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
35875	But who is privileged to step forward at such a time as judge in his own defense?
35875	One did not want to believe this, but what did one imagine such a war to be like if it should ever come about?
35875	Shall we not admit that in our civilized attitude towards death we have again lived psychologically beyond our means?
35875	Shall we not turn around and avow the truth?
35875	Through what process does the individual reach a higher stage of morality?
17239	Are we to regard the Creator''s work as like that of a child, who builds houses out of blocks, just for the pleasure of knocking them down?
17239	Has all this work been done for nothing?
17239	In such case, why should we regard Man as in any higher sense the object of Divine care than a pig?
17239	In the cruel strife of centuries has it not often seemed as if the earth were to be rather the prize of the hardest heart and the strongest fist?
17239	Indeed, why should it?
17239	Is it all ephemeral, all a bubble that bursts, a vision that fades?
17239	When have we ever before held such a clew to the meaning of Christ in the Sermon on the Mount?
44867	And beyond those limits--?
44867	And now, how far is it possible at the present time to speculate on the particular outline the future will assume when it is investigated in this way?
44867	And suppose it was a rather important promise?
44867	Are we simply separating and contrasting two sides of everybody''s opinion?
44867	But suppose it was not such very great suffering we were going to inflict, but only some suffering?
44867	But why?
44867	How far may we hope to get trustworthy inductions about the future of man?
44867	Why are we so bound to it?
44867	Why should not this rising curve rise yet more steeply and swiftly?
44867	Why should things cease at man?
44867	Would a man do right or wrong if he broke such a promise?
43618	''What will you have?''
43618	And can the slaughter of an innocent victim take away the sins of mankind?
43618	And yet how important some of the even trivial ones really are?
43618	Can a new wrong expiate old wrongs?
43618	How few of these vital conditions, from a physical standpoint, are under our control?
43618	We have looked at a few of the phases of human existence; what shall be said of the value of life?
43618	What love can a man possess who believes that the destruction of life will atone for evil deeds?
43618	What then is the meaning of this-- is humanity traveling in cycles?
26321	A materialist, if he were consistent, should laugh such a traveller to scorn, saying,"What guidance or purpose can there be in a material object?
26321	But here is just the puzzle: at what point does will or determination enter into the scheme?
26321	But is it to be asserted on the strength of that fact that the term"music"has no significance apart from its material manifestation?
26321	But is it to be supposed that the complex aggregate_ generated_ the life and mind, as the planet generated its atmosphere?
26321	But suppose it was successful; what then?
26321	CHAPTER VI MIND AND MATTER What, then, is the probable essence of truth in Professor Haeckel''s philosophy?
26321	Can it be said that they too had existed previously in some dormant condition in the ether of space?
26321	Can there not be in the universe a multitude of things which matter as we know it is incompetent to express?
26321	Do they arise by guidance or by chance?
26321	Does that show that the earth generated the life?
26321	Have the ideas of Sir Edward Elgar no reality apart from their record on paper and reproduction by an orchestra?
26321	How did they manage to spring into being?
26321	Is natural selection akin to the verified and practical processes of artificial selection?
26321	No\doubt some chemical process: combination or dissociation, something atomic, occurred; but what made it occur just then and in that way?
26321	Suppose we grant all this, what then?
26321	That they too were closed loops opened out, and their existence thus displayed, by the electric current?
26321	The argument represented by"He that formed the eye, shall he not see?
26321	We can put things together, and we can set things in motion,--statics and kinetics,--can we do more?
26321	Why, then, should it be inconceivable that human beings should receive information from beings in the universe higher than themselves?
26321	he that planted the ear, shall he not hear?"
26321	or is it wholly alien to them and influenced by chance alone?
22283	And so on till we arrive at the question, What caused the principle of causality?
22283	But if this is so, is it not obvious that the sense of moral responsibility is rationally justified?
22283	But where are we to say that it is satisfied?
22283	Do we say that a man is not free to conduct a scientific research, because in conducting it he must employ the needful apparatus?
22283	For while in logical order the two problems would stand thus-- Is the Will an agent?
22283	For why did Bruno suffer?
22283	For, if there were a conflict, it must be caused; but where is the cause of this conflict to come from?
22283	How are these physical processes connected with the facts of consciousness?
22283	In the first place, Who told the objector that it has not?
22283	Is it indeed the ultimate datum of experience, below which the human mind can not go?
22283	Or do we say that a man is not free to marry, because in order to do so he must go through a marriage ceremony?
22283	Spiritualism being thus unsatisfactory, and materialism impossible, is there yet any third hypothesis in which we may hope to find intellectual rest?
22283	What caused this cause?
22283	What is the meaning of this movement?
22283	What is this basal mystery?
22283	What is this connexion?
22283	What, then, do we know of_ z_?
22283	What, then, shall we say touching this mysterious union of mind and motion?
22283	Why, then, do I adduce the name of Bruno at the close of this lecture?
22283	Why, then, does not the working of a machine present a subjective side?
22283	Yet he nowhere considers the fundamental question-- Why should we suppose that the Will is an agent at all?
22283	Yet, when we do so estimate them, what becomes of the evidence of equivalency between the physical causes and the psychical effects?
22283	in the region of mind?
31354	87 XXVIII QUESTIONS WITHOUT ANSWERS?
31354	A few memories of a life in common?
31354	After all, what is a true and worthy prayer, if not the most ardent and disinterested effort to reach and grasp the unknown?
31354	And, on the other hand, what would our mind be without our body?
31354	Are we to believe that the earth marks the most advanced stage and the most favoured experiment?
31354	Because death carries the spirit to some place unknown, shall we reproach it with our bestowal of the body which it leaves with us?
31354	But how shall the ego which we know and whose destiny alone concerns us recognize all those things and that superior being whom it has never known?
31354	By the accidents of race or birth, by some æsthetic or sentimental hazard?
31354	By usage?
31354	Could no communication be possible between worlds which must have been born of the same idea and are steeped in it?
31354	Do you accuse sleep of the fatigue that oppresses you if you do not yield to it?
31354	How could it profit by flashes kindled only to help us escape it?
31354	How could that mind remain what it was when there is nothing left to it of that which formed it?
31354	How should we know the one power which we never looked in the face?
31354	If it seems impossible that anything-- a movement, a vibration, a radiation-- should stop or disappear, why then should thought be lost?
31354	If not by our reason, by what then would He have us decide?
31354	If so, where is it?
31354	If we can not think without horror of the fate of the beloved in the grave, is it death or we that placed him there?
31354	Is it death that digs our graves and orders us to keep there that which was made to disappear?
31354	Is it formed of sensations of our body, or of thoughts independent of our body?
31354	Is not that the prayer of prayers?
31354	Let us not, therefore, say to ourselves:"What can it matter?
31354	Or has He set within us another higher and surer faculty before which the understanding must yield?
31354	Shall we be unhappy there?
31354	Shall we have the fate which our senses foretell, or that which our intelligence demands?
31354	Shall we leave the finite wherein we dwell to be swallowed up in this or the other infinite?
31354	Since the part that we were was unhappy, why should the part that we shall be enjoy a better fortune?
31354	Since we have been able to acquire our present consciousness, why should it be impossible for us to acquire another?
31354	What composes this sense of the ego which turns each of us into the centre of the universe, the only point that matters in space and time?
31354	What is its name?
31354	What is that which has already attained perfection trying to achieve?
31354	What will be our fate in that infinity?
31354	What will become of us amid all this obscurity?
31354	What will it do in the presence of that stranger?
31354	What would be the mystery of that isolation?
31354	What, then, can the thought of the universe have done and against what darkness must it have struggled, to have come no farther than this?
31354	Who has not, at a bedside, twenty times wished and not once dared to throw himself at their feet and implore them to show mercy?
31354	Who then could have set those insoluble problems to infinity and from what more remote and profound region than itself would they have issued?
31354	Would our body be conscious of itself without our mind?
31354	XXIII WHICH OF THE TWO SHALL WE KNOW?
31354	XXVII SHALL WE BE UNHAPPY THERE?
13766	If OEdipus had had the inner refuge of a Marcus Aurelius, what could Destiny have done to him?
13766	After all that has been written, elaborated and imagined, do we actually_ know_ more than Omar Khayam knew?
13766	After all the self probing of the religious and philosophical, during long centuries, what have we learned?
13766	All this is true, but should we therefore despair?
13766	And if men triumph, who shall seek you and say?"
13766	And if the world fare better will ye know?
13766	And now, after endeavouring to grapple with Schopenhauer''s theory of art, what does it come to at last?
13766	And then comes the further inevitable question-- What is it?
13766	And we may add are the physical and mental processes of the intelligent brain, quicker, or slower than the unintelligent?
13766	And what can we not do?
13766	But was it unwise?
13766	But, my friend, how does an atom think?
13766	But, what signs are there of even the beginnings of agreement?
13766	Can you conceive any wise man living in the unnatural gloom that overhung Elsinore?
13766	Could such a nature be serene?
13766	Did not Hamlet curb his instincts of love for Ophelia, and love for books and philosophy, under pressure of the great commandment laid upon him?
13766	Does Hegel?
13766	Does the time it needs to think, feel, and will become less?
13766	Does this prove more than that the two men may have had very different temperaments?
13766	Except the gifts of serenity and calmness, what did he lack?
13766	For from whence comes the real power thinkers possess over us?
13766	For how does that help us?
13766	For what life think ye after life to see?
13766	Have we a philosophy that explains such an apparently simple thing as how one knows anything-- or of simple consciousness?
13766	He ends, and what do we know more as to what mind is?
13766	Here is a living complex mind, no matter how I inherit it, here it is; now then, how does it work, what can I do with it?
13766	How does Hamlet show he had not the wisdom of life?
13766	If a dominant, all powerful soul-- a Jesus-- had been in Hamlet''s palace at Elsinore, would the tragedy of four deaths have happened?
13766	Is a Philosophy of Art possible?
13766	Is all self- analysis when practised for its own sake necessarily harmful, and unprofitable?
13766	Is it a cause, or merely a concurrence?
13766	Is it retarding or"quickening the molecular arrangements of the nervous system?"
13766	Is not every action of Hamlet induced by a fanatical impulse, which tells him that duty consists in revenge alone?
13766	Is there then a sort of self- analysis, which can be carried out for its own sake, and which can be, at the same time, of vital use?
