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
38138	Ought we, then, to consider cheapness as a curse? 38138 What, then, can the unhappy man do?
38138	*****"What is competition from the point of view of the workman?
38138	And what are the other two workmen to do?
38138	But is this the fact?
38138	But what if they take to thieving?
38138	But why persist in considering the effect of cheapness with a view only to the momentary advantage of the consumer?
38138	Can he cultivate the earth for himself?
38138	Can he draw water from a spring enclosed in a field?
38138	Can he gather the fruits which the hand of God ripens on the path of man?
38138	Can he hunt or fish?
38138	Can he, dying from the cruel native land where everything is denied him, seek the means of living far from the place where life was given him?
38138	Can he, dying of hunger and thirst, stretch out his hands for the charity of his fellow- creatures?
38138	Can he, exhausted by fatigue and without a refuge, lie down to sleep upon the pavement of the streets?
38138	Does not disorder give birth to poverty, as order and good management give birth to riches?
38138	Has the population a limit which it can not exceed?
38138	Is it a necessary evil?
38138	Is it not the reverse of the fact?
38138	Is it not, on the contrary, an irresistible claim upon every human being for protection against suffering?
38138	Is not want of combination a source of weakness, as combination is a source of strength?
38138	Is the poor man a member of society, or an enemy to it?
38138	Is weakness a justification of suffering?
38138	It is true the workhouses exist, menacing society with an inundation of beggars-- what way is there of escaping from the cause?...
38138	To murder?
38138	What is he to do then?"
38138	Why should he check the supply, especially as he can throw any loss on the workman whose wages are so pre- eminently liable to rise and fall?
11224	***** Is, then, the difference between the Just and the Expedient a merely imaginary distinction?
11224	As it involves the notion of desert, the question arises, what constitutes desert?
11224	But does the utilitarian doctrine deny that people desire virtue, or maintain that virtue is not a thing to be desired?
11224	But is this danger confined to the utilitarian morality?
11224	But is utility the only creed which is able to furnish us with excuses for evil doing, and means of cheating our own conscience?
11224	But this something, what is it, unless the happiness of others, or some of the requisites of happiness?
11224	Can an appeal be made to the same faculties on questions of practical ends?
11224	Does the belief that moral obligation has its seat outside the mind make the feeling of it too strong to be got rid of?
11224	He says to himself, I feel that I am bound not to rob or murder, betray or deceive; but why am I bound to promote the general happiness?
11224	How can the will to be virtuous, where it does not exist in sufficient force, be implanted or awakened?
11224	If my own happiness lies in something else, why may I not give that the preference?
11224	In a co- operative industrial association, is it just or not that talent or skill should give a title to superior remuneration?
11224	It is true, the question, What does violate the moral law?
11224	Or by what other faculty is cognizance taken of them?
11224	The art of music is good, for the reason, among others, that it produces pleasure; but what proof is it possible to give that pleasure is good?
11224	The medical art is proved to be good, by its conducing to health; but how is it possible to prove that health is good?
11224	The question is often asked, and properly so, in regard to any supposed moral standard-- What is its sanction?
11224	The question, Need I obey my conscience?
11224	What ought to be required of this doctrine-- what conditions is it requisite that the doctrine should fulfil-- to make good its claim to be believed?
11224	What, for example, shall we say of the love of money?
11224	Who shall decide between these appeals to conflicting principles of justice?
11224	a question which Mr. Carlyle clenches by the addition, What right, a short time ago, hadst thou even_ to be_?
11224	or more specifically, what is the source of its obligation?
11224	what are the motives to obey it?
11224	whence does it derive its binding force?
25937	If you have done, will you leave the house, or shall my servants turn you out? 25937 ''Do n''t,"replied that functionary;"I hope you''ve forgot nothink?
25937	''"Is that all, sir?"
25937	''"Will you redeem the bond?"
25937	''And Dickens, with all_ his_ genius, but whose Men and Women act and talk already after a more obsolete fashion than Shakespeare''s?''
25937	''How much of this behaviour goes on daily in respectable society, think you?
25937	''I wonder shall History ever pull off her periwig and cease to be court- ridden?
25937	Assuming that sixty years ago a Secretary of State was much the same sort of man that he is to- day, what are we to think of this spirited colloquy?
25937	Before he could turn to run again a second horseman was on him, and with a grim"Hyun-- Would you?"
25937	But is it a genuine delineation of the man himself, of his motives, of the working of his mind in speech and action?
