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
10843	As he did not go up with the box( according to his expectation?
10843	FIGURE 6.--Sobke stretching his jaws( yawn?)
10843	ROTHMANN, M. Ueber die errichtung einer Station zur psychologischen 1912. und hirn[?]
10843	Shall we describe the act as ideational?
10843	Would he have succeeded better with the same problems if mentally mature?
10843	irus_(?).
40744	But is there anything with which the teacher has concern that is not included in the ideal of physical and mental health?
40744	Can he receive from another a statement of the means by which he is to reach his ends, and not become hopelessly servile in his attitude?
40744	Can the teacher ever receive"obligatory prescriptions"?
40744	Does health define to us anything less than the teacher''s whole end and aim?
40744	I quote a passage that seems of significance:"Do we not lay a special linking science everywhere else between the theory and practical work?
40744	Shall we seek analogy with the teacher''s calling in the workingmen in the mill, or in the scientific physician?
40744	What error in instruction is there which could not, with proper psychological theory, be stated in just such terms as these?
40744	What motor impulses shall be evoked, and to what extent?
40744	What stable complexes of associations shall be organized?
40744	Where does pathology leave off in the scale and series of vicious aims and defective means?
45449	Who, by searching, can find Him out?
45449	''Who is dead in the White House?''
45449	A distinguished writer says:--"Lincoln achieved greatness, but can the genesis of the mystery be analysed?"
45449	And what created his conscience?
45449	Can any one conceive what would have happened to this country had Lincoln made use of such a contrivance to direct the course of his actions?
45449	Canst thou bring forth Mazzaroth in his season?
45449	Col. Henry Watterson, in his memorable address before the Lincoln Union, in Chicago, puts the question:"Where did Shakespeare get his genius?
45449	Dr. Gregg, commenting on this memorable incident, asks:"Why did Lincoln utter these words?
45449	Had Lincoln imitated Henry Clay, whom he so much admired as a statesman and thinker, what would have become of Lincoln and the country he governed?
45449	In the first place, what causes ambition?
45449	It was light in all the rooms; every object was familiar to me, but where were all the people who were grieving as if their hearts would break?
45449	Mr. Lincoln is acknowledged to have been a great man, but the question is, what made him great?
45449	Or canst thou guide Arcturus with his sons?
45449	Was his progress causative or fortuitous; was it logical or supernatural; was the Unseen Power, or he himself, the architect of his fortune?
45449	Was it an illumination of the Spirit forecasting the Civil War?
45449	What Genius sought out this roving child of the forest, this obscure flatboatman, and placed him on the lonely heights of immortal fame?
45449	What caused Lincoln''s honesty?
45449	What could be the meaning of all this?
45449	What must God think of such a posture of affairs?
45449	When it was said of a certain musician that he composed his operas under the direct influence of Mozart, the answer was:"Then who influenced Mozart?"
45449	Where did Mozart get his music?
45449	Whose hand smote the lyre of the Scottish ploughman?
45449	Why did the influence of CÃ ¦ sar, Darius, Alexander, Bonaparte, and Bismarck cease as soon as they passed away?
45449	Why was this best of men made the chief propitiation for our national sins?
45449	_ The Ordinances of Heaven_"Canst thou bind the sweet influence of Pleiades, or loose the bands of Orion?
42055	But,finally he remarks,"is not a man''s stomach more to him than his back?
42055	*** Now, why do the various animals do what seem to us such strange things in the presence of such outlandish stimuli?
42055	But can they and do they?
42055	But do we find it so?
42055	But what are the"intellectual powers"so employed, and how are they employed?
42055	But what can we know about_ that which_ thinks, feels, and wills, and what can we find out about it?
42055	Can any one doubt that this course would bring great ultimate happiness?
42055	Do you realize the difficulty?
42055	For instance, one makes a remark, and at once we wonder,"How did he come to think of that?"
42055	Is it not true that what they believe to be original creations of the imagination are merely_ new combinations_ of original impressions?
42055	Not very clear this, is it?
42055	The cultivation of the"Why?"
42055	The influence of environment is great-- and what is environment but things perceived about one?
42055	The pig has but little imagination,--little pain and little joy,--but who envies the pig?
42055	To the metaphysician alone can such questions arise as: Why do we smile when pleased and not scowl?
42055	Try to form a mental picture of the general class of birds-- how will you do it?
42055	What is it to_ think_?
42055	What is the Mind?
42055	What matters it to us if the outside world be filled with manifold objects, if we do not perceive them to exist?
42055	What obstacle can stay the mighty force Of the sea- seeking river in its course, Or cause the ascending orb of day to wait?
42055	Where is it?
42055	Why are we unable to talk to a crowd as to a single friend?
42055	Why do men always lie down, when they can, on soft beds rather than on soft floors?
42055	Why do they sit around a stove on a cold day?
42055	Why does a particular maiden turn our wits upside down?
42055	Why does the maiden interest the youth so much that everything about her seems more important and significant than anything else in the world?
42055	Why, in a room, do they place themselves, ninety- nine times out of a hundred, with their faces toward its middle rather than to the wall?
46677	( 2) What combinations do these elements undergo and what laws govern these combinations?
46677	And how is it that just three such pairs of contrasts exist, which we shall call for the sake of shortness the three dimensions of feeling?
46677	Are there, we naturally ask at once, psychological principles of similar universal validity?
46677	Does it always return in the same quality?
46677	For if we ask further, what is this consciousness which psychology investigates?
46677	How are we to explain this feeling?
46677	Is each of these forms perfectly uniform?
46677	Now, how are these combinations constituted, and what laws are they subject to?
46677	Or in other words, are the only psychical elements such as we project outwards?
46677	Or who has not had experiences such as the following?
46677	The next question that immediately presents itself is: Of what kind is the specific content that appears to us in these forms?
46677	The problem consists in answering the question that immediately arises, How big is this narrower scope of attention?
46677	The question immediately arises: Do these objective elements and complexes form the only content of consciousness?
46677	The whole task of psychology can therefore be summed up in these two problems:( 1) What are the elements of consciousness?
46677	What do these processes, which we so often meet, although not always in such regular change as in a rhythmical row of beats, consist of?
46677	Whence does it come, and how can we explain its transition into the assimilation?
46677	Wherein do these two word- combinations differ from each other?
46677	Why then should the standpoint of psychology be in absolute contradiction to the stand- points of its most nearly related sciences?
46677	pleasure and displeasure,& c.?
2529	An egg for breakfast: well, what of it?
2529	( 2) DOES EVERYTHING OBSERVABLE OBEY THE LAWS OF PHYSICS?
2529	( 2) What are we feeling when we say this?
2529	( 2) What is the relation of this present occurrence to the past event which is remembered?
2529	( 3) CAN WE OBSERVE ANYTHING INTRINSICALLY DIFFERENT FROM SENSATIONS?
2529	And even if SOME image does persist, how do we know that it is the previous image unchanged?
2529	And what sort of evidence is logically possible?
2529	Buhler says( p. 303):"We ask ourselves the general question:''WHAT DO WE EXPERIENCE WHEN WE THINK?''
2529	But why should we suppose that there is some one common cause of all these appearances?
2529	Can we constitute memory out of images together with suitable beliefs?
2529	Can we say, conversely, that it consists wholly of such accuracy of response?
2529	Does the image persist in presence of the sensation, so that we can compare the two?
2529	For what is it to imagine a winged horse but to affirm that the horse[ that horse, namely] has wings?
2529	How do I know that there is awareness?
2529	How do we know that the sensation resembles the previous image?
2529	How is it possible to know that a memory- image is an imperfect copy, without having a more accurate copy by which to replace it?
2529	How, then, are we to find any way of comparing the present image and the past sensation?
2529	If we are asked"What is the capital of France?"
2529	If we suppose it effected, what would become of the difference between vital and mechanical movements?
2529	If you ask a boy"What is twice two?"
2529	Is there ultimately no difference, or do images remain as irreducibly and exclusively psychological?
2529	Is"consciousness"ultimate and simple, something to be merely accepted and contemplated?
2529	It is clear that the question turns upon another, namely, which can we know best, the psychology of animals or that of human beings?
2529	It may be said: If there is no single existent which is the source of all these"aspects,"how are they collected together?
2529	Now, what are the occasions when, we actively believe that Charles I was executed?
2529	One of the laws which distinguish psychology( or nerve- physiology?)
2529	Or that insects, in laying eggs, are concerned for the preservation of their species?
2529	Or, to state the same question in other terms: How is psychology to be distinguished from physics?
2529	Our two questions are, in the case of memory:( 1) What is the present occurrence when we remember?
2529	Suppose two children in a school, both of whom are asked"What is six times nine?"
2529	There are two distinct questions to be asked:( 1) What causes us to say that a thing occurs?
2529	What sort of evidence is there?
2529	Who can believe, for example, that a new- born baby is aware of the necessity of food for preserving life?
2529	William James''s view was first set forth in an essay called"Does''consciousness''exist?
18843	And again you ask,"How came the first consciousness?"
18843	And what is_ mind_?
18843	But how do we know?
18843	But how shall we classify these various contents?
18843	But of what use to man, then, are the lower brain centers?
18843	But to what end does it act?
18843	But what are its incentives to action?
18843	But what do we mean by a stimulus?
18843	But what end do we actually find these functions serving?
18843	But what of the things we must use frequently and can not find in our minds?
18843	But why?
18843	But why?
18843	CONTENTS PAGE CHAPTER I WHAT IS PSYCHOLOGY?
18843	Can the mind die and the body go on?
18843	Do you know how to skate?
18843	Do you remember the first hospital bed you ever made, the first bed- bath you gave, the first massage?
18843	How can he know how to respond to stimuli from the very beginning?
18843	How can she secure emotional equilibrium for herself?
18843	How could it be otherwise?
18843	How do grown- ups differ in their reactions to the same stimuli?
18843	How does the child realize that the moving speck on the distant hillside is his father?
18843	How is that likely to be done?
18843	How many beds in each row?
18843	How many windows has the ward?
18843	How shall we determine when consciousness exists?
18843	Is the body in the same way dependent upon the mind?
18843	Now how does the arm bend?
18843	Or in case of acute suffering, will it take it as a challenge to endurance?
18843	The conditions of mental life-- what are they?
18843	The question is, Do I need any more energy- producing food when I am not burning up what I have?
18843	We believe there might be such in the newborn babe, perhaps even in the baby a month old; but can we prove it?
18843	What are hospitals and nurses for, anyway?
18843	What are its tests?
18843	What are the acquired responses to the things which originally caused fear, or joy, or anger?
18843	What are the instinctive responses to fear, as shown by babies and children and primitive races?
18843	What are the normal expressions of joy, of anger, or desire?
18843	What external conditions call forth these evidences?
18843	What is her name?
18843	What is it for?
18843	What of absent- mindedness and faulty memory?
18843	What origins and attachments must the triceps have to make it extend the arm?
18843	What pulls against the triceps?
18843	What purpose does it serve?
18843	What will the nurse do for them all?
18843	Which ones seem to you very ill?
18843	Why do they differ?
18843	Why does a third man approach it with a swagger, face it with a confident, reckless smile of defiance?
18843	Why does another quake and run?
18843	Why does one man walk firmly, with stern, set face, to meet danger?
18843	Why does she wear white?
18843	Will it turn to attend to the host of other more desirable objects?
18843	Will it use it as a means to strengthen volition, as a stepping- stone to self- mastery?
18843	and if so, do you remember just how you did it the first time?
20522	But his imaginations...."What are such imaginations?
20522	O mother, can you believe?
20522	--_The Author.__ CREATION OR EVOLUTION?
20522	A man of genius is to make his wife miserable?
20522	And with this yet again: How may he use his inheritance-- to what end and under what limitations?
20522	But how great a variation?
20522	But it may be asked: Why do succeeding generations improve each on its parents, so that there is a gradual tendency to perfect the instinct?
20522	But, on the other hand, we may ask: How do we come to infer this or that thought from this or that action of another?
20522	Do they play much with one another alone?
20522	Do we find inroads made in Newport society by the ranchman and the dry- goods clerk?
20522	Does he sleep in the same bed or room with them?
20522	Does the coachman have an equal chance to get the heiress, or the blacksmith the clergyman''s daughter?
20522	Does the female pea- fowl consider the male bird, with all his display of colour and movement, a beautiful object?
20522	For as soon as we ask,"How much mind is necessary to start with?"
20522	For instance, what use to an animal to be able partly to make the movements of swimming, or to the birds to build an inadequate nest?
20522	Furthermore, why is it that plays are characteristic of species, different kinds of animals having plays quite peculiar to themselves?
20522	Generally, then, who is eligible for the social inheritance?
20522	Given social variations, therefore, differences among men, what becomes of this man or that?
20522	Has he brothers or sisters?
20522	How did his father come to marry his mother, and the reverse?
20522	How does he learn the muscular combinations which supplement or replace the earlier instinctive ways of acting?
20522	Is this a reason for excluding him from society?
20522	Now what is the line of treatment that such a child should have?
20522	Now what shall be done with such a student in his early school years?
20522	Now, if this be the social heritage, we may go on to ask: Who are to inherit it?
20522	Should not the colours chosen be equal in purity, intensity, lustre, illumination, etc.?
20522	The incessant"why?"
20522	The last question, then, is this: When does the child get the different colour_ Sensations_( not recognitions), and in what order?
20522	There, is that better, my darling?"
20522	To this we may again add the further question: How does the one who is born to such a heritage as this come into his inheritance?
20522	Was there ever a child who did not play"church,"and force the improvised"papa"into the pulpit?
20522	We exclaim at once: who made the past the measure of the future?
20522	What can set limit to the possible variations of fruitful intellectual power?
20522	What could tell us more of what mind is than this record of what mind has done?
20522	What goes on in this interval between the advent of the incoming nerve process and the discharge of the outgoing nerve process?
20522	What is meant by Intelligence?
20522	What possesses a man, that all on a sudden, without consulting a doctor, he takes it into his head to eat nothing but vegetables?
20522	What, then, is social heredity?
20522	What, then, shall we say of the genius from this point of view?
20522	Who is free from social considerations in selecting his wife?
20522	Who will deny to the Great Purpose a similar resource in producing the universe and in providing for us all?
20522	Why be content with an impression?
20522	Why hint of a"certain this and a certain that"when the"certain,"if it mean anything, commonly means the uncertain?
20522	Why let the personal reaction of the individual''s feeling suffice?
20522	Would not the rest of the rat tribe be justified in leaving this anomaly behind to starve in the hole where his singular appendage held him fast?
20522	Yet why guess?
20522	_ The Origin of Right- handedness._--The question,"Why are we right or left- handed?"
20522	and who made social approval the measure of truth?
20522	how many of each, and of what age?