13766	It is where?
13766	Maeterlinck asks: Where do we find the fatality in Hamlet?
13766	Our characters, our powers, our natures, our being-- what are they?
13766	Our faculties-- what can we do?
13766	This is a suggestion for Mr. Well''s"Anticipations"Is evolution leading us in this direction or the other?
13766	Was his blindness inevitable?
13766	Was it ignorance of the power of will?
13766	Was the tendency of temperament developed by her life and circumstances?
13766	We know the outward appearance of an object, of which we say that we know it, but what is it_ in itself_?
13766	What can it do for us?
13766	What causes it in us?
13766	What composition gave him his special temper and character?
13766	What is the reason of this faculty, or that want of faculty?
13766	What is this inner power, which unifies sensations and how does it come?
13766	What power will unearth our self and make us really know what we are and what we can do?
13766	What thinker will reduce the quality to intellectual symbols?
13766	What was this desire that was involved in the whole aim or system of George Sand''s life?
13766	What we want to know definitely from science is: How does this thing which I call my mind work?
13766	When Maeterlinck says,"Hamlet''s ignorance puts the seal on his unhappiness,"we may well ask ignorance of what?
13766	Whence come the clouds and whither do they go?
13766	Why did his mind tend towards Robert Browning, and away from George Eliot?
13766	Why did the darkness and the storm of his life give Mazzini so passionate a belief in Humanity, and such an intimate faith in God?
13766	Why do certain lines in a poem, curves of beauty in a statue, colour in a picture, produce in us the feelings of beauty and delight?
13766	Why does edification, if it is such, produce in me, the sense of a nameless beauty?
13766	Why in short did his mind work in the way it did?
13766	Why is this so true as to be almost intolerable-- and yet so beautiful?
13766	Why tell us that harmonies of art may be traced down to the simplest lines, and, that at the root, lies an aim of edification?
13766	Would the evil of Claudius and Queen Gertrude have spread its influence if a wise man had been in the Palace?
47658	And suppose that he is forced into the presence of the sun himself, is he not likely to be pained and irritated? 47658 You have read him?"
47658	And have we in our limited experience anything that will guide us to the attainment of this object?
47658	And is their truth their correspondence?
47658	And so the question arises, how far are our ideas about things truths about reality?
47658	And to what shall we turn for truth?
47658	Are our ideas of this nature?
47658	Are they reality?
47658	Are we about to be forced to modify our conclusions?
47658	Are we, like people in a theatre queue, only able to move from behind forward as the place is vacated for us in front?
47658	But even so, the pragmatist will urge, is its truth anything else but its usefulness as shown in the practical consequences of believing it?
47658	But what was the nature of the need, and what was the method by which the postulate was called forth?
47658	Can we not, for example, have an idea of not- red just as well as an idea of red?
47658	Can we or can we not make our conceptions work?
47658	Clearly we can not claim to know it by direct experience, by acquaintance; it is not a_ that_ of which we can ask_ what_?
47658	Do we not judge its claim to truth by the practical consequences involved in accepting or rejecting it?
47658	Does it actually exist?
47658	Does not the history of science prove a continual expansion, an increasing{ 53} comprehension?
47658	Have we, in the new theory of life and knowledge of Bergson''s philosophy, an answer to the question, What is truth?
47658	He has defended that philosopher against the arguments of Plato in a polemical pamphlet entitled_ Plato or Protagoras?_( Oxford, Blackwell).
47658	He who knows, can not but know; and he who does not know, can not know.... Where, then, is false opinion?
47658	How can that which we perceive be something imperceptible?
47658	How, then, can universal illusion be consistent with the possession of truth?
47658	If the meaning the intellect assigns to truth is itself not true, how can the intellect serve us?
47658	If the salt have lost his savour, wherewith shall it be salted?
47658	If the usefulness of the intellect consists in the active production of an illusion, can we say that the intellect leads us to truth?
47658	If, then, the understanding works illusion for the sake of action, is it thereby disqualified as an instrument for the attainment of truth?
47658	In this way, then, we may answer the perplexing question, How can there be an object of thought in a false judgment?
47658	Is a perfectly true idea one in which there exists a point to point correspondence to the reality it represents?
47658	Is it not only if we can turn away from the intellect and obtain a non- intellectual intuition that we can know truth?
47658	Is not all progress in science made by suggesting a hypothesis, and testing it by experiment to see if it works?
47658	Is the Absolute more than an idea?
47658	Is there any other verification?
47658	It is the asking_ what?_ of every_ that_ of felt experience to which the mind attends.
47658	Knowing, then, what reality is, can we say that there is any actual object of thought that conforms to it?
47658	May not this be the reason of our failure and the whole explanation of the seeming contradiction?
47658	Must we not conclude that knowledge, however useful, is not true?
47658	Or does he think of something which he does not know as some other thing which he does not know?"
47658	Our problem, then, is to know what constitutes the nature of error in any one of these examples if it is, as each one may be, false?
47658	That is the whole meaning of asking, Are they true or false?
47658	The fact of error presented a difficulty distinct from the question, What is truth?
47658	The pragmatist when he asks, What is truth?
47658	The problem of truth is only raised when we ask, What does the agreement of an idea with reality mean?
47658	The question What is truth?
47658	The_ that_--a simple felt experience-- contains a meaning, brings a message, and we ask_ what_?
47658	There is, indeed, if this be so, a deeper irony in the question, What is truth?
47658	This is the simple pragmatist test,--does the laboratory worker add to it or find it in any respect insufficient?
47658	Was it not true while it was useful, and is it not only now false, if it is false, if it is actually discovered not to be useful?
47658	What else but the practical consequences of the truth claim in the form of the hypothesis of an undiscovered planet were ever in question?
47658	What is it?
47658	What is the nature of the seal by which we stamp this knowledge true?
47658	What is true about reality?
47658	What kind of knowledge is it that we acquire by description?
47658	What, then, is error?
47658	What, we shall now ask, can it be that binds together these sense qualities so that we speak of them as a thing?
47658	When, then, we ask ourselves, What is truth?
47658	Whether the Absolute does or does not exist, is it, either in idea or reality, of any use to us?
47658	Why was it felt that they must be other than they were seen to be unless there was another planet?
47658	Why were not the observed movements of Uranus accepted as what they were?
47658	Will he not fancy that the shadows which he formerly saw are truer than the objects which are now shown to him?...
47658	nor even, What is true about truth?
47658	was the starting point, and not, What is truth?
21668	what are the motive- forces which drive us into this process which we call philosophizing?
21668	why philosophize at all?
21668	And what is the deepest and furthest reach of our individual soul?
21668	And what precisely is the attitude of love towards the physical body?
21668	Are not both the"companions of men"and men themselves denied by the very nature of things the realization of this idea?
21668	But are there any permanent laws of Beauty by which we may analyse the verdict of this objective vision?
21668	But is there not an inevitable frustration and negation of this desire and this will?
21668	But it may be asked--"Why can not the physical body serve this necessary purpose of giving personality a local and concrete identity?"
21668	But what has common- sense to do with art?
21668	But what of"malice"all this time?
21668	Can"truth,"can"beauty,"can"goodness"be conceived of as existing in the universe apart from any individual soul?
21668	Does he find himself flowing mysteriously forth, along some indescribable"durational"stream, and, as he flows, feeling himself to be that stream?
21668	Does it despise the physical body?
21668	Does its activity imply an ascetic or a puritanical attitude towards the body and the appetites of the body?
21668	Does this hypothesis reduce the tragedy of life to a negligible quantity, or afford a basis upon which any easy optimism could be reared?
21668	How should it be that when it is the projection, into the heart of the objective mystery, of the soul''s manifold and complicated essence?
21668	How should it be that, when it is one aspect of the outpouring of the very stuff of the soul itself?
21668	How should we not understand it, when it has been in so large a measure created by our sorrow and our desire?
21668	How then can any philosophy be regarded as a transcript and reflection of reality when at the very start it refuses to take cognizance of this fact?
21668	Is it therefore no more than a shred or shard or husk or remnant of inconceivably soulless matter?
21668	Is it, for instance, when we know all the conditions of its activity, entirely limited?
21668	Is the freedom of the will an illusion?
21668	Is the substratum of the soul a portion of it also?
21668	My answer to the question"Why do we philosophize?"
21668	Of every new aesthetic judgment the question is asked,"does it conflict with private property?"
21668	Of every new idea the question is asked,"does it conflict with private property?"
21668	Of every new moral valuation the question is asked,"does it conflict with private property?"
21668	Or are we made aware of it, in each individual case, by a pure intuitive apprehension?
21668	Surely, such an one might protest, it is in the physical body that these find their unity?
21668	The sensations of pain and pleasure-- who can deny the primordial and inescapable character of these?
21668	We say"the universe"; yet may it not be that there are as many"universes"as there are conscious personalities in this unfathomable world?
21668	What does this"love"of his actually imply?
21668	What is this mysterious medium?
21668	What then is this invisible standard of arbitration?
21668	Who can say?
21668	Why then do I drop completely, or at least considerably modify, this stress upon the soul''s"creative"power in my final chapter?
21668	Why then, when it comes to this particular axiom of irrational common- sense, does he balk and sheer off?
21668	_ how_ have we to philosophize if our philosophy is to be an adequate expression of our complete reaction to life?
21668	let us leave out the soul, then, and confront the original dilemma"?
55761	( 2) When three persons are sitting at a table, how many distinct tables are there?
55761	( 2) When three persons are sitting at a table, how many distinct tables are there?
55761	( 2) Where are they united?
55761	( 3) When two persons are alone together in a room, how many distinct persons are there?
55761	( 3) When two persons are alone together in a room, how many distinct persons are there?
55761	And if not, with what other question must it necessarily be connected?
55761	And why are these feelings to be eliminated?
55761	Are the actions of men really all of one kind?
55761	But are we to trust to good luck, and experiment about until we hit by accident upon the right line?
55761	But how about the possibility of social life for men, if each aims only at asserting his own individuality?
55761	But how am I to know, prior to all knowledge, that the objects given to me are ideas?
55761	But how are we to make the actual calculation?
55761	But how else can this happen except we assign a content to the purely formal activity of the Ego?
55761	But is it justifiable to lump together actions of this kind with those in which a man is conscious not only of his actions but also of their causes?
