofty_--what has Mr. Stephen to do with words like these?
17201	_ Why so can I, or so can any man, But will they come when you do call for them?_ Henry IV.
17201	and I?
17201	and I?
17201	and I?
17201	and how joyful will it be when he has done his utmost for it?
17201	and in what way shall_ I_ feel the blessing of it most keenly_?''
17201	and is not the positivist position, to a large extent at any rate, proved?
17201	and me?
17201	and me?
17201	and what is the reason that it pleases us?
17201	and what sort of happiness will others secure for me?
17201	and why should he so brusquely command all other men to share it?
17201	or am I not guilty, and may I go on just as I please?''
17201	or can we look forward to its remaining undecided till the end of time?
17201	or do I owe it no more reverence than I owe the Alhambra Theatre?
17201	or lure them away from vices from which hell- fire would not scare them?
17201	or was its publication very sacred in the nurse?
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?
55317	Are you then to be a fool because they are?
55317	For what,you say,"can be more delightful than such things?"
55317	Should we, then, be among those who in a manner know not what they do?
55317	''Can then such a one count death a thing of dread?''
55317	Accustom yourself as much as possible, when any one takes any action, to consider only: To what end is he working?
55317	Accustom yourself so, and only so, to think, that, if any one were suddenly to ask you,"Of what are you thinking- now?"
55317	Alexander, Caesar, Pompey, what were they compared with Diogenes, Heraclitus, Socrates?
55317	All our assent is inconsistent, for where is the consistent man?
55317	Am I doing aught?
55317	Am I equipped for nothing but to lie among the bed- clothes and keep warm?
55317	And afterwards, what shall signify to you the clatter of their voices, or the opinions they shall entertain about you?
55317	And can you call anything a miscarriage of his nature which is not contrary to its purpose?
55317	And how else can this come than from sound general principles regarding Nature as a whole, and the constitution of man in particular?
55317	And how will the one secure safety to the crew, or the other health to the patients?
55317	And if the sense of moral evil be gone as well, why should a man wish to remain alive?
55317	And if there be no Gods, or if they have no regard to human affairs, why should I desire to live in a world void of Gods and without Providence?
55317	And if they were still mourning could their masters be sensible of it?
55317	And in what case will they shortly be?
55317	And then, in what are you injured?
55317	And till the fulness of the time be come what is to suffice you?
55317	And what is sweeter than wisdom itself, when you are conscious of security and felicity in your powers of apprehension and reason?
55317	And wherein here is the harm for them; or even for men whose names are not remembered?
55317	And wherein is it strange or evil that the man untaught acts after his kind?
55317	And who has told you that the Gods aid us not in these things also which are in our power?
55317	And why does it not suffice you to live out your short span in well ordered wise?
55317	And will you refuse the part in this design which is laid on man?
55317	And without change of opinion what is their state but a slavery, under which they groan, while they pretend to obey?
55317	And, if in their successive interchanges no harm befall the elements, why should one suspect any in the change and dissolution of the whole?
55317	Are any of these troubles new?
55317	Are there thorns in the way?
55317	Are they not different, yet all jointly working for the same end?
55317	Are you angry with one whose armpits smell or whose breath is foul?
55317	Are you cast forth from the natural unity?
55317	Are you distracted by the poor thing called fame?
55317	Are you grieved that you weigh only these few pounds, and not three hundred?
55317	As each presents itself ask yourself: Is there anything intolerable and insufferable in this?
55317	As soon as you awake ask yourself: Will it be of consequence to you if what is just and good be done by some other man?
55317	But how remove them?
55317	But now where are they?
55317	But to the living what is the profit in praise, except it be in some convenience that it brings?
55317	But what if there be naught beyond the atoms?
55317	But, in my own case, how many more reasons are there why a multitude would rejoice to be rid of me?
55317	Can any useful thing be done without changes?
55317	Can he be pleased with himself who repents of almost everything he does?
55317	Can it be said that you have ever acted towards all of them in the spirit of the line:-- He wrought no harshness, spoke no unkind word?
55317	Can one by scanting praise depreciate gold, ivory, or purple, a lyre or a dagger, a flower or a shrub?
55317	Can we set our pride on such matters?
55317	Can you be fed unless a change is wrought upon your food?
55317	Can you call that a misfortune for a man which is not a miscarriage of his nature?
55317	Can you desire to please one who is not pleased with himself?
55317	Can you heat your bath unless wood undergoes a change?
55317	Dismiss the vanity called fame, and what remains to be prized?
55317	Do not add,"Why were such things brought into the world?"
55317	Do pain and pleasure affect you?
55317	Do the ills of the body still have power to touch you?
55317	Do you ask a reward for it?
55317	Do you dread change?
55317	Do you not see, then, that this change also which is working in you is even such as these, and alike necessary to the nature of the Universe?
55317	Do you wish to be praised by a man who curses himself thrice within an hour?
55317	Does Panthea or Pergamus now sit mourning at the tomb of Verus, or Chabrias or Diotimus at the tomb of Hadrian?
55317	Does another wrong me?
55317	Does any man contemn me?
55317	Does any one hate me?
55317	Does anything hinder your designs?
55317	Does aught befall me?
55317	Does the emerald lose its virtue if one praise it not?
55317	Does the sun pretend to perform the work of the rain, or Aesculapius that of Ceres?
55317	For at what do you fret?
55317	For how can that make a man''s life worse which does not corrupt the man himself?
55317	For how small is the difference?
55317	For pleasure?
55317	For the rest, why should we hold this to be difficult?
55317	For what end are you formed?
55317	For what should we be zealous?
55317	For who can change the opinions of men?
55317	Grant that your memory were immortal, and those immortal who retain it; yet what is that to you?
55317	Has a man sinned?
55317	Has aught befallen you?
55317	Has error in the mind less power than a little bile in the jaundiced, or a little poison in him who is bitten?
55317	Have I done anything for the common good?
55317	Have you reason?
55317	Have you then chosen rather to abide in evil; or has experience not yet persuaded you to fly from amidst the plague?
55317	He was not indeed hard on any of us; but I always felt that he tacitly condemned us"?
55317	How can the great principles of life become dead if the impressions which correspond to them be not extinguished?
55317	How can you act that part?
55317	How cheap is all that is so eagerly pursued?
55317	How is it that unskilled and ignorant souls disturb the skilful and intelligent?
55317	How is it with your ruling part?
55317	How long shall it endure?
55317	How then shall you get this perpetual living fount within you?
55317	How, I answer, does the earth contain so many bodies buried during so long a time?
55317	I ask not, what is that to the dead?
55317	I can always form the proper opinion of this or that; and, if so, why am I disturbed?
55317	If even that be impossible, what purpose can your accusations serve?
55317	If it be in another''s, whom do you accuse?
55317	If it be the former, why should I wish to linger amid this aimless chaos and confusion, or have any further care than"how to become earth again"?
55317	If my house be smoky, I go out, and where is the great matter?
55317	If not, is there greater reason to sorrow if you live only so many years and no longer?
55317	If our souls survive us, how, you ask, has the air contained them from eternity?
55317	If the doing of this be in your own power, why do it thus?
55317	If the fault be not my sin, nor a consequence of it, if there be no damage to the common good, why am I perturbed about it?
55317	If the sailors revile their pilot, or the sick their physician, whom will they follow or obey?
55317	If there be an unalterable necessity, why strive against it?
55317	If they have no power, why do you pray?
55317	If you are grieved about anything in your own disposition, who can prevent you from correcting your principles of life?
55317	If, then, that alone can befall anything which is usual and natural, what cause is there for indignation?
55317	In the present matter what is the soundest that can be done or said?
55317	In this vast river, on whose bosom there is no tarrying, what is there among the things that sweep by us that is worth the prizing?
55317	Is it a child''s?
55317	Is it a youth''s, a timorous woman''s, or a tyrant''s; the soul of a tame beast or of a savage one?
55317	Is it fear?
55317	Is it glued to, and mingled with, the flesh so as to follow each fleshly motion?
55317	Is it loosened and rent from the great community?
55317	Is it not a common saying that,"so- and- so loves to happen?"
55317	Is it not cruel to restrain men from pursuing what appears to be their own advantage?
55317	Is it not enough for you that you have acted in this according to your nature?
55317	Is it not grievous that the intellectual part alone should be disobedient, and fret at its function?
55317	Is it of evil omen to say the corn is reaped?"
55317	Is it the cause?
55317	Is it the matter?
55317	Is it void of understanding?
55317	Is it your allotted part in the world''s destiny that chagrins you?
55317	Is my understanding sufficient for this business or not?
55317	Is not this itself my advantage?
55317	Is not this the very snare which Pleasure sets for us?
55317	Is pleasure, then, the object of your being, and not action, and the exercise of your powers?
55317	Is the gourd bitter?
55317	Is there anything to dread here?
55317	It is against nature for men to oppose each other; and what else is anger and aversion?
55317	It is difficult to imagine Gods wanting in forethought, and what could move them to do me wilful harm?
55317	It is useful also to have this reflection ready: What virtue has nature given to man wherewith to combat this fault?
55317	Lust?
55317	Nay, was it not manifest that the inferior kinds were formed for the superior, and the superior for each other?
55317	Nay, why am I disturbed at all?
55317	No man can lose either the past or the future, for how can a man be deprived of what he has not?
55317	Nowhere; or who can tell?
55317	Of each thing ask: What is this in itself and by its constitution?
55317	On every occasion, then, ask yourself the question, Is this thing not unnecessary?
55317	Or any such passion?
55317	Or if they were pleased with it, could the mourners live for ever?
55317	Or if they were sensible of it, would it give them any pleasure?
55317	Or is it to feel or to desire?
55317	Rational of what kind, virtuous or vicious?
55317	Shall I never repent of it?
55317	Shall you find anything that is worth all this?
55317	Should he then begin an angry dispute about it, would you also grow angry, and not rather mildly count over the several letters to him?
55317	Should some one ask you how the name Antoninus is written, would you not carefully pronounce to him each one of the letters?
55317	Suspicion?
55317	The Universe, then, must in a manner be a state, for of what other common polity can all mankind be said to be members?
55317	The atoms or the Gods?
55317	The cunning men who foretold the fates of others, or who swelled with pride-- where are they now?
55317	The gardener, the vine- dresser, the horse- breaker, the dog- trainer all try for this; and what else is the aim of all education and teaching?
55317	Then let this occur to you: Where, now, are these?
55317	Then stop and ask, Where are they all now?
55317	This from Plato:"''To the man who has true grandeur of mind, and who contemplates all time and all being, can human life appear a great matter?
55317	This is quite in your power; for who shall hinder you from being good and single- hearted?
55317	To be received with clapping of hands?
55317	To grow and to decay again?
55317	To have the souls of rational beings or of irrational?
55317	To live on?
55317	To speak or think?
55317	To those who ask,"Where have you seen the Gods, and how assured yourself of their existence, that you worship them?"
55317	To what end am I using my soul?
55317	Upon every action ask yourself, what is the effect of this for me?
55317	Was it not fate that they should grow old men and women, and then die?
55317	What advantage would thence accrue, either to themselves or to the Universe which is their special care?
55317	What am I making of it, and to what purpose am I now using it?
55317	What are they whose opinions and whose voices bestow renown?
55317	What are you doing, man?
55317	What can be pleasanter or more proper to universal nature?
55317	What can come without it?
55317	What do you desire?
55317	What do you desire?
55317	What do you here, Imagination?
55317	What else than a life spent in fearing and praising the Gods, and in the practice of benevolence, toleration and forbearance towards men?