25937	But what''s the use?
25937	Do you know what a scene it was?
25937	In which category are we to place the letters of Keats, including those that have been very recently unearthed by diligent literary excavation?
25937	Is it some yet imperial hope That with such change can calmly cope?
25937	Is such minute matter- of- fact copying a virtue in the novelist?
25937	Is this actually a true account of English thought?
25937	London,? 1850.
25937	Miss''Melia''s gownds-- have you got them-- as the lady''s maid was to have''ad?
25937	Or dread of death alone?
25937	Shall we see something of France and England besides Versailles and Windsor?
25937	The force which is shaping the future, is it with the Ritualists or with the undogmatical disciples of a purely moral creed?
25937	They are mainly irresponsible creatures: how could they be otherwise, when everything depends on the sword, and a woman can not wield it?
25937	Turn out this fellow; do you hear me?"''
25937	What has been the effect of this altered situation upon the writer of history at the present time?
25937	What has been the upshot and consequence of this Turkish system?
25937	What if the extra allowances have really no attraction?
25937	What should we all be if we had not one another to check us and to be learned from?
25937	What these crimes were he does not say; and how many of us could answer the question off- hand?
25937	What will Europe say when you shed torrents of blood on a point of form?''
25937	What, then, are the conclusions which we may draw from this brief survey of the more prominent and typical Indian novels?
25937	When his friends urge him to study for the purpose of rising in the service, civil or military, he asks:''What then?
25937	Why have these verses made such an effect that they are familiar to all of us, and fresh as when they were first read?
25937	Why shall History go on kneeling to the end of time?
25937	how vexest thou this man?''
25937	or is it not rather a defect arising out of a misunderstanding of the principles of his art?
27597	''He asked me,''says Bentham,[238]''what he could do for me?
27597	''Why not happiness?''
27597	''Why,''he asked,''were the people miserable in lower Savoy?''
27597	''[ 409] How, then, are we to draw the line?
27597	And what was there to show for it?
27597	And why not?
27597	And_ how_ do you prove that you desire this result?
27597	Are the rules needlessly complex, ambiguous, calculated to give a chance to knaves, or to the longest purse?
27597	But can it be adequate?
27597	But what corresponds to this in the case of the moral and religious beliefs?
27597	But_ why_ do you desire this happiness?
27597	Do you know how they make it?
27597	Does it work efficiently for its professed ends?
27597	How are they to be induced to obey it?
27597	How can we decide any of the points which come up for discussion?
27597	How do they differ?
27597	How is it to be made responsible?
27597	How was it that the disciple came to be in such direct opposition to his master?
27597	How were those prizes generally obtained?
27597	How would the duke of Bedford like to be treated as the revolutionists were treating the nobility in France?
27597	If they would not reward their friends, he argued, why should he take up their cause by defending Christianity?
27597	If we escaped for the time, could we permanently resist the whole power of Europe?
27597	If''motives''can not be properly called good or bad, is there, he asks, nothing good or bad in the man who on a given occasion obeys a certain motive?
27597	In what parts?
27597	Is it worked in the interests of the nation, or of a special class, whose interests conflict with those of the nation?
27597	Is this not self- contradictory?
27597	It clearly enables the best man to win, for is he not himself the best man?
27597	Must the two principles, then, always conflict?
27597	Should a wife be allowed to give evidence against her husband?
27597	Should a witness be cross- examined?
27597	Should his evidence be recorded?
27597	THEORY What theory corresponds to this practical order?
27597	The argument raises the wider question, What are the true limits of legislative interference?
27597	The naïf expression of this doctrine by a great borough proprietor,''May I not do what I like with my own?''
27597	The problems are:''what securities can be taken for the truth of evidence?''
27597	The result of reading some histories is to raise the question: how people on the other side came to be such unmitigated fools?
27597	There are, he says,[462] three great questions: What government is for the good of the people?
27597	Therefore, all that is wanted is this distribution, and Mill''s first problem, What government is for the good of the people?
27597	This oddly omits the more obvious question, how can you be sure that your happiness will be promoted by the greatest happiness of all?