20522	must be followed by a second-- i.e., What did his doing that mean?
20522	when his friend in the sport makes a fine feint, and comes up serene with the knowing look, which the human on- looker can not fail to understand?
743	And wherefore not?
743	Is the sun the principal cause of the temperature of the earth? 743 What went ye out into the wilderness to see"said Jesus Christ:"a reed shaken with the wind?"
743	Who enquires of an enemy, whether it is by fraud or heroic enterprise that he has gained the day?
743	--Yet-- so capricious is fame-- a century has nearly elapsed, since Pope said, Who now reads Cowley?
743	A primary enquiry under this head is as to the duration of life: Is it long, or short?
743	Am not I therefore( the person engaged in reading the present Essay) the only being in existence, an entire universe to myself?"
743	And is this mysterious and concealed way of proceeding one of the forms through which we are to pass in the school of liberty?
743	And is this the proud attitude of liberty, to which we are so eager to aspire?
743	And shall we teach men to discharge this debt in the dark?
743	And to whom, said the king, wilt thou appeal?
743	And who does not feel that every thing depends upon the creed we embrace, and the discipline we exercise over our own souls?
743	And, if he did, where was the gold to be found, to satisfy his demand?
743	Are the virtues of the best men, the noblest philosophers, and the most disinterested patriots of antiquity, nothing?
743	But does any one, for himself or his posterity, expect to see this realised?
743	But does it record nothing else?
743	But how does the case really stand?
743	But how does the matter really stand?
743	But how shall I most effectually conceal the truth from him?
743	But is it always so?
743	But what I want to ascertain is, why the bare thought of doing so takes a momentary hold of the mind of the person addressed?
743	But what are all these, when compared with those that fill the whole expanse, the boundless field of aether?
743	But what has this to do with the world in which we live?
743	Could I?"
743	Did ever any one put out his penny to interest in this fashion for eighteen hundred years?
743	Does not all this strongly argue the solidity of the science to which they belong?
743	From what disposition in human nature is it that all this accommodation and concurrence proceed?
743	He considers, Will this man submit to my summons without resistance, or in what manner will he repel my trespass?
743	He might be ready to exclaim, with Hazael in the Scriptures,"Is thy servant more than man, that he should do this great thing?"
743	He says, What am I, that I should be the object of this?
743	How are we sure that they do then?
743	How comes it then that our nature labours under so bitter an aspersion?
743	How does this correspond with the goodness of God, which will suffer no mass of matter in his creation to remain unoccupied?
743	How is all this to be done by me?
743	How is this to be reconciled with the want of constancy which his organisation plainly indicates?
743	How many men are there, that have examined the evidences of their religious belief, and can give a sound"reason of the faith that is in them?"
743	How many men now exist on the face of the earth?
743	How then does the question stand with relation to mind?
743	I have here instanced in the case of the peripatetic: but of how many classes and occupations of human life may not the same thing be affirmed?
743	I say, that one of the thoughts that will occur to many of the persons who should be so invited, will be,"Shall I take him at his word?"
743	I should still say, Whatever I may do, whether it be right or wrong, I can not help it; wherefore then should I trouble the master- spirit within me?
743	In what manner then shall these deputies be elected?
743	Is it characteristic of a free state or a tyranny?
743	Is it not enough?
743	Is it not the first ejaculation of the miserable,"Oh, that I could fly from myself?
743	Is its cause something of absolute and substantive existence without me, or is it not?
743	Is not the Iliad a thing new, and that will for ever remain new?
743	Is this the picture we desire to see of genuine liberty, philanthropic, desirous of good to all, and overflowing with all generous emotions?
743	May I be allowed to tell it to my wife or my child?
743	May not lines which have reached to so amazing a length without meeting, be in reality parallel lines?
743	Must there not be in this subtle distribution much of what is arbitrary and sciolistic?
743	Of these hours how many belong to the province of intellect?
743	The experience we have had as to the truth of the smaller, does it authorise us to consider the larger as unquestionable?
743	The instant this question is proposed, I hear myself replied to from all quarters: What is there so well known as the brevity of human life?
743	The preceptor may occasionally perhaps prescribe to the pupil a severe task; and the young adventurer may say, Can I be expected to accomplish this?
743	Then what may I not have to fear?
743	Then what may be chance to say?
743	Then what would not omnipotence effect?
743	These new planets also we are told are fragments of a larger planet: how came this larger planet never to have been discovered?
743	This brings us back to the question:"Is there indeed nothing new under the sun?"
743	This certainly is a fearful judgment awarded upon our species: but is it true?
743	What can be expected from the buds of the most auspicious infancy, if encountered in their earliest stage with the rigorous blasts of a polar climate?
743	What can be more clear and sound in explanation, than the love of a parent to his child?
743	What can be more different than the gentry of the west end of this metropolis, and the money- making dwellers in the east?
743	What did this answer imply as to the political government of the country where it was given?
743	What has not man effected by the boldness of his conceptions and the adventurousness of his spirit?
743	What indeed is life, unless so far as it is enjoyed?
743	What is it, that presents to every eye the image of liberty, and compels every heart to confess, This is the temple where she resides?
743	What is the true explanation of these determinations of the human will?
743	What looks of reproach may he cast upon me?
743	What more unlike than a soldier and a sailor?
743	What solution so natural, as that they are produced by beings like myself, the duplicates, with certain variations, of what I feel within me?
743	What then were the obstacles, that should in any degree counteract my smooth and rapid progress in the studies suggested to me?
743	When all these demands have been supplied, how many hours will be left for intellectual occupation?
743	When the loose mountain trembles from on high, Shall gravitation cease, if you go by?
743	Where is the man who can say that no unconscious bias has influenced him in the progress of his investigation?
743	Which of us is happy?
743	Who can behold the human eye, suddenly suffused with moisture, or gushing with tears unbid, and the quivering lip, without unspeakable emotion?
743	Who is it that says,"There is no love but among equals?"
743	Who shall pronounce that, under very different circumstances, his conclusions would not have been essentially other than they are?
743	Who shall set bounds to the everlasting variety of nature, as she has recorded her creations in the heart of man?
743	Why did the liberal- minded man perform his first act of benevolence?
743	Why do these men take so different courses?
743	Why is it then that disbelief or doubt should still subsist in a question so fully decided?
743	Yet how many motives are there, constraining him to abide in an affirmative conclusion?
743	Yet may not the mean temperature of the Georgium Sidus be nearly the same as that of the earth?
743	Yet what is human speech for the most part but mere imitation?
743	and whence comes it?
743	every thing is very good?"
38582	Government of the people, by the same people--can or can not such a government"maintain its own integrity against its own domestic foes?"
38582	); and the Constitutional rights of slavery( should slavery spread?).
38582	And, these true qualities being seen in each, as between the two, which proves itself superior; in which does the soul of man find rest?
38582	Are Lincoln''s principles so radical, so comprehensive, so well- ordered, as to deserve a title so supreme?
38582	Are his teachings true?
38582	Are love and truth and liberty, the crown of human dignity, enthroned in God ideally?
38582	Are moral beings subject to decay?
38582	Are other men so super- excellent that life, and liberty, and happiness are theirs by right, though never earned or even struggled for at all?
38582	Are some men entitled to a luxury and ease they never earned, while to other men the luxury and ease they have fairly won may be denied?
38582	As between these two realities, each so imperial and so irreducible, which holds primacy?
38582	As the dissension deepened, two questions rose, outstanding above the rest:--the Constitutional integrity of the several States( might States secede?
38582	But what is personality?
38582	By whose hand was it transcribed?
38582	Can a contract be peaceably unmade by less than all the parties who made it?
38582	Can aliens make treaties easier than friends can make laws?
38582	Can he indeed redeem?
38582	Can it master"its own domestic foes?"
38582	Can it"maintain its own integrity?"
38582	Can men who assume their self- control be trusted to maintain their self- respect?
38582	Can such a complex attitude be shown and seen to rest in moral harmony?
38582	Can they ever all be morally harmonized?
38582	Can treaties be more faithfully enforced between aliens than laws among friends?
38582	Could a strong man enslave the weak?
38582	Could even God enlighten that dark past?
38582	Could his own historic acts be morally unified?
38582	Could the Union endure?
38582	Dare some men forswear toil?
38582	Deep within the deeps of this supreme address, clear within the rhythms of these resounding trilogies, what does one see and hear?
38582	Did Lincoln then neglect that famous formula of argumentative address?
38582	Did he have in store, and did he have in hand, the needful wealth of pertinent facts?
38582	Does God come near to finite man?
38582	Does Lincoln''s thought, in scope and mode, deserve in any sense to be entitled a philosophy?
38582	Else how explain their place in this inaugural?
38582	Had he the logical strength and breadth to set them all in order and to see them all as one?
38582	How about those kindred sufferings of those earlier days that for total generations were unavenged?
38582	How can moral judgments diverge so hopelessly upon such basic moral themes?
38582	How can such confusion of moral issues be ever justified?
38582	How can such stupendous affirmations be clothed with credibility?
38582	How did his anchorage hold unchanged?
38582	How does patience work on sin?
38582	How does sorrow work on guilt?
38582	How in all that continental turbulence could he keep so unperturbed?
38582	How in human soil could such inhumanity germinate?
38582	How in the deepest welter of violence and strife could Lincoln''s mood retain such level evenness?
38582	How now, in his soberest thought, was all this moral confusion explained?
38582	How should he morally justify himself in defending what he morally abhorred?
38582	How sovereign is man''s liberty?
38582	How supreme is man''s intelligence?
38582	How was this with Lincoln?
38582	How, now, could Lincoln''s view assimilate this obduracy in the South?
38582	How, through all that confusion was he never confused?
38582	If God''s judgment is just, why are his judgments upon such inhumanity so long delayed?
38582	If ever there be, then where is its base, and whence its awful sanctity?
38582	In four stern years he had been revolving surveying and pondering that sternest of all debates:--Should the war go on or should it cease?
38582	In physics here, and in ethics there, what attributes pervade, abide, and are essential?
38582	In soberness, is any such pretension justified?
38582	In such a glaring moral inequality how could Lincoln himself ever bring his candid mind to honestly acquiesce?
38582	Instinct himself with deference, and averse to any form of tyranny, how could he so rigidly refuse to yield?
38582	Is Christ indeed the Lord of men?
38582	Is he our life?
38582	Is his love divine?
38582	Is there moral warrant for such a deed?
38582	Is there record of its origin and authorship?
38582	May God be seen in human life?
38582	May any men who toil be pillaged of the food their hands have earned?
38582	May avengers still be merciful?
38582	May fellowmen be surrogates?
38582	May finite man come near to God?
38582	May guilt and innocence be reconciled?
38582	May hardened men become regenerate?
38582	May human hearts partake of God?
38582	May men''s honor interchange?
38582	May plans of men and God''s designs combine?
38582	May the ultimate principles of a true ethical theory and the ultimate rationale of a true theology be found in living deed to coincide?
38582	Might a white man enslave a black?
38582	Must inhumanity be avenged?
38582	Must the Union perish?
38582	On what authority could Lincoln push a moral argument unto blood?
38582	Or was the thought of Lincoln unbalanced and incomplete, misguided and inadequate essentially?
38582	Precisely what are its so imperative terms?
38582	This signal scene in Lincoln''s career-- what has it to say about the inner nature of man?
38582	Under the Constitution could the Union be legitimately dissolved?
38582	Under the Constitution should slavery be permanently approved?
38582	Upon what foundations now for such unyielding confidence and appeal did Lincoln take his stand?
38582	Was he by instinct and by habit truly an explorer and a philosopher?
38582	Was he sufficiently sage?
38582	Was he unfailingly shrewd?
38582	Was it Lincoln''s overcoming confidence that established in the land again a good assurance that its integrity was indestructible?
38582	Was it Lincoln''s will that reinaugurated our predestined course?
38582	Was it indeed the hand of Lincoln that turned the Nation from its mistaken path?
38582	Was slavery legitimate?
38582	What about the nature of God?
38582	What about the nature of our human insight into the essential qualities of things?
38582	What about the relation of will to thought?
38582	What about the sovereignty of character?
38582	What do they assume man''s highest good to be?
38582	What does this short speech contain that gave it in 1865, and gives it yet, an influence almost magical?
38582	What follows when a Republic fails?
38582	What form of civic order lies beyond, when a league of freemen is violently dissolved?
38582	What in actual fact is deepest misery; and what is true felicity?
38582	What in very truth, what in solid fact, what in absolute reality is Lincoln''s personality?
38582	What indeed could be the thoughts and plans of God?
38582	What is human brotherhood?
38582	What is human life?
38582	What is life?
38582	What is the virus of its contagion?
38582	What makes a man responsible?
38582	What makes its guilt so terrible?
38582	What now in true precision was this comely, balanced programme of a moral life that Lincoln''s wisdom led his will to adopt?
38582	What now is the inmost nature of the attractiveness that holds possession of this last inaugural?
38582	What now was the inner nature of Lincoln''s arguments?
38582	What should the Nation, when it laid aside its arms, decide to do with the seceded States, and with those millions of untutored slaves?
38582	What was Lincoln''s highest happiness?
38582	What was his outfit and what his discipline mentally?
38582	What was the fiber, what the texture in the composition of his thought that made its arguments so convincing?
38582	What was the nature of the law which held and swayed the soul of Lincoln with such an overmastering control?
38582	What was the secret, what the ground of such phenomenal steadiness?
38582	What was the structure, and what the carrying power in his appeals that made their logic so prevailing, so compelling, so enduring?
38582	What, in very deed and in solid fact, what is civic reliability?
38582	When human character touches the limit of human life, is it facing night or day?
38582	Whence came its authority?
38582	Whence came the blight of slavery?
38582	Whence came to that plain face and plainer frame such symmetry and dignity?
38582	Where did Lincoln finally rest his final appeal?
38582	Where is it recorded?
38582	Where now, in full view of all that has been said, is the basis of Lincoln''s argument and authority to be placed?
38582	Where will freedom find sure footing, when the fundamental laws of freemen are defied?
38582	Where, among all the governments by men, where can steadfastness, civic steadfastness be found?
38582	Wherein rested its validity?
38582	Wherein stands human character?
38582	Wherein, completely and precisely wherein, is man distinguishable from the beast?
38582	Why do guilty and innocent suffer and sorrow alike?
38582	Why do offenses need to come?
38582	Why should a later generation suffer vengeance for their father''s sins?
38582	Why should little ones be crushed?
38582	Why should there not be a patient confidence in the ultimate justice of the people?
38582	Why such anguish on the innocent?
38582	Why such hosts of patient ones meekly bearing wrong and shame?
38582	Why the black man''s fate?
18477	May I{ see} what it looks{ like}?
18477	When are you going to{ fire} them off?
18477	( 2) What is the nature of education?