55317	What excites you so?
55317	What has this to do with your soul remaining pure, prudent, temperate, and just?
55317	What if some one, standing by a clear sweet fountain, should reproach it?
55317	What is it then that pronounces upon them?
55317	What is it to die?
55317	What is its business in the Universe?
55317	What is its cause?
55317	What is its substance or matter?
55317	What is my soul to me?
55317	What is now my thought?
55317	What is the end of their striving; and on what accounts do they love and honour?
55317	What is the use?
55317	What is vice?
55317	What is your art?
55317	What manner of souls have these men?
55317	What more is there to see?
55317	What more should I desire if my present action is becoming to an intelligent and a social being, subject to the same law with Gods?
55317	What need for suspicion when it is open for you to consider what ought to be done?
55317	What of all this?
55317	What of the several stars?
55317	What principles?
55317	What remains but to enjoy life, adding one good to an another, so as not to lose the smallest interval?
55317	What shall it become when it grows old, or sickly, or decayed?
55317	What shall the wicked man do, having a wicked disposition?
55317	What sort of man then does he appear to you who pursues the applause or dreads the anger of those who know neither where nor what they are?
55317	What sort of men are they when they are eating, sleeping, procreating, easing nature, and the like?
55317	What then avails to guide us?
55317	What then should detain you here?
55317	What then will it be when, after due deliberation it has fixed its judgment according to reason?
55317	What then?
55317	What would you more, when you have done a man a kindness?
55317	What, I ask, is the skilful and intelligent soul?
55317	What, after all, was your aim?
55317	What, indeed, can fit you better?
55317	What, then, if you are lame, and can not scale the battlements alone, but can with another''s help?
55317	What, then, is it to be remembered for ever?
55317	What, then, is of value?
55317	What, then, is the key to this enquiry?
55317	What, then, would become of the illustrious dead when these faithful souls were gone?
55317	When it performs its proper office what more do you require?
55317	When shall the end be?
55317	When you are offended by the shamelessness of any man, straightway ask yourself: Can the world exist without shameless men?
55317	When you have the impression that a man has sinned, say to yourself:"How do I know that this is sin?"
55317	Whence do we conclude that Telauges had not a brighter genius than Socrates?
55317	Where are these keen wits, Charax, and Demetrius the Platonist, and Eudaemon, and their like?
55317	Where is the bubble''s good while it holds together, where is the evil when it is broken?
55317	Where is the wonder?
55317	Where, then, is it?
55317	Where, then, is it?
55317	Where, then, is the good for the ball in its rising; where the harm in dropping; where even is the harm when it has fallen down?
55317	Wherefore it is from this common state that we derive our intellectual power, our reason, and our law; or whence do we derive them?
55317	Wherein is the harm to the common good?
55317	Wherein is their gain greater than that of those who died before their time?
55317	Which of all these seems worthy to be desired?
55317	Who hinders you?
55317	Who then hinders you from casting it away?
55317	Whomsoever you meet, say straightway to yourself:--What are this man''s principles of good and evil?
55317	Why are you disturbed?
55317	Why should you act the like part?
55317	Why then are you disturbed?
55317	Why then do you fight and stand at variance?
55317	Why then do you not seek after such souls?
55317	Why then do you not use it?
55317	Why then should one strive for a longer sojourn here?
55317	Why then this concern?
55317	Why, then, am I angry?
55317	Why, then, should we dwell more on the misfortune of the incident than on the felicity of such strength of mind?
55317	Will you not pursue the course which accords with your own nature?
55317	Will you, then, cease valuing the multitude of other things?
55317	Wilt thou be satisfied with thy present state, and well pleased with every present circumstance?
55317	Wilt thou ever taste of the loving and satisfied temper?
55317	Wilt thou ever, O my soul, be good and single, and one, and naked, more open to view than the body which surrounds thee?
55317	Wilt thou never be able to live a fellow citizen with Gods and men, approving them and by them approved?
55317	You have learned its purpose, have you not?
55317	You have lived, O man, as a citizen of this great city; of what consequence to you whether for five years or for three?
55317	You mount the rostra and cry aloud,"O man, have you forgotten what is the real value of what you seek?"
53261	101_ Paradox_ What is paradox?
53261	10_ The Sex Novel_ How did the vogue of the sex novel arise?
53261	129_ A New Valuation_ But why do ideals of Man decay-- why_ did_ the ideal of Man decay?
53261	146_ A Criterion_ To find out whether a thing is decadent or no, let us henceforth put this question, Does it spring from creative Love?
53261	147_ Love at the Renaissance_ How may a great creative age like the Renaissance be interpreted on the hypothesis of Love?
53261	181_ Love and the Fall_ Has the fable of the Fall still another interpretation for us?
53261	18_ The Modern Reader_ What is it that the modern reader demands from those who write for him?
53261	202_ The Hidden Faculty_ When we speak hopefully of the discovery of still undiscovered faculties in Man, to what do we look forward?
53261	205_ Nietzsche_ What was Nietzsche, that subtlest of modern riddles?
53261	30_ Decadence Again_ How is the dissolution of the tradition of artistic discipline to be explained?
53261	41_ Equality_ Is equality, in truth, a generous dogma?
53261	47_ Beyond Original Sin_ How far is Man still from his goal?
53261	62_ The Good Conscience_ What a revolution for mankind it would be to get back"the good conscience"?
53261	66_ The"Restoration"of Christianity_ Will Christianity ever be established again?
53261	94_ Domination of the Present_ To be modern in the accepted, intellectually fashionable sense: what is that?
53261	9_ Wanted: A History of Hurry_ Is there a critic who wishes to be at once edifying and entertaining?
53261	A coterie of shop- keepers?
53261	A friend of his wondered, Is he going downhill because he is tired?
53261	A nightmare?
53261	A vision?
53261	And are decadents those who, if they had submitted to an artistic discipline of sincerity, would never have written at all?
53261	And are not the believers in the future, then, the creators of the future, and the true priests of progress?
53261	And has hurry now become finally triumphant so that our critics and even our artists and savants are nothing more than journalists?
53261	And himself, a Romantic?
53261	And his Redeemer would be, therefore-- whom?
53261	And his love of Love is then something pathetic, founded on"unselfishness"?
53261	And how can one who has not idealized be an artist?
53261	And how much Art, therefore, has lost?
53261	And how, then, is Man to be redeemed?
53261	And is"objectivity"the antidote?
53261	And morality was then the original sin?
53261	And not Original Sin, but Original Innocence is the true reading of the fable?
53261	And on the heels of his remedy does there tread the old disease over again?
53261	And should we not, therefore, feel grateful to them?
53261	And so on eternally?
53261	And stagnant values?
53261	And that misunderstanding is perhaps attributable to a lack of leisure?
53261	And that to modern hurry?
53261	And that to the industrial system?
53261	And that you are Realists-- does it not prove that you have not Love?
53261	And therefore in something antagonistic to Love?
53261	And through_ it_ Man lost his innocence?
53261	And what, indeed, is the problem?
53261	And what, then, is equality but the infinitely consoling consciousness of tainted creatures that every one on this earth is tainted?
53261	And would not that defeat the purpose?
53261	And, after all, does Man desire Happiness?
53261	And, therefore, one should praise humility, and practise it?
53261	And, therefore, whether religion is subjective, or objective?
53261	Are modern artists as bourgeois as this?
53261	Are not all sincere ideals involuntary auguries?
53261	Are these the bad thoughts of God?
53261	Are you not simply superfluous-- and vilely smelling at that?
53261	As a sort of Epicureanism, for instance?
53261	As for the current conception, is conflict an ingredient in it, or rest?
53261	But a man the muscles of whose body and mind are weak can not do_ anything;_ how can he be free?
53261	But creation and pain go hand in hand; for what is creation?
53261	But did Dostoieffsky do well to lay bare that world previously so reverently hidden, and to bring the reader behind the scenes of tragedy?
53261	But have things a meaning in themselves?
53261	But have you not sometimes tried to do that?
53261	But how renounce it?
53261	But if the devil is corruption, can not the devil be abolished?
53261	But is it possible by preaching to increase Love?
53261	But is not a thing incomplete without its interpretation?
53261	But is the question, indeed, worth the asking?
53261	But is there any other which grants modernity more than the status of an accident of time and fashion?
53261	But is this so?
53261	But the eternal question always returns again, Why does literature exist?
53261	But this state being created, the problem arose, How did Man fall from it?
53261	But what can one do?
53261	But what is Happiness?
53261	But, allowing for these, may there not be_ something_ due to the fact that people are no longer interested, as they used to be, in the future?
53261	But, as well, is not pride at times laughable and absurd?
53261	But, without the bait of the strange and the new to lure it on, must not humanity halt on its way?
53261	By a standard outside of literature, by their consonance with that which is the_ raison d''être_ of literature?
53261	Can a society in which rights are affixed to functions serve for that?
53261	Can it be willed into power?
53261	Can not Man renounce a metaphor?
53261	Conceived in darkness, born for destruction?
53261	Did Nietzsche, perhaps, create his Superman, and give him his hardness and lightness for no other purpose than to carry out that task?
53261	Did not Christ arise_ because_ He was foretold?
53261	Did not the old prophecies"come true"_ because_ they were prophesied?
53261	Do they mean a sort of synthesis or hotchpotch of the virtues in which they believe?
53261	Does X believe in a Christian and Y in a Nietzschean perfection?
53261	Does he desire Life to continue so that controversy might continue?
53261	Does it express, as every one assumes, the solidarity of men in their higher attributes?
53261	Does such a tradition of modernity exist?
53261	Even if it is Love that drives us on?
53261	For does not belief in absolute values necessarily imply belief in a Utopia?
53261	For how can mystery be retained when the very realm of mystery, the subconscious, is surveyed and mapped?
53261	For how can one who has not loved idealize?
53261	For how without them could she suffer to create, and endure the pain of Becoming?
53261	For if one become the servant and proclaim himself the least of all, how can he still fall?
53261	For what if goods be to society what happiness is said to be to men-- things to be attained only by striving for something else?
53261	For what was the confession underlying it?
53261	From fear of a decision?
53261	From what does it arise?
53261	From whence do they come?
53261	H. G. Wells_ How much has Mr. Wells''s scientific training had to do with his conception of Love?
53261	Had he lived in that pre- Christian world, would he have believed in the God in whom he now believes?
53261	Has he also possessed this truth?
53261	Has he in despair grown"artistic"simply because he is not an artist?
53261	Has literature decayed as hurry has intensified?
53261	Have standards of balance, repose and leisured grace gradually shrunk since, say, the Industrial Revolution?
53261	Have we here got to the foundation, or shall we find that underlying the Will to Power there is something more fundamental still?
53261	He himself lacks Love:--Can it be that he praises it for the same reason for which the Christian praises what he is not but would fain be?
53261	His heart then exults within him; but, why?
53261	How did Christianity find relief from this fundamental pessimism?
53261	How did this convention arise?
53261	How does it look, sound, move?"
53261	How else, if he had not deceived Man, could he have peopled the heavens with Man''s deities?
53261	How is it possible for an interesting man to have an uninteresting philosophy?
53261	How much of it, for instance, is simple prudence?
53261	How was Man to avoid now the almost inevitable bourne of Nihilism?
53261	How was the earth to recapture its love again, and drink back into itself its rapture and creativeness?
53261	How would the fable arise?
53261	How, else, could He have created the Universe?
53261	How, then, are they to be valued?
53261	III WHAT IS MODERN?
53261	If the individual can not by taking thought capture Happiness, is it conceivable that a community can, or the human race, in toto?