55761	But is it not possible to make the old a measure for the new?
55761	But is this reflection capable of supporting any positive alternative?
55761	But what if this"thing- in- itself,"this whole transcendent ground of the world, should be nothing but a fiction?
55761	But what of the claim that this view is based on experience?
55761	But what of the freedom of an action about the motives of which we reflect?
55761	But what right have we to say that in the absence of sense- organs the whole process would not exist at all?
55761	But, is not precisely this actually the case with pure concepts and ideas?
55761	But, what if they are not valid at all?
55761	Can I say of it that it acts on my soul?
55761	Can we regard man as a whole in himself, in view of the fact that he grows out of a whole and fits as a member into a whole?
55761	Does freedom of will, then, mean being able to will without ground, without motive?
55761	Does not the world cause thoughts in the minds of men with the same necessity as it causes the blossoms on plants?
55761	Have I, then, any right at all to start from it in my arguments?
55761	Have they any intelligible meaning?
55761	Have we any right to consider the question of the freedom of the will by itself at all?
55761	He asks, How much can we learn about them indirectly, seeing that we can not observe them directly?
55761	He can not will what he wills?
55761	How comes it that the simple real manifests itself in a two- fold manner, if it is an indivisible unity?
55761	How do we come to differentiate ourselves from what is"objective,"and to contrast"Ego"and"Non- Ego?"
55761	How does Matter come to think of its own nature?
55761	How does the matter appear when we recognise the absoluteness of thought?
55761	How is it possible for my thought to be relevantly related to the object?
55761	How is it possible to start knowledge anywhere at all?
55761	How is it that we are compelled to make these continual corrections in our observations?
55761	How should I make of my thought an exception?
55761	How should Mind be aware of what goes on in Matter, seeing that the essential nature of Matter is quite alien to Mind?
55761	How should it matter to me whether I can do a thing or not, if I am forced by the motive to do it?
55761	How, in any case, is it possible for me to argue from my own subjective view of the world to that of another human being?
55761	How, then, do I know that he and I are in a common world?
55761	I can now ask myself: Over and above the percepts just mentioned, what else is there in the section of space in which they are?
55761	If human organisation has no part in the essential nature of thinking, what is its function within the whole nature of man?
55761	If the question be asked, What is man''s purpose in life?
55761	Is not every man compelled to measure the deliverances of his moral imagination by the standard of traditional moral principles?
55761	Is reason able also to strike the balance?
55761	Kant assumed their validity and only asks, What are the conditions of their validity?
55761	Metaphysical Realism must ask, What is it that gives us our percepts?
55761	Or how in these circumstances should Mind act upon Matter, so as to translate its intentions into actions?
55761	Our present question is, what do we gain by supplementing a process with a conceptual counterpart?
55761	Our questions are the following:( 1) Are things continuous or intermittent in their existence?
55761	Philosophers still ask such questions as, What is the purpose of the world?
55761	Seeing that, at the outset, we attach no predicates whatever to the Given, we are bound to ask: How is it that we are able to determine it at all?
55761	THE THEORY OF FREEDOM I CONSCIOUS HUMAN ACTION Is man free in action and thought, or is he bound by an iron necessity?
55761	The fundamental question of Kant''s Theory of Knowledge is, How are synthetic judgments a priori possible?
55761	This being so, is any individuality left at all?
55761	This last answer does, indeed, presuppose that it is legitimate to group together in the single question,''How many tables?''
55761	This leads us to the question, What is the right method for striking the balance between the credit and the debit columns?
55761	Two questions arise:( 1) Where are the Given and the Concept differentiated?
55761	VII ARE THERE ANY LIMITS TO KNOWLEDGE?
55761	What does it mean to have knowledge of the motives of one''s actions?
55761	What does it signify for us to possess knowledge and science?
55761	What does willing mean if not to have grounds for doing, or striving to do, this rather than that?
55761	What else has he done except perceive what hundreds have failed to see?
55761	What follows from these facts?
55761	What follows from this fact?
55761	What follows?
55761	What is it that Kant has achieved?
55761	What is it that stimulates the subject?
55761	What is it that, in the first instance, I have before me when I confront another person?
55761	What is the function( and consequently the purpose) of man?
55761	What of the Spiritualistic theory?
55761	What precisely is it that is absolute in the affirmation of the Ego?
55761	What right have you to declare the world to be complete without thought?
55761	What then is a percept?
55761	When, next, the percept disappears from my field of vision, what remains?
55761	Where is the jumping- board which will launch us from the subjective into the trans- subjective?
55761	Which of us can say that he is really free in all his actions?
55761	Who does not know the pleasure which is caused by the hope of a remote but intensely desired enjoyment?
55761	Why do I not passively let the object impress itself on me?
55761	Why is it not simply satisfied with itself and content to accept its own existence?
55761	Why should this concept belong any less to the whole plant than leaf and blossom?
55761	Why, we ask, does the tree appear to us now at rest, then in motion?
55761	Yes, but what is it to do?
55761	[ 18] Are there any presuppositions in this question, as formulated by Kant?
55761	[ 45] Now let us ask ourselves, How do we come by such a view?
55761	[ 50] What does Fichte here mean by the activity of the"intelligence,"when we translate what he has obscurely felt into clear concepts?
43719	But what is this new reality,writes Professor Eucken( p. 135),"and this whole to which the course of the movement trends?
43719	***** Why do we refuse to adopt this view, and to discontinue an endeavour the aims of which appear to be unattainable?
43719	And can this be otherwise when we only more widely diffuse the inherited possession, but are unable to increase it through our own activity?
43719	And have we a place for this assertion of help from a transcendent order when we acknowledge the reality of the independent spiritual life?
43719	And whence arises this longing in opposition to an entirely different world, if not from a spirituality implanted within our own being?
43719	Are men so full of spiritual impulse that it is only necessary to open up a course for it?
43719	But after the far- reaching changes of life and of conviction that we have experienced, can this confidence still be justified?
43719	But does not this dependence of the past upon the present deprive history of all independence and of all value?
43719	But how can a conception such as that of the_ content of life_ originate in mere nature?
43719	But how can this idea be established if a compelling reason is not active within man?
43719	But is the whole result of the movement of universal history really only a deception?
43719	But is this condition of the matter, spiritually discerned, more than a mere discipline?
43719	But to what extent is such a reality recognisable on the basis of experience?
43719	But what is humanity from the point of view of Naturalism other than a collection of beings of nature?
43719	But what is this new reality and this whole to which the course of the movement trends?
43719	But why do we insist upon the ethical; why does so much depend upon its continuance?
43719	But why is this so, and why do we renounce all claim to a life in accordance with our own nature?
43719	But, in this, independent life and bound life do not become combined; how could that be the case without the loss of all inner unity?
43719	Can anything that is aroused within our inner being, and with so much toil finds any form, arise in opposition to this immeasurable world?
43719	Can we deny that in the chief departments of the spiritual life the present already clearly shows tendencies to such a degradation?
43719	Could all of this spring out of mere error?
43719	Could one think of Goethe as living in the Middle Ages, or of Augustine as living in the age of the Enlightenment?
43719	Do such things as love, fidelity, honour deserve these names if the thought of selfish advantage is their motive power?
43719	Does it not destroy all inner unity of the ages?
43719	Does it not involve a contradiction for him to exert his power for something alien to himself?
43719	Does it not surrender life completely to the contingency of the changing moments?
43719	Does this not show, beyond possibility of refutation, that they do not fill the whole of life?
43719	For how could that influence the whole man which does not come from the whole man?
43719	For how would one conceive an activity that did not tend ultimately to the good of the agent, and so aid in his self- preservation?
43719	Further, is the spiritual life, ultimately, in every sense so powerless as it at first appears?
43719	Has it simply brought us back again, from the false paths that we have tried, without according us any kind of positive profit whatever?
43719	Have not all the principal revivals of religion, of morality, of education, been simplifications?
43719	How can Immanent Idealism satisfy us under such circumstances; how can it assure to our life a firm basis?
43719	How can life find a support in this?
43719	How can that which is primarily a part of a given world build up a new world?
43719	How can the individual matter be elucidated if the whole remain obscure?
43719	How could a task of such difficulty find fulfilment, and life a unification and elevation, in superficial and fleeting mood?
43719	How could the soul''s innermost experience permeate life as a whole, and ennoble its whole structure without the help of art?
43719	How could this unity and activity in the whole be possible, how could it even become an object of desire, if the whole itself did not strive?
43719	How does a delusion, that imposes so much toil and trouble upon us, win so much power over us?
43719	How is it then that we do not simply reject them?
43719	How then can that overcome all doubt which itself calls forth serious doubt?
43719	How then can that which takes place in him decide what shall be the destiny of the whole?
43719	If a self- conscious life were not present in man, how could a longing for an artistic moulding of life arise in him?
43719	If that were so, should we not be compelled to reject the whole of this as phantasy and deception?
43719	If the systems which have previously been formed no longer satisfy, why can not mankind evolve others?
43719	If the world were no more than this turmoil, if it did not in some way attain to self- consciousness, how could such a deliverance be brought about?
43719	Is it to be wondered at if the modern individual regards himself as the centre and undertakes to shape the whole of life from himself?
43719	Is the mere evolution and cultivation of sentiment able to give such power and greatness to an unrestrained passivity?
43719	May we deny the fact of such original phenomena, because they make our representation of the world less uniform and simple?
43719	Now, have we any knowledge of a movement that reaches back in this manner to the elements of life?
43719	Or did the idea of humanity, the abolition of slavery, and the commandment to love one''s enemies, for example, arise in some other way?
43719	Or is it proved that the existent forms exhaust all possibilities?
43719	Shall this chaos display itself and be extolled as an individuality?
43719	Should we not sink, in such a case, into a slavery which would enthral man far more oppressively than any command which a tyrant could be capable of?
43719	The problem is a vital one; in one form or another, at one time or another, everyone is faced with it: how shall I mould my life?
43719	This does indeed come to pass in a few cases; but can we say that it comes to pass generally or predominantly?
43719	We see movements of the masses in plenty, but where do we see great spiritual creations arise from the resulting chaos?
43719	What could drive him to that change but a desire for truth, and how is such a conception as_ truth_ attainable from nature?
43719	What gain, therefore, in respect of the chief matter could a return to the past bring?
43719	What is Individualism able to do against such forces, and what does it succeed in achieving towards life''s attainment of independence?