18477	( 3) What is the nature of the child?
18477	( 4) What are the most economical methods of changing the child from what it is into what it ought to be?
18477	( a) Put several problems to the class, similar to the following: What happens to a wet board laid out in the sunshine?
18477	1000   C?
18477	2000   C?
18477	500   C?
18477	7?
18477	= Memory and Thinking.= What is the relation of memory to thinking and the other mental functions?
18477	= Rules for Habit Formation.= In the light of the various principles which we have discussed, what rules can be given to one forming habits?
18477	= Significance of Development and Causality.= What are the consequences of the view just set forth?
18477	= The Method of Psychology.= We have enumerated the various problems of psychology, now how are they solved?
18477	= The Science of Psychology.= Now, let us ask, what is the science of psychology?
18477	Again,"What is a cloud?
18477	And why did"bridle"suggest"saddle"?
18477	Answer the following questions: Is it ever right to steal?
18477	Are any series alike?
18477	Are the expressions of the same emotion the same for all people?
18477	Are they inherited or acquired?
18477	Are you establishing the habits that will be necessary in it?
18477	Are you trained to the extent that you can concentrate on a task and hold yourself to it for a long time?
18477	But how do we move, how do we act when stimulated?
18477	But how long should we practice at one time?
18477	But what is attention?
18477	Can the fighting instinct be eliminated from the human race?
18477	Can they come to the point immediately, or, are they hazy, uncertain, and impractical?
18477	Can you detect the sensations that come from the bodily reactions?
18477	Can you find any evidence of the inheritance of mental traits?
18477	Can you find any evidence tending to show that the mind is independent of the body?
18477	Can you have an emotion without its characteristic expression?
18477	Could parents better train their children if they made use of psychological principles?
18477	Could the qualities of a good teacher-- native and acquired-- be measured by tests and experiments?
18477	Do all the papers of one series have some characteristics that enable you to determine from which group they come?
18477	Do the after- images mix with the colors of the papers?
18477	Do the experiments make it clear that reasoning is dependent upon experience?
18477	Do the members of the class hold the same rank in all the tests?
18477	Do the ranks in these tests correspond to the students''ranks in thinking in the school subjects?
18477	Do the students maintain the same rank in the various types of experiments?
18477	Do they see it or hear it or seem to act it?
18477	Do you find a constant shifting?
18477	Do you find it to be the rule or the exception for a person standing high in one mental function to stand high in the others also?
18477	Do you find that you are becoming"set in your ways?"
18477	Do you know of people who have radically changed their views late in life?
18477	Do you see that as far as will and attention and the emotions are concerned, your life and character are in large measure in your own hands?
18477	Do you seem to have all kinds of imagery?
18477	Do your images seem to be visual, auditory, motor, or verbal?
18477	Does a good memory indicate a high order of attention, of association, of imagination, of learning capacity?
18477	Does everything you do have a cause?
18477	Does natural selection still operate among human beings?
18477	Does the above experiment show any transfer of training?
18477	Does the feeling of certainty make a thing true?
18477	Does the occupation which you have chosen for life demand any specific abilities?
18477	Have you planned your life work?
18477	How are we different after forming a habit from what we were before?
18477	How can we explain such actions?
18477	How can we make others different?
18477	How can we make our lives more worth while?
18477	How can we make ourselves different?
18477	How can we make ourselves more efficient?
18477	How can we understand this?
18477	How do all of these diverse characteristics work out in the child?
18477	How do girls compare with boys in the various aspects of the report?
18477	How do the boys compare with the girls?
18477	How do they come to you?
18477	How do they do it?
18477	How does auditory memory compare with visual?
18477	How does it affect the meaning of other facts?
18477	How does it lead to change in animals?
18477	How does memory for objects compare with memory for names of objects?
18477	How many definite situations can you find which excite fear responses in all children?
18477	How many such reflexes can you find in a child?
18477	How should we teach it?
18477	If a person comes to us for advice as to how to improve his memory, what should we tell him?
18477	If an old person has no old habits to interfere, can he form a new habit as readily as can a young person?
18477	If anything will work in theory, will it work in practice?
18477	If one mental characteristic is of high order, are all the others of high order also?
18477	If one were asked,"What is a horse?"
18477	If so, do you possess them in a high degree?
18477	If you have poor ability, is it a good thing for you to find it out?
18477	In how many ways could the teachers improve their work by following psychological principles?
18477	In how many ways will the facts learned in this course be of economic use to you in your life?
18477	In science, let us always ask, what is the meaning of this fact?
18477	In the above, do all come to the same conclusion?
18477	In what definite, inherited ways is anger shown?
18477	In what sense are stimulus and response bound together?
18477	In what ways will they make life more pleasurable?
18477	Is it a good thing for high school students to find out how they compare with others in their various mental functions?
18477	Is it an advantage or a disadvantage to choose one''s profession or occupation early?
18477	Is it as easy for an old person to form a habit as it is for a young person?
18477	Is it desirable to eliminate it?
18477	Is one kind predominant?
18477	Is the tenth idea in one series the same as that in any other?
18477	Is their experience available?
18477	Is there something in the nature of ideas that couples them with certain other ideas and makes them_ always_ suggest the other ideas?
18477	Let us now ask the question, why can one remember better words that are connected by logical relations than words that have no such connection?
18477	Now, in any given case, what idea will actually come first after I have the idea"horse"?
18477	Now, the question arises, if we improve one aspect of memory, does this improve all aspects?
18477	Number   1 is sealed up air tight and kept warm?
18477	Number   2 is kept open and warm?
18477	Of all the tests and experiments previously described in this book, which gives the best indication of success in high school?
18477	On the whole, is imitation a good thing or a bad thing?
18477	One is a contrast color induced by the other; which one?
18477	Or does it happen in words merely?
18477	Our question now is, how is this definiteness of connection established?
18477	Some of these questions should be suggestive, such as,"What color is the dog?"
18477	The first question that arises in connection with attention is, What are the causes of attention?
18477	There are four main questions which the science of education must solve:( 1) What is the aim of education?
18477	To kill a person?
18477	To lie?
18477	To what extent do you have control of your emotional states?
18477	To what extent is ability a factor in life?
18477	Use is not quite so evident in such cases as the following:"Who was Cæsar?
18477	Were any unable to come to a conclusion at all on some questions?
18477	What advantage does it give man?
18477	What are the main defects of the schools with reference to training children to think?
18477	What are the two main functions of play in education?
18477	What aspect of the world has it taken for its field of investigation?
18477	What bearing does it have on other facts?
18477	What branches taught in school involve the formation of habits that are useful throughout life?
18477	What change comes over objects after the glasses have been worn for fifteen or twenty minutes?
18477	What color are the shadows?
18477	What conclusions and inferences do you draw from the experiment?
18477	What conclusions are warranted?
18477	What differences do you find in the results?
18477	What different objects are collected?
18477	What do the results indicate as to the value to memory of_ meaningful_ material?
18477	What do the results indicate?
18477	What do the results show?
18477	What do we mean by saying that we are"plastic in early years"?
18477	What do you learn about color effects?
18477	What do you learn of importance about habit- formation?
18477	What do you learn?
18477	What does your finding show?
18477	What educational inferences can you make?
18477	What evidences of imitation do you find?
18477	What from books?
18477	What from friends?
18477	What from teachers?
18477	What good do they accomplish for us?
18477	What happens in each case?
18477	What happens when the bars are heated to 150   C?
18477	What have you observed about differences in expression of deep emotions by different people?
18477	What ideals did you get from your parents?
18477	What ideals do you have?
18477	What is a river?
18477	What is human nature like?
18477	What is justice?
18477	What is love?"
18477	What is natural selection?
18477	What is the accuracy of the underlined points?
18477	What is the cause of this peculiar phenomenon?
18477	What is the explanation?
18477	What is the meaning of an idea?
18477	What is the significance of the facts that have been enumerated?
18477	What is the significance of what you find?
18477	What is the sun?
18477	What is your opinion of the place which imitation has in our education?
18477	What kind of cause?
18477	What kind of problems does it try to solve?
18477	What kind of training can one receive that will give assurance of appropriate moral action?
18477	What makes a muscle contract?
18477	What other points do you learn from the experiments?
18477	What should we teach?
18477	What situations invariably arouse the fighting response?
18477	What was the Inquisition?
18477	What were the Crusades?"
18477	What will one not do_ for_ the_ loved_ one?
18477	What will one not do_ to_ the_ hated_ one?
18477	When she{ got} home, and she and{ her} husband{ opened} the box so that he{ could} take the first{ dose} of medicine,--what do you think they{ saw}?
18477	When should we teach it?
18477	When we have one idea, what other idea will this arouse?
18477	Where did you get them?
18477	Which are unwise and mistaken, Republicans or Democrats?
18477	Who is Edison?
18477	Who was Homer?
18477	Why are you unable to study well when under the influence of some strong emotion?
18477	Why did the idea"horse"suggest the idea"bridle"?
18477	Why did these words come, and why did they come in that order?
18477	Why do we act as we do?
18477	Why do we do one thing at one time and a different thing at another time?
18477	Why do we do one thing rather than another?
18477	Why is this?
18477	Why is this?
18477	Why not?
18477	Why not?
18477	Why should we play after we are mature?
18477	Why the difference?
18477	Why?
18477	Why?
18477	Why?
18477	Why?
18477	Why?
8909	_ If, then, it be enquired of him,_ can not God give to matter the faculty of thought?_ he will answer,_no!
8909	ARE NOT TRAITORS DISTINGUISHED BY PUBLIC HONORS?
8909	Adopting this supposition, it may be inquired, why Nature does not produce under our own eyes new beings-- new species?
8909	An unfaithful wife, does she outrage his heart?
8909	Are his organs sound?
8909	Are nations reduced to despair?
8909	Are these animals so indispensably requisite to Nature, that without them she can not continue her eternal course?
8909	Are these bonds cut asunder?
8909	Are they completely miserable?
8909	Are they not promised eternal salvation for their orthodoxy?
8909	Are they not the incessant dupes to their prejudices?
8909	Are we acquainted with the mechanism which produces attraction in some substances, repulsion in others?
8909	Are we in a condition to explain the communication of motion from one body to another?
8909	As soon as they are enriched by the means which you censure, are they not cherished, considered, and respected?
8909	At the same time nature refuses him every happiness, she opens to him a door by which he quits life; does he refuse to enter it?
8909	But does it depend on man to be sensible or not?
8909	But does not a profound sleep help to give him a true idea of this nothing?
8909	But has truth the power to injure him?
8909	But how can he foresee effects of which he has not yet any knowledge?
8909	But how can he, without experience, assure himself of the accuracy, of the justness of this association?
8909	But how has he become sensible?
8909	But in this case, does not the theologian, according to his own assertion, acknowledge himself to be the true atheist?
8909	But is not this organization itself the work of Nature?
8909	But it will be asked, and not a little triumphantly, from whence did she derive her motion?
8909	But it will be urged, has man always existed?
8909	But the question is, what gives birth to this idea in his brain?
8909	But what is the end?
8909	But what is the general direction, or common tendency, we see in all beings?
8909	But, how is he to acquire experience upon ideal objects, which his senses neither enable him to know nor to examine?
8909	But, what is it that constitutes climate?
8909	By what authority, then, do you object to my amassing treasure?
8909	Can I alter the received opinions of the world?
8909	Can any moral good spring from such blind assurance?
8909	Can be, with his dim optics, with his limited vision, fathom the human heart?
8909	Can he prevent his eyes, cast without design upon any object whatever, from giving him an idea of this object, from moving his brain?
8909	Can it not be perceived they are inherent in his nature?
8909	Can man at last flatter himself with having arrived at a fixed being, or must the human species again change?
8909	Can this imagination in one individual ever be the same as in another?
8909	Chagrin, remorse, melancholy, and despair, have they disfigured to him the spectacle of the universe?
8909	Do I not ardently love my God?
8909	Do I not behold, that no one is ashamed of adultery but the husband it has outraged?
8909	Do not nations unceasingly suffer from their follies?
8909	Do not thy follies, thy shameful habits, thy debaucheries, damage thine health?
8909	Do not thy vices every day dig thy grave?
8909	Do they not assure me that zeal is pleasing to him; that sanguinary inhuman persecutors have been his friends?
8909	Do they not know that they are hateful and contemptible?
8909	Do they wish to be undeceived?
8909	Do we not ourselves change?
8909	Does disgrace hold him out to the finger of scorn; does indigence menace him in an obdurate world?
8909	Does he not, in fact, circumscribe the attributes of the Deity, and deny his power, to suit his own purpose?
8909	Does it not appear to annihilate the universe to him, and him to the universe?
8909	Does it not furnish its disciples with the means of extricating themselves from the punishments with which it has so frequently menaced them?
8909	Does not Mahometanism cut off from all chance of future existence, consequently from all hope of reaching heaven, the female part of mankind?
8909	Does not all change around us?
8909	Does not either his happiness or his misery depend on the part he plays?
8909	Does not listlessness punish thee for thy satiated passions?
8909	Does not that deprive him of every thing?
8909	Dost thou not behold in those eccentric comets with which thine eyes are sometimes astonished, that the planets themselves are subject to death?
8909	Dost thou not know the Sesostris''s, the Alexanders, the Caesars are dead?
8909	Dost thou not linger out life in disgust, fatigued with thine own excesses?
8909	Each idea is an effect, but however difficult it may be to recur to the cause, can we possibly suppose it is not ascribable to a cause?
8909	Every time thou hast stained thyself with crime, hast thou dared without horror to return into thyself, to examine thine own conscience?
8909	From whence came these elements?
8909	From whence comes these opinions, which according to the theologians are so displeasing to God?
8909	Has any or the whole of them rendered him better, more enlightened to his duties, more faithful in their performance?
8909	Has he placed his happiness exclusively on some object which it is impossible for him to procure?
8909	Has not thy vigour, thy gaiety, thy content, already yielded to feebleness, crouched under infirmities, given place to regret?
8909	Has the human species existed from all eternity; or is it only an instantaneous production of Nature?
8909	Hast thou not dreaded the scrutiny of thy fellow man?
8909	Hast thou not found remorse, error, shame, established in thine heart?
8909	Have I not seen my fellow- citizens envy them-- the nobles of my country sacrifice every thing to obtain them?
8909	Have the Jews exalted no one to the celestial regions, save the virtuous?
8909	Have there been always men like ourselves?
8909	Have there been, in all times, males and females?
8909	Have they led him to the least acquaintance with the great_ Cause of Causes?_ Alas!
8909	Have they not remorse?
8909	Have they not, then, a consciousness of their own iniquities?
8909	He adds from himself,"who knows, if to live, be not to die; and if to die, be not to live?"
8909	His ignorance, his prejudices, his imbecility, his vices, his passions, his weakness, are they not the inevitable consequence of vicious institutions?