53261	If you would create an ideal Art, must you not, then, learn to love?
53261	In a society which has not surpassed the phase of slavery does every addition to man''s power over nature simply intensify the slavery?
53261	In bringing about Happiness?
53261	In plain terms, how do we expect this faculty to be of use to us?
53261	In them a far greater problem than any literary problem faces us, the problem, Why does literature exist?
53261	In what consists the passion of the moral fanatic?
53261	Into what hells?"
53261	Is Decadence the most subtle disguise of impotence?
53261	Is Happiness, then, the end of morality?
53261	Is Man, then, the mediocre animal par excellence?
53261	Is Original Sin, then, a theological dogma or a political device?
53261	Is decadence nothing more than the symptom of a self- conscious age?
53261	Is it an ideal of Life, or a thing impossible, self- contradictory, static, an eternal stick with which to chastise existence?
53261	Is it because Love is indifferent to Happiness that Happiness flutters around it, and caresses it with its wings?
53261	Is it because he is incapable of becoming anything else?
53261	Is it because the lovers have by a divine chance found their true path, have become a pulse in the very heart of Life?
53261	Is it because there is within the exceptional man greater compass, and, therefore, greater danger?
53261	Is it in order that people might still converse wittily, and the epigram might not die?
53261	Is it not Man that forever interprets and interprets?
53261	Is it not the future rather than the prophecy which"comes true"?
53261	Is it possible to know Life?
53261	Is it that the sentiment of the eternal was already beginning to weaken in Goethe and Ibsen?
53261	Is it, indeed, power that they desire in their striving, power for the sake of power?
53261	Is not its interpretation a part of it?
53261	Is not soothsaying implicit in every deliberate act?
53261	Is not this, indeed, its chief_ utility,_ that it saves men from the dangers which accompany pride?
53261	Is salvation, like sin, common to all men?
53261	Is the Will to suffering incarnate in it, or the will to alleviate suffering?
53261	Is the problem a moral one, and shall we say that a conquest of nature which is not preceded by a conquest of human nature is bound to be bad?
53261	Is there a"modern spirit"not dependent upon time and place, and in all ages modern?
53261	Is this simply the last paradox of a master of paradox?
53261	Is this what happened at the Renaissance?
53261	It is not sufficient that movements should be new-- if they are ever new; the question is, To what end are they?
53261	Its_ raison d''être_ is the Garden of Eden, not the Fall?
53261	Love, indeed, is known to him in all but its illusions; but who knows Love that knows not Love''s illusions?
53261	Must not things be_ foreseen_ before they can be accomplished?
53261	Neither of them copies existence in its external details: wherein do they differ?
53261	Or an effect of Love?
53261	Or does their strength not go just so far?
53261	Or from love of freedom?
53261	Or is he tired because he is going downhill?
53261	Or is it humility to boast of one''s high ancestry, and if the ancestry does not exist, to invent it?
53261	Or is it still, as it has always been, a crime to substitute one metaphor for another?
53261	Or is the problem intellectual?
53261	Or is your soul afraid to go as far as your will?
53261	Or not praise it and practise it?
53261	Or praise it and not practise it?
53261	Or to take another guess, granted we read Original Sin in the Fall, must we not read there, also, the way to get rid of it?
53261	Or will they look back upon Christianity as a creed too indulgent and not noble enough?
53261	Progress conceived as a discovery of the unknown instead of as a pursuit of Perfection-- might not that take us a long way?
53261	Shall it yet be found that the mainspring of the Renaissance was a newly discovered love of Life and, therefore, of Man?
53261	Should we then oppose the addition of one more divine power to the imprisoned?
53261	Should we who nurse a mission deplore the spirit in which these disinterested observers enter into their task?
53261	The Greeks would have demanded of realism, Why do you exist?
53261	The Superman is a goal, but what is the Superman''s goal?
53261	The history of humanity, that is, as distinct from the history of communities?
53261	The maddest of dreams?
53261	The morality might be judged by the criterion, Does it aid us in our quest?
53261	The profoundest of intuitions?
53261	The"bull"raised to a form of literary art?
53261	This notion may appear to us absurd, or merely ingenious, but will it appear so to future generations?
53261	This was the task of Nietzsche: in how far he succeeded how can we yet say?
53261	Through what perils?
53261	To live sparely and conserve strength?
53261	To make Life beautiful, then, would be to make it tragic?
53261	To make discipline more rigid?
53261	To observe vigilantly the signs of today-- and not only of today?
53261	To preserve and fortify the tradition of culture?
53261	To render more accessible the sources from which creative literature draws its life, so that the_ next_ generation may be better placed?
53261	To what cause is it to be traced?
53261	To what is due the decay of the art of soothsaying?
53261	To what is due this conspicuous absence of nobility in modern writers?
53261	To what was the change of attitude due?
53261	True, this hatred may not be of individuals but of things; but does that make it any more harmless?
53261	WHAT IS MODERN?
53261	Was it Love, who wished to shape a weapon for itself, the better to fashion things?
53261	Was it not fitting that he should aim his main indictment of Life against it, seeing that it is the trick whereby the blunder of Life is perpetuated?
53261	Was it not necessarily so?
53261	Was not this the necessary corollary of his æsthetic evaluation of Life?
53261	Was that pride the necessary condition of that productiveness?
53261	Was the Fall of Man the fall from Love?
53261	Was this the explanation of Nietzsche''s downfall?
53261	We ask, rather, Is our Love creative or barren?
53261	Well, are we to assent, then, to the old philosophic prejudice against style and refuse to believe any philosopher who does not write badly?
53261	Well, does not the moral become clearer and clearer?
53261	Well, how is it possible, if it_ is_ possible, to regain"the good conscience"?
53261	Well, in which of these forms, Tragedy or Comedy, may our hopes and visions of the Future best be expressed?
53261	Well, what does that prove, except that comedy as well as tragedy has been occasioned by it?
53261	Well, what is the remedy for this?
53261	Well, why not?
53261	Were they overburdened by their own age?
53261	What are we to think, then?
53261	What can be his reason for doing so?
53261	What course is left?
53261	What has been the history of humanity during the last two thousand years?
53261	What if the conflict between spirit and"life"is and must forever be an implacable and destructive one?
53261	What if, like the vampire, it_ can_ live only by drinking blood?
53261	What is it that makes the average man more sane and happy than the modern man?
53261	What is its meaning?
53261	What is the meaning of literature?
53261	What noble end is served by the reproduction of ordinary existence?
53261	What quality or combination of qualities is it which makes a writer a stylist?
53261	What satisfaction does it bring to those, by no means few in number, its"followers"?
53261	What was its meaning to the rulers of Israel?
53261	What, then, are the tasks of a writer in an unproductive age?
53261	What, then, does modern sensualism mean?
53261	When it has been written, and the new discipline has been hailed and submitted to by the artists, who can say if greatness may not again be possible?
53261	Where may not this resolution lead you?
53261	Where would philosophical opponents of Bolshevism be without Nietzsche?
53261	Whether God is within us, or outside us?
53261	Whither do they go?
53261	Who created it?
53261	Who would devise arguments for them, eloquence for them, phrases for them?
53261	Who, then, but them should extol him?
53261	Why should he wish Life to persist if he does not love Life?
53261	Will timidity, conformity, mediocrity, judicious blindness, unwillingness to offend, be synonymous, to them also, with morality?
53261	Would he, perchance, have said that to John the Baptist, the great modern of his time?
53261	Would the poets, the thinkers and the discoverers have attempted what they did attempt, had they been humble men?
53261	Would you deprive us of all the charming, serious, whimsical, and divinely frivolous works which are human- all- too- human?
53261	Would you erase from the book of literature all that is not idealization and myth, you neo- moderns?
53261	Yet what could harm it?
53261	Yet, for our better amusement, will not some one write his one and only novel, giving the true history of the novelist?
53261	Yet, in doing so, did they not rob æstheticism of its seductiveness?
53261	Yet, what ground had he to conclude that because the sensual intoxicates Man, therefore Man is more sensual than spiritual?
53261	You have been unsuccessful in trivial things?
53261	_ Can_ man act at all without believing in the future in some fashion?
53261	_ Why_ do all living things strive for power?
53261	are propaganda, reform, and even revolution, perchance, with many of them simply their escape from their problem?
53261	has Mr. Chesterton, then, postponed the solution of the problem?
53261	is Nietzsche, then, the great moralist, and are the Christians the great immoralists?
38117	And how did you get it?
38117	And how did your father get it?
38117	But how can you be sure of that?
38117	Do you happen to know whether the statement is a fact?
38117	Do you think you have stated the matter quite fairly?
38117	Well,said the other,"do you consider that a subject to be discussed?"
38117	Why are they called dynasties?
38117	Why not?
38117	You have never investigated the matter?
38117	A man has invested his savings in mining stock, and can I tell him what to do about it?
38117	A man is dying of cancer, and do I think it can be cured by a fast?
38117	A man is unable to make his wife happy, and can I tell him what is the matter with women?
38117	A man works in a sweatshop, and has only a little time for self- improvement, and will I tell him what books he ought to read?
38117	Again, is it stealing for a victim of our system of land monopoly to take a loaf of bread in order to save the life of his starving child?
38117	Again, is it stealing to hold land out of use for speculation, while other men are starving and dying for lack of land to labor upon?
38117	Also you have to ask, what are the reasons why your trouble manifests itself in this or that particular organ?
38117	Am I a creature of blind instincts, jealousies and greeds and hates beyond my own control entirely?
38117	Am I a poor, feeble insect, blown about in a storm and smashed?
38117	And can anybody doubt that Sally could have fooled a grieving mother, and made that mother think she was talking to the ghost of a long lost child?
38117	And can we really know about all these matters, or will we be only guessing?
38117	And how do they control it?
38117	And now we come with the new instrument of psychic research, to probe the question: What becomes of this consciousness when it disappears?
38117	And now, how does their behavior strike us?
38117	And now, what about the suppression of love?
38117	And suppose there is a scarcity of houses, and thousands of children are dying of tuberculosis in crowded tenement rooms?
38117	And what does it cost them?
38117	And what if some of these parts happen to be malformed or defective?
38117	And what is the practical consequence of this procedure?
38117	And what should one say to this honest physician?
38117	And what was the cause of these things?
38117	And what was the result?
38117	And who would decide between them and the great mass of men?
38117	And whose propaganda?
38117	And will anyone maintain that it is the part of an intelligent man to advocate a less intelligent course than he knows?
38117	And yet, when you meet a Communist, what is he?
38117	And, may it not very well be that our justice is up to us, in precisely the same way that some of these other things are up to us?
38117	Are acquired powers transmitted to posterity, or is the germ plasm unaffected by its environment?
38117	Are there any cases in which the time of the appearance can be proven to be subsequent to the time of death?
38117	Are there any measures you can take to increase the flow of blood to that organ, and to promote its activity?
38117	Are we its masters or its slaves?
38117	At once to every owner comes one single thought-- are you going to buy this stock, or are you going to confiscate it?
38117	At the top of society, or at the bottom?
38117	But about the activities of love we feel differently; and why is this?
38117	But are there any phantasms of the dead?
38117	But does she positively know that when she was a child, she never happened to be in the room with someone who was reading old English aloud?
38117	But how can I explain all this to the poor man?
38117	But now, suppose you multiply two feet by two feet by two feet by two feet, what does that represent?
38117	But some gust of passion seizes you, and you waste your substance, you wreck your life; then you wonder,"Who set that trap and baited it?