43719	What, then, is the real state of the matter?
43719	Whence all these, if spiritual life is only delusion?
43719	Why did each of the different systems become inadequate, unless it was that life itself rejected as too narrow the standard involved in them?
43719	Will any one seriously assert that we find ourselves to- day in a naïve position in relation to sense?
43719	Without the liberation which it brings, and its presentation of things in a harmony, how could a whole with definite character be raised?
43719	and"Why?"
43719	what is it that gives to them a constraining power over us?
37864	Again, how can the Relative be conceived as coming into being? 37864 Again, how can the Relative be conceived as coming into being?"
37864	From a human point of view,and_ we_, at least, can take no other, what follows?
37864	Infinitewhat?
37864	Is the First Cause finite or infinite?... 37864 Resist"what?
37864	There still remains the final question-- What must we say concerning that which transcends knowledge? 37864 A question instantly arises, and it seems to be one which he is bound to entertain, viz: How comes this idea to be? 37864 Again it is asked:In what respect does a body after impact differ from itself before impact?"
37864	Again we press the question, How came these assumptions to suggest themselves?
37864	And are Mr. Spencer''s words, in which he teaches exactly the opposite doctrine, true?
37864	And how is this?
37864	And is this the_ supreme good_?
37864	And one is forced to exclaim,"How can he speak of such things when they have nothing to do with the matter in hand?
37864	And since that day, has Religion advanced?
37864	And the question may be asked, it is believed with great force, If this last were not so, how could the mind take any cognizance of the actuality?
37864	And what was the result?
37864	And yet is it not also a subjective law; and so was it not originally discovered by introspection and reflection?
37864	Are its supposed objects negations?
37864	Are they hypostatized as positive?
37864	Are they the result of experience?
37864	Are they the result of individual experience?
37864	Are we to rest wholly in the consciousness of phenomena?
37864	As before, we ask, infinite-- what?
37864	But do we see that the axiom is under any condition of Time?
37864	But how can man be"conscious of the Absolute?"
37864	But how?
37864	But is the result true?
37864	But this"general truth"has_ no_ bearings upon"ultimate religious ideas"; how then can you consider them?
37864	But where shall such a base be sought for?
37864	But, if this is true, how came these words in the language at all?
37864	Can any one, except a Limitist, be induced to believe that it was originally_ constructed_; that a will put it together, and might take it apart?
37864	Can it be found within the Universe?
37864	Can man be a free moral agent, and be free from the duties inherent therein?
37864	Can the Limitists find in language, or can they construct, a positive term which will represent the negation of a sixth sense?
37864	Can there be a thing so great as to be without limits?
37864	Can we find nothing beyond a want, which shall from its own behest demand that this, and not its opposite, shall be?
37864	Can we have any"sensible experience"of God?
37864	Can you see--"have sensible experience of"--a soul?
37864	Could another Universe arise, upon which would be imposed no conditions of Space and Time?
37864	Delightful philosophy, is it not, reader?
37864	Did you ever see a person-- a soul?
37864	Do you not join with me in pitying him?
37864	Does Mr Spencer mean to comprehend the Universe in"thing"and"attribute"?
37864	Does such a picture instantly shock, yea, horrify, all our finer sensibilities?
37864	Does the soul cry out in agony, her rejection of such a conclusion?
37864	Erect some makeshift subterfuge of mental impotence?
37864	For do n''t you see?
37864	From his misuse of these terms Mr. Spencer is led to speak in an irrelevant manner upon the question,"Is the First Cause finite or infinite?"
37864	From this wearisome, Io- like wandering, the soul returns to itself, crying its wailing cry,"Is this true?
37864	Grant that the round worlds and all their furniture are_ good_--but why good?
37864	Grant that this end, the happiness of sentient beings, is_ good_--but why good?
37864	Has greatness anything to do with infinity?
37864	Have we a lower sensitive and animal nature?
37864	Here we most freely and willingly agree with Mr. Spencer that"the question is, What does consciousness directly testify?"
37864	His question,"how came it so?"
37864	How came these assumptions to suggest themselves?
37864	How can it be, when with all its might the mind revolts from it, as nature does from a vacuum?
37864	How can this be explained?
37864	How comes it to belong, then, to the rudest aboriginal equally with the most civilized and cultivated?
37864	How could he reject the cry of his spiritual nature, and accept the barren contradictions of his lower mind?"
37864	How does it arise?
37864	How far?
37864	How is this?
37864	How long?
37864	How may"a simple idea"be known?
37864	How much?
37864	How shall it be done?
37864	How shall the finite I am accord_ itself_ to the pure purpose of the infinite I AM?
37864	How shall we account for the last generalization, and show this conclusion to be false?
37864	How then can the Sense observe it?
37864	How, then, can the power, having been sent forth from God, be organized?
37864	How, then, could they learn by experience one of the profoundest speculative ideas?
37864	If asked"Absolute"what?
37864	If from something, how came that something to be?
37864	If man can know nothing because of mental imbecility, why suppose that he has a mental faculty at all?
37864	If one shall now ask,"How could he send forth the power?"
37864	If the two contradictory extremes are themselves incogitable, yet include a cogitable mean, why insist upon the necessity of accepting either extreme?
37864	If we can know only these, why speak of those?"
37864	In reply to the question,"What is the constitution of these units?"
37864	Is his utterance a"principle,"or is it a judgment?
37864	Is it that"continuous adjustment"?
37864	Is it"created by the slow action of natural causes?"
37864	Is man such a being?
37864	Is the moral law matter?
37864	Is the result of inquiry to exclude utterly from our minds everything but the relative; or must we also believe in something beyond the relative?
37864	Is this Science"the agent which has effected the purification of Religion?"
37864	Is this all?"
37864	Is this philosophy?
37864	Is this series of modifications"of consciousness infinite or finite"?
37864	Is this vacuum an entity?
37864	Now how shall one see these conditions?
37864	Now, how is it respecting the question raised by Mr. Spencer?
37864	Now, how is it with the Reason?
37864	Now, how is it with the moving body and the collision?
37864	Now, who has the right to say, either in mathematics or metaphysics, in any philosophy, that_ x_=_ab_?
37864	Observe now that a somewhat is unquestionably communicated; and the question is:--What is it?
37864	On what ground can the unanimity of the other nine tenths be accounted for?
37864	On what immutable Ararat can the soul find her ark, and a sure resting- place?
37864	Or are we to believe that these assumptions are mere happenings, without law, and for which no reason can be assigned?
37864	Or does the reader prefer to call them religious?
37864	Or, to save him, will one say that the defining terms are unknown?
37864	Remove now from our presence all material object in Space, and all during event in Time; in a word, remove the Universe, and what will be left?
37864	Such for instance are the questions, How is God self- existent, how could he be eternal, how exercise his power, and the like?
37864	Take another step and we can answer the question"What is this that thinks?"
37864	That the mind is impotent?
37864	The only question to be raised is, are they true?
37864	The question instantly arises, What is Common Sense?
37864	The question,"What are Space and Time?"
37864	The questions Where?
37864	True that the human mind is an incorrigible falsifier?
37864	Upon reading this passage, the question spontaneously arises, What does the writer mean?
37864	Was it"created"from nothing or from something?
37864	Was its law constructed?
37864	We find in language the positive terms, ear and hearing; but can such positive terms be found, which will correspond to the phrase, no sixth sense?
37864	We might, it is believed, ask with pertinence, What better, then, is man than the brute?
37864	We shall best enter upon this labor by answering the question, What is thinking?
37864	Well might President Hopkins say,"The only question is, what is it that consciousness gives?
37864	What follows then?
37864	What has been communicated?
37864	What has happened?
37864	What have God and infinity and absoluteness to do with''mammals, birds, reptiles, or fishes''?
37864	What is it, then, that we have such experience of?
37864	What is moral obligation?
37864	What mind?
37864	What must be done, then?
37864	What relation, then, do these so widely diverse natures bear to each other?
37864	What then follows?
37864	What then is the truth?
37864	What weight have human opinion with reference to its validity?
37864	What, then, can the Sense give us?
37864	What, then, is a spiritual person?
37864	What, then, is the logical conclusion?
37864	What, then, is the opposite pole of thought?
37864	What, then, is this life for?
37864	What, then, is vague-- is undefined?
37864	When, then, one of these parts shall be broken, what results?
37864	Whence comes the authority of the law?
37864	Whence does it arise, or how is it imposed?
37864	Where did this_ tertium quid_ come from, when he had already comprehended everything in the two extremes?
37864	Where is the Everlasting Rock?
37864	Where, for instance, did the notion of self come from?
37864	Which does he mean?
37864	Who, then, has purified Religion?
37864	Why do n''t the Limitists entertain and explain this?
37864	Why not enounce, as the fundamental principle of one''s theory, the assertion, All men are idiots?
37864	Why?
37864	Will Mr. Spencer deny the fact of the idea of personality?
37864	Will any one say that it might have been made to make forty- seven; or that at some future time such may be the case?
37864	Will any one say that_ perhaps_, we do n''t know but it might have been so made, as to appear to us that the conclusion was Some Z is not X?
37864	Will he assert that man has no such notion?
37864	Will its conditions cease in its ceasing?
37864	Will you allow person, or other definite term to be supplied?
37864	With what then will such a being naturally occupy himself?
37864	Would any evidence, any argument, strengthen his conviction of the validity of the axioms?
37864	You must modify( correct?)
37864	_ How came this fundamental law to be?_ and to this the Sense and Understanding return no shadow of answer.
37864	_ That the mind can not conceive of anything._ What is his conclusion?
37864	_ b._ If it were true, the question obtrudes itself,--How came it there?
37864	and who will enforce it, and how will it be enforced?
37864	e._ by living with the help of the Holy Spirit, in accordance with the law of the spiritual person--"do mortify the deeds of the body, ye shall live?"
37864	e._, would it not remain if he be destroyed?
37864	takes, then, this form: How came immeasurable nothing to be nothing?