27597	This raises the question: What is the meaning of''that''?
27597	We may therefore in this case entirely separate the two questions: what leads men to think?
27597	What are the desirable properties of a''lot of punishment''?
27597	What are the''effects''of a law against robbery?
27597	What community?
27597	What generally makes a man lie, and how is lying to be made unpleasant?
27597	What if the two criteria differ?
27597	What is its relation to the desire for happiness?
27597	What is the church of England?
27597	What is the logical process implied?
27597	What is the process of verification?
27597	What is the use of you?
27597	What motives, then, should be strengthened or checked?
27597	What moves desire?
27597	What was required to escape from it?
27597	What, then, is an''intuition''?
27597	What, then, was the revelation made to the Benthamites, and to what did it owe its influence?
27597	Who was''Partizan''?
27597	Why did they not accept the means for producing the greatest happiness of the greatest number?
27597	Why not appeal to Utility at once?
27597	Why should that help be rejected?
27597	Why were they imposed upon by such obvious fallacies?
27597	Why, then, did Bentham''s message come upon his disciples with the force and freshness of a new revelation?
27597	Why, then, does Bentham omit the other questions?
27597	Why, then, should they have different spheres?
27597	[ 245] How, thought Bentham, can utility be dangerous?
27597	[ 401] What is the inference as to the son''s disposition in either case?
27597	[ 473] What is the''best''government?
27597	and what conclusions will they reach?
27597	and''what rules can be given for estimating the value of evidence?''
27597	or rather, how would he answer them?
27597	or the defendant to give evidence about his own case?
25788	''If it is asked, Why do we give names in pairs?
25788	''Natural theology,''as it was called, might reveal a contriver, but could it reveal a judge or a moral guide?
25788	''The sole question is,''says Malthus,[261]''what is this principle?
25788	''[ 228] How, precisely, does this modify the theory?
25788	''[ 329] Why''not''and''but''?
25788	''[ 345] How should they not be if the greatest happiness of the greatest number be the legitimate aim of all legislation?
25788	''[ 535] As J. S. Mill naturally asks,''How is it possible to treat of belief without including in it memory and judgment?''
25788	''[ 547] Why does the chapter come in this place and in this peculiar form?
25788	''[ 579] How, then, is this view to be reconciled with the unreserved admission of''utility''as the''criterion''of right and wrong?
25788	''[ 617] Does religion, then, stimulate our obedience to the code of duty to man?
25788	''[ 99] Why should not the people be trusted to judge for themselves in politics?
25788	Are they''ideas''or''sensations''or qualities of the objects?
25788	But does he establish or abandon his main proposition?
25788	But how does the argument apply to facts?
25788	But is it clear that a majority will even desire what is good for the whole?
25788	But what more can we say?
25788	But what precisely is this''natural level?''
25788	But when is conduct''the same''?
25788	But why distinguish vice from misery?
25788	But why should we not suppose with Godwin a change of character which would imply prudence and chastity?
25788	Can observation of nature reveal to us a supernatural world?''
25788	Can we discover heaven and hell as we discovered America?
25788	Could that value be ascribed to''additional labour actually laid out''?
25788	Could they shift the burthen upon other shoulders or not?
25788	Did a man foresee evil consequences and disregard them?
25788	Did he neglect to consider them?
25788	Does he not constantly slay the virtuous and save the wicked?
25788	Does he not make men fragile and place them amidst pitfalls?
25788	Does it amount to more than the obvious statement that prudence and foresight are desirable and are unfortunately scarce?
25788	Does not a real evasion lurk under the phrase''tendency''?
25788	Elsewhere we have the problem, How does one association exclude another?
25788	From a scientific point of view, the ethical problem raises the wide questions, What are the moral sentiments?
25788	He is skilful, we may grant, but is he benevolent or is he moral?
25788	He then asks, What is the origin of this belief, and what, therefore, is the logical warrant for its validity?
25788	How are the different''checks''related?
25788	How are we to explain the discrepancy?
25788	How can this be done?
25788	How does the logical terminology express these''clusters''and''trains''?
25788	How from sensations do we get what Berkeley called''outness''?
25788	How is this to be accomplished?
25788	How will the resulting strain affect the relations of the two remaining classes, the labourers and the capitalists?
25788	How, from a theory of pure selfishness, are we to get a morality of general benevolence?
25788	How, indeed, from the purely empirical or scientific base, do you deduce any moral attributes whatever?
25788	How, it might have been asked, do you explain James Mill?
25788	How, then, do they come to coalesce into an apparently continuous stream?
25788	How, then, is the moral law related to theology?
25788	If I am good to my old mother when she can no longer nurse me, am I not guilty of a similar folly?
25788	If I can measure the''sacrifice,''can I measure the''utility''which it gains?
25788	If I love a man because he is useful and continue to love him when he can no longer be useful, am I not misguided?
25788	If an association actually_ is_ a truth, what is the difference between right and wrong associations?
25788	If the Justice of the Peace can not fix the rate of wages, what does fix them?
25788	If the descendants of Englishmen increase at a certain rate in America, why do they not increase equally in England?