8909	His physical evils, are they violent?
8909	How can a being without extent be moveable; how put matter in action?
8909	How can a substance devoid of parts, correspond successively with different parts of space?
8909	How can he judge whether there objects be favorable or prejudicial to him?
8909	How can it cease to think?
8909	How could man occupy himself with a perishable world, ready every moment to crumble into atoms?
8909	How dream of rendering himself happy on earth, when it is only the porch to an eternal kingdom?
8909	How is he to assure himself of the existence, how ascertain the qualities of beings he is not able to feel?
8909	How much pain, how much anxiety, has he not endured in this perpetual conflict with himself?
8909	How, if he does not reiterate this experience, can he compare it?
8909	However this may be, the sensibility of the brain, and all its parts, is a fact: if it be asked, whence comes this property?
8909	I agree to it without any difficulty: but in reply, I again ask, Is his nature susceptible of this modification?
8909	If his senses are vitiated, how is it possible they can convey to him with precision, the sensations, the facts, with which they store his brain?
8909	If however it be asked, what is a spirit?
8909	If it be enquired how, or for why, matter exists?
8909	If it be inquired, whence proceeds the motion that agitates matter?
8909	If it was asserted,"All men naturally desire to be rich; therefore all men will one day be rich,"how many partizans would this doctrine find?
8909	If our country is attacked, do we not voluntarily sacrifice our lives in its defence?
8909	If the calendar of the Romish saints was examined, would it be found to contain none but righteous, none but good men?
8909	If we can only form ideas of material substances, how can we suppose the cause of our ideas can possibly be immaterial?
8909	If, again, it be asked, what origin we give to beings of the human species?
8909	If, then, it be demanded, whence came man?
8909	If, therefore, it be asked, whence came matter?
8909	In a passage reported by Arrian, he says,"but where are you going?
8909	In attributing to spirits the phenomena of Nature, as well as those of the human body, do we, in fact, do any thing more than reason like savages?
8909	In fact, will not every thing conduct to indulgence the fatalist whom experience has convinced of the necessity of things?
8909	In the country I inhabit, do I not see all my fellow- citizens covetous of riches?
8909	In the puissant Nature that environs thee, shalt thou pretend to be the only being who is able to resist her power?
8909	In thy actual being, art not thou submitted to continual alterations?
8909	In what moment is he a free agent?
8909	Indeed what is his soul, save the principle of sensibility?
8909	Indeed, how can we flatter ourselves we shall ever be enabled to compass the true principle of that gravity by which a stone falls?
8909	Indeed, what right have we to hate or despise man for his opinions?
8909	Is death any thing more than a profound, a permanent steep?
8909	Is erring, feeble man, with all his imbecilities, competent to form a judgment of the heavenly deserts of his fellows?
8909	Is he master of feeling or not feeling pain?
8909	Is he not obliged to play a part against his will?
8909	Is he not sufficiently punished by the multitude of evils that afflict him on every side?
8909	Is he the master of desiring or not desiring an object that appears desirable to him?
8909	Is he the master of preventing the qualities which render an object desirable from residing in it?
8909	Is he the master of willing, not to withdraw his hand from the fire when he fears it will be burnt?
8909	Is it consistent with sound doctrine, with philosophy, or with reason?
8909	Is it in his power to add to these consequences all the weight necessary to counterbalance his desire?
8909	Is it not evident that the whole universe has not been, in its anterior eternal duration, rigorously the same that it now is?
8909	Is it not this divine being who chooses and rejects?
8909	Is it possible that evil can result to man from a correct understanding of the relations he has with other beings?
8909	Is man more the master of his opinions?
8909	Is not God the absolute master of their destiny?
8909	Is not Mahomet himself enthroned in the empyrean by this superstition?
8909	Is not Nature herself a vast machine, of which the human species is but a very feeble spring?
8909	Is not audacious crime encouraged?
8909	Is not compassion laughed to scorn?
8909	Is not cunning vice rewarded?
8909	Is not honesty contemned?
8909	Is not its descent the necessary effect of its own specific gravity?
8909	Is not love of the public weal taxed as folly; exactitude in fulfilling duties looked upon as a bubble?
8909	Is not man brought into existence without his own knowledge?
8909	Is not subtle intrigue eulogized?
8909	Is not virtue discouraged?
8909	Is their condition happy?
8909	Is there any thing in the world that perishes totally?"
8909	Is there one wicked individual who enjoys a pure, an unmixed, a real happiness?
8909	Is this species without beginning?
8909	Is virtue in this situation amongst men?
8909	It may be asked of man, is he any thing more than matter combined, of which the former varies every instant?
8909	It ought not to excite surprise if such a system is of no efficacy; what can reasonably be the result of such an hypothesis?
8909	It will be asked, perhaps, by what road has man been conducted to form to himself these gratuitous ideas of another world?
8909	Justice, does she hold her scales with a firm, with an even hand, between all the citizens of the state?
8909	Let us see if it is a barren speculation, that his not any influence upon the felicity of the human race?
8909	Might it not be a question to the Malebranchists, was it in the Divinity that SPINOZA beheld his system?
8909	Mistaken the laws of Nature, did I say?
8909	Nevertheless, how many persons say they are, and even believe themselves, restrained by the fears of the life to come?
8909	On the other hand, does not superstition itself, does not even religion, annihilate the effects of those fears which it announces as salutary?
8909	Or has he the power to take away from fire the property which makes him fear it?
8909	Perfidious friends, do they forsake him in adversity?
8909	Rebellious, ungrateful children, do they afflict his old age?
8909	Religion, which alone pretends to regulate his manners, does it render him sociable-- does it make him pacific-- does it teach him to be humane?
8909	Society, or those who represent it, do they use him with harshness, do they treat him with injustice, do they render his existence painful?
8909	Suppose the argument retorted on them; would it be believed?
8909	That those who do not think as I do are his enemies?
8909	The arbiters, the sovereigns of society, are they faithful in recompensing, punctual in rewarding, those who have best served their country?
8909	The examples spread before him, are they suitable to innocence and manners?
8909	The laws, do they never support the strong against the weak-- favor the rich against the poor-- uphold the happy against the miserable?
8909	The motion or impulse to action, of which he is susceptible, is that not physical?
8909	The question then arises, how can we conceive such a substance, which is only the negation of every thing of which we have a knowledge?
8909	The species itself, is it indestructible, or does it pass away like its individuals?
8909	The_ choleric_ man vociferates,--You advise me to put a curb on my passions; to resist the desire of avenging myself: but can I conquer my nature?
8909	Thou pretendest to exist for ever; whit thou, then, that for thee alone eternal Nature shall change her undeviating course?
8909	Thus the organic structure once destroyed, can it be reasonably doubted the soul will be destroyed also?
8909	Thus, when even the soul should be admitted to be immaterial, what conclusion must be drawn?
8909	Thus, when it shall be inquired, what is man?
8909	Was Constantine, was St. Cyril, was St. Athanasius, was St. Dominic, worthy beatification?
8909	Was the animal anterior to the egg, or did the egg precede the animal?
8909	Was there a first man, from whom all others are descended?
8909	Were Jupiter, Thor, Mercury, Woden, and a thousand others, deserving of celestial diadems?
8909	What absurdity then, or what want of just inference would there be, to imagine that the man, the horse, the fish, the bird, will be no more?
8909	What are these, but notions which he must necessarily put aside, in order that human association may subsist?
8909	What benefit could arise from education itself?
8909	What did I say?
8909	What did I say?
8909	What do I say?
8909	What do I say?
8909	What does it present to the mind, but a substance which possesses nothing of which our senses enable us to have a knowledge?
8909	What does the man in power, except shew to others, that he is in a state to supply the requisites to render them happy?
8909	What harmony, what unison, then, can possibly exist between them, when they discourse with each other, upon objects only known to their imagination?
8909	What is it that represents the word_ intelligence_, if he does not connect it with a certain mode of being and of acting?
8909	What is it, to think, to enjoy, to suffer; is it not to feel?
8909	What is life, except it be the assemblage of modifications, the congregation of motion, peculiar to an organized being?
8909	What is the aim of man in the sphere he occupies?
8909	What is the object that unites all these qualities?
8909	What is the visible and known end of all their motion?
8909	What is there that is terrible or grievous in that?
8909	What it is that authorizes them to believe this sterility in Nature?
8909	What moral reliance ought we to have on such people?
8909	What motive, indeed, except it be this, remains for him in the greater part of human societies?
8909	What the scale by which to measure who has the best regulated imagination?
8909	What, then, must be the diversity of these ideas, if the objects meditated upon do not act upon the senses?
8909	What, then, shall be, the common standard that shall decide which is the man that thinks with the greatest justice?
8909	When Samson wished to be revenged on the Philistines, did he not consent to die with them as the only means?
8909	When a theologian, obstinately bent on admitting into man two substances essentially different, is asked why he multiplies beings without necessity?
8909	When the father either menaces his son with punishment, or promises him a reward, is he not convinced these things will act upon his will?
8909	When to resolve these problems, man is obliged to have recourse to miracles or to make the Divinity interfere, does he not avow his own ignorance?
8909	Where are now the priests of Apollo, of Juno, of the Sun, and a thousand others?
8909	Wherefore is it not exacted that all men shall have the same features?
8909	Will it also be without end?
8909	Will the assertion be ventured, that the stone and earth do not act?
8909	Will there always be such?
8909	Will you have me renounce my happiness?
8909	With respect to those who may ask why Nature does not produce new beings?
8909	You call my pleasures disgraceful; but in the country in which I live, do I not witness the most dissipated men enjoying the most distinguished rank?
8909	and what is its end?
8909	but do I not also witness that they are little scrupulous in the means of obtaining wealth?
8909	do not I see men making trophies of their debaucheries, boasting of their libertinism, rewarded, with applause?
8909	does not every thing tell me, that in this world money is the greatest blessing; that it is amply sufficient to render me happy?
8909	dost thou not see all the threads which enchain thee?
8909	has he the power either to prevent it from presenting itself, or from renewing itself in his brain?
8909	his experience will be true: are they unsound?
8909	how prove its truth?
8909	in punishing those who have pillaged, who have robbed, who have plundered, who have divided, who have ruined it?
8909	that it is impossible, in its posterior eternal duration, it can be rigidly in the same state that it now is for a single instant?
8909	we may enquire of them in turn, upon what foundation they suppose this fact?
8909	what advantage will he discover in restraining the fury of his passions?
8909	what right have you to prevent my using means, which although you call them sordid and criminal, I see approved by the sovereign?
8909	wilt thou never conceive, that thou art but an ephemeron?
45041	How is it now,he goes on to ask,"that this stamp, impression, image, or painting, in us, a mere mode of the mind, can recall the absent object?"
45041	: the_ ideal_ element; the conception, not of the actual and the real, as in the case of the other faculties, but of the purely ideal?
45041	A matter of_ intellect_, or of_ feeling_; a_ judgment_, or an_ emotion_?
45041	ARE MOTIVES THE CAUSE, AND VOLITIONS THE EFFECT?
45041	Am I shut up to the actual inclinations and choices of any given hour or moment?
45041	Am I under the stern rule of inevitable necessity and fate to do as I do, to choose as I choose, to be inclined as I am inclined?
45041	And if sense is not reliable in the first instance, why rely upon it in the second, to prove that it is not reliable?
45041	And then, again, which is really the agreeable, and which is truly the right?
45041	And what else can you mean by strongest motive?
45041	Are the minds of all observers equally susceptible of impression from the beautiful?
45041	Are the volitions of Deity, then,_ uncaused_?
45041	Are there not relations of things to each other, and so relations of thought, which do not fall under any of the categories now named?
45041	Are these correct inductions?
45041	Are they caused or uncaused?
45041	Are they the same thing, and if not, wherein do they differ?
45041	Are they, in that case,_ supernatural_ events?
45041	Are we to withhold or yield our assent?
45041	Are we, in all cases to follow its decisions?
45041	Augustine, Andrè, and others, ancient and modern, seek the hidden principle of beauty in the elements of_ order and proportion_?
45041	But does not law_ presuppose_ the idea of right and wrong?
45041	But does the word_ power_ properly include both?
45041	But how are these things to be reconciled-- man''s entire freedom, God''s entire control and government of him?
45041	But how shall this strength of will, so desirable, so essential to true greatness and nobleness of character, be attained?
45041	But how, it may occur to some one to ask, happens such a habit to be formed in the first place?
45041	But in what sense does the mind retain anything which has once occupied its thoughts?
45041	But is it certain, or it is probable, that they are_ mere_ coincidences?
45041	But is there a middle ground possible or conceivable?
45041	But is this all he does?
45041	But what could induce such a being to_ will_ or to_ act_?
45041	But what did he mean by_ moral necessity_?
45041	But what have they in common?
45041	But whence comes, in the first instance, the concrete idea?
45041	But why should such associations operate more powerfully upon the miser, than upon any other person?
45041	Can any one show that this is impossible?
45041	Can any thing be more absurd?
45041	Do they not suggest and express to us ideas of grace, elegance, delicacy, and the like?
45041	Do we first understand, and then will; or does something else intervene between the intellectual perception and the volition?
45041	Do we not find ourselves attracted by, and, in a sort, in sympathy with these forms, as thus significant and expressive?
45041	Does it any longer exist?
45041	Does it belong to the rational or sensitive part of our nature: to the domain of intellect, or of feeling, or both?
45041	Does it so imply and involve the exercise of reason, that it is not to be found except in connection with, and as the result of, that principle?
45041	Does it, in a word, denote the_ intellectual_ rather than the_ emotional_ element of the process?
45041	Does it, like the loss of voluntary power over the physical frame, result from the inactivity of the nervous apparatus?
45041	Does not the very fact of a volition imply that we have already in mind the thing willed and wished for?
45041	Does the fact that I am inclined, and strongly so, to a given choice, prevent me from putting forth that choice in the shape of executive volition?
45041	Does the_ prevalent_ motive actually_ prevail_?
45041	Does this ever occur?
45041	Does vision alone give the idea that what we see is numerically distinct from ourselves, and that it occupies this or that particular locality?
45041	Extension in what, motion in what?
45041	Had we no other means of information, would sight alone give us this?
45041	Has God made nothing, in so doing?
45041	Has he conceived nothing,_ created_ nothing?
45041	Has he then created nothing, conceived nothing?
45041	Has it not a character_ sui generis_?
45041	Has such an emotion, strictly speaking, any moral character?
45041	Have I any power to change those affections and inclinations; or, they remaining as they are, have I any power to go contrary to them?