38117	And how did you get it?
38117	And how did your father get it?
38117	But how can you be sure of that?
38117	Do you happen to know whether the statement is a fact?
38117	Do you think you have stated the matter quite fairly?
38117	Well,said the other,"do you consider that a subject to be discussed?"
38117	Why are they called dynasties?
38117	Why not?
38117	You have never investigated the matter?
38117	A man has invested his savings in mining stock, and can I tell him what to do about it?
38117	A man is dying of cancer, and do I think it can be cured by a fast?
38117	A man is unable to make his wife happy, and can I tell him what is the matter with women?
38117	A man works in a sweatshop, and has only a little time for self- improvement, and will I tell him what books he ought to read?
38117	Again, is it stealing for a victim of our system of land monopoly to take a loaf of bread in order to save the life of his starving child?
38117	Again, is it stealing to hold land out of use for speculation, while other men are starving and dying for lack of land to labor upon?
38117	Also you have to ask, what are the reasons why your trouble manifests itself in this or that particular organ?
38117	Am I a creature of blind instincts, jealousies and greeds and hates beyond my own control entirely?
38117	Am I a poor, feeble insect, blown about in a storm and smashed?
38117	And can anybody doubt that Sally could have fooled a grieving mother, and made that mother think she was talking to the ghost of a long lost child?
38117	And can we really know about all these matters, or will we be only guessing?
38117	And how do they control it?
38117	And now we come with the new instrument of psychic research, to probe the question: What becomes of this consciousness when it disappears?
38117	And now, how does their behavior strike us?
38117	And now, what about the suppression of love?
38117	And suppose there is a scarcity of houses, and thousands of children are dying of tuberculosis in crowded tenement rooms?
38117	And what does it cost them?
38117	And what if some of these parts happen to be malformed or defective?
38117	And what is the practical consequence of this procedure?
38117	And what should one say to this honest physician?
38117	And what was the cause of these things?
38117	And what was the result?
38117	And who would decide between them and the great mass of men?
38117	And whose propaganda?
38117	And will anyone maintain that it is the part of an intelligent man to advocate a less intelligent course than he knows?
38117	And yet, when you meet a Communist, what is he?
38117	And, may it not very well be that our justice is up to us, in precisely the same way that some of these other things are up to us?
38117	Are acquired powers transmitted to posterity, or is the germ plasm unaffected by its environment?
38117	Are there any cases in which the time of the appearance can be proven to be subsequent to the time of death?
38117	Are there any measures you can take to increase the flow of blood to that organ, and to promote its activity?
38117	Are we its masters or its slaves?
38117	At once to every owner comes one single thought-- are you going to buy this stock, or are you going to confiscate it?
38117	At the top of society, or at the bottom?
38117	But about the activities of love we feel differently; and why is this?
38117	But are there any phantasms of the dead?
38117	But does she positively know that when she was a child, she never happened to be in the room with someone who was reading old English aloud?
38117	But how can I explain all this to the poor man?
38117	But now, suppose you multiply two feet by two feet by two feet by two feet, what does that represent?
38117	But some gust of passion seizes you, and you waste your substance, you wreck your life; then you wonder,"Who set that trap and baited it?
38117	But stop a moment, why do you close the door?
38117	But stop and consider, is not this a relic of old days?
38117	But we have to consider this question: Is the program of not having to pay anything a reality, or is it only a dream?
38117	But who are you that claim to know the last thing about a human soul?
38117	But, you say, if we die altogether when we finish this earthly life, what becomes of moral responsibility and the punishment of sins?
38117	CHAPTER LXVI CONFISCATION OR COMPENSATION( Shall the workers buy out the capitalists?
38117	CONFISCATION OR COMPENSATION 179 Shall the workers buy out the capitalists?
38117	Can anybody doubt that Sally could and would play the part of any person she had ever known, or of any historic character she had ever read about?
38117	Can anyone imagine how a thought can turn into a steam shovel, or a steam shovel into a thought?
38117	Can it be that God is in process of becoming, that there is no God until he has become, in us and through us?
38117	Can it ever become the sex arrangement of any society?
38117	Can they afford to do it, and what will be the price?
38117	Can they afford to do it, and what will be the price?)
38117	Can we by any possibility do this?
38117	Can we prove that it is still in existence, and is able by any method to communicate with us?
38117	Can we trust ourselves to think about them, or shall we be safer if we believe what we are told?
38117	Could there ever be such a thing?
38117	Do species change by the gradual elimination of the unfit, or do they change by sudden leaps, the"mutation"theory of de Vries?
38117	Do we praise their industry, and fidelity to their obligations?
38117	Do we want to buy them, in order to avoid the wastes of civil war and insurrection?
38117	Do we want to socialize our railroads, our coal mines, our telegraphs and telephones?
38117	Do you use that socially, or do you use it privately?
38117	Does the baby cry all the time?
38117	Has there ever been in the world any revelation, outside of or above human reason?
38117	Have we any grounds, other than those of psychic research, for thinking that it is true, or that it may be true, or that it ought to be true?
38117	He is saying now,"You believe that everything is to be determined by human reason?
38117	Here was a new form of state set up in society, a workers''state, and what attitude should the Anarchists take toward that?
38117	How are we going to do it?
38117	How came it that a mind so acute as Huxley''s went so far astray on the question of the evolution of morality?
38117	How can any thinking person deny that John has thus committed an act of treason to Mary?
38117	How can human beings act, how can they deal with one another, if there are no laws, no permanent moral codes?"
38117	How could any save a divinely revealed religion have foreseen the present movement to establish the Sabbath by law?
38117	How do you know it?
38117	How is it that the rich are becoming richer?
38117	How is their diet problem solved?
38117	How shall anybody say that nature has forever lost the power of rebuilding a bit of nervous tissue?
38117	How shall one judge whether the new rà © gime is better or worse?
38117	How shall we complete our mastery of it?
38117	How shall we determine what is to be the intellectual content of these material books?
38117	How shall we protect this precious instrument?
38117	How shall you do this, and at the same time get a continual supply of fresh air?
38117	How should we effect the change, and how should we run our industry after it was done?
38117	I am called in by these fat, over- fed rich people in their leisure class hotels, and what am I to say to them?
38117	I can hear the very tones of his voice as he put the great unanswerable question:"What are you going to do about the problem of jealousy?"
38117	I pause and consider: Where shall I begin?
38117	If the cause of our sex disorders is not physiological, what is it?
38117	If they grow differently, must they not sometimes lose the power to make each other happy in the marital bonds?
38117	In the first place, what is love-- young love, passionate love, the love of those who"fall in"?
38117	In what ways have the reasoned and deliberate purposes of man revised and even supplanted the processes of nature?
38117	Is it honest material?
38117	Is it not a fact that throughout nature a superfluity of any kind of energy or product may be a source of happiness, rather than of distress?
38117	Is it not obvious that the only possible solution of such problems lies in divorce?
38117	Is it stealing to seize upon land, and kill the occupants of it, and take the land for your own, and hand it down to your children forever?
38117	Is it threatened with convulsions or with blood poisoning?
38117	Is its digestion defective?
38117	Is pork a wholesome article of food or is it not?
38117	Is there any such natural and irremovable inferiority in human beings?
38117	Is there some weakness or defect there, and can the defect be remedied, or can your habits be changed so as to reduce the strain on that organ?
38117	It is a good deal like the old question, Which comes first, the hen or the egg?
38117	It is not perfect, from the point of view of you or me; but then, I ask, what else is there in the world that is perfect from that point of view?
38117	Just what is the process of the fast cure?
38117	Let us first consider the question, just what are the true and proper implications of monogamous love?
38117	Let us see how she made us; what were the stages on the way to man?
38117	Next, what about disease?
38117	Next, what are the effects of our new arrangements upon political corruption and graft?
38117	Next, what are the stages between Socialism and Syndicalism?
38117	Next, what is the status of crime?
38117	Of course, society wo n''t put it to you in that complicated formula; it will simply ask,"Have you got the price?"
38117	One of the first things people ask is,"Will there be money in the new society, or how will labor be rewarded and goods paid for?"
38117	Or do I make the storm, and can I in any part control it?"
38117	Or will you choose the universe of the atom, the infinity of the material world followed the other way, so to speak?
38117	Or will you choose the universe of the subconscious, our racial past locked up in the secret chambers of our mind?
38117	Or will you choose the universe of the superconscious, the infinity of genius manifested in the arts?
38117	Or would you answer,"Yes, of course, my boy; that is what I had in mind when I made you give up the girl you loved"?
38117	Said the stranger,"You own this land?"
38117	Shall we be punished if we think wrong, and how shall we be punished?
38117	Shall we be rewarded if we think right, and will the pay be worth the trouble?
38117	Shall we, therefore, join the pessimists and say that history is a blind struggle for useless power, and that the notion of progress is a delusion?
38117	Should one tell him to go and be a physician to the poor?
38117	Someone wrote me the other day, asking,"When is the best time to acquire knowledge?"
38117	Such is the problem of the mother of a son; and now, what about the mother of a daughter?
38117	Suppose I should ask you to name the influence that is having most to do with shaping the thoughts of young America-- what would you answer?
38117	Suppose that tomorrow you were to abolish all dividends and profits, and divide the money up among the wage workers, how much would each one get?
38117	Suppose we buy out the stockholders of United States Steel, and issue to them government bonds, what have we accomplished?
38117	That double money the bankers own; the only question now to be decided is, who is to own the double money that will be created tomorrow?
38117	The Brass Check A Study of American Journalism Who owns the press and why?
38117	The mind of the body is in rebellion against the mind-- shall we say of reason, or shall we say of society?
38117	The next thing that everybody wants to know is,"Shall we all be paid the same wages?"
38117	The only question is, which one will you choose?
38117	The religious people decide that sexual indulgence is wrong, and they impose a penalty-- and what is that penalty?
38117	Then come the associations of the bankers and merchants and real estate speculators, crying in outraged horror,"What?
38117	Then, second, we have to ask, Is there any other supposition which will explain the facts, and which is easier to believe than the spirit theory?
38117	There is an oldtime poem, which perhaps was in your school readers,"Oh, why should the spirit of mortal be proud?"
38117	These are Federal Reserve notes, and there are about three billions of them; how do they come to be?
38117	They have their sex impulses, and will follow them, and the only question is, shall they follow them wisely or unwisely?
38117	To what extent can civilized man rely upon his instincts to keep him in perfect health?
38117	Under these conditions the average man wishes to work, and the only question remaining is, how shall he work?
38117	We have a machine capable of producing many times more than we can consume; shall we still go on building that machine?