25788	If the governing classes were ready to reform abuses, why should they be made unable to govern?
25788	If value is created by labour, ought not''labour''to possess what it makes?
25788	If, in any case, we accept this explanation, does not the theory become a''truism,''or at least a commonplace, inoffensive but hardly instructive?
25788	If, then, we ask, Who is a good man?
25788	In respect to morality, is he not simply indifferent?
25788	In what way is the existence of such action to be reconciled with this doctrine?
25788	Is it some obscure and occult cause?
25788	Is not conduct vicious which causes misery,[232] and precisely because it causes misery?
25788	Is this consistent with his Utilitarianism?
25788	Is this really Mill''s case?
25788	Malthus''s ultimate criterion is always, Will the measure make people averse to premature marriage?
25788	May they not wish to sacrifice both other classes and coming generations to their own instantaneous advantages?
25788	Or did he really startle the world by clothing a commonplace in paradox, and then explain away the paradox till nothing but the commonplace was left?
25788	Ricardo may expound the science accurately; and, if so, we have to ask, What are the right ethical conclusions?
25788	Shall we not have such a catastrophe as the reign of terror?
25788	Shall we, then, give up a belief in causation?
25788	Supply and demand?
25788	The question is, What laws can we assign which will determine the process of composition?
25788	The questions, How do ideas originate?
25788	The very best event he could anticipate--''and what must the state of things be, if an Englishman and a Whig calls such an event the very best?''
25788	Variations of supply and demand cause fluctuations in the price; but what finally determines the point to which the fluctuating prices must gravitate?
25788	Was it safe to teach the Bible without the safeguard of authorised interpretation?
25788	Was not the disproof real?
25788	Was population increasing or decreasing?
25788	Was the church catechism to be imposed or not?
25788	Was this the case of Malthus?
25788	We follow the process by which one wave propagates another; but there is still the question, What ultimately fixes the normal level?
25788	We have omitted''motive''and come to the critical question, How, after all, is the moral code to be enforced?
25788	We have the problem of the''criterion''( What is the distinction between right and wrong?)
25788	We have to consider the problem, What determines the distribution as between the capitalist and the labourer?
25788	Were the consequences altogether beyond the powers of reasonable calculation?
25788	Were the landlords, the farmers, or the labourers directly interested?
25788	What are the checks?
25788	What are the motives which make men count the happiness of others to be equally valuable with their own?
25788	What are the''laws''of association?
25788	What effect has this upon the theory of the market itself?
25788	What especially is meant by''moral''in this connection?
25788	What he pointed out was that such a rate must somehow be stopped; and his question was, how precisely will it be stopped?
25788	What is meant by''true''or''false,''as distinguished from real and unreal?
25788	What is the combining principle which can weld together such a mass of hostile and mutually repellent atoms?
25788	What is the real working of the system?
25788	What motives, then, can be derived from such knowledge of the Deity as is attainable from the''Natural theology''argument?
25788	What place is left for any supernatural intervention?
25788	What precisely is meant by this order?
25788	What was the philosophy congenial to Conservatism?
25788	What''circumstances''can be the same in all good governments in all times and places?
25788	What, after all, is a proposition?
25788	What, however, determines the share actually received?
25788	What, then, corresponds to the''box''?
25788	What, then, he might ask, are''time''and''space''?
25788	What, then, is a man''s proper share?
25788	What, then, is precisely meant in this case by the supply and demand?
25788	What, then, is the difference between the two states of mind?
25788	What, then, is the meaning of the general or abstract symbols employed in the process?
25788	What, then, is the principle?
25788	What, then, was the cause of the anarchy?
25788	What, then, was the cause?
25788	What, then, was the view really taken by the Utilitarians of these underlying problems?
25788	Where, then, are we to look?
25788	Who really gained or suffered by the protection of corn?
25788	Who really paid?
25788	Why did he not see this?
25788	Why then, it may be asked, should not Hazlitt take the position of an improver and harmoniser of the doctrine rather than of a fierce opponent?