45041	Have I then the power of attending to two things at once?
45041	Have we any such power?
45041	How are these conceptions formed?
45041	How are we to prove that sense deceives us, except by arguments drawn from sense?
45041	How can he do these things without seeing?
45041	How come we by these notions?
45041	How comes this word--_taste_--to be used, rather than any other, to denote the idea and power now under consideration?
45041	How do I know that it exists?
45041	How do I know_ now_ that the rose exists?
45041	How do these emotions differ-- in degree merely-- or in nature?
45041	How do we know that which is here affirmed?
45041	How do we know, in fact, that there_ is_ any such external reality?
45041	How else could we will to recall it?
45041	How far are we responsible for its exercise?
45041	How far is it to be trusted in its perceptions and decisions?
45041	How happens the poor insect, just emerging from the egg, to find in himself all requisite appliances and instruments for capturing his prey?
45041	How is it that events of former years come back to mind, with all the freshness and reality of passing scenes?
45041	How is it that she performs actions requiring often a high degree of intelligence, and yet without apparent consciousness?
45041	How is it that the somnambulist rises and moves about in a state of apparently sound sleep?
45041	How is it, why is it, that we pronounce an act right or wrong, when once fairly apprehended?
45041	How know we our senses to be reliable?
45041	How so?
45041	How, then, can it originate that on which itself depends, and which it presupposes?
45041	How, then, is it known, that mind can not act without first acting in order to act?
45041	I have forgotten, for instance, the name of a person: I seek to recall it; to recall what?
45041	I think, I_ feel_, I will; is not that the order of the mental processes?
45041	IS THE WILL ALWAYS AS THE GREATEST APPARENT GOOD?
45041	IS THE WILL DETERMINED BY THE STRONGEST MOTIVE?
45041	If all coin were counterfeit, how could we detect a counterfeit coin?
45041	If caused, then by what?
45041	If not free, then how am I responsible?
45041	If not material, how can it represent matter, and how can the mind know that it does represent correctly the external object?
45041	If not, if limits there are to this method of reasoning, what are they?
45041	If not, then why may it not_ will_ without first_ willing_ to will?
45041	If the former, then what is it in the object that constitutes its beauty?
45041	If the latter, are they the result of education, or of legal restraint?
45041	If the latter, how could a law which was neither just nor unjust, have suggested to the subjects of it any such ideas?
45041	If the latter, then are we_ correct_ in attributing any such quality to the object?
45041	If the perception of right and wrong is intuitive, how happens this diversity?
45041	If the representative image be itself material, how can the mind take cognizance of it?
45041	If there were no intelligent, observing mind, to behold and feel that beauty, would the object still be beautiful, even as now?
45041	If this may happen in some cases, why not in others, or in all?
45041	Indeed what is all science but the work of mind?
45041	Is all knowledge only some form of judgment?
45041	Is beauty something objective, or merely subjective and emotional?
45041	Is it a difference in_ kind_, or only in_ degree_?
45041	Is it a mere idea, a mere conception of the mind, or has it reality?
45041	Is it also more beautiful?
45041	Is it an act which the mind puts forth when it will, and withholds when it will?
45041	Is it by vision that we learn primarily the distance of objects and their locality?
45041	Is it certain that our experience, though it be uniform and unvaried, is the universal experience?
45041	Is it correct procedure?
45041	Is it matter of expediency and calculation, of policy and necessity, or of native instinct and implanted constitutional desire?
45041	Is it more improbable than that the cases recorded are mere chance coincidences?
45041	Is it not built on that idea as its basis?
45041	Is it not equally mysterious that ideas which have formerly coëxisted should recall each other?
45041	Is it not reasonable to suppose that the same may be true of man?
45041	Is it owing to the pains taken to define the terms employed, and the strict adherence to those definitions?
45041	Is it the chief thing?
45041	Is it, in such a sense, peculiar to a rational and intelligent nature?
45041	Is it, then, a safe guide?
45041	Is it_ determined_ at all by_ any_ motive or by any thing?
45041	Is it_ intuitive_?
45041	Is not this state, or affection of the mind, as Dr. Brown calls it, quite a distinct thing from other mental states and affections?
45041	Is taste a matter of feeling, or is it an intellectual discernment, or is it both?
45041	Is the conclusion at which I thus arrive, involved in the premiss with which I start?
45041	Is the novel the beautiful?
45041	Is the will_ determined_ by that motive which prevails?
45041	Is there in such a case a special act of volition and attention preceding each movement of the fingers as they glide over the keys?
45041	Is this so?
45041	Is this the case?
45041	Is this the soul and spirit of his divine art?
45041	Is, then, the human will free, in the sense now defined?
45041	It is only a conception now, but who shall estimate the worth of that simple power of conception?
45041	It reasons, judges, conceives, imagines; must it first reason, judge, etc.,_ in order_ to reason, and judge, and conceive, and imagine?
45041	Not, I suspect, from any special change which the brain undergoes, for why should such changes affect_ this_ faculty more than any other?
45041	Now, in what consists that power?
45041	Of what use is a memory or a judgment, that sometimes errs?
45041	Of what use to the beholder is the ruddy glow and flash of sunrise on the Alpine summits as seen from the Rhigi or Mount Blanc?
45041	Of what use, in fact, is beauty in any case, other than as it may be the means of refining the taste, and elevating the mind?
45041	Of what use, we reply, is_ any_ mental faculty, that is not absolutely and universally correct?
45041	Or is it a mere passive susceptibility of the mind to be impressed in this particular way?
45041	Or, who ever supposed that, of two motives, it was not the stronger but the weaker one that in a given case prevailed?
45041	Ought we then to expect absolute uniformity of effect?
45041	Shall we choose the agreeable?
45041	Shall we choose the right?
45041	Shall we conclude, because of this diversity, that these several faculties are not parts of our nature?
45041	Shall we follow a guide thus liable to err?
45041	Shall we suppose then so many thousand acts of attention and volition in a minute?
45041	The mind thinks; must it first think, in order to think?
45041	The question arose, for the instant, Shall I do it?
45041	The question at once arises, is it right?
45041	The question is, whether this alone would, in the first instance, give us such cognitions?
45041	The question no longer is, Whence comes that swift ship, and whither goes it, but, What am I, and whither going; what my history, and my destiny?
45041	The question still remains, however, in which of the several ways indicated, does this result take place?
45041	The simple question is, Am I at liberty to follow it?
45041	The very occurrence of a thing to be done, a possible thing, and of a motive for doing it, raises, of itself, the question, Shall it be done?
45041	Under what circumstances is a given conception awakened in the mind by some preceding conception or perception?
45041	Unquestionably he does derive immense advantages from it; but is that the reason he desires it?
45041	Was it any thing more?
45041	Was it merely an accidental thing-- a matter of chance-- that the dream should occur as it did, and should tally so closely with the facts?
45041	Were there no_ feeling_ awakened by the intellectual perception, would there be any volition with regard to the object perceived?
45041	What are order and proportion?
45041	What are the limits, if limits there are, to this belief of the uniformity of nature, and to the reasoning based on that belief?
45041	What but love could prompt to the many sacrifices and privations cheerfully endured for its welfare?
45041	What but love could sustain the weary mother during the long and anxious nights of watching by the couch of her suffering child?
45041	What constitutes a cause?
45041	What do they express of the higher or spiritual element of being?
45041	What does he need, the material universe remaining what it is?
45041	What else are the little communities of the bee, and the ant, and the beaver, but so many busy cities, and states, of the insect and animal tribes?
45041	What emotion does that object awaken in me?
45041	What evidence have we that they do not habitually deceive us?
45041	What evidence have we, in a word, of the existence of any thing beyond and without our own minds?
45041	What have we found to be the process of the mind in volition?
45041	What have we to do with them or they with us?
45041	What have we, under all these manifestations, but the desire of superiority, and what is that but the desire of power in one of its most common forms?
45041	What is it in the object, that constitutes its beauty?
45041	What is it precisely that we hear?
45041	What is it that I see in this case?
45041	What is it that is beautiful?
45041	What is it with the lower animals?
45041	What is that but an instance under the law of similarity?
45041	What is that but the operation of the law of contiguity in time?
45041	What is that but the relation of cause to effect?
45041	What is that certain peculiarity, or quality, of a certain class of objects, which constitutes what we call_ the ludicrous_, objectively considered?
45041	What is the consequence?
45041	What mean we by that word?
45041	What now are my emotions?
45041	What of yourself had you forgotten?
45041	What passes now in my mind?
45041	What produces it?
45041	What standard have you for measuring motives and gauging their strength, except simply to judge of them by the_ effects_ they produce?
45041	What then are the facts in the case, as given by consciousness, and observation?
45041	What then is the fact?
45041	What voucher have we for its correctness?
45041	What, but the love of power, leads the warrior forth, at the head of conquering armies, to devastate and subdue new realms?
45041	What, in fact, is the mind itself but cerebral activity, and what is man, with all his higher powers, but a mere animated organism?
45041	What, then, is a faculty of the mind?
45041	What, then, is the analogy?
45041	What, then, is the simple idea of space?
45041	What_ is_ this faculty as exercised; a judgment, a process of reasoning, or an emotion?
45041	Whatever may be true of deduction, is not induction essentially a synthetic process?
45041	When I experience an emotion of fear, of hope, of joy, or of sorrow, what is it that is joyful or sorrowful, hopeful or fearful?
45041	When we first open our eyes on external objects, do we receive the idea of extension and figure, or only of color?
45041	When we fix the eye upon any object, more or less remote, what is it, strictly speaking, that we see, extension and figure, or only color?
45041	Whence come these first principles?
45041	Whence comes the notion of a time, a space, a substance, a cause, a right or wrong act?
45041	Whence comes the_ idea_ of right and wrong which lies at the foundation of every particular judgment as to the moral character of actions?
45041	Whence did_ they_ derive them?
45041	Where is it to be sought?
45041	Whether this be stated before or after the conclusion is a mere matter of form; but what is our authority for stating such a proposition at all?
45041	Which of these views, then, is the correct and true one?
45041	Who shall solve this problem; who shall read me this strange inexplicable riddle of human life?
45041	Who taught_ them_, and set_ them_ the example?
45041	Why are we not_ all_ misers, if such associations are the true cause and explanation of avarice?
45041	Why did I choose_ a_?
45041	Will the name itself afford any solution of this problem?
45041	Would not such an arrangement be of great service?
45041	Would not this virtually shut out and extinguish all mental action?
45041	_ A Dream, what._--What, then, is a_ dream_?
45041	_ Activity of the Sensibilities also involved._--But does volition immediately follow the action of the intellect in the case supposed?
45041	_ Apparent Difficulty._--The difficulty which it seems to present is this: How can the eye perceive itself?
45041	_ Application of the preceding Psychology to this Question._--How, then, are these two great facts to be reconciled?
45041	_ Authority for this Belief._--But what reason have I to believe that what is true of the many is true of the whole, and how do I know this?
45041	_ But suppose the Disposition wanting._--Suppose, now, the disposition to be wanting; does the power also disappear, or does it remain?
45041	_ Can_ my choice be otherwise than it is?
45041	_ Diversity of Objects essential to Choice._--What is_ implied_ in an act of choice?
45041	_ Evidence impossible._--But whence is this evidence to come?
45041	_ Freedom lies where._--Now in this whole process,_ where_ does the element of freedom lie?
45041	_ Freedom of the Will, what._--What, then, is freedom of the_ will_?
45041	_ Hearing not properly Perception._--Is hearing then a sensation merely, or is it a perception?
45041	_ How Acquaintance leads to Friendship._--To what is this owing?
45041	_ Imagination as related to Memory._--How, then, does imagination differ from_ memory_?
45041	_ It is, nevertheless, to be followed._--What, then, are we to do?
45041	_ Its Value not thus destroyed._--But of what use, it will be said, is a moral faculty, on which, after all, we can not rely?
45041	_ Judgment in relation to Knowledge._--Are judgment and knowledge identical?
45041	_ Judgment._--Are they then the product and operation of the faculty of judgment?
45041	_ Legal Enactment._--Do we then derive these ideas from legal_ restriction and enactment_?
45041	_ Limits of Belief._--What are the limits of belief in testimony?
45041	_ Main Question._--The main question is, are these ideas_ natural_, or_ artificial and acquired_?
45041	_ Man not the highest Type of Beauty._--Is then the human form the highest expression of the principle of beauty?
45041	_ Meaning of the Term._--What is sleep?
45041	_ Memory in the Brute._--It may still be asked, does not the brute_ remember_?
45041	_ Mental Philosophy, what._--What is Mental Philosophy, as distinguished from other branches of science?
45041	_ Not a mere Conception._--Is space, then, a mere conception of the mind, merely subjective?
45041	_ Not derived from Sense._--But is not this principle of causality derived from experience?
45041	_ Not necessary to suppose them Supernatural._--Shall we believe, then, that dreams are sometimes prophetic?
45041	_ Not the first._--Is it the first?
45041	_ Observation of an Act of Will._--What, then, are the essential phenomena of an act of the will?
45041	_ Opposite View._--On the other hand, if we make space a reality, and not a mere conception, what is it, and where is it?
45041	_ Prophetic Aspect._--Are dreams sometimes_ prophetic_, and how are such to be accounted for?
45041	_ Question returns._--Among these several views, where then, lies the truth?
45041	_ Question stated._--But what are the laws of association, or suggestion, so- called-- in other words, of mental conception?
45041	_ Question stated._--Is beauty merely subjective, an emotion of our own minds, or is it a quality of objects?
45041	_ Reasons for regarding Consciousness as not a distinct Faculty._--Is this, however, a distinct faculty of the mind?
45041	_ Second Question-- Does Sight give Distance?_--Is it also by vision that we obtain the idea of the_ distance_ of objects and their externality?
45041	_ Sleep involves primarily Loss of Consciousness._--What then, further than this, is sleep?
45041	_ Space.__ Subjective View._--What is space?
45041	_ Special Sense._--Shall we attribute these ideas to a_ special sense_?
45041	_ Strengthened by Use._--In what way, it is sometimes asked, may the faculty under consideration be improved and strengthened?
45041	_ The Nature of Conscience._--What is it?
45041	_ The Question and its different Answers._--But here an important question presents itself:_ Whence come_ these ideas and perceptions; their origin?
45041	_ The Question stated._--_Views of Locke and Dryden._--Under what circumstances, then, is the feeling of the ludicrous awakened?
45041	_ The Question._--Which, then, of these elements is it that answers to the idea of taste, as used to denote a power of the mind?
45041	_ The Term"strongest"as thus employed._--Much depends on what we mean by"strongest"in this connection, and what by the word"determined?"
45041	_ The more important Distinctions to be first ascertained._--What, then, are the clearly distinct modes of mental activity?
45041	_ The true Answer._--To the question, then,_ can_ the man whose inclinations are to evil, whose heart is wrong, do right?