38117	What affair is it of any other person if I choose to get a divorce and marry a new wife once a month?
38117	What am I anyhow?
38117	What are my duties to myself, and what are my duties to the world about me?
38117	What are the consequences of these diseases?
38117	What are the forces which have so far prevented it from prevailing, and how can these forces be counteracted?
38117	What are the laws of the conduct of the mind?
38117	What are the probabilities of its being true?
38117	What are the scientific and rational reasons for monogamy?
38117	What are the standards by which we may know excellence in life, and distinguish it from failure and waste and blunder in life?
38117	What are we to say to these different programs?
38117	What avails it if we allow venereal disease to spread, so that a large percentage of the babies are deformed and miserable?
38117	What avails it if we send them to school hungry, as we do twenty- two per cent of the public school children of New York City?
38117	What causes the uric acid?
38117	What change would be necessary to the socializing of this concern?
38117	What could smack more of magic and fraud than crystal- gazing?
38117	What do I mean, what am I here for?"
38117	What do reason and moral sense have to tell us about diet?
38117	What does it mean, and what have we to do with it?
38117	What does it owe us, and what do we owe to it?
38117	What if you have an appendix that has been twisted and malformed from birth, and is a center of infection so long as it remains in the body?
38117	What if your eyes do not focus properly, and you are continually wearing out the optic nerve, thus giving yourself headaches and neurasthenia?
38117	What interest has society in the restriction of divorce?
38117	What is Matter?
38117	What is faith?
38117	What is it that we know about life?
38117	What is it that we want to prove?
38117	What is life, and how does it come to be?
38117	What is love, and what ought it to be?
38117	What is money?
38117	What is sport?
38117	What is the use of talking about health to a man who has no moral purpose?
38117	What is this"matter"that you are so sure of?
38117	What is to be done about this cancer?
38117	What is, in its essence, the process of evolution from the lower to the higher forms of mental life?
38117	What kind of a universe would that be?
38117	What kind of life are we going to make?
38117	What possible right have you to assert that you are immune against every enemy which can attack your blood- stream?"
38117	What precisely is this political revolution?
38117	What shall we say to the wicked man to make him be good, if we can not reward him with a heaven and frighten him with a hell?
38117	What was the literary quality of it?
38117	What was the moral quality of it?
38117	What would be the consequences of its not being true?
38117	What would be the effect upon mankind if the alleged revelation were to be universally adopted and applied?
38117	What would be the opinion of, let us say, a young turnip on the subject of Mr. Frederic Harrison''s thesis?
38117	What would be the process by which the people of London or Calcutta would decide upon that revelation?
38117	What would my pacifist friend do if he saw a maniac attacking his children with a hatchet?
38117	What would this authority be?
38117	What, for example, has been the effect upon vanity?
38117	What, in the most elemental form, is sex?
38117	What, precisely, is the difference between nature and man?
38117	What, so to speak, are the morals of the doctrine of immortality?
38117	Whatever that difference is, remember, it is paid by the workers; and might that sum not just as well have been used to buy out the owners?
38117	When I was in college the professor would propound the old question:"Would you rather be a happy pig or an unhappy philosopher?"
38117	When you read your daily paper, are you reading facts or propaganda?
38117	Where do I come from, and what is going to become of me?
38117	Who controls credit today?
38117	Who does not know the man who masters life and becomes a vital force, while his wife remains dull and empty?
38117	Who furnishes the raw material for your thoughts about life?
38117	Who has not told his dreams and laughed over them?
38117	Who has not waked up and been astounded at the variety and reality of a dream?
38117	Who is the owner?
38117	Who will read this Book of Life?
38117	Why could there not be a doctor who would look you over thoroughly, and tell you everything that was wrong with you, and how to set it right?
38117	Why do women wear tight shoes?
38117	Why else does he write his learned books in defense of the materialist philosophy?
38117	Why is it so hard, and do we have to stand its hardness?
38117	Why should he not do so?
38117	Why should our justice be any more perfect than, for example, our health or our thinking or our climate or our government?
38117	Why should we bother with"labor checks,"when we have a banking and clearing- house system, understood by everyone but the illiterate?
38117	Will anybody maintain that this can be done without stopping production in those factories for a single day?
38117	Will that convince the grocer?
38117	Will you choose the universe of outer space, the material world of infinity?
38117	With the city or the country?
38117	With the old or the young?
38117	Would he be any happier there?
38117	Would you abolish the competition of art, the effort of men to produce work more beautiful and inspiring than has ever been known before?
38117	Would you abolish the effort of scientists to overthrow theories which have hitherto been accepted?
38117	Would you abolish, for example, the competition of love, the right of a man to win the girl he wants?
38117	Would you think that was the most absurd thing you had ever heard in all your born days?
38117	Yesterday I met a young mother; and of what avail is all the pessimism of poets against the pride of a young mother?
38117	You ask, if God made Satan, and knew what Satan was going to do, is it not the same as if God did it himself?
38117	You meet a Capitalist, and what do you find?
38117	You own a dozen automobiles, and do you use them all privately?
38117	You propose to abolish the income tax and the inheritance tax, and put all the costs of government on the poor man''s lot?"
38117	You propose to let the rich man''s stocks and bonds go free?
38117	You propose to put no tax on his cash in the vaults and on his wife''s jewels?
38117	You reject all faith?"
12264	A man or a woman?
12264	Almost precipitous for Northamptonshire, eh?
12264	And how many people would read such a paper?
12264	And then, too, can we love any one who knows us perfectly, through and through? 12264 At the worst, this is a harmless literary blunder, a foolish bit of hero- worship?"
12264	But I do n''t say it,said I:"Who dies if Father Payne live?"
12264	But I go back to my point,said Lestrange:"does not a great war like that send people to their knees in faith?"
12264	But a conscious touch with God?
12264	But am I justified in not sharing that belief?
12264	But apart from definite moral disease,said Vincent,"is n''t it a good thing to compel people, if possible, into a certain sort of habit?
12264	But are n''t we a great deal better than our proverbs?
12264	But are n''t we, behind all that,said Barthrop,"an intensely sentimental nation?"
12264	But are n''t you making too much out of it?
12264	But are there no exceptions?
12264	But are you speaking of a nation which conquers or a nation which is defeated?
12264	But are you sure about this?
12264	But can people_ make_ themselves active and hopeful?
12264	But do you apply that to everything,I said,"old friendships, old affections, old memories?
12264	But do you mean that you should pursue good talk?
12264	But do you really think your poverty hurt you?
12264	But does it not mean that you have made a mistake somehow,said Vincent,"if you have made a friend, and then cease to care about him?"
12264	But does n''t all that encourage people to be prophets?
12264	But does n''t everyone want discipline of some kind?
12264	But does n''t heredity come in there?
12264	But does not a war,said Lestrange,"clear the air, and take people away from petty aims and trivial squabbles into a sterner and larger atmosphere?"
12264	But does not your principle about the right to risk one''s life hold good here too?
12264	But does that apply to things like horse- racing or golf?
12264	But everyone must do their work in their own way?
12264	But how are you going to begin to sort your material?
12264	But how do you fit that into your theories of life at all?
12264	But how does that work out in practice?
12264	But how is one ever to act at all,said Vincent,"if one is always to be feeling that a principle may turn out to be nonsense after all?"
12264	But how would you set about discovering which was which?
12264	But if I want to renounce it,I said,"why should n''t I?"
12264	But if a nation is defeated,said Father Payne,"are they the better for the common depression of_ not_ having been equal to the emergency?"
12264	But if all this is so,I said,"why do n''t we_ know_ that we shall live again?
12264	But if we are to go on living,I said,"are we to forget all the love and interest and delight of life?
12264	But if you are dealing with a real egotist,said Vincent,"what are you to do then?"
12264	But if you find yourself grubby, nasty, suspicious, irritable, is n''t it a good thing to rub it in sometimes?
12264	But if you have n''t got this sense of beauty,said Vincent,"how are you to get it?"
12264	But if you_ do n''t_ believe that,said Lestrange,"are you justified in entering upon intimate relations at all?"
12264	But in one sense it is n''t possible to be too good?
12264	But intercession,I said,"is there nothing in the idea that you can pray for those who can not or will not pray for themselves?"
12264	But is n''t all that rather intellectual?
12264	But is n''t it a way of changing yourself by simply trying to get your ideals clear?
12264	But is n''t it apt to be very tiresome,said I,"if the writer is always obtruding himself?"
12264	But is n''t it partly that people are unduly reticent about money?
12264	But is n''t it possible to be too obvious?
12264	But is n''t it rather a pity?
12264	But is n''t it right to show up mean and dishonest people, to turn the light of publicity upon cruel and detestable things?
12264	But is n''t it the finer kind of people,said Kaye,"who make the mistake?"
12264	But is n''t it worse still,said Vincent,"to see so many sides to a question that you ca n''t take a definite part?"
12264	But is n''t it worth while to see a great poet''s inferior jottings, and to grasp how he worked?
12264	But is n''t loyalty a fine quality?
12264	But is n''t that rather sentimental?
12264	But is n''t that what you call sentimental?
12264	But is n''t there a danger in all this?
12264	But is n''t there something,said Barthrop,"in Dr. Johnson''s dictum, that a meal was good enough to eat, but not good enough to ask a man to?
12264	But is n''t your whole idea of talk rather strenuous-- a little artificial?
12264	But may n''t you desire fame?
12264	But may the victim not have a faith in God through and in spite of a disease or a vice?
12264	But must there not be in every real friendship a_ purpose_ of continuance?
12264	But need that be a proof of progress?
12264	But one can practise oneself in doing without things?
12264	But ought n''t one to avoid all that sort of nonsense?
12264	But surely honour means something quite definite?
12264	But surely people pursue fame as much as ever?
12264	But surely we may pity people?
12264	But surely,said Rose,"there are some marriages which are obviously bad for all concerned-- real incompatibilities?
12264	But that was not all?
12264	But the charming Phyllis?
12264	But the charming people of whom you spoke,I said--"isn''t the whole thing often too evanescent to be recorded?"
12264	But there are some good biographies?
12264	But to go back to our sense of possession,I said,"is that really much more than a matter of climate?
12264	But what about St. Paul''s words,said Lestrange,"''Honour all men: love the brotherhood''?"
12264	But what about the religious side of it all?
12264	But what about the splendid self- sacrifice it all evokes?
12264	But what are the difficulties you spoke of?
12264	But what are you to do,said Vincent,"about people?
12264	But what can be done about it all?
12264	But what did it all come to?
12264	But what is an artist to do,I said,"who is simply haunted by the desire to make something beautiful?"
12264	But what is the word for the feeling which one has when one reads a really splendid book, let us say, or hears a perfect piece of music?