25788	Why, then, distinguish the''check''as something apart from the instinct?
25788	Why?
25788	Will he also desire, it may be asked, to make use of it?
25788	Will it not multiply indefinitely?
25788	Will not the selfishness lead the actual majority at a given moment to plunder the rich and to disregard the interests of their own successors?
25788	Will not the strongest take the share of the weakest?
25788	Will they not, on your own principles, proceed to confiscation?
25788	Will this Being be expected to approve useful or pernicious conduct?
25788	Would he not be the basest of men if he did not save his country at any cost?
25788	[ 182] What, then, alienated Cobbett?
25788	[ 227] What, he asked, do you understand by a''tendency''when you admit that the tendency is normally overbalanced by others?
25788	[ 233] Could he logically call them vicious?
25788	[ 376] Not only is capital labour, but fermentation is labour, or how can we say that all value is proportioned to labour?
25788	[ 592] What is the''base''thing which Fletcher would not do to save his country?
25788	[ 593] What, then, does the love of virtue''for its own sake''come to?
25788	a mysterious interference of heaven,''inflicting barrenness at certain periods?
25788	and Sidmouth and Eldon to be converted to a sense of its duties?
25788	and how are they combined so as to form the actual state of consciousness?
25788	and the problem of the''moral sentiments''( What are the feelings produced by the contemplation of right and wrong?).
25788	and, What functions do they discharge in regard to the society or to its individual members?
25788	or''a cause open to our researches and within our view?''
25788	or, in any case, as supplying the ultimate principle of association, do they not require investigation?
25788	or, in the Utilitarian language, What is the''sanction''of morality?
29917	''All- strengthening, all- sustaining Deity, Diffused throughout the infinite, abides, Dwells and upholds:--then, haply, dwells in thee?
29917	''And do n''t I care for your soul, James?''
29917	''And doth this sadden only, or dismay?
29917	''Has the word Duty no meaning?
29917	''If the whole body were an eye, where,''asks St. Paul,''were the hearing?
29917	''What art thou?
29917	''What better philosophical status has vitality than aquosity?''
29917	''What,''he asks,''does this fact imply?''
29917	''What,''he asks,''is the foundation of all conclusions from experience?''
29917	''Wouldst thou, if haply so thou mayst, advance That blessed consummation?
29917	''Yet since all good is fruit of love, and love Worketh no ill, how still doth ill abound?
29917	A volition is an operation of the mind, is it not?
29917	And from thy native slough of sensual mire, Is''t to the mark of thine own purity Thy loftier aims and holier hopes aspire?
29917	And is it not evident that non- existent ideas can not have called real ideas into existence?
29917	And may we not with good reason congratulate ourselves on this result of our investigations?
29917	And what are myriads of lives in comparison with a regenerate-- what violation of the most solemn engagements in comparison with a united, people?
29917	And what though it be only the most thorough- paced Utilitarians who go these extreme lengths?
29917	And when by harrowing pang thine heart is wrung, Is''t for self- aid thy wandering eyes inquire, Heavenward, at length, in fervid suppliance flung?
29917	And wherefore yet delayeth the reprieve Of Love, that doth not willingly afflict Its children, neither wantonly aggrieve?
29917	And wherefore?
29917	And why should not the power in question be so credited?
29917	And yet what poet would change conditions with the lark?
29917	And, if credited so far, why not still further?
29917	Are any worthier?
29917	Are grapes upon the bramble borne, or doth The fig bear olive berries?
29917	Besides, does man, in order to believe himself free, require more freedom than his Maker?
29917	Bethink thee-- is''t self- reverence that o''erawes Thy prostrate soul, and from thy faltering tongue, Subdued, involuntary homage draws?
29917	But can there be a better proof that utilitarian principles are unsound than that this should be a legitimate deduction from them?
29917	But how can we pretend to know for how long a season such may continue to be the divine pleasure?
29917	But how, being so admirable, can it be immoral?
29917	But how, by goodness so transcending, conjoined with immeasurable might, can the co- existence of evil be tolerated?
29917	But if so, what else is Positivism than another form of that very metaphysicism which it condemns?
29917	But is this inability a matter to lament over?
29917	But of that which is not due, how can payment be rightfully insisted upon?
29917	But on such conditions, how can human volitions really be free?
29917	But this once lost, how recoverable?
29917	But to what purport could premonished Love A system twined with mutual suffering weave, When but a word all suffering would remove?