45041	_ Theory of Novelty._--And first, is it the_ novelty_ of the thing?
45041	_ Theory of the Useful._--Is, then, the_ useful_ the beautiful?
45041	_ To Perception._--In what respect does it differ from_ perception_?
45041	_ Unjust to require what it is impossible to perform._--Have I power, in all cases, to do what the divine will requires; power to do_ right_?
45041	_ What Evidence of Correctness._--How are we to know, then, whether conscience judges right?
45041	_ What_ name?
45041	_ Will it be put in Requisition?_--But will this power be ever exercised?
45041	and the more beautiful it is, does it so much the more plainly and directly manifest this element?
45041	g._, that all men are mortal?
45041	is too often true, and what then becomes of my_ power_ to do right?
45041	that, as we grow old, while perhaps other powers of the mind are still vigorous, the memory begins to lose its tenacity?
45041	ye learned men, explain What essence, substance, what hypostasis In five poor letters is?
8910	_ We may fairly inquire what is this Being? 8910 A theist, very estimable for his talents, asks,if there can be any other cause than an evil disposition, which can make men atheists?"
8910	Above all, when there is a question of its own interests, does it not dispense with engagements, however solemn, made with those whom it condemns?
8910	Again, is it an ascertained fact, does experience warrant the conclusion, that superstition has a useful influence over the morals of the people?
8910	Again, upon what do they found the existence of these theories, by whose aid they pretend to solve all difficulties?
8910	Again; do we not see that either enthusiasm or interest is the only standard of their decisions?
8910	Are not the most horrid crimes perpetrated in all parts of the world?
8910	Are not the sovereigns of almost every country in a continual state of warfare with their subjects?
8910	Are not those dreamers, who are incapable of attaching any one positive idea to the causes of which they unceasingly speak, true deniers?
8910	Are not those visionaries, who make a pure nothing the source of all beings, men really groping in the dark?
8910	Are not those who have thus given loose to their imagination, who have given birth to this system, themselves men?
8910	Are they agreed upon the conduct to be adopted; upon the manner of explaining their texts; upon the interpretation of the various oracles?
8910	Are they also to be ascribed to the Divinity, because we do not refuse him qualities possessed by his creatures?
8910	Are they ever contented with the proofs offered by their colleagues?
8910	Are they in a condition to maturely weigh theories that require the utmost depth of thought?
8910	Are they not delirious fanatics, on whom the law, dictated by the most inhuman prejudices, imposes the necessity of acting like ferocious brutes?
8910	Are they not savage tyrants, who have the rank injustice to violate thought; who have the folly to believe they can enslave it?
8910	Are they, in fact, in a condition to be charged with this knowledge?
8910	Are we better acquainted with the cause of polar attraction?
8910	Are we in a condition to explain the phenomena of light, electricity, elasticity?
8910	Are, therefore, the philosophers atheists, because they do not reply, it is God who is the author of these effects?
8910	As soon as they subscribe to a principle fatally opposed to reason, by what right do they dispute its consequences, however absurd they may be found?
8910	Besides, wherefore should we leave it to the judgment of men, who are, themselves, only enabled to act after our manner?
8910	But are not these gods the thing in question?
8910	But does he not frequently offer up his thanksgivings for actions that overwhelm his neighbour with misery?
8910	But does this afford us one single, correct idea of the_ Divinity_?
8910	But is it possible to derogate from the necessary laws of existence?
8910	But is not this wilful idleness?
8910	But what is this grace?
8910	But what is this man, who is so foully calumniated as an atheist?
8910	But where are the people or the clergy who will allow, either that their Divinity is false, or their worship irrational?
8910	But where is the necessity for mystery in points of such vast importance?
8910	But wherefore, it might be inquired, should I take this system upon your authority?
8910	But, seriously, does this prove that they do not deceive?
8910	Can any thing be more rational than to probe to the core these astounding theories?
8910	Can it make man either better or worse, that he should consider the whole that exists as material?
8910	Can it really be that reason is dangerous?
8910	Can men have stronger motives for the practise of virtue?
8910	Can that which exists necessarily, act but according to the laws peculiar to itself?
8910	Can they shew the test that will lead to an acquaintance with them?
8910	Can we at all flatter ourselves that to please us, to gratify our discordant wishes, he will alter his immutable laws?
8910	Can we conceive that immateriality could ever draw matter from its own source?
8910	Can we imagine that at our entreaty he will take from the beings who surround us their essences, their properties, their various modes of action?
8910	Can we, or can we not admit their argument to be conclusive, such as ought to be received by beings who think themselves sane?
8910	Could I, by the aid of these senses, discover thy spiritual essence, of which no one could furnish me any idea?
8910	Could atheists, however irrational they may be supposed, if assembled together in society, conduct themselves in a more criminal manner?
8910	Could the great_ Cause of causes_ make the whole, without also making its part?
8910	Did princes really become more powerful; were nations rendered more happy; did they grow more flourishing; did men become more rational?
8910	Did the morals of the people improve under the pastoral care of these guides, who were so liberally rewarded?
8910	Do not all your oracles breathe inconsistency?
8910	Do they ever last longer than for the season of their convenience?
8910	Do they unanimously subscribe to each other''s ideas?
8910	Do we find substantive virtues adorn those who most abjectly submit themselves to all the follies of superstition?
8910	Do we know why the magnet attracts iron?
8910	Do we understand the mechanism by which that modification of our brain, which we tall volition, puts our arm or our legs into motion?
8910	Does he, in fact, do more than collect together that which becomes, in consequence of its association, perfectly unintelligible?
8910	Does it procure for its agents the marvellous faculty of having distinct ideas of beings composed of so many contradictory properties?
8910	Does not the disproportion, of which they speak with such amazing confidence, attach to themselves as well as to others?
8910	Does not their more sober judgment unceasingly condemn the extravagancies to which their undisciplined passions deliver them up?
8910	Does not this somewhat remind us of what Rabelais describes as the employment of Queen Whim''s officers, in his fifth book and twenty- second chapter?
8910	Does then theology impart to the mind the ineffable boon of enabling it to conceive that which no man is competent to understand?
8910	Does, he, however, elucidate his embarrassments, by submitting her action to the agency of a being of which he makes himself the model?
8910	Dost thou not behold ambition tormented day and night, with an ardour which nothing can extinguish?
8910	Generally speaking, is there the least sincerity in the alliances which these rulers form among themselves?
8910	Granted: but is he quite certain these oracles have emanated from themselves?
8910	Granted: who has ever doubted it?
8910	Has he laid down false principles?
8910	Has it not in a great measure confounded the notions of virtue and vice, of justice and injustice?
8910	Has it not legitimatized murder; given a system to perfidy; organized rebellion; made a virtue of regicide?
8910	Has it not, in many instances, rendered the most essential duties of our nature problematical?
8910	Has it not, on the contrary, had a tendency to obscure the wore certain science of morals?
8910	Has not its altars been drenched with human gore?
8910	Has the human understanding progressed a single step by the assistance of this metaphysical science?
8910	Have I been able to render homage to the justice of thy priests, whilst I so frequently beheld crime triumphant, virtue in tears?
8910	Have they flattered thee that thou art something supernatural?
8910	Have they sufficiently reflected on the tendency of this mode of reasoning?
8910	Have they then assured thee that thou art a god?
8910	He gives it thought and intelligence, but how conceive these qualities without a subject to which they may adhere?
8910	How are we to know that?
8910	How can a corporeal being make an incorporeal being experience incommodious sensations?
8910	How can he imitate that goodness, that justice, that mercy, which does not resemble either his own, or any thing he can conceive?
8910	How can it even be conceived by mortals?
8910	How can it give impulse to matter, how set it in motion?
8910	How can the gross organs of the one, comprehend the subtile quality of the other?
8910	How can these happy effects ever be expected from the polluted fountains of superstition, whose waters do nothing more than degrade mankind?
8910	How can we acquire a knowledge of their will?
8910	How could he perceive the beautiful order which they had introduced into the world, while he groaned under such a multitude of calamities?
8910	How did he discover the end proposed by the Deity?
8910	How do we understand this term?
8910	How do you become acquainted with these impenetrable mysteries?
8910	How doth it act upon man?
8910	How follow a conduct suitable to please them-- to render himself acceptable in their sight?
8910	How formidable a foe must not outraged reason be to falsehood?
8910	How is he to judge now?
8910	How make an immaterial being, who has neither organs, space, point, or contact, understand that modification of matter called voice?
8910	How shall it be decided who is right, or who is wrong?
8910	How shall we attribute anger to beings without either blood or bile?
8910	How shall we know what is agreeable to a Divinity who is incomprehensible to all men?
8910	How then am I to understand immaterial substance?
8910	How then can he be induced to call men just who act after this manner?
8910	How then does he measure out his ideas of justice?
8910	How then is he to form his judgment of beings who are represented to possess both in the extremest degree?
8910	How was he able to discern the beneficence of men whom he beheld sporting as it were with his species?
8910	How will the metaphysicians draw themselves out of this perplexing intricacy?
8910	However this may be, we must ever inquire, Why this should not be matter?
8910	If after this it be asked, What is the end of nature?
8910	If he asked, Wherefore his reason had then been given him, since he was not to use it in matters of such high behest?
8910	If he does not equally partake of them with the other beings in nature?
8910	If it be demanded, How can we figure to ourselves, that matter by its own peculiar energy can produce all the effects we witness?
8910	If it be necessary to judge the opinions of mankind according to their conduct, which is the theory that would bear the scrutiny?
8910	If the knowledge of these systems be the most necessary thing, wherefore are they not more evident, more consistent, more manifest?
8910	If their gods are infinitely good, wherefore should we dread them?
8910	If their grace works every thing in man, what reason can there be why he should be rewarded?
8910	If then it be demanded, Wherefore she exists?
8910	If there is, which are the spurious, which are the genuine?
8910	If therefore we were to form our judgments after our own puny ideas of wisdom, what should we say?
8910	If these beings are spirits that are immaterial, how can they be able to act like man, who is a corporeal being?
8910	If these ways are impenetrable, by what means did he acquire his knowledge of them?
8910	If they are immutable, by what right shall we pretend to make them change their decrees?
8910	If they are inconceivable, wherefore should we occupy ourselves with them?
8910	If they are infinitely wise, what reason have we to disturb ourselves with our condition?
8910	If they are just, upon what foundation believe that they will punish those creatures whom they have filled with imbecility?
8910	If they are lords of all, why make sacrifices to them; why bring them offerings of what already belongs to them?
8910	If they are omnipotent, how can they be offended; how can we resist them?
8910	If they are omnipresent, of what use can it be to erect temples to them?
8910	If they are omniscient, wherefore inform them of our wants, why fatigue them with our requests?
8910	If they are rational, how can the enrage themselves against blind mortals, to whom they have left the liberty of acting irrationally?
8910	If they are so different in their detail, may there not be reasonable ground for suspecting some of them are not authentic?
8910	If this argument was to be admitted, are they aware how far it, would carry them?
8910	If this be admitted as a postulatum, are they prepared to follow it in all its extent?
8910	If this substance be spiritual, that is, devoid of extent, how can there exist in it any parts?
8910	If we grant his position, what is the result?
8910	In fact, does not superstition sometimes inculcate perfidy; prescribe violation of plighted faith?
8910	In reply it will be said, somewhat triumphantly, each man hath his ideas of the sun, do all these suns exist?
8910	In short, has it not been the signal for the most dismal follies, the most wicked outrages, the most horrible massacres?
8910	In the_ second_ place, which set of these oracular developements are we to adopt?
8910	Indeed what has resulted from the confused alliance, from the marvellous speculations, which theology has made with the most substantive realities?
8910	Indeed, do we not every day behold mortals in contradiction with themselves?
8910	Indeed, what is virtue, in the eyes of the generality of theologians?
8910	Ingenuously, is it possible for man to form any true notion of such a quality?
8910	Is he matter and motion, or is he only space or the vacuum?
8910	Is he willing, adopting their own hypothesis, that evil should be committed, or can he not prevent it?
8910	Is his system fallacious?
8910	Is it in the doctrines which these codes hold forth, that he is to seek for a model?
8910	Is it independent of its own peculiar essence, or of those properties which constitute it such as it is?
8910	Is it not a derogation from the severe rules of an exact, a rigorous justice, which causes a remission of some part of a merited punishment?
8910	Is it not inconsistent with our nature?
8910	Is it not just, he exclaims, to thank the Divinity for his kindness?
8910	Is it not to ask him to alter the eternal decrees of his justice; to change the invariable laws which he hath himself determined?
8910	Is it not, according to these definitions, that which can not couple together?
8910	Is it not, in fact, announcing these beings to be men like ourselves, who act with our imperfections on an enlarged scale?
8910	Is it not, in other words, to accuse him with neglecting his creatures?
8910	Is it ridiculous?
8910	Is it, then, delirium to prefer the known to the unknown?
8910	Is not bread the result of the combination of flour, yeast and water?
8910	Is not the virtuous man, from thence in a condition to ardently desire the existence of a system that remunerates the goodness of men?
8910	Is not this formally asserting that nature herself is God?
8910	Is not this, in fact, the duty we owe to the great, the universal Parent?
8910	Is not vice frequently triumphant, and virtue compelled to seek her own reward in retirement?
8910	Is there any one who has sufficient compass of comprehension to ascertain the advantages that result from the evils that besiege us on all sides?
8910	Is there any thing imaginable wore wild and extravagant amongst those in bedlam than this would be?"
8910	Is there then no remorse but for those who believe in incomprehensible systems?
8910	Is this question answered by heaping together the estimable qualities of man?
8910	Is what is termed Atheism, compatible with Morality?
8910	Let us seriously ask him, if he does not witness good constantly blended with evil?
8910	Must, then, the work be more perfect than the workman?
8910	Of the motives which lead to what is falsely called Atheism.--Can this System be dangerous?--Can it be embraced by the Illiterate?
8910	On the other hand, what could we expect from such a being, as they have supposed him to be?
8910	On this again, there arises two almost insuperable difficulties, in the_ first_ place, who shall assure us of their actual mission?
8910	Or is it a truth that you yourself are not a man, but one of those impenetrable beings whom you say you represent?
8910	Ought we not rather to redouble our efforts to penetrate the cause of those phenomena which strike our mind?
8910	Shall God, who made the eye, not himself see?
8910	Shall it be interior or exterior to his production?
8910	Suppose their argument granted, what is to be done with all those other qualities upon which man does not set so high a value?
8910	The most rational people argue thus:"What shall I do?
8910	The necessary Being of which question is here made, doth he find no obstacles to the execution of the projects which are attributed to him?