38117	But stop a moment, why do you close the door?
38117	But stop and consider, is not this a relic of old days?
38117	But we have to consider this question: Is the program of not having to pay anything a reality, or is it only a dream?
38117	But who are you that claim to know the last thing about a human soul?
38117	But, you say, if we die altogether when we finish this earthly life, what becomes of moral responsibility and the punishment of sins?
38117	CHAPTER LXVI CONFISCATION OR COMPENSATION( Shall the workers buy out the capitalists?
38117	CONFISCATION OR COMPENSATION 179 Shall the workers buy out the capitalists?
38117	Can anybody doubt that Sally could and would play the part of any person she had ever known, or of any historic character she had ever read about?
38117	Can anyone imagine how a thought can turn into a steam shovel, or a steam shovel into a thought?
38117	Can it be that God is in process of becoming, that there is no God until he has become, in us and through us?
38117	Can it ever become the sex arrangement of any society?
38117	Can they afford to do it, and what will be the price?
38117	Can they afford to do it, and what will be the price?)
38117	Can we by any possibility do this?
38117	Can we prove that it is still in existence, and is able by any method to communicate with us?
38117	Can we trust ourselves to think about them, or shall we be safer if we believe what we are told?
38117	Could there ever be such a thing?
38117	Do species change by the gradual elimination of the unfit, or do they change by sudden leaps, the"mutation"theory of de Vries?
38117	Do we praise their industry, and fidelity to their obligations?
38117	Do we want to buy them, in order to avoid the wastes of civil war and insurrection?
38117	Do we want to socialize our railroads, our coal mines, our telegraphs and telephones?
38117	Do you use that socially, or do you use it privately?
38117	Does the baby cry all the time?
38117	Has there ever been in the world any revelation, outside of or above human reason?
38117	Have we any grounds, other than those of psychic research, for thinking that it is true, or that it may be true, or that it ought to be true?
38117	He is saying now,"You believe that everything is to be determined by human reason?
38117	Here was a new form of state set up in society, a workers''state, and what attitude should the Anarchists take toward that?
38117	How are we going to do it?
38117	How came it that a mind so acute as Huxley''s went so far astray on the question of the evolution of morality?
38117	How can any thinking person deny that John has thus committed an act of treason to Mary?
38117	How can human beings act, how can they deal with one another, if there are no laws, no permanent moral codes?"
38117	How could any save a divinely revealed religion have foreseen the present movement to establish the Sabbath by law?
38117	How do you know it?
38117	How is it that the rich are becoming richer?
38117	How is their diet problem solved?
38117	How shall anybody say that nature has forever lost the power of rebuilding a bit of nervous tissue?
38117	How shall one judge whether the new rà © gime is better or worse?
38117	How shall we complete our mastery of it?
38117	How shall we determine what is to be the intellectual content of these material books?
38117	How shall we protect this precious instrument?
38117	How shall you do this, and at the same time get a continual supply of fresh air?
38117	How should we effect the change, and how should we run our industry after it was done?
38117	I am called in by these fat, over- fed rich people in their leisure class hotels, and what am I to say to them?
38117	I can hear the very tones of his voice as he put the great unanswerable question:"What are you going to do about the problem of jealousy?"
38117	I pause and consider: Where shall I begin?
38117	If the cause of our sex disorders is not physiological, what is it?
38117	If they grow differently, must they not sometimes lose the power to make each other happy in the marital bonds?
38117	In the first place, what is love-- young love, passionate love, the love of those who"fall in"?
38117	In what ways have the reasoned and deliberate purposes of man revised and even supplanted the processes of nature?
38117	Is it honest material?
38117	Is it not a fact that throughout nature a superfluity of any kind of energy or product may be a source of happiness, rather than of distress?
38117	Is it not obvious that the only possible solution of such problems lies in divorce?
38117	Is it stealing to seize upon land, and kill the occupants of it, and take the land for your own, and hand it down to your children forever?
38117	Is it threatened with convulsions or with blood poisoning?
38117	Is its digestion defective?
38117	Is pork a wholesome article of food or is it not?
38117	Is there any such natural and irremovable inferiority in human beings?
38117	Is there some weakness or defect there, and can the defect be remedied, or can your habits be changed so as to reduce the strain on that organ?
38117	It is a good deal like the old question, Which comes first, the hen or the egg?
38117	It is not perfect, from the point of view of you or me; but then, I ask, what else is there in the world that is perfect from that point of view?
38117	Just what is the process of the fast cure?
38117	Let us first consider the question, just what are the true and proper implications of monogamous love?
38117	Let us see how she made us; what were the stages on the way to man?
38117	Next, what about disease?
38117	Next, what are the effects of our new arrangements upon political corruption and graft?
38117	Next, what are the stages between Socialism and Syndicalism?
38117	Next, what is the status of crime?
38117	Of course, society wo n''t put it to you in that complicated formula; it will simply ask,"Have you got the price?"
38117	One of the first things people ask is,"Will there be money in the new society, or how will labor be rewarded and goods paid for?"
38117	Or do I make the storm, and can I in any part control it?"
38117	Or will you choose the universe of the atom, the infinity of the material world followed the other way, so to speak?
38117	Or will you choose the universe of the subconscious, our racial past locked up in the secret chambers of our mind?
38117	Or will you choose the universe of the superconscious, the infinity of genius manifested in the arts?
38117	Or would you answer,"Yes, of course, my boy; that is what I had in mind when I made you give up the girl you loved"?
38117	Said the stranger,"You own this land?"
38117	Shall we be punished if we think wrong, and how shall we be punished?
38117	Shall we be rewarded if we think right, and will the pay be worth the trouble?
38117	Shall we, therefore, join the pessimists and say that history is a blind struggle for useless power, and that the notion of progress is a delusion?
38117	Should one tell him to go and be a physician to the poor?
38117	Someone wrote me the other day, asking,"When is the best time to acquire knowledge?"
38117	Such is the problem of the mother of a son; and now, what about the mother of a daughter?
38117	Suppose I should ask you to name the influence that is having most to do with shaping the thoughts of young America-- what would you answer?
38117	Suppose that tomorrow you were to abolish all dividends and profits, and divide the money up among the wage workers, how much would each one get?
38117	Suppose we buy out the stockholders of United States Steel, and issue to them government bonds, what have we accomplished?
38117	That double money the bankers own; the only question now to be decided is, who is to own the double money that will be created tomorrow?
38117	The Brass Check A Study of American Journalism Who owns the press and why?
38117	The mind of the body is in rebellion against the mind-- shall we say of reason, or shall we say of society?
38117	The next thing that everybody wants to know is,"Shall we all be paid the same wages?"
38117	The only question is, which one will you choose?
38117	The religious people decide that sexual indulgence is wrong, and they impose a penalty-- and what is that penalty?
38117	Then come the associations of the bankers and merchants and real estate speculators, crying in outraged horror,"What?
38117	Then, second, we have to ask, Is there any other supposition which will explain the facts, and which is easier to believe than the spirit theory?
38117	There is an oldtime poem, which perhaps was in your school readers,"Oh, why should the spirit of mortal be proud?"
38117	These are Federal Reserve notes, and there are about three billions of them; how do they come to be?
38117	They have their sex impulses, and will follow them, and the only question is, shall they follow them wisely or unwisely?
38117	To what extent can civilized man rely upon his instincts to keep him in perfect health?
38117	Under these conditions the average man wishes to work, and the only question remaining is, how shall he work?
38117	We have a machine capable of producing many times more than we can consume; shall we still go on building that machine?
38117	What affair is it of any other person if I choose to get a divorce and marry a new wife once a month?
38117	What am I anyhow?
38117	What are my duties to myself, and what are my duties to the world about me?
38117	What are the consequences of these diseases?
38117	What are the forces which have so far prevented it from prevailing, and how can these forces be counteracted?
38117	What are the laws of the conduct of the mind?
38117	What are the probabilities of its being true?
38117	What are the scientific and rational reasons for monogamy?
38117	What are the standards by which we may know excellence in life, and distinguish it from failure and waste and blunder in life?
38117	What are we to say to these different programs?
38117	What avails it if we allow venereal disease to spread, so that a large percentage of the babies are deformed and miserable?
38117	What avails it if we send them to school hungry, as we do twenty- two per cent of the public school children of New York City?
38117	What causes the uric acid?
38117	What change would be necessary to the socializing of this concern?
38117	What could smack more of magic and fraud than crystal- gazing?
38117	What do I mean, what am I here for?"
38117	What do reason and moral sense have to tell us about diet?
38117	What does it mean, and what have we to do with it?
38117	What does it owe us, and what do we owe to it?
38117	What if you have an appendix that has been twisted and malformed from birth, and is a center of infection so long as it remains in the body?
38117	What if your eyes do not focus properly, and you are continually wearing out the optic nerve, thus giving yourself headaches and neurasthenia?
38117	What interest has society in the restriction of divorce?
38117	What is Matter?
38117	What is faith?
38117	What is it that we know about life?
38117	What is it that we want to prove?
38117	What is life, and how does it come to be?
38117	What is love, and what ought it to be?
38117	What is money?
38117	What is sport?
38117	What is the use of talking about health to a man who has no moral purpose?
38117	What is this"matter"that you are so sure of?
38117	What is to be done about this cancer?
38117	What is, in its essence, the process of evolution from the lower to the higher forms of mental life?
38117	What kind of a universe would that be?
38117	What kind of life are we going to make?
38117	What possible right have you to assert that you are immune against every enemy which can attack your blood- stream?"
38117	What precisely is this political revolution?
38117	What shall we say to the wicked man to make him be good, if we can not reward him with a heaven and frighten him with a hell?
38117	What was the literary quality of it?
38117	What was the moral quality of it?
38117	What would be the consequences of its not being true?
38117	What would be the effect upon mankind if the alleged revelation were to be universally adopted and applied?
38117	What would be the opinion of, let us say, a young turnip on the subject of Mr. Frederic Harrison''s thesis?
38117	What would be the process by which the people of London or Calcutta would decide upon that revelation?
38117	What would my pacifist friend do if he saw a maniac attacking his children with a hatchet?
38117	What would this authority be?
38117	What, for example, has been the effect upon vanity?
38117	What, in the most elemental form, is sex?
38117	What, precisely, is the difference between nature and man?
38117	What, so to speak, are the morals of the doctrine of immortality?
38117	Whatever that difference is, remember, it is paid by the workers; and might that sum not just as well have been used to buy out the owners?
38117	When I was in college the professor would propound the old question:"Would you rather be a happy pig or an unhappy philosopher?"
38117	When you read your daily paper, are you reading facts or propaganda?
38117	Where do I come from, and what is going to become of me?
38117	Who controls credit today?
38117	Who does not know the man who masters life and becomes a vital force, while his wife remains dull and empty?
38117	Who furnishes the raw material for your thoughts about life?
38117	Who has not told his dreams and laughed over them?
38117	Who has not waked up and been astounded at the variety and reality of a dream?
38117	Who is the owner?
38117	Who will read this Book of Life?
38117	Why could there not be a doctor who would look you over thoroughly, and tell you everything that was wrong with you, and how to set it right?
38117	Why do women wear tight shoes?
38117	Why else does he write his learned books in defense of the materialist philosophy?
38117	Why is it so hard, and do we have to stand its hardness?
38117	Why should he not do so?
38117	Why should our justice be any more perfect than, for example, our health or our thinking or our climate or our government?
38117	Why should we bother with"labor checks,"when we have a banking and clearing- house system, understood by everyone but the illiterate?