29917	But what if there be no such laws?
29917	But what shadow of pretext is there for treating an hitherto unvaried course of events as necessarily invariable?
29917	But whence and why these divergencies?
29917	But which are the ideas whereof this can be said?
29917	But why are they so prized?
29917	But, indeed, is there any one conceivable situation in life in which a positive rule can be laid down as to the course which men will follow?
29917	By what law?
29917	By what possibility, then, can it suddenly produce modifications sufficiently conspicuous to mark off a new species?
29917	Can a hybrid growth Arise spontaneous from unmingled seed?
29917	Can aught the gracious purpose interdict Of Him, whose piercing eye, whose boundless sway, No cloud can dim, no barrier restrict?
29917	Can finite bonds confine the Infinite?
29917	Can it have been seriously said that it is impossible for us to think of the sky without thinking simultaneously of the sun which illuminates the sky?
29917	Can means impure Omnipotence befit, And clog the range of its solicitude?
29917	Can there be better proof that utility and morality are not identical, but two absolutely distinct things?
29917	Canst thou show Twin waters, sweet and bitter, issuing both From the same fountain?
29917	Did the fact of its being for their advantage to do this warrant their doing it?
29917	Does he mean that a train of thought can not commence with place without terminating with weight?
29917	Doth not the sun outshine the satellite?
29917	For how can there be perception without a percipient?
29917	For to take redness as an example; how does the sensation of it or of any other colour arise?
29917	For what, after all, does it imply?
29917	For whence was Vice derived?
29917	For why do we ever believe anything that anyone says?
29917	Freewill, then, being an indisputable reality, how can it be reconciled with foreknowledge?
29917	Grieves it that He, whose follower thou art, Rules not supreme with unresisted sway?
29917	Has it been observed, then, that suicides bear, we will not say an invariable, but anything like a definite proportion to population?
29917	Hast thou the art to add, by taking thought, One cubit to thy stature?
29917	Have, then, individuals incurred any such obligation?
29917	How are we to account for such amazing inconsistencies in an exposition of one of the greatest of philosophers?
29917	How can his will be free, if that will be moulded and shaped by circumstances over which he has no control?
29917	How can it be, when, as frequently happens, you have not the smallest idea of what it is you are saying or playing?
29917	How, consistently with the theory, is it possible they should?
29917	How, they may naturally ask, is it to be expected that sickness should be cured unless properly treated?
29917	How, when the creature of His wrath replies With feeble wail and inarticulate moan, The sighing of that contrite heart despise?
29917	How-- for it is merely the old puzzle over again-- how can foreknowledge be reconciled with freewill?
29917	If not, what is the bondage under which we groan?
29917	If so, on what was that right founded?
29917	If the whole were hearing, where were the smelling?''
29917	If there be certain determinate lines of conduct which men will infallibly pursue throughout all succeeding generations, how can men be free agents?
29917	Improbable as these suppositions may be, who that has not been taken into counsel by his Creator can presume to say that they may not be correct?
29917	In that''Logic- mill of thine''hast thou''an earthly mechanism for the Godlike itself, and for grinding out Virtue from the husks of Pleasure?
29917	In these circumstances, had her countrymen a right to insist on her immolation?
29917	In this was tutelar prevision shown?
29917	In what, then, does the compensation consist?
29917	Is any object, however worthy, to be pursued regardless of all collateral considerations?
29917	Is not Germany likely to turn Kiel to far better account than Denmark ever did or could have done?
29917	Is not faith in such a providence not simply not irrational, but the direct result of a strictly inductive process?
29917	Is not such a being worthy to be looked up to, and confided in, and adored and loved as a superintending providence?
29917	Is what we call Duty no divine messenger and guide, but a false, earthly fantasm, made up of Desire and Fear?''
29917	Is''t haply that with love a rival strove?
29917	May I, without presumption, hazard a conjecture as to the sort of fabric that might have arisen, if he had steadily prosecuted his original design?
29917	May naught else serve to fan the stagnant air?
29917	Must captive flame earth''s quaking surface rend, Or seek escape in lava flood?
29917	Must havoc''s mad typhoon perforce descend?
29917	Nay, what student or philosopher would?
29917	Need was there, by austere experiment, To test the frailty and the fall foreknown Of man, beneath o''erwhelming burthen bent?
29917	Of how much else,''for a pure moral nature, is not the loss of Religious Belief the loss?''
29917	Of the recited enormities, were not some, steps to the regeneration of France-- others, to the unifaction of Germany?