8910	The next question would naturally be, When, where, or to whom have these oracles spoken?
8910	There is nothing but superstitious follies that are pernicious to mortals; and wherefore?
8910	This granted, I shall inquire if matter exists; if it does not at least occupy a portion of space?
8910	This granted, are they nearer the point at which they labour?
8910	Thus each man has his God: But do all these gods exist?
8910	To what purpose do ye scatter thorns on the road of life?
8910	To what purpose then is it they speak of these things to others?
8910	Under such instructors what could become of youth?
8910	Upon this principle, how many atheists ought there to be?
8910	Upon what foundation do you attribute virtues which you can not penetrate?
8910	Very good: Is it then actually in the system of fanatics, that man should draw up his ideas of virtue?
8910	Was not Pandora''s box, though stuffed with evils, trifling when compared with this?
8910	We agree to it without hesitation; but, ingenuously, are the letters which compose a poem thrown with the hand in the manner of dice?
8910	We are ignorant of the mode in which even plants vegetate, how then be acquainted with that which has no affinity with ourselves?
8910	What advantage, then, has resulted to the human race from those opinions, so universal, at the same time so barren?
8910	What advantages can ye derive from systems with which the united efforts of the whole human species have not been competent to bring ye acquainted?
8910	What are the relations that can be supposed to exist between such very dissimilar beings?
8910	What avails it, that ye multiply those sorrows to which your destiny exposes ye?
8910	What barrier could superstition, with its imaginary motives, oppose to the general corruption?
8910	What conclusion, then, ought fairly, rationally, consistently, to be drawn from the whole?
8910	What could we consistently ask of him?
8910	What do I say?
8910	What do I say?
8910	What end, then, do oaths answer?
8910	What exposition of morality does the theories, upon which ye found all the virtue, present to man?
8910	What idea do we attach to mercy?
8910	What idea do you form to yourself of a justice that never resembles that of man?
8910	What idea, however, can be formed of a being who is resembled by nothing of which we have any knowledge?
8910	What ideas must mortals, thus overwhelmed with terror, form to themselves of the irresistible cause that could produce such extended effects?
8910	What interest can so many persons have to deceive?"
8910	What is our sun compared to those myriads of suns which at immense distances occupy the regions of space?
8910	What is the conduct of our adversaries?
8910	What is the human race compared to the earth?
8910	What is this earth compared to the sun?
8910	What is this, then, but that which no man can explain or comprehend?
8910	What is to be understood by either this virtue or this energy?
8910	What morality is this, but that of men who offer themselves as living images, as animated representatives of the Divinity?
8910	What motives can I have to submit my reason to thy delirium?
8910	What must be the inference from all this?
8910	What must have been the inquietude of a people taken thus unprovided, who fancied they saw nature cruelly labouring to their annihilation?
8910	What results from all this to a rational man?
8910	What standard is it necessary man should possess, to enable him to judge of these substances?
8910	What then is its effect?
8910	What was the fruit that kings and people gathered from their imprudent kindness?
8910	What was the harvest these men yielded to their labour?
8910	What was the result?
8910	When we have given this answer, what have we said?
8910	Where are these oracles?
8910	Where can be the propriety of such an argument?
8910	Where is the man filled with kindness, endowed with humanity, who does not desire with all his heart to render his fellow creatures happy?
8910	Where then are the beneficial effects arising, to mankind from the promulgation of this doctrine?
8910	Where, then, are the web who are convinced of the rectitude of these systems?
8910	Wherefore annihilate to me a being, whose consoling idea dries up the source of my tears-- who serves to calm my sorrows?
8910	Wherefore do ye not follow in peace, the simple, easy route marked out for ye by nature?
8910	Wherefore quit nature, which had already explained to you so much?
8910	Wherefore, then, do they not in all things conform themselves?
8910	Who are those in whom we shall find the complete certitude of these truths, so important to all?
8910	Who is he who would not be a plant or a stone, every time reminiscence forces upon his imagination the irreparable loss of a beloved object?
8910	Who is the man, that understandeth any thing of the fundamental principles of these systems?
8910	Who is to measure the precise quantity of misery required to derive a certain portion of good?
8910	Who is to say when the measure of evil will be full which it is necessary to suffer?
8910	Who rather will not confess that it presents a picture of human nature, where every heart may find some corresponding harmony?
8910	Whose capacity embraces spirituality, immateriality, incorporeity, or the mysteries of which he is every day informed?
8910	Why do they attempt descriptions of that which they allow to be indescribable?
8910	Why, in point of fact, just what the man does, who, thinking he has had too much rain, implores fine weather?
8910	Will Doctor Clarke permit us to put one simple question: If to be obligated to do a certain given thing, is to be free, what is it to be coerced?
8910	Will it in any manner make him a worse subject to his sovereign; a worse father to his children; a more unkind husband; a more faithless friend?
8910	Will it require any capacity, more than is the common lot of a child, to comprehend the absurd contradiction of the two assertions?
8910	Will the assertion of either Clarke or Plato stand absolutely in place of all evidence?
8910	Would not every rational man have a right to ask the priest, where is thy superiority in matters of reasoning?
8910	Would they themselves permit such to be convincing if used against them?
8910	Would this be a desirable state?
8910	XI Defence of the Sentiments contained in this Work.--Of Impiety.--Do there exist Atheists?
8910	are we quite certain none of them may be mistaken?
8910	how shall we be justified in giving credence to their powers?
8910	of mixing up its evanescent conjectures with the confirmed aphorisms of time?
8910	refuse to the Divinity, those qualities we discover in his creatures?
8910	that their morals are as variable as their caprice?
8910	would it be that from which humanity has the best founded prospect of that felicity, which is the desired object of his research?
13695	And he''s quite young, too, scarcely thirty, do n''t you think?
13695	And how old were you when you were married?
13695	And there, quite near, what beautiful trees are those?
13695	And what about Jeanne?
13695	And what about Madame de Guiraud?
13695	And what would you say if I asked you to let me stay here with you always?
13695	And where''s Jeanne?
13695	And why should they kiss one another?
13695	And you had just arrived, had n''t you? 13695 Are n''t the gentlemen coming here to- night, madame?"
13695	Are n''t you well, my darling?
13695	Are there any roses?
13695	Are these rooms yours?
13695	Are we going to see her?
13695	Are you all right, my darling?
13695	Are you always sewing like this?
13695	Are you better, Mother Fetu?
13695	Are you by yourself, mamma?
13695	Are you comfortable?
13695	Are you feeling better, my darling?
13695	Are you going out, mamma?
13695	Are you happy, mother darling?
13695	Are you ill? 13695 Are you not at home here?"
13695	Are you not going to take anything?
13695	Are you weeping?
13695	At nighttime too?
13695	But if mamma gave me leave, would you say yes, too?
13695	But, indeed, have you behaved well? 13695 By the way,"broke in Madame Berthier, addressing Juliette,"did n''t Monsieur Malignon give you lessons in swimming?"
13695	Can I not afford you some relief?
13695	Can nothing be done?
13695	Did n''t I tell you one night in your dining- room how to move your feet and hands about?
13695	Did she go up?
13695	Did she have convulsions when she was a baby?
13695	Did you go to mass this morning?
13695	Did you have any round dances?
13695	Do I disturb you?
13695	Do I disturb you?
13695	Do n''t you love me any longer? 13695 Do you feel ill, Jeanne?"
13695	Do you know of any members of your family that have suffered from nervous affections?
13695	Do you know, mamma, it was an old fellow with a grey beard who made Punch move his arms and legs? 13695 Do you know,"said he,"I do not even know the color of your eyes?
13695	Do you mean to say that I do n''t love you any more?
13695	Do you see,she asked,"that lovely star yonder whose lustre is so exquisitely clear?"
13695	Do you think she''ll have another fit?
13695	Do you understand what you are talking about? 13695 Do you wish to tease me?"
13695	Doctor Bodin has attended her, has he not? 13695 Even, too, when I tell you we are betrothed?
13695	Has any one been to see you?
13695	Have n''t you given her a light?
13695	Have you any hot water?
13695	Have you been good, my darling?
13695	Have you been told about Madame de Chermette?
13695	Have you finished?
13695	Have you got some flowers?
13695	Have you had many visitors to- day?
13695	Have you not seen the garden yet?
13695	He has a brother, has n''t he?
13695	How can I make up my mind when I do n''t know?
13695	How can you, a gentleman, show yourself in public with that actress Florence? 13695 How could I have come here?"
13695	How is she now?
13695	How old is the child?
13695	I am here beside you, my darling; where do you feel the pain?
13695	I have still something left-- may I give it to her?
13695	I intended asking you,she said to her,"if it is n''t to- day that you mean to pay Madame de Chermette a visit?"
13695	I myself went into the kitchen--However, she left her sentence unfinished:"No, no, I wo n''t tell; it is n''t right, is it, mamma?
13695	I say, are you warm?
13695	I say, my dear,whispered the girl,"wo n''t you have some more mutton?"
13695	If not, can I remove the cloth?
13695	In the papers, my dear?
13695	Is Henri not at home?
13695	Is Madame Deberle at home?
13695	Is everything all right down there?
13695	Is he ill too?
13695	Is it a violent fever?
13695	Is it over?
13695	Is it the right leg you fell on? 13695 Is it understood that we can rely on you for to- morrow evening?"
13695	Is it you?
13695	Is n''t it horribly ugly?
13695	Is she going to keep me waiting again?
13695	Is she inside that thing?
13695	Is that Rosalie''s brother, mamma?
13695	Is the little one warmly covered?
13695	Is there anything in the papers?
13695	It''s nice, eh?
13695	Jeanne gives you no further worry, does she?
13695	Jeanne, what''s the matter?
13695	Look, mamma, I look nice, do n''t I? 13695 Madame wants something?"
13695	Madame,said Jeanne one evening,"why does n''t Lucien come to play with me?"
13695	Mamma, is Italy far away?
13695	Mamma, who''s that?
13695	Mamma,asked Jeanne, one evening after considerable meditation,"why is it Rosalie''s cousin never kisses her?"
13695	Must you be in by ten o''clock exactly?
13695	Now, do you love me well?
13695	Oh, by the way, will you be at that evening party? 13695 On the left, do you mean?
13695	On the left, eh?
13695	Pauline,hastily asked Madame Deberle, raising her voice,"did you not meet him with Florence?"
13695	Perhaps the window might be shut? 13695 Really?
13695	Really? 13695 Shall I break the shell for you?"
13695	So ill, my darling?
13695	Tell me, darling, what is the matter? 13695 The asters are out, are n''t they?"
13695	The attack was quite over now? 13695 Then Madame de Blainville is no longer beloved by you?"
13695	Then it''s a fable?
13695	Then you are Zephyrin Lacour, are you not?
13695	Then you will have to marry her when you leave the army?
13695	There''s some one there, is n''t there, mamma?
13695	Was it not you then who wrote to me?
13695	Was your husband, as I''ve been told, nearly twice your age?
13695	We''re going to see the doctor at once, are n''t we, mother darling?
13695	Well, my darling, have you nothing to say to them?
13695	Well, was the season a good one? 13695 Well,"said the doctor,"and how are you going to dress, Jeanne?"
13695	Well?
13695	Well?
13695	Were you at the Vaudeville last night?
13695	What are you about?
13695	What are you saying, my child?
13695	What are you talking about? 13695 What are you thinking of, mademoiselle?"
13695	What do you mean, my friend?
13695	What do you think?
13695	What do you want to ask me?
13695	What do you want, my child?
13695	What do you want, my lad?
13695	What do you want, you and your soldier?
13695	What does that matter?
13695	What have you done to him, Jeanne?
13695	What have you done to it-- tell me? 13695 What is it you wish, my pet?
13695	What is it?
13695	What is this you''re talking of?
13695	What was it, my pet?
13695	What was it?
13695	What''s all arranged?
13695	What''s that? 13695 What, do n''t you see it?
13695	What, is it you? 13695 What?
13695	Where are you going?
13695	Where did you buy that abominable pink stuff? 13695 Where have you been?
13695	Where was it?
13695	Where, where was it that they had agreed to meet?
13695	Who can have opened this window?
13695	Who can it be, mother darling?
13695	Who is it? 13695 Who is there?"
13695	Why did n''t you come yesterday?
13695	Why did you ring so loudly? 13695 Why do n''t you play the part instead of me?
13695	Why do you ask me that?
13695	Why do you remain there? 13695 Why do you think so?"
13695	Why do you weep, my daughter?
13695	Why has n''t your mother taken you with her?
13695	Why should it be?
13695	Why, madame, does n''t mademoiselle go down to the garden?
13695	Why, what is the matter, my child?
13695	Why, what time is it?
13695	Why? 13695 Why?"
13695	Will you let me go to bed? 13695 Will you take a cup of tea?"
13695	Wo n''t mademoiselle have any jam?
13695	Wo n''t you take anything?
13695	Would it give you any pleasure to go away there?
13695	Would you like me to tell him everything? 13695 Would you like to play at_ pigeon vole_?"
13695	Yes; and am I to be forgotten?
13695	You consider her very ill, do you not?
13695	You have been seen with a lady--"What lady?
13695	You have some one in view, have you not?
13695	You have still five years to serve, have n''t you?
13695	You know nothing, then?
13695	You know nothing? 13695 You left Beauce a week ago?"
13695	You mean this little saloon of yours? 13695 You now know that I am there-- don''t you?
13695	You think so, do you?
13695	You think, perhaps, that I shall deceive her?
13695	You were not at the first night at the Vaudeville yesterday, madame?
13695	You will come to- morrow, of course; and try to come earlier, wo n''t you?
13695	You wo n''t be angry, mamma? 13695 You''re not ill, Jeanne, are you?"
13695	You''re surely not quarrelling to- night?
13695	Your father was hoping for Pauline''s sake-- He has n''t declared his intentions then?
13695	Your mamma?
13695	A cake?
13695	And Helene, what ought she to do now?
13695	And as she remained dazed, without answering, he asked:"Do you suffer?"
13695	And did she go out the evening before that and the previous day?
13695	And shall we object, because a few pages of"A Love Episode"are devoted to descriptions of Paris?
13695	And then she asked:"But where is our dear old friend?"
13695	And what could that district be at sight of which she always felt frightened, convinced as she was that people fought one another there?
13695	And whom, pray?"
13695	And with her coaxing air she added:"You will have to cure me, wo n''t you, sir, to make mamma happy?
13695	And your children, madame?
13695	Are n''t we all at home here?
13695	Are n''t you ashamed?
13695	Are n''t you getting warm?"
13695	Are you going to get married?"
13695	Are you hungry?"
13695	Are you in pain?
13695	Are you pleased?"
13695	Are you sure?"
13695	Are you talking about Italy?
13695	As Lucien was passing them, his mother arranged a loose curl of his powdered hair, while he stood on tip- toe to whisper in her ear:"Where''s Jeanne?"