38117	Will anybody maintain that this can be done without stopping production in those factories for a single day?
38117	Will that convince the grocer?
38117	Will you choose the universe of outer space, the material world of infinity?
38117	With the city or the country?
38117	With the old or the young?
38117	Would he be any happier there?
38117	Would you abolish the competition of art, the effort of men to produce work more beautiful and inspiring than has ever been known before?
38117	Would you abolish the effort of scientists to overthrow theories which have hitherto been accepted?
38117	Would you abolish, for example, the competition of love, the right of a man to win the girl he wants?
38117	Would you think that was the most absurd thing you had ever heard in all your born days?
38117	Yesterday I met a young mother; and of what avail is all the pessimism of poets against the pride of a young mother?
38117	You ask, if God made Satan, and knew what Satan was going to do, is it not the same as if God did it himself?
38117	You meet a Capitalist, and what do you find?
38117	You own a dozen automobiles, and do you use them all privately?
38117	You propose to abolish the income tax and the inheritance tax, and put all the costs of government on the poor man''s lot?"
38117	You propose to let the rich man''s stocks and bonds go free?
38117	You propose to put no tax on his cash in the vaults and on his wife''s jewels?
38117	You reject all faith?"
2680	''( 1) My turn now: And what of our little Gratia,(2) the sparrowkin?
2680	''Whatsoever any man either doth or saith, thou must be good;''''doth any man offend?
2680	''Why doth a little thing said or done against thee make thee sorry?
2680	( 2)''What words can I find to fit my had luck, or how shall I upbraid as it deserves the hard constraint which is laid upon me?
2680	A pretty bold idea, is it not, and rash judgment, to pass censure on a man of such reputation?
2680	Add not presently speaking unto thyself, What serve these things for in the world?
2680	Again, how many truly good things have certainly by thee been discerned?
2680	Alexander, Caius, Pompeius; what are these to Diogenes, Heraclitus, and Socrates?
2680	Am I then yet unwilling to go about that, for which I myself was born and brought forth into this world?
2680	And again those other things that are so much prized and admired, as marble stones, what are they, but as it were the kernels of the earth?
2680	And as for the Gods, who hath told thee, that they may not help us up even in those things that they have put in our own power?
2680	And can death be terrible to him, to whom that only seems good, which in the ordinary course of nature is seasonable?
2680	And generally, is it not in thy power to instruct him better, that is in an error?
2680	And if the whole be not, why should I make it my private grievance?
2680	And is not that their age quite over, and ended?
2680	And mightest thou not be so too?
2680	And then among so many deities, could no divine power be found all this while, that could rectify the things of the world?
2680	And these once dead, what would become of these former?
2680	And they when they are changed, they murmur not; why shouldest thou?
2680	And those austere ones; those that foretold other men''s deaths; those that were so proud and stately, where are they now?
2680	And those things that have souls, are better than those that have none?
2680	And thou then, how long shalt thou endure?
2680	And was it then for this that thou wert born, that thou mightest enjoy pleasure?
2680	And what a matter of either grief or wonder is this, if he that is unlearned, do the deeds of one that is unlearned?
2680	And what do I care for more, if that for which I was born and brought forth into the world( to rule all my desires with reason and discretion) may be?
2680	And what is a ball the better, if the motion of it be upwards; or the worse if it be downwards; or if it chance to fall upon the ground?
2680	And what is it that hinders thee from casting of it away?
2680	And what is it then that shall always be remembered?
2680	And what is it, that is more pleasing and more familiar to the nature of the universe?
2680	And what is that but an empty sound, and a rebounding echo?
2680	And what more proper and natural, yea what more kind and pleasing, than that which is according to nature?
2680	And what should hinder, but that thou mayest do well with all these things?
2680	And when all is done, what is all this for, but for a mere bag of blood and corruption?
2680	And when shalt thou attain to the happiness of true simplicity, and unaffected gravity?
2680	And where are they now?
2680	And wherein can the public be hurt?
2680	And which is that that is so?
2680	And who can hinder thee, but that thou mayest perform what is fitting?
2680	And why should I trouble myself any more whilst I seek to please the Gods?
2680	And why then should I be angry?
2680	And wilt not thou do that, which belongs unto a man to do?
2680	And yet the whole earth itself, what is it but as one point, in regard of the whole world?
2680	Are not they themselves dead at the last?
2680	As for dissolution, if it be no grievous thing to the chest or trunk, to be joined together; why should it be more grievous to be put asunder?
2680	As for that which is truly good, what can it stand in need of more than either justice or truth; or more than either kindness and modesty?
2680	At the cause, or the matter?
2680	At thy first encounter with any one, say presently to thyself: This man, what are his opinions concerning that which is good or evil?
2680	Behold either by itself, is either of that weight and moment indeed?
2680	Brambles are in the way?
2680	But how should I remove it?
2680	But if it be, what do I know but that he himself hath already condemned himself for it?
2680	But is it so, that thou canst not but respect other things also?
2680	But still that time come, what will content thee?
2680	But suppose that both they that shall remember thee, and thy memory with them should be immortal, what is that to thee?
2680	But the care of thine honour and reputation will perchance distract thee?
2680	But what?
2680	But why have I said, offer my counsel?
2680	By one action judge of the rest: this bathing which usually takes up so much of our time, what is it?
2680	Can anything else almost( that is useful and profitable) be brought to pass without change?
2680	Can it be at the wickedness of men, when thou dost call to mind this conclusion, that all reasonable creatures are made one for another?
2680	Could he say of Athens, Thou lovely city of Cecrops; and shalt not thou say of the world, Thou lovely city of God?
2680	Do either pain or pleasure seize on thee?
2680	Dost thou desire to be commended of that man, who thrice in one hour perchance, doth himself curse himself?
2680	Dost thou desire to please him, who pleaseth not himself?
2680	Dost thou grieve that thou dost weigh but so many pounds, and not three hundred rather?
2680	Doth any man offend?
2680	Doth any new thing happen unto thee?
2680	Doth anything by way of cross or adversity happen unto me?
2680	Doth either the sun take upon him to do that which belongs to the rain?
2680	Doth gold, or ivory, or purple?
2680	Doth he bear all adverse chances with more equanimity: or with his neighbour''s offences with more meekness and gentleness than I?
2680	Doth it like either oxen, or sheep, graze or feed; that it also should be mortal, as well as the body?
2680	Doth it then also void excrements?
2680	Doth that then which hath happened unto thee, hinder thee from being just?
2680	Doth the emerald become worse in itself, or more vile if it be not commended?
2680	Doth then any of them forsake their former false opinions that I should think they profit?
2680	Feeling grieved as I do when one of your joints gives you pain, what do you think I feel, dear master, when you have pain of mind?''
2680	For as for the body itself,( the subject of death) wouldest thou know the vileness of it?
2680	For as for the body, why should I make the grief of my body, to be the grief of my mind?
2680	For how should a man part with that which he hath not?
2680	For if thy reason do her part, what more canst thou require?
2680	For indeed what is all this pleading and public bawling for at the courts?
2680	For is it possible that in thee there should be any beauty at all, and that in the whole world there should be nothing but disorder and confusion?
2680	For that a God should be an imprudent God, is a thing hard even to conceive: and why should they resolve to do me hurt?
2680	For what can be more reasonable?
2680	For what hurt can it be unto thee whatsoever any man else doth, as long as thou mayest do that which is proper and suitable to thine own nature?
2680	For what if they did, would their masters be sensible of It?
2680	For what is it else to live again?
2680	For what is it that thou art offended at?
2680	For what shall he do that hath such an habit?
2680	For what wouldst thou have more?
2680	For which other commonweal is it, that all men can be said to be members of?
2680	For who is it that should hinder thee from being either truly simple or good?
2680	For whosoever sinneth, doth in that decline from his purposed end, and is certainly deceived, And again, what art thou the worse for his sin?
2680	From this common city it is, that understanding, reason, and law is derived unto us, for from whence else?
2680	Hast thou met with Some obstacle or other in thy purpose and intention?
2680	Hast thou reason?
2680	Hath anything happened unto thee?
2680	Hath death dwelt with them otherwise, though so many and so stately whilst they lived, than it doth use to deal with any one particular man?
2680	Hath not yet experience taught thee to fly from the plague?
2680	Have I done anything charitably?
2680	How couldst thou receive any nourishment from those things that thou hast eaten, if they should not be changed?
2680	How couldst thou thyself use thy ordinary hot baths, should not the wood that heateth them first be changed?
2680	How hast thou carried thyself hitherto towards the Gods?
2680	How is it with every one of the stars in particular?
2680	How is the earth( say I) ever from that time able to Contain the bodies of them that are buried?
2680	How know we whether Socrates were so eminent indeed, and of so extraordinary a disposition?
2680	How many of them who came into the world at the same time when I did, are already gone out of it?
2680	How many such as Chrysippus, how many such as Socrates, how many such as Epictetus, hath the age of the world long since swallowed up and devoured?
2680	How much less when by the help of reason she is able to judge of things with discretion?
2680	How then shall he do those things?
2680	How then stands the case?
2680	How?
2680	I will not say to thee after thou art dead; but even to thee living, what is thy praise?
2680	I write this in the utmost haste; for whenas I am sending you so kindly a letter from my Lord, what needs a longer letter of mine?
2680	If an absolute and unavoidable necessity, why doest thou resist?
2680	If it be, why then am I troubled?
2680	If it were not, whom dost tin accuse?
2680	If it were thine act and in thine own power, wouldest thou do it?
2680	If so be that the souls remain after death( say they that will not believe it); how is the air from all eternity able to contain them?
2680	If the first, why should I desire to continue any longer in this fortuit confusion and commixtion?
2680	If then neither applause, what is there remaining that should be dear unto thee?
2680	If therefore nothing can happen unto anything, which is not both usual and natural; why art thou displeased?
2680	If they can do nothing, why doest thou pray?
2680	In that which is so infinite, what difference can there be between that which liveth but three days, and that which liveth three ages?
2680	Is any man so foolish as to fear change, to which all things that once were not owe their being?
2680	Is he more bountiful?
2680	Is it now void of reason ir no?
2680	Is it one that was virtuous and wise indeed?
2680	Is it so with thee, that hitherto thou hast neither by word or deed wronged any of them?
2680	Is not this according to nature?
2680	Is the cucumber bitter?
2680	Is there anything that doth though never so common, as a knife, a flower, or a tree?
2680	Is this then a thing of that worth, that for it my soul should suffer, and become worse than it was?
2680	It is against himself that he doth offend: why should it trouble thee?
2680	It is against himself that he doth offend: why should it trouble thee?''
2680	L. Will either passengers, or patients, find fault and complain, either the one if they be well carried, or the others if well cured?
2680	May not thy mind for all this continue pure, prudent, temperate, just?
2680	Most justly have these things happened unto thee: why dost not thou amend?
2680	Must thou be rewarded for it?
2680	My conversation was: What do you think my friend Fronto is doing just now?
2680	Nay they that have not so much as a name remaining, what are they the worse for it?
2680	Now for yourself, when you left that place, did you go to Aurelia or to Campania?
2680	Now if it be no wonder that a man should have such and such opinions, how can it be a wonder that he should do such and such things?
2680	Nowhere or anywhere?
2680	Of those whose reason is sound and perfect?
2680	Oh, but the play is not yet at an end, there are but three acts yet acted of it?
2680	Or can any man make any question of this, that whatsoever is naturally worse and inferior, is ordinarily subordinated to that which is better?