12264	But what is to be done when people are tied up by relationships, and ca n''t get away?
12264	But what is to tell us where to draw the line,said Vincent,"and when to disregard the precept?"
12264	But what should a man_ do_?
12264	But what would you do?
12264	But which is the best principle?
12264	But who are these people, after all?
12264	But who is to judge if it_ is_ immaterial?
12264	But why do you write it, if you are so dissatisfied with it?
12264	But why does n''t it improve?
12264	But why should n''t it be done?
12264	But why''of course''?
12264	But why, if that is so,said I,"do we feel a sense of unity with some people, and not at all with others?
12264	But you did n''t like the prospect of going?
12264	But you do n''t hate people, Father?
12264	But you often tell us to be serious, to be deadly earnest, about our work?
12264	But you sometimes bring yourself to form, and even express, an opinion?
12264	But,I said,"do you mean that Newman calculated all his effects?"
12264	But,I said,"surely the people who make claims for affection are very often most beloved, even when they are unjust, inconsiderate, ill- tempered?"
12264	But,I said,"the passion of lovers-- isn''t that all based on the worship of something infinitely superior to oneself?"
12264	But,persisted Rose,"is n''t that simply a possible proof of the general declension of force?"
12264	But,said I,"do n''t many quite poor people live happily and contentedly and kindly with minute incomes?"
12264	Come, what shall we do to- day?
12264	Did he say that?
12264	Did he want to try a similar experiment?
12264	Did you ever see such a bit of pure force?
12264	Do we belong to your party, sir, or do you belong to ours?
12264	Do we know what anything_ means_? 12264 Do you ever garden?"
12264	Do you like it?
12264	Do you remember Rose''s song about him?
12264	Do you remember,said Barthrop,"the lines in Tennyson''s Guinevere, which sum up the knightly attributes?
12264	Do you think one ought to try to catch a sight of great men who are contemporaries?
12264	Do you wish us to be married?
12264	Does he expect us to go?
12264	Does he want me to go, or does he not?
12264	Does he want you to pay some more?
12264	Does that mean anything in particular?
12264	Father Payne, do n''t you understand? 12264 He was never married, I suppose?"
12264	How am I to tell?
12264	How are you going to separate people''s qualities and attributes from themselves? 12264 How do you know?
12264	How ought one to care for people?
12264	How would you mend it?
12264	How_ can_ people talk through that? 12264 I give up,"said Rose:"can nothing be logical?"
12264	I quite agree,said Father Payne,"but why mix up honour with it at all?
12264	I suppose he is about fifty- eight or so? 12264 I suppose we come in somewhere?"
12264	I, dear man?
12264	Is he letting me down with a compliment?
12264	Is it not possible to believe,I said,"that all experience may be good for us, however harsh it seems?"
12264	Is n''t he magnificent?
12264	Is n''t it a question of imagination?
12264	Is n''t it a sense of security?
12264	Is n''t it better to go on with the delusion that you are just as good as ever-- like Wordsworth and Browning?
12264	Is n''t that a rare thing?
12264	Is n''t that just one of the large generalisations,he said,"which you are always telling us to beware of?"
12264	Is n''t that just the most awful problem of all, the listlessness which falls on many of us, as the limitations draw round and the net encloses us?
12264	Is n''t that rather immoral?
12264	Is n''t that what is called hedonism?
12264	Is not that the idea which Christianity aims at?
12264	It is possible-- isn''t it?
12264	Lie still, ca n''t you?
12264	Like it?
12264	Look at the gray bloom on those blades,he said;"is n''t that perfect?
12264	May I ask you something?
12264	May it not only mean a decrease of personal courage, and a greater sensitiveness to pain?
12264	May n''t we have the benefit of some of it?
12264	May n''t you want a friend to improve? 12264 Now what do you say,"said Vincent,"to us two trying to go there for a bit?
12264	Now what does he say to you?
12264	Old debts with compound interest?
12264	People give up their comfort, their careers, they go to face the last risk-- is that nothing?
12264	Perhaps I ought not to say that?
12264	Perhaps,said Kaye;"but does n''t that make it more wasteful still?
12264	So, you think of becoming one of the gentlemen, sir?
12264	Surely that is all right, Father Payne?
12264	That is a reasonable general scheme,said Barthrop,"but what about special aptitudes?"
12264	That is the exclusive feeling then?
12264	The thing can surely be much simpler than that?
12264	Then it comes to this,I said,"that affection is a mutual recognition of beauty and a sense of equality?"
12264	Then it comes to this,said Vincent drily,"that you ca n''t be inclusive, and that you ought not to be exclusive?"
12264	Then it does not matter,said Father Payne,"whether they are united by the complacency of conquest or by the desire for revenge?"
12264	Then prayer, you think,I said,"is to you just one of the natural processes of life?"
12264	Then reason is the ultimate guide?
12264	Then what_ are_ you to do?
12264	Then who_ is_ worth seeing?
12264	Then why was he so elaborately tortured first?
12264	Then with you prayer is n''t a process of asking?
12264	There''s Boswell''s Johnson-- why does that stand almost alone?
12264	Ultimately?
12264	Well, then,he said,"where''s the vocation in all this?
12264	Well, then,said Lestrange,"what is the ultimate thing?"
12264	Well, what did you think of our guest?
12264	What about Pharisees?
12264	What about my friend Pearce, the schoolmaster?
12264	What are you doing just now?
12264	What are you doing?
12264	What are you going to do with them?
12264	What can I say that will be worthy of myself?
12264	What did you say?
12264	What do you believe, then?
12264	What do you mean?
12264	What do you think yourself?
12264	What do you_ do_, then?
12264	What does he_ do_ mostly?
12264	What exactly do you mean by''ca n''t do''?
12264	What is his line exactly?
12264	What is the cad, then?
12264	What is there to say?
12264	What is this?
12264	What sort of things do you mean?
12264	What was it all about?
12264	What was that?
12264	What were they about?
12264	What were you doing?
12264	What will you really do?
12264	Who on earth is Gladwin?
12264	Whom do you mean, then?
12264	Whose life was it?
12264	Why did n''t we make up to her?
12264	Why do n''t you travel more, then?
12264	Why mix yourself up with it at all?
12264	Why not?
12264	Why on earth did you go on reading it?
12264	Why on earth do you say that?
12264	Why should you care to hear about all this? 12264 Why wo n''t he say such things to me?"
12264	Why, Father,I said boldly,"if you feel like that, why do n''t you put in for her yourself?
12264	Why, what does loyalty mean in such a connection? 12264 Why?
12264	Why?
12264	Why?
12264	Will you go and see that they have brought your things down? 12264 Would you like a fire?"
12264	Yes, but in a school,said Vincent,"would not the boys themselves resent it, if they were punished differently for the same offence?"
12264	Yes, but what_ are_ you, after all?
12264	Yes, that is all right,said Father Payne,"but how is it when there are two''oughts,''as there often are?
12264	Yes, there is a good deal in that,said Father Payne,"but ought not the trained critics to withstand it?"
12264	Yes, what was it?
12264	Yes, who is it, Vincent?
12264	Yes,said Father Payne;"heredity is just one of the evil devices-- but do n''t you see the stupidity of it?
12264	You mean it is something mystical-- almost hypnotic?
12264	You mean that it was mostly humbug?
12264	You mean that the difference between pride and vanity lies there?
12264	You see the idea?
12264	You thought all that?
12264	You will let us know how all goes?
12264	''But I thought you did n''t know them?''
12264	''I say to him,''says Keats,''why not the pen sometimes first?''
12264	''Is it that you feel ill?''
12264	''Who put the evil there?''
12264	After all, what is it that we want with each other?--what do we expect to get from each other?
12264	And if so, why?
12264	And odder still, why do I like the look of it?"
12264	And then I ask myself,''Ought I, as a normal human being, to be as one- sided, as submissive, as trivial, as sentimental as this?''
12264	And then, what does caring about people mean?
12264	And what do you make of the old proverb,''All is fair in love and war''?
12264	Anything else, sir?
12264	Are not the nations who live in warmer climates less attached to material things simply because they are less important?"
12264	Are you sure that you are not only expressing the feeling of relief in the community at having a danger over?
12264	Are you to go on saying you admire it, or to pretend to yourself that you admire it?
12264	Are you to throw him over?"
12264	Bland might have a walk and discuss the signs of the times?"
12264	But I expect it is only your idea of modesty?"
12264	But I only wanted to know if you would come for a stroll?
12264	But are you serious?
12264	But do any of you men realise what an absolutely enchanting person he is?
12264	But for whose delight?"
12264	But the little people, who simply end further back than they began, what is to be done for them?"
12264	But what does the simple botanist-- that''s me-- say?
12264	But what if you have made a friend, and then ceased to care for him, and he goes on caring for you?
12264	Ca n''t one feel that nature is half- tender, half- indifferent to our broken designs?"
12264	Can I really be like that?''"
12264	Can anyone define it?"
12264	Can anyone say what practical advice he could have given to either Carlyle or to Mrs. Carlyle, which would have improved that witches''cauldron?
12264	Can one indeed love the Unknown?
12264	Can we really ever gain an idea, or can we only recognise our own ideas?"
12264	Canst work i''the earth so fast?
12264	Cleansing fires?
12264	Did Newman, do you suppose, not realise that he had done that?
12264	Did you ever see anything so enchanting as that aconite?
12264	Do n''t you feel yourself as if you were good for centuries of living?"
12264	Do n''t you know how the mildest people are often disposed to make out that they were reckless and daring scapegraces at school?
12264	Do n''t you know the curious delight of seeing a house once inhabited by anyone whom one has much admired and loved?
12264	Do n''t you know the misery of being jerked back, time after time, by an unpleasant thought?
12264	Do n''t you remember what Mr. Feeblemind says?
12264	Do n''t you see that not yielding to a bad impulse is fighting?
12264	Do not you see in them something calm, continuous, active-- happy, in fact-- at work; often tripped up and imprisoned, and thwarted-- but moving on?"