29917	Or is it not, at all events, open to their divine promulgator to suspend their operation at his pleasure?
29917	Or that, the progress of His grace to thwart, Satanic might the host of hell arrays?
29917	Or,''is there no God?
29917	Our idea of idea itself, from what sensible impression is that derived?
29917	Shall coward lips the word of life suppress?
29917	Should He not restore A cleansed heart within them, and renew An upright spirit?
29917	Should not all Freely, alike, his nurturing guidance share?
29917	Should we like the chances to be equal whether we should desire distress to be alleviated or aggravated?
29917	Should we then prefer that there were no such reasons?
29917	Simply because it was their interest, was it also their right?
29917	The oracle vouchsafed from Heaven disguise?
29917	The question, Why are not new species continually produced?
29917	Though man, by choice of ill, must needs offend, Need God do ill that good may come of it?
29917	Thus is it that a parent''s care purveys His bounty, and, exacting rigorously The price in tears, each boon''s full cost defrays?
29917	Thus, with vain thrift withholding the decree, That from his treasury''s exhaustless store To all could grant unbought felicity?
29917	Was there then need that prescience should try, By ordeal pitiless, assured event, Disclosed beforehand to prophetic eye?
29917	Was this then her duty?
29917	What but that strength is wanting to fulfil His scheme of mercy?
29917	What censures, then, can I have in reserve to countervail such praises?
29917	What if, on the showing of Mr. Buckle himself and of his associates, there neither are nor can be?
29917	What is it that here imparts the impulse and exercises the control?
29917	What man amongst thy fellows hast thou known Who, if his son ask fish, will jeeringly Give him a serpent, or for bread a stone?
29917	What possibility is there of constructing a science of history, when history supplies no materials for either foundation or superstructure?
29917	What smallest evidence have we of any connection between the volitions and the other acts?
29917	What the liberty wherewith we long to be made free?
29917	What then is the cause?
29917	What would be the good of the doctor''s coming unless he prescribed judiciously?
29917	What, then, is the connexion between them which causes one to be inferred from the other?
29917	Whence derived?
29917	Where, then, is the boast of virtue?
29917	Why but because we have learnt by experience that, when people have no apparent motive for lying, they commonly do speak the truth?
29917	Why imagine that into the newly formed hydro- nitrogenised oxide of carbon a something called vitality entered and took possession?
29917	Why is it, then, that every one has a right to fulfilment of engagements, to have faith kept with him, to have promises observed?
29917	Why would he not?
29917	Will not the effects of any given cause vary with the changes in the circumstances in which the cause acts?
29917	With unloaded dice there would be nothing strange in double- six being thrown once; but, if once, why not twice running?
29917	With what intent Placed where perpetual hindrances exhaust Thy wasted strength, in baffled effort spent?
29917	Would it be well for us that our being starved or surfeited should make no difference in our wish to feed, or our willingness to fast?
29917	Would there be a chorus of applause from the Institute of Architects, and favourable notices in the newspapers of this profound wisdom?
29917	Would we have all these things reversed?
29917	Would we have our wishes to be independent of reason, and adrift before irrational caprice?
29917	Wouldst thou speed The lingering hour of Earth''s deliverance?
29917	Yet, if in His despite creation still In thraldom groan and travail-- what remains?
29917	_ King Henry._ Are these things, then, necessities?
29917	and body is matter, is it not?
29917	and ere Effete society new structure raise, Must dearth or pestilence the ground prepare?
29917	and hast thou, Or such as thou, Nature''s whole fabric wrought?
29917	and how can a doctor be expected to attend unless he be asked?
29917	and how can it be properly treated without a doctor?
29917	and if twice, why not three, four, or a million times running, provided that the thrower''s strength held out so long?
29917	and will he not more certainly prescribe judiciously if his judgment be guided by special interposition of divine grace?
29917	and will not German ascendency be abundant compensation for Danish decadence?
29917	how other than virtuous?
29917	how, rather, ever acquirable?
29917	not, what they implore Reversing, and restraining, lest they do The good they would,--constraining them withal To do the evil they would fain eschew?
29917	or how consciousness without a conscious entity?
29917	or, at best, an absentee God, sitting idle ever since the first Sabbath, at the outside of His universe, and_ seeing_ it go?''
29917	why not with competence to form a man''s or an eagle''s eye?