2680	Or is the world, to incessant woes and miseries, for ever condemned?
2680	Or was I made for this, to lay me down, and make much of myself in a warm bed?
2680	Or what doest thou suffer through any of these?
2680	Or wouldest thou rather say, that all things in the world have gone ill from the beginning for so many ages, and shall ever go ill?
2680	Sayest thou unto that rational part, Thou art dead; corruption hath taken hold on thee?
2680	Seest thou not how it hath sub- ordinated, and co- ordinated?
2680	Shall I do it?
2680	Shall I ever see you again?''
2680	Shall I have no occasion to repent of it?
2680	She said: And what do you think of my friend Gratia?
2680	So for the bubble; if it continue, what it the better?
2680	Socrates said,''What will you have?
2680	The Greek means:"how know we whether Telauges were not nobler in character than Sophocles?"
2680	Then canst not thou truly be free?
2680	Then let this come to thy mind at the same time; and where now are they all?
2680	Then neither will such a one account death a grievous thing?
2680	This, what is it in itself, and by itself, according to its proper constitution?
2680	Thou must therefore blame nobody, but if it be in thy power, redress what is amiss; if it be not, to what end is it to complain?
2680	Thou thyself?
2680	To enjoy the operations of a sensitive soul; or of the appetitive faculty?
2680	To them that ask thee, Where hast thou seen the Gods, or how knowest thou certainly that there be Gods, that thou art so devout in their worship?
2680	Unto him that is a man, thou hast done a good turn: doth not that suffice thee?
2680	Upon every action that thou art about, put this question to thyself; How will this when it is done agree with me?
2680	Upon what then?
2680	V. Is my reason, and understanding sufficient for this, or no?
2680	Was it not in very truth for this, that thou mightest always be busy and in action?
2680	Was not it appointed unto them also( both men and women,) to become old in time, and then to die?
2680	Well, what did they?
2680	What are their minds and understandings; and what the things that they apply themselves unto: what do they love, and what do they hate for?
2680	What art thou, that better and divine part excepted, but as Epictetus said well, a wretched soul, appointed to carry a carcass up and down?
2680	What can he do?
2680	What can there be, that thou shouldest so much esteem?
2680	What do you think I had to eat?
2680	What doest thou desire?
2680	What doest thou so wonder at?
2680	What else doth the education of children, and all learned professions tend unto?
2680	What have I said?
2680	What have they got more, than they whose deaths have been untimely?
2680	What in these things is the speculation of truth?
2680	What is it for in this world, and how long will it abide?
2680	What is it that thou dost stay for?
2680	What is it that we must bestow our care and diligence upon?
2680	What is it then that doth keep thee here, if things sensible be so mutable and unsettled?
2680	What is it then that should be dear unto us?
2680	What is it then that will adhere and follow?
2680	What is now the object of my mind, is it fear, or suspicion, or lust, or any such thing?
2680	What is now the present estate of it, as I use it; and what is it, that I employ it about?
2680	What is rv&nfLovia, or happiness: but a7~o~& d~ wv, or, a good da~ rnon, or spirit?
2680	What is that that is slow, and yet quick?
2680	What is the form or efficient cause?
2680	What is the matter, or proper use?
2680	What is the present estate of my understanding?
2680	What is the substance of it?
2680	What is the use that now at this present I make of my soul?
2680	What is this, that now my fancy is set upon?
2680	What is thy profession?
2680	What is wickedness?
2680	What now is to be done, if thou mayest search and inquiry into that, what needs thou care for more?
2680	What then do ye so strive and contend between you?''
2680	What then dost thou do here, O opinion?
2680	What then hast thou learned is the will of man''s nature?
2680	What then is it that may upon this present occasion according to best reason and discretion, either be said or done?
2680	What then is it, that passeth verdict on them?
2680	What then is it, that troubleth thee?
2680	What then must I do, that I may have within myself an overflowing fountain, and not a well?
2680	What then should any man desire to continue here any longer?
2680	What then were then made for?
2680	What then?
2680	What then?
2680	What then?
2680	What use is there of suspicion at all?
2680	What?
2680	What?
2680	What?
2680	Whatsoever it is that thou goest about, consider of it by thyself, and ask thyself, What?
2680	When at any time thou art offended with any one''s impudency, put presently this question to thyself:''What?
2680	When then will there be an end?
2680	Wherein then is it to be found?
2680	Wherein then, but in that part of thee, wherein the conceit, and apprehension of any misery can subsist?
2680	Whether just for so many years, or no, what is it unto thee?
2680	Which be those dogmata?
2680	Which of all these seems unto thee a worthy object of thy desire?
2680	Which of all those, either becomes good or fair, because commended; or dispraised suffers any damage?
2680	Who can choose but wonder at them?
2680	Whose soul do I now properly possess?
2680	Why do I want you?
2680	Why should any of these things that happen externally, so much distract thee?
2680	Why should imprudent unlearned souls trouble that which is both learned, and prudent?
2680	Why should it trouble thee?
2680	Why so?
2680	Why then labour ye not for such?
2680	Why then makest thou not use of it?
2680	Why then should that rather be an unhappiness, than this a happiness?
2680	Why then shouldest thou so earnestly either seek after these things, or fly from them, as though they should endure for ever?
2680	Why wonderest thou?
2680	Will any contemn me?
2680	Will any hate me?
2680	Will this querulousness, this murmuring, this complaining and dissembling never be at an end?
2680	Wilt not thou run to do that, which thy nature doth require?
2680	Wilt thou also be like one of them?
2680	Wilt thou therefore be a fool too?
2680	Wouldst thou long be able to talk, to think and reason with thyself?
2680	a child''s?
2680	a woman''s?
2680	and how it hath distributed unto everything according to its worth?
2680	and of those that have, those best that have rational souls?
2680	and our souls nothing but an exhalation of blood?
2680	and that it is against their wills that they offend?
2680	and that it is part of justice to bear with them?
2680	and that those things that are best, are made one for another?
2680	and the senses so obscure, and so fallible?
2680	and to be in credit among such, be but vanity?
2680	and what is the true nature of this universe, to which it is useful?
2680	and who is that?
2680	are either Panthea or Pergamus abiding to this day by their masters''tombs?
2680	as concerning pain, pleasure, and the causes of both; concerning honour, and dishonour, concerning life and death?
2680	as either basely dejected, or disordinately affected, or confounded within itself, or terrified?
2680	as whether meekness, fortitude, truth, faith, sincerity, contentation, or any of the rest?
2680	because I shall do this no more when I am dead, should therefore death seem grievous unto me?
2680	for what profit either unto them or the universe( which they specially take care for) could arise from it?
2680	for which of these sayest thou; that which is according to nature or against it, is of itself more kind and pleasing?
2680	gold and silver, what are they, but as the more gross faeces of the earth?
2680	how long can it last?
2680	how many pleasures, how many pains hast thou passed over with contempt?
2680	how many things eternally glorious hast thou despised?
2680	how much in regard of man, a citizen of the supreme city, of which all other cities in the world are as it were but houses and families?
2680	how much in regard of the universe may it be esteemed?
2680	is he more modest?
2680	may not this that now I go about, be of the number of unnecessary actions?
2680	merry, and yet grave?
2680	of what things doth it consist?
2680	or a tyrant''s?
2680	or a youth''s?
2680	or angry, and ill affected towards him, who by nature is so near unto me?
2680	or circumspect?
2680	or dost thou think that he pleaseth himself, who doth use to repent himself almost of everything that he doth?
2680	or either Chabrias or Diotimus by that of Adrianus?
2680	or free?
2680	or his son Aesculapius that, which unto the earth doth properly belong?
2680	or if glad, were these immortal?
2680	or if sensible, would they be glad of it?
2680	or magnanimous?
2680	or modest?
2680	or of those whose reason is vitiated and corrupted?
2680	or temperate?
2680	or true?
2680	or why should I take care for anything else, but that as soon as may be I may be earth again?
2680	or wise?
2680	or wouldst thou grow, and then decrease again?
2680	or, tell me, what doth hinder thee?
2680	or, why should thoughts of mistrust, and suspicion concerning that which is future, trouble thy mind at all?
2680	some brute, or some wild beast''s soul?
2680	than a covetous man his silver, and vainglorious man applause?
2680	the atoms, or the Gods?
2680	the souls of reasonable, or unreasonable creatures?
2680	thy domestics?
2680	thy foster- fathers?
2680	thy friends?
2680	thy servants?
2680	to disport and delight thyself?
2680	to hear a clattering noise?
2680	towards how many perverse unreasonable men hast thou carried thyself kindly, and discreetly?
2680	towards thy brethren?
2680	towards thy children?
2680	towards thy masters?
2680	towards thy parents?
2680	towards thy wife?
2680	what ado doest thou keep?
2680	what needs this profession of thine?
2680	when in the act of lust, and fornication?
2680	when sick and pained?
2680	which of all the virtues is the proper virtue for this present use?
2680	yea thou that art one of those sinners thyself?
2680	you will say if I am attackt, shall I not pay tit for tat?
12264	A man or a woman?
12264	Almost precipitous for Northamptonshire, eh?
12264	And how many people would read such a paper?
12264	And then, too, can we love any one who knows us perfectly, through and through? 12264 At the worst, this is a harmless literary blunder, a foolish bit of hero- worship?"
12264	But I do n''t say it,said I:"Who dies if Father Payne live?"
12264	But I go back to my point,said Lestrange:"does not a great war like that send people to their knees in faith?"
12264	But a conscious touch with God?
12264	But am I justified in not sharing that belief?
12264	But apart from definite moral disease,said Vincent,"is n''t it a good thing to compel people, if possible, into a certain sort of habit?
12264	But are n''t we a great deal better than our proverbs?
12264	But are n''t we, behind all that,said Barthrop,"an intensely sentimental nation?"
12264	But are n''t you making too much out of it?
12264	But are there no exceptions?
12264	But are you speaking of a nation which conquers or a nation which is defeated?
12264	But are you sure about this?
12264	But can people_ make_ themselves active and hopeful?
12264	But do you apply that to everything,I said,"old friendships, old affections, old memories?
12264	But do you mean that you should pursue good talk?
12264	But do you really think your poverty hurt you?
12264	But does it not mean that you have made a mistake somehow,said Vincent,"if you have made a friend, and then cease to care about him?"
12264	But does n''t all that encourage people to be prophets?
12264	But does n''t everyone want discipline of some kind?
12264	But does n''t heredity come in there?
12264	But does not a war,said Lestrange,"clear the air, and take people away from petty aims and trivial squabbles into a sterner and larger atmosphere?"
12264	But does not your principle about the right to risk one''s life hold good here too?
12264	But does that apply to things like horse- racing or golf?
12264	But everyone must do their work in their own way?
12264	But how are you going to begin to sort your material?
12264	But how do you fit that into your theories of life at all?
12264	But how does that work out in practice?
12264	But how is one ever to act at all,said Vincent,"if one is always to be feeling that a principle may turn out to be nonsense after all?"
12264	But how would you set about discovering which was which?
12264	But if I want to renounce it,I said,"why should n''t I?"
12264	But if a nation is defeated,said Father Payne,"are they the better for the common depression of_ not_ having been equal to the emergency?"
12264	But if all this is so,I said,"why do n''t we_ know_ that we shall live again?
12264	But if we are to go on living,I said,"are we to forget all the love and interest and delight of life?
12264	But if you are dealing with a real egotist,said Vincent,"what are you to do then?"
12264	But if you find yourself grubby, nasty, suspicious, irritable, is n''t it a good thing to rub it in sometimes?
12264	But if you have n''t got this sense of beauty,said Vincent,"how are you to get it?"
12264	But if you_ do n''t_ believe that,said Lestrange,"are you justified in entering upon intimate relations at all?"
12264	But in one sense it is n''t possible to be too good?
12264	But intercession,I said,"is there nothing in the idea that you can pray for those who can not or will not pray for themselves?"