13695	As she spoke, however, she grasped the child''s hand and detained her by her side, then asking in changed tones:"The other lady is ill, is she not?"
13695	At a venture she inquired:"Who will play the part of Chavigny?"
13695	At tea nobody ought to put the cakes in their pockets, ought they?"
13695	Besides, who had seen him?
13695	Besides, why should I deem myself stronger than I am?
13695	But amidst all these gallant doings of his, he could not quit one idea, and that was-- why had they decided on closing the shutters?
13695	But how?
13695	But tell me: should I have a white gown and flowers?
13695	But what is Juliette dreaming about?
13695	But while I was dancing with Lucien the pin ran into him, and he asked me:''What have you got in front of you that pricks me so?''
13695	But you''ll stay now?
13695	But, mamma dear, I may talk, may n''t I?"
13695	Can not you stand upright?"
13695	Could Juliette have turned a willing ear to the amorous chatter of the young fop?
13695	Could she have displayed the callous composure of this woman, who, three hours before her first assignation, was rehearsing a comedy in her own home?
13695	Could she have done so, however, without the most intense emotion?
13695	Could the memory of those weeks of anguish fade from Helene''s soul?
13695	Did Jeanne wish to go away?
13695	Did he also make visits to which he never referred?
13695	Did he no longer care for her, that he remained so indifferent to her presence?
13695	Did her looks, then, reveal her secret?
13695	Did n''t I come back from Trouville on the 10th of September?
13695	Did n''t you hear me before?
13695	Did n''t you say you had an idea of going to Italy?
13695	Did they not well know what might have been said?
13695	Did you feel cold?
13695	Do n''t you hear?
13695	Do n''t you know us?"
13695	Do n''t you like what you have there?"
13695	Do those beautiful apples come from your garden, madame?"
13695	Do you feel ill?"
13695	Do you hear, mother darling?
13695	Do you know, they were hunting for you everywhere?
13695	Do you see that dark gentleman down there, near the door?
13695	Do you take the''''bus''?"
13695	Do you think so?"
13695	Do you think yourself a child, you great stupid?
13695	Do you want any more?"
13695	During a silence she asked the old woman carelessly:"Have you known the doctor a long time?"
13695	Eh?
13695	Eh?
13695	Eh?"
13695	Even amongst such seemingly estimable and honest people as these could there be women of irregular conduct?
13695	Excepting that, is everything all right?"
13695	For a moment he lingered before her erect, then, shrugging his shoulders, said:"What''s the good, since you decline?"
13695	Good Lord, how is it possible to suffer so much?
13695	Had an hour really gone by since she had fled from the ball- room?
13695	Had madame paid them a visit yet?
13695	Had she lived through a year of madness, then?
13695	Had she not loved her husband, whom she had tended like a child?
13695	Had the Abbe, then, read her heart?
13695	Has she hurt herself?"
13695	Has the dear good doctor gone?
13695	Have I vexed you then?
13695	Have I wept?
13695	Have you brought me any oranges?"
13695	Have you known him long?
13695	Have you some honey?
13695	He approached still nearer, and gently resumed:"I do not wish to cross- question you, but why do you not confide in me?
13695	He has a wife, has n''t he?
13695	He lift me up and asked me:''Where is your mamma?
13695	He paused, realizing that he was warming up, and asked hesitatingly:"But perhaps she has told you all this?"
13695	He turned towards her with the question:"By the way, what have you got for us to- day?
13695	He''s coming here to- day, is he not?"
13695	He, Henri, dared not go up; for what would he say should Rosalie open the door?
13695	Her heart filled, she put aside her bowl, and gazing on her mother''s pale face, threw herself on her neck:"Mamma, are you ill now?
13695	His lips could only give utterance to the wretched question:"Then you think I ought to go away as well?"
13695	How are you, madame?
13695	How had she been able to drag on that cold, dreary existence, of which she was formerly so proud?
13695	How is it that a big girl like you can not remain two minutes seated?
13695	How stupid of him, was n''t it?
13695	I suppose you are not sorry?"
13695	I was asleep, was n''t I?
13695	I wrote to you: did my letters reach you?
13695	I''ll run and make some for you; would you like it?
13695	In her first rapture the sight of Juliette even flooded her with tenderness; for was not Juliette one of Henri''s belongings?
13695	Is it I whom you are angry with?
13695	Is it finer than this?"
13695	Is she beyond hope?"
13695	Is she enjoying herself?"
13695	Is that the way to kiss young ladies?
13695	Is that understood?"
13695	It will be soon, soon-- you promise me, wo n''t you?"
13695	It will be soon, wo n''t it?"
13695	It''s splendid, is n''t it?"
13695	Jeanne crept up to her with a coaxing air:"Then you''re not going to the doctor''s, mother darling?"
13695	Juliette''s face assumed a serious look, and, crossing her arms, she exclaimed:"Well, and what will you do with the balance of power in Europe?"
13695	Mademoiselle, how much is this bonnet?
13695	May I take a little of it?"
13695	Might her mother not rather be in one of that cluster of houses on the hill to the left?
13695	Now, you''ll be here at two o''clock, wo n''t you?
13695	Of course, we''ll keep beside each other, eh?"
13695	Of how many reformed lives has it been the mainspring?
13695	Oh, my friend, how can you advise me thus?
13695	On his self- possession returning, he inquired:"Wo n''t you take off your cloak?"
13695	One morning she asked her mother:"To- day is Sunday, is n''t it?"
13695	Only eighteen sous for two; it is n''t dear, is it?"
13695	Otherwise, what could she have been doing there?
13695	Pauline had taken Jeanne''s hand, and, walking away in front with the child, began to question her:"Have you ever been to the theatre?"
13695	Perhaps Monsieur Rambaud had stayed to dine?
13695	Perhaps she was right in thinking that madame had been travelling?
13695	Perhaps the fresh air would revive her?
13695	Poor puss, you''ve been very ill, have you not?
13695	Quite sure?"
13695	Repressing a gesture of impatience, Helene, as was her wo nt every morning, inquired:"Are you washed?"
13695	Shall I call?"
13695	She glanced at the clock--twenty minutes to nine; what was she to do?
13695	She had done those things?
13695	She had not had another, had she?"
13695	She nestled her cheek against her mother''s shoulder, kissed her neck, and finally, with a quiver, whispered in her ear:"Mamma, would he kiss you?"
13695	She stooped down and kissed Jeanne again; then suddenly becoming serious, she asked:"Am I browned by the sun?"
13695	She would again ask Helene the old question--"Are you happy, mother darling?"
13695	Should it not be so?"
13695	So you let him leave before you, eh?"
13695	Speak to me: do you feel a pain anywhere?"
13695	Surely I brought you a cup of coffee?"
13695	Surely you have n''t been ill, have you?"
13695	That afternoon, after a lengthy silence, the child asked the question which she had already put to her mother:"Is Italy far away?"
13695	That will be pleasant, wo n''t it?"
13695	The doctor drew near; as he selected a cigar he asked her:"Is Jeanne well?"
13695	The youngest of the Levasseur girls, who was two years old, shrieked out all at once:"Mamma, mamma, will they put him on bread and water?"
13695	Their talk continued, but at last the doctor exclaimed in a tone of surprise:"Where on earth can Mother Fetu have gone?
13695	Then Jeanne murmured:"But why does he love other people so?
13695	Then amidst tears she whispered to him:"Do you remember what you asked me one night?"
13695	Then as she became silent, the priest, with the wonted freedom of the confessor, mechanically asked the question:"The name?
13695	Then he appeared to be on the point of leaving her, but turned round, and suddenly asked:"So you are going to get married?"
13695	Then in a low whisper he asked her:"You''re pleased, are n''t you, to go to Italy?"
13695	Then she turned to Helene with the question:"Was it you who let him come in?"
13695	Then, as the old woman retired backwards, with profuse curtseying and thanks, she asked her:"At what hour are you alone?"
13695	Then, did not everything exculpate her?
13695	To console her, her mother kissed her, but she still gazed round the room:"Where is he?"
13695	To how many confessions, to how many suicides has it led?
13695	Was he not a treasure- trove of a father for Jeanne?
13695	Was it a fact, he wanted to know, that it was impossible to move when one was dead?"
13695	Was it possible, she thought, that she could no longer find the right thing to say?
13695	Was it possible?
13695	Was it possible?
13695	Was it your idea to fascinate your washerwoman?"
13695	Was not that intense love which had pervaded her life till now sufficient for her wants?
13695	Was she a coward, then?
13695	Was she not free?
13695	Was she suffering?
13695	Was that sigh the exhalation of Jeanne''s last breath, or did it mark her return to life?
13695	Was their meeting to be postponed till another day, then?
13695	Was this indeed her room, this dreary, lifeless nook, devoid of air?
13695	We would play together, would n''t we?
13695	Well, I''m nursing myself a bit now; and when a person has passed through so much, is n''t it fair she should do so?
13695	Well, Lucien, why do n''t you say good- day?"
13695	Well, since you mistrust the priest, why should you refuse to confide in the friend?"
13695	Well, then, a glass of Chartreuse?"
13695	Were they not bad- mannered, mamma dear?"
13695	What are you doing here?
13695	What are you talking of, child?"
13695	What are you troubled about?"
13695	What can I beg Heaven to grant you?
13695	What concern is it of yours?"
13695	What could she do whilst waiting for the night?
13695	What could she say in answer?
13695	What could that gloomy edifice be?
13695	What could this new complaint be which filled her with mingled shame and bitter pleasure?
13695	What do you put in it?"
13695	What do you say?
13695	What had been her life for nearly two years?
13695	What harm would it do you?
13695	What have I done to you?"
13695	What have you been about?"
13695	What hour might it be now?
13695	What need had she of knowing Henri well?
13695	What was it that had happened?
13695	What was she to do?
13695	What was that street along which something of enormous bulk seemed to be running?
13695	What was the good of referring to that?
13695	What was the matter with his poor darling?
13695	What was the reason that had prevented her mother from taking her with her?
13695	What was their reason for seeking a share in her happiness?
13695	What world could they abide in to be able to set at naught that which caused her so much agony?
13695	What would you have me do with it?
13695	What''s wrong with you?
13695	What, then, did that book mean when it spoke of transcendent loves which illumine one''s existence?
13695	Whence had he come?
13695	Whence had he sprung to lay her life desolate in this fashion?
13695	Where did you get this jam, madame?
13695	Where had she been?
13695	Where was the pain?
13695	Where, where could it be?
13695	Why did n''t Madame Grandjean take her daughter there?
13695	Why did n''t Noemi follow out her actions to their logical conclusion?
13695	Why did these words ring in Helene''s ears with such sweetness as the darkness of the fog gave way to light?
13695	Why do you ask me such a question?"
13695	Why do you hesitate?"
13695	Why do you refuse happiness?"
13695	Why do you wish to know?"
13695	Why had he come up?
13695	Why had she been struck?
13695	Why had she been unwilling?
13695	Why had she not asked for the doctor?
13695	Why not on another?
13695	Why on earth had that lady been so foolish as to jump down?
13695	Why on me?
13695	Why should I feel unhappy?"
13695	Why should she ever rap at the kitchen door again?
13695	Why should she feel astonished or disquieted?
13695	Why should she grudge herself happiness any longer?
13695	Why should she have any care for the happiness of others, when they had no care for her and did not suffer as she did?
13695	Why should she have waited for him?
13695	Why was her laughter thus abruptly turned to sulkiness?
13695	Why was it?
13695	Why was she here, with eyes ever fixed on the hands of that dial?
13695	Why, do n''t you believe me, mamma dear?"
13695	Why, when her illness had been put to flight, did the ill- natured child work her utmost to torment her?
13695	Why, whenever I please, wo n''t you always be there to do as I tell you?"
13695	Will ethical teachers say that there is no salutary moral lesson in this vivid picture?
13695	Will the church be as beautiful as it was in the Month of Mary?"
13695	Will there be as many flowers, and will there be such sweet chants?
13695	Will you let me kiss you?"
13695	With a pretty gesture, she brought her face close to her mother''s lips, and, without pausing, whispered the question:"Do you love me?"
13695	Wo n''t it be for Lucien to receive his little guests?
13695	Wo n''t you let me be as I am?
13695	Wo n''t you say that it will be soon?
13695	Wo n''t you, sir?"
13695	Would she have some of the cooling drink she had liked the other day?
13695	You do n''t know how to make a horse, do you?"
13695	You have seen her daughter, so womanish and tall, though she is only fifteen, have n''t you?
13695	You remember that delightful soliloquy when she addresses the purse--''Poor little thing, I kissed you a moment ago''?
13695	You will keep my place for me, wo n''t you?"
13695	You''re not hurt, madame, are you?
13695	You''re not pained any longer, are you?"
13695	a soldier?"
13695	are n''t you going to kiss her?"
13695	are you happy?
13695	are you having syrup?"
13695	asked she:"are you fighting with the furniture?"
13695	but oh, the scene is a long one, is n''t it?
13695	could all those things be true?
13695	did that sum up everything?
13695	do you want anything?"
13695	exclaimed Juliette;"what are they dreaming about?
13695	has it parted?"
13695	have I despaired?
13695	have you enough?
13695	have you had nothing?
13695	have you not guessed?"
13695	he replied,"near another smaller, greenish one?
13695	how had he crept into her intimacy?
13695	is it you?"
13695	is my wife not with you?"
13695	is n''t it?
13695	is n''t that so?
13695	mamma, you know what you promised me, do n''t you?"
13695	not my china figure?"
13695	or nearer in, beneath those huge trees, whose bare branches seemed as dead as firewood?
13695	really?"
13695	said she:"What is that glass building which glitters there?
13695	she asked, as she lifted up the lamp;"it''s very nice, is n''t it?"
13695	she would exclaim,"you are getting bored, are n''t you?
13695	stammered the young woman;"my husband!--why-- for what reason?"
13695	tell me his name?"
13695	they are grey-- grey, tinged with blue, are they not?"
13695	was she hiding some quickening of the old pain?
13695	what ails you?
13695	what are you doing here?
13695	what do you think of yesterday at the Vaudeville?"
13695	what had she been about?
13695	what have I done now?
13695	what manner of man was he that she had yielded to him-- she who would rather have perished than yield to another?
13695	what of yesterday at the Vaudeville?"
13695	what was to be done with her?
13695	where are you?"
13695	where do you feel the pain?
13695	where is your mamma?''
13695	who is it?"
13695	who is it?"
13695	why did I go to bed when she was so ill?"
13695	wo n''t you have me beside you?"
13695	you are surprised?
13695	you ca n''t drink this?"
13695	you did n''t tell me?
13695	you think you''ll nip me again, do you?
13695	you''ve allowed some one to come in?