12264	But is n''t all that rather intellectual?
12264	But is n''t it a way of changing yourself by simply trying to get your ideals clear?
12264	But is n''t it apt to be very tiresome,said I,"if the writer is always obtruding himself?"
12264	But is n''t it partly that people are unduly reticent about money?
12264	But is n''t it possible to be too obvious?
12264	But is n''t it rather a pity?
12264	But is n''t it right to show up mean and dishonest people, to turn the light of publicity upon cruel and detestable things?
12264	But is n''t it the finer kind of people,said Kaye,"who make the mistake?"
12264	But is n''t it worse still,said Vincent,"to see so many sides to a question that you ca n''t take a definite part?"
12264	But is n''t it worth while to see a great poet''s inferior jottings, and to grasp how he worked?
12264	But is n''t loyalty a fine quality?
12264	But is n''t that rather sentimental?
12264	But is n''t that what you call sentimental?
12264	But is n''t there a danger in all this?
12264	But is n''t there something,said Barthrop,"in Dr. Johnson''s dictum, that a meal was good enough to eat, but not good enough to ask a man to?
12264	But is n''t your whole idea of talk rather strenuous-- a little artificial?
12264	But may n''t you desire fame?
12264	But may the victim not have a faith in God through and in spite of a disease or a vice?
12264	But must there not be in every real friendship a_ purpose_ of continuance?
12264	But need that be a proof of progress?
12264	But one can practise oneself in doing without things?
12264	But ought n''t one to avoid all that sort of nonsense?
12264	But surely honour means something quite definite?
12264	But surely people pursue fame as much as ever?
12264	But surely we may pity people?
12264	But surely,said Rose,"there are some marriages which are obviously bad for all concerned-- real incompatibilities?
12264	But that was not all?
12264	But the charming Phyllis?
12264	But the charming people of whom you spoke,I said--"isn''t the whole thing often too evanescent to be recorded?"
12264	But there are some good biographies?
12264	But to go back to our sense of possession,I said,"is that really much more than a matter of climate?
12264	But what about St. Paul''s words,said Lestrange,"''Honour all men: love the brotherhood''?"
12264	But what about the religious side of it all?
12264	But what about the splendid self- sacrifice it all evokes?
12264	But what are the difficulties you spoke of?
12264	But what are you to do,said Vincent,"about people?
12264	But what can be done about it all?
12264	But what did it all come to?
12264	But what is an artist to do,I said,"who is simply haunted by the desire to make something beautiful?"
12264	But what is the word for the feeling which one has when one reads a really splendid book, let us say, or hears a perfect piece of music?
12264	But what is to be done when people are tied up by relationships, and ca n''t get away?
12264	But what is to tell us where to draw the line,said Vincent,"and when to disregard the precept?"
12264	But what should a man_ do_?
12264	But what would you do?
12264	But which is the best principle?
12264	But who are these people, after all?
12264	But who is to judge if it_ is_ immaterial?
12264	But why do you write it, if you are so dissatisfied with it?
12264	But why does n''t it improve?
12264	But why should n''t it be done?
12264	But why''of course''?
12264	But why, if that is so,said I,"do we feel a sense of unity with some people, and not at all with others?
12264	But you did n''t like the prospect of going?
12264	But you do n''t hate people, Father?
12264	But you often tell us to be serious, to be deadly earnest, about our work?
12264	But you sometimes bring yourself to form, and even express, an opinion?
12264	But,I said,"do you mean that Newman calculated all his effects?"
12264	But,I said,"surely the people who make claims for affection are very often most beloved, even when they are unjust, inconsiderate, ill- tempered?"
12264	But,I said,"the passion of lovers-- isn''t that all based on the worship of something infinitely superior to oneself?"
12264	But,persisted Rose,"is n''t that simply a possible proof of the general declension of force?"
12264	But,said I,"do n''t many quite poor people live happily and contentedly and kindly with minute incomes?"
12264	Come, what shall we do to- day?
12264	Did he say that?
12264	Did he want to try a similar experiment?
12264	Did you ever see such a bit of pure force?
12264	Do we belong to your party, sir, or do you belong to ours?
12264	Do we know what anything_ means_? 12264 Do you ever garden?"
12264	Do you like it?
12264	Do you remember Rose''s song about him?
12264	Do you remember,said Barthrop,"the lines in Tennyson''s Guinevere, which sum up the knightly attributes?
12264	Do you think one ought to try to catch a sight of great men who are contemporaries?
12264	Do you wish us to be married?
12264	Does he expect us to go?
12264	Does he want me to go, or does he not?
12264	Does he want you to pay some more?
12264	Does that mean anything in particular?
12264	Father Payne, do n''t you understand? 12264 He was never married, I suppose?"
12264	How am I to tell?
12264	How are you going to separate people''s qualities and attributes from themselves? 12264 How do you know?
12264	How ought one to care for people?
12264	How would you mend it?
12264	How_ can_ people talk through that? 12264 I give up,"said Rose:"can nothing be logical?"
12264	I quite agree,said Father Payne,"but why mix up honour with it at all?
12264	I suppose he is about fifty- eight or so? 12264 I suppose we come in somewhere?"
12264	I, dear man?
12264	Is he letting me down with a compliment?
12264	Is it not possible to believe,I said,"that all experience may be good for us, however harsh it seems?"
12264	Is n''t he magnificent?
12264	Is n''t it a question of imagination?
12264	Is n''t it a sense of security?
12264	Is n''t it better to go on with the delusion that you are just as good as ever-- like Wordsworth and Browning?
12264	Is n''t that a rare thing?
12264	Is n''t that just one of the large generalisations,he said,"which you are always telling us to beware of?"
12264	Is n''t that just the most awful problem of all, the listlessness which falls on many of us, as the limitations draw round and the net encloses us?
12264	Is n''t that rather immoral?
12264	Is n''t that what is called hedonism?
12264	Is not that the idea which Christianity aims at?
12264	It is possible-- isn''t it?
12264	Lie still, ca n''t you?
12264	Like it?
12264	Look at the gray bloom on those blades,he said;"is n''t that perfect?
12264	May I ask you something?
12264	May it not only mean a decrease of personal courage, and a greater sensitiveness to pain?
12264	May n''t we have the benefit of some of it?
12264	May n''t you want a friend to improve? 12264 Now what do you say,"said Vincent,"to us two trying to go there for a bit?
12264	Now what does he say to you?
12264	Old debts with compound interest?
12264	People give up their comfort, their careers, they go to face the last risk-- is that nothing?
12264	Perhaps I ought not to say that?
12264	Perhaps,said Kaye;"but does n''t that make it more wasteful still?
12264	So, you think of becoming one of the gentlemen, sir?
12264	Surely that is all right, Father Payne?
12264	That is a reasonable general scheme,said Barthrop,"but what about special aptitudes?"
12264	That is the exclusive feeling then?
12264	The thing can surely be much simpler than that?
12264	Then it comes to this,I said,"that affection is a mutual recognition of beauty and a sense of equality?"
12264	Then it comes to this,said Vincent drily,"that you ca n''t be inclusive, and that you ought not to be exclusive?"
12264	Then it does not matter,said Father Payne,"whether they are united by the complacency of conquest or by the desire for revenge?"
12264	Then prayer, you think,I said,"is to you just one of the natural processes of life?"
12264	Then reason is the ultimate guide?
12264	Then what_ are_ you to do?
12264	Then who_ is_ worth seeing?
12264	Then why was he so elaborately tortured first?
12264	Then with you prayer is n''t a process of asking?
12264	There''s Boswell''s Johnson-- why does that stand almost alone?
12264	Ultimately?
12264	Well, then,he said,"where''s the vocation in all this?
12264	Well, then,said Lestrange,"what is the ultimate thing?"
12264	Well, what did you think of our guest?
12264	What about Pharisees?
12264	What about my friend Pearce, the schoolmaster?
12264	What are you doing just now?
12264	What are you doing?
12264	What are you going to do with them?
12264	What can I say that will be worthy of myself?
12264	What did you say?
12264	What do you believe, then?
12264	What do you mean?
12264	What do you think yourself?
12264	What do you_ do_, then?
12264	What does he_ do_ mostly?
12264	What exactly do you mean by''ca n''t do''?
12264	What is his line exactly?
12264	What is the cad, then?
12264	What is there to say?
12264	What is this?
12264	What sort of things do you mean?
12264	What was it all about?
12264	What was that?
12264	What were they about?
12264	What were you doing?
12264	What will you really do?
12264	Who on earth is Gladwin?
12264	Whom do you mean, then?
12264	Whose life was it?
12264	Why did n''t we make up to her?
12264	Why do n''t you travel more, then?
12264	Why mix yourself up with it at all?
12264	Why not?
12264	Why on earth did you go on reading it?
12264	Why on earth do you say that?
12264	Why should you care to hear about all this? 12264 Why wo n''t he say such things to me?"
12264	Why, Father,I said boldly,"if you feel like that, why do n''t you put in for her yourself?
12264	Why, what does loyalty mean in such a connection? 12264 Why?
12264	Why?
12264	Why?
12264	Will you go and see that they have brought your things down? 12264 Would you like a fire?"
12264	Yes, but in a school,said Vincent,"would not the boys themselves resent it, if they were punished differently for the same offence?"
12264	Yes, but what_ are_ you, after all?
12264	Yes, that is all right,said Father Payne,"but how is it when there are two''oughts,''as there often are?
12264	Yes, there is a good deal in that,said Father Payne,"but ought not the trained critics to withstand it?"
12264	Yes, what was it?
12264	Yes, who is it, Vincent?
12264	Yes,said Father Payne;"heredity is just one of the evil devices-- but do n''t you see the stupidity of it?
12264	You mean it is something mystical-- almost hypnotic?
12264	You mean that it was mostly humbug?
12264	You mean that the difference between pride and vanity lies there?
12264	You see the idea?
12264	You thought all that?
12264	You will let us know how all goes?
12264	''But I thought you did n''t know them?''
12264	''I say to him,''says Keats,''why not the pen sometimes first?''
12264	''Is it that you feel ill?''
12264	''Who put the evil there?''
12264	After all, what is it that we want with each other?--what do we expect to get from each other?
12264	And if so, why?
12264	And odder still, why do I like the look of it?"
12264	And then I ask myself,''Ought I, as a normal human being, to be as one- sided, as submissive, as trivial, as sentimental as this?''
12264	And then, what does caring about people mean?
12264	And what do you make of the old proverb,''All is fair in love and war''?
12264	Anything else, sir?
12264	Are not the nations who live in warmer climates less attached to material things simply because they are less important?"
12264	Are you sure that you are not only expressing the feeling of relief in the community at having a danger over?
12264	Are you to go on saying you admire it, or to pretend to yourself that you admire it?
12264	Are you to throw him over?"
12264	Bland might have a walk and discuss the signs of the times?"
12264	But I expect it is only your idea of modesty?"
12264	But I only wanted to know if you would come for a stroll?
12264	But are you serious?
12264	But do any of you men realise what an absolutely enchanting person he is?
12264	But for whose delight?"
12264	But the little people, who simply end further back than they began, what is to be done for them?"
12264	But what does the simple botanist-- that''s me-- say?
12264	But what if you have made a friend, and then ceased to care for him, and he goes on caring for you?
12264	Ca n''t one feel that nature is half- tender, half- indifferent to our broken designs?"
12264	Can I really be like that?''"
12264	Can anyone define it?"
12264	Can anyone say what practical advice he could have given to either Carlyle or to Mrs. Carlyle, which would have improved that witches''cauldron?
12264	Can one indeed love the Unknown?
12264	Can we really ever gain an idea, or can we only recognise our own ideas?"
12264	Canst work i''the earth so fast?
12264	Cleansing fires?
12264	Did Newman, do you suppose, not realise that he had done that?
12264	Did you ever see anything so enchanting as that aconite?
12264	Do n''t you feel yourself as if you were good for centuries of living?"
12264	Do n''t you know how the mildest people are often disposed to make out that they were reckless and daring scapegraces at school?
12264	Do n''t you know the curious delight of seeing a house once inhabited by anyone whom one has much admired and loved?
12264	Do n''t you know the misery of being jerked back, time after time, by an unpleasant thought?
12264	Do n''t you remember what Mr. Feeblemind says?
12264	Do n''t you see that not yielding to a bad impulse is fighting?
12264	Do not you see in them something calm, continuous, active-- happy, in fact-- at work; often tripped up and imprisoned, and thwarted-- but moving on?"
12264	Do we really want the company of any one for ever and ever?
12264	Do we want to agree or to disagree?
12264	Do we want to hear about other people''s experiences, or do we simply want to tell our own?
12264	Do you grasp all that?"
12264	Do you mind the light?
12264	Do you remember that epithet of Keats, about the''cool- rooted''flowers?
12264	Do you remember that stone we broke the other day?
12264	Do you remember the story of Hans Andersen, when he went to see the King of Denmark?
12264	Do you remember the subject proposed in a school debating society,''That too much athletics is worthy of our admiration''?
12264	Do you remember what Lamb said of Barry Cornwall''s wen on the nape of his neck?
12264	Do you say any prayers?"
12264	Do you suppose I''m going to sit here, with all you fellows enjoying yourselves, and not have my bit of fun?
12264	Does anyone''s mind really dwell on such things and ponder them?
12264	Does not the newspaper- convention misrepresent us as much as the book- convention misrepresents us?
12264	Does that sound profane to you?"
12264	Does your idea of loyalty apply also to books, Lestrange, or to music?"
12264	Even the toughest old veteran soldier-- how many hours of his life has he spent actually under fire?
12264	Father Payne always said that we must not depend helplessly upon persons or institutions, but must find our own real life and live it-- you remember?"
12264	Father Payne beamed upon me with an indulgent air, and I said:"May I ask what you were doing?"
12264	Father Payne gave a chuckle, and Lestrange looked pained,"Ought n''t one to have a code of honour?"
12264	Father Payne uttered a short, loud laugh at this, and said:"Is there any chance of meeting your aunt?"
12264	Have you any more stories of the same sort about her?"
12264	Have you ever done any essay work?"
12264	Have you never noticed how all converts personify their new Church in feminine terms?
12264	He said suddenly,"Do you know one of the advantages of growing old?
12264	He stopped in the middle of the copse, and said:"Did you ever see anything so perfectly lovely as this place?
12264	He was silent for a minute, and then he said:"Do you believe in God?"
12264	He would stop to whistle to a caged bird:"You like your little prison, do n''t you, sweet?"
12264	Here, you do n''t know which your room is, I suppose?"
12264	How can I put it?
12264	How do we know exactly how much time a man ought to allot to sleep, to work, to leisure?
12264	How do you affect my solitude, or I yours?
12264	How do you know that God made the nasty things?
12264	How does that strike you?"
12264	How long has he seemed to be ill, by the way?"
12264	How otherwise should one learn to hate oneself?
12264	How would the world get on without it?"
12264	I could not tell what it was, but Father Payne knew it, might show it me?
12264	I do n''t mean troubled about anything in particular-- there''s nothing to be troubled about-- but simply sad, in a causeless, listless way?"
12264	I do n''t wonder the author felt it necessary to remind you-- or perhaps he was reminding himself?
12264	I mean, may it not be right to interpose it, but yet not right to follow it?
12264	I recognise the fascination of it as much as anyone can-- but is n''t it, as you said about travelling, a kind of intoxication?
12264	I said--"to get a namby- pamby way of writing-- what a reviewer calls painfully kind?"
12264	I would rather they would not sell it-- but bless me, what does it matter?
12264	If I had the great manner, I should say,"Why, Tommy, is that you?"
12264	If a man had said to Ruskin or Carlyle,''Why do you write all these books?''
12264	If he has some patent and obvious fault, I mean?"
12264	If it comes to that, is n''t it quite as good a discipline for punctual people to learn to wait without impatience for the unpunctual?
12264	If we are creatures of a day, why should we be interested?
12264	If you hate nobody, what reason is there for trying to improve?
12264	Is he one, by the way?"
12264	Is it a pose to behave amiably when you are tired or cross?"
12264	Is it more than the sense of gratitude of a man who has not suffered unbearably, to the people who_ have_ died and suffered?
12264	Is it not of the essence of love to be blind?
12264	Is it possible for us to feel that we are worthy of the love of anyone who really knows us?
12264	Is it to be passion, or admiration, or reverence, or fidelity, or pity?
12264	Is n''t it a good impulse to put your best before a guest?"
12264	Is n''t it a selfish thing, and does n''t it do the very thing which you often speak against-- blind us to other experience, that is?"
12264	Is n''t it more because we recognise our own feelings than because we make acquaintance with unfamiliar feelings?
12264	Is n''t it rather-- well,--weak?"
12264	Is n''t that possible?
12264	Is that held to be for ever binding on a nation till it is formally repealed?
12264	Is the point of it that we want similarity or difference?
12264	It comes to this?
12264	It may not be as good as you hoped-- nothing ever is-- but surely it is better than you expected?"
12264	It seems to say,''Why should I hang here, covered with soot, with this mob of people jostling along below, in all this noise and dirt?''
12264	It would be easy to love God if He were like that-- yet who dares to say it or to teach it?
12264	It would give me a reason for accepting what I must confess would be a humiliation,''Is n''t that infernal?
12264	It''s no use talking about the laws of matter-- why are the laws of matter what they are, and not different?
12264	No-- I was n''t working, was I?
12264	No?
12264	No?
12264	Now, have you noticed anything?"
12264	Now, if I ask you, who are a bit of a poet, what those leaves are, what do you say?
12264	Of course it''s little enough that we can do: but think of old Mrs. Chetwynd again-- what has she to give?
12264	Of course war has a great and instinctive prestige about it; are we not misled by that into accepting it as an inevitable business?"
12264	People who ca n''t understand each other or their children-- children who ca n''t understand their parents?
12264	Perhaps you do n''t think there''s much solitude about our life?
12264	Personally, I am not easily pleased: but then what does it matter whether I am pleased or not?"
12264	Presently he said,"Do you know what it is to feel_ sad_?
12264	Reverie-- has anyone ever tried to represent that?
12264	Send me Vincent, will you-- there''s a good man?
12264	Shall I use my influence in your favour, my boy?
12264	Supposing an unpunctual person were to say,''I do it on principle, to teach precise people not to mind waiting,''where is the flaw in that?
12264	That''s pretty beastly, you know, but how is one to help it?
12264	The question, is, why is it so beautiful?
12264	Then he said,"I suppose this was a vacuum in here till it was broken?
12264	Then he said:"Stay a few minutes, wo n''t you, unless you are pressed?
12264	Then turning to me, he said,"Gladwin?
12264	They have_ life!_""But that is very far from being art, is n''t it?"
12264	Was it really a finer life to chatter at dinner- parties and tea- parties, and occasionally to inspect an orphanage?
12264	Was it true, as Tennyson bluntly said, that it was as well that they married, because two people were unhappy instead of four?"
12264	Was it very bad?"
12264	We have all of us faults; we know them, our friends know them-- why the devil should not everyone know them?
12264	Well you know how he always seems to be doing something?
12264	Were they impossible people to live with?
12264	What are you to do then?"
12264	What child could love a father who might at any time strike him?
12264	What could have been done for them?
12264	What do I want, then, with the pretty child?
12264	What do you mean by honour?"
12264	What do you think of it?
12264	What do you think, Gladwin?"
12264	What do you think?"
12264	What do you want?"
12264	What do_ you_ mean by friendship, Father?"
12264	What is there to like about many of us?"
12264	What is your difficulty?"
12264	What ought people to do about stopping?"
12264	What sort of a book is it?"
12264	What sort of love are we to give God-- the love of the lover, or the son, or the daughter, or the friend, or the patriot, or the dog?
12264	What were we in for?
12264	What_ is_ pose, after all?
12264	Where and how does the thing go wrong?
12264	Where are your eyes and ears?
12264	Where is the dignity of that?
12264	Where will you all be five years hence?''
12264	Who are_ you_, after all?
12264	Who but an American would have heard of our little experiment here, and not only wanted to know-- they all do that-- but positively arranged to know?
12264	Who can feel free in will, if that is the case?
12264	Who could care about the future of the world, if he was to be banished from it for ever?
12264	Who, on arriving at home, can lose himself in wondering where his fellow- travellers have got to?
12264	Why are we not all as greedy and dirty as the old cave- men?
12264	Why be so undignified?
12264	Why ca n''t we leave each other alone?
12264	Why could n''t he leave Europe alone?
12264	Why did I ever start it?
12264	Why do we like books, for instance?
12264	Why do you shut everyone out?"
12264	Why does loving one person make you want to fight another?
12264	Why is the one thing which is important for us to know hidden from us?"
12264	Why not wish them to do it well too?"
12264	Why should n''t I ask you, for a change?"
12264	Why should n''t two people be happy and not look ahead, and all that?
12264	Why should we be ashamed of all our better feelings?
12264	Why should you confirm them in a wholly erroneous view of justice?
12264	Why should you cut yourself off from a place you are so fond of, and which is quite the most beautiful place in England too?
12264	Why, is n''t he something tremendous?"
12264	Why, was it to be supposed that one could not live worthily unless one was always poking one''s nose into one''s neighbour''s concerns?
12264	Will you be ready to go the day after to- morrow?
12264	Will you hear a bit of it?
12264	Wo n''t some one quote an illustration?"
12264	Wo n''t you tell me something more about him?"
12264	Would you feel the same if you yourself were turned out a helpless invalid for life with your occupation gone?
12264	Yes?
12264	You and I are friends-- at least I think so; but what exactly do we give each other?
12264	You are going back this afternoon, I think?"
12264	You are sure I''m not interfering with any arrangement?"
12264	You know the proverb that if you knock too long at a closed door, the Devil opens it to you?
12264	You meant to anticipate?
12264	You quite understand?
12264	You remember Nelson''s frank confession, made not once, but many times, that he pursued glory,''Defeat-- or Westminster Abbey''--didn''t he say that?"
12264	and do n''t you remember too how he always said life must be a_ real_ fight-- a joining in the fight that was going forwards?
12264	he said, brightening up;"you know about stones too?
12264	he said,"But are you sure you do n''t want simply to make a bit of a name-- to be known as a clever man?
12264	he said-- and then stopping, he said,"But you wanted something-- what is it?"
12264	said Barthrop,"Is that all you have to say about her?
12264	said Barthrop:"do they really express anything more than a contempt for weakness and sentiment?"
12264	said Father Payne,"why should it be bad?
12264	said Gladwin very gently;"I think this is new?"
12264	you may say,''and how did it get there first?''