12264	Do we really want the company of any one for ever and ever?
12264	Do we want to agree or to disagree?
12264	Do we want to hear about other people''s experiences, or do we simply want to tell our own?
12264	Do you grasp all that?"
12264	Do you mind the light?
12264	Do you remember that epithet of Keats, about the''cool- rooted''flowers?
12264	Do you remember that stone we broke the other day?
12264	Do you remember the story of Hans Andersen, when he went to see the King of Denmark?
12264	Do you remember the subject proposed in a school debating society,''That too much athletics is worthy of our admiration''?
12264	Do you remember what Lamb said of Barry Cornwall''s wen on the nape of his neck?
12264	Do you say any prayers?"
12264	Do you suppose I''m going to sit here, with all you fellows enjoying yourselves, and not have my bit of fun?
12264	Does anyone''s mind really dwell on such things and ponder them?
12264	Does not the newspaper- convention misrepresent us as much as the book- convention misrepresents us?
12264	Does that sound profane to you?"
12264	Does your idea of loyalty apply also to books, Lestrange, or to music?"
12264	Even the toughest old veteran soldier-- how many hours of his life has he spent actually under fire?
12264	Father Payne always said that we must not depend helplessly upon persons or institutions, but must find our own real life and live it-- you remember?"
12264	Father Payne beamed upon me with an indulgent air, and I said:"May I ask what you were doing?"
12264	Father Payne gave a chuckle, and Lestrange looked pained,"Ought n''t one to have a code of honour?"
12264	Father Payne uttered a short, loud laugh at this, and said:"Is there any chance of meeting your aunt?"
12264	Have you any more stories of the same sort about her?"
12264	Have you ever done any essay work?"
12264	Have you never noticed how all converts personify their new Church in feminine terms?
12264	He said suddenly,"Do you know one of the advantages of growing old?
12264	He stopped in the middle of the copse, and said:"Did you ever see anything so perfectly lovely as this place?
12264	He was silent for a minute, and then he said:"Do you believe in God?"
12264	He would stop to whistle to a caged bird:"You like your little prison, do n''t you, sweet?"
12264	Here, you do n''t know which your room is, I suppose?"
12264	How can I put it?
12264	How do we know exactly how much time a man ought to allot to sleep, to work, to leisure?
12264	How do you affect my solitude, or I yours?
12264	How do you know that God made the nasty things?
12264	How does that strike you?"
12264	How long has he seemed to be ill, by the way?"
12264	How otherwise should one learn to hate oneself?
12264	How would the world get on without it?"
12264	I could not tell what it was, but Father Payne knew it, might show it me?
12264	I do n''t mean troubled about anything in particular-- there''s nothing to be troubled about-- but simply sad, in a causeless, listless way?"
12264	I do n''t wonder the author felt it necessary to remind you-- or perhaps he was reminding himself?
12264	I mean, may it not be right to interpose it, but yet not right to follow it?
12264	I recognise the fascination of it as much as anyone can-- but is n''t it, as you said about travelling, a kind of intoxication?
12264	I said--"to get a namby- pamby way of writing-- what a reviewer calls painfully kind?"
12264	I would rather they would not sell it-- but bless me, what does it matter?
12264	If I had the great manner, I should say,"Why, Tommy, is that you?"
12264	If a man had said to Ruskin or Carlyle,''Why do you write all these books?''
12264	If he has some patent and obvious fault, I mean?"
12264	If it comes to that, is n''t it quite as good a discipline for punctual people to learn to wait without impatience for the unpunctual?
12264	If we are creatures of a day, why should we be interested?
12264	If you hate nobody, what reason is there for trying to improve?
12264	Is he one, by the way?"
12264	Is it a pose to behave amiably when you are tired or cross?"
12264	Is it more than the sense of gratitude of a man who has not suffered unbearably, to the people who_ have_ died and suffered?
12264	Is it not of the essence of love to be blind?
12264	Is it possible for us to feel that we are worthy of the love of anyone who really knows us?
12264	Is it to be passion, or admiration, or reverence, or fidelity, or pity?
12264	Is n''t it a good impulse to put your best before a guest?"
12264	Is n''t it a selfish thing, and does n''t it do the very thing which you often speak against-- blind us to other experience, that is?"
12264	Is n''t it more because we recognise our own feelings than because we make acquaintance with unfamiliar feelings?
12264	Is n''t it rather-- well,--weak?"
12264	Is n''t that possible?
12264	Is that held to be for ever binding on a nation till it is formally repealed?
12264	Is the point of it that we want similarity or difference?
12264	It comes to this?
12264	It may not be as good as you hoped-- nothing ever is-- but surely it is better than you expected?"
12264	It seems to say,''Why should I hang here, covered with soot, with this mob of people jostling along below, in all this noise and dirt?''
12264	It would be easy to love God if He were like that-- yet who dares to say it or to teach it?
12264	It would give me a reason for accepting what I must confess would be a humiliation,''Is n''t that infernal?
12264	It''s no use talking about the laws of matter-- why are the laws of matter what they are, and not different?
12264	No-- I was n''t working, was I?
12264	No?
12264	No?
12264	Now, have you noticed anything?"
12264	Now, if I ask you, who are a bit of a poet, what those leaves are, what do you say?
12264	Of course it''s little enough that we can do: but think of old Mrs. Chetwynd again-- what has she to give?
12264	Of course war has a great and instinctive prestige about it; are we not misled by that into accepting it as an inevitable business?"
12264	People who ca n''t understand each other or their children-- children who ca n''t understand their parents?
12264	Perhaps you do n''t think there''s much solitude about our life?
12264	Personally, I am not easily pleased: but then what does it matter whether I am pleased or not?"
12264	Presently he said,"Do you know what it is to feel_ sad_?
12264	Reverie-- has anyone ever tried to represent that?
12264	Send me Vincent, will you-- there''s a good man?
12264	Shall I use my influence in your favour, my boy?
12264	Supposing an unpunctual person were to say,''I do it on principle, to teach precise people not to mind waiting,''where is the flaw in that?
12264	That''s pretty beastly, you know, but how is one to help it?
12264	The question, is, why is it so beautiful?
12264	Then he said,"I suppose this was a vacuum in here till it was broken?
12264	Then he said:"Stay a few minutes, wo n''t you, unless you are pressed?
12264	Then turning to me, he said,"Gladwin?
12264	They have_ life!_""But that is very far from being art, is n''t it?"
12264	Was it really a finer life to chatter at dinner- parties and tea- parties, and occasionally to inspect an orphanage?
12264	Was it true, as Tennyson bluntly said, that it was as well that they married, because two people were unhappy instead of four?"
12264	Was it very bad?"
12264	We have all of us faults; we know them, our friends know them-- why the devil should not everyone know them?
12264	Well you know how he always seems to be doing something?
12264	Were they impossible people to live with?
12264	What are you to do then?"
12264	What child could love a father who might at any time strike him?
12264	What could have been done for them?
12264	What do I want, then, with the pretty child?
12264	What do you mean by honour?"
12264	What do you think of it?
12264	What do you think, Gladwin?"
12264	What do you think?"
12264	What do you want?"
12264	What do_ you_ mean by friendship, Father?"
12264	What is there to like about many of us?"
12264	What is your difficulty?"
12264	What ought people to do about stopping?"
12264	What sort of a book is it?"
12264	What sort of love are we to give God-- the love of the lover, or the son, or the daughter, or the friend, or the patriot, or the dog?
12264	What were we in for?
12264	What_ is_ pose, after all?
12264	Where and how does the thing go wrong?
12264	Where are your eyes and ears?
12264	Where is the dignity of that?
12264	Where will you all be five years hence?''
12264	Who are_ you_, after all?
12264	Who but an American would have heard of our little experiment here, and not only wanted to know-- they all do that-- but positively arranged to know?
12264	Who can feel free in will, if that is the case?
12264	Who could care about the future of the world, if he was to be banished from it for ever?
12264	Who, on arriving at home, can lose himself in wondering where his fellow- travellers have got to?
12264	Why are we not all as greedy and dirty as the old cave- men?
12264	Why be so undignified?
12264	Why ca n''t we leave each other alone?
12264	Why could n''t he leave Europe alone?
12264	Why did I ever start it?
12264	Why do we like books, for instance?
12264	Why do you shut everyone out?"
12264	Why does loving one person make you want to fight another?
12264	Why is the one thing which is important for us to know hidden from us?"
12264	Why not wish them to do it well too?"
12264	Why should n''t I ask you, for a change?"
12264	Why should n''t two people be happy and not look ahead, and all that?
12264	Why should we be ashamed of all our better feelings?
12264	Why should you confirm them in a wholly erroneous view of justice?
12264	Why should you cut yourself off from a place you are so fond of, and which is quite the most beautiful place in England too?
12264	Why, is n''t he something tremendous?"
12264	Why, was it to be supposed that one could not live worthily unless one was always poking one''s nose into one''s neighbour''s concerns?
12264	Will you be ready to go the day after to- morrow?
12264	Will you hear a bit of it?
12264	Wo n''t some one quote an illustration?"
12264	Wo n''t you tell me something more about him?"
12264	Would you feel the same if you yourself were turned out a helpless invalid for life with your occupation gone?
12264	Yes?
12264	You and I are friends-- at least I think so; but what exactly do we give each other?
12264	You are going back this afternoon, I think?"
12264	You are sure I''m not interfering with any arrangement?"
12264	You know the proverb that if you knock too long at a closed door, the Devil opens it to you?
12264	You meant to anticipate?
12264	You quite understand?
12264	You remember Nelson''s frank confession, made not once, but many times, that he pursued glory,''Defeat-- or Westminster Abbey''--didn''t he say that?"
12264	and do n''t you remember too how he always said life must be a_ real_ fight-- a joining in the fight that was going forwards?
12264	he said, brightening up;"you know about stones too?
12264	he said,"But are you sure you do n''t want simply to make a bit of a name-- to be known as a clever man?
12264	he said-- and then stopping, he said,"But you wanted something-- what is it?"
12264	said Barthrop,"Is that all you have to say about her?
12264	said Barthrop:"do they really express anything more than a contempt for weakness and sentiment?"
12264	said Father Payne,"why should it be bad?
12264	said Gladwin very gently;"I think this is new?"
12264	you may say,''and how did it get there first?''
16406	Where, then, is the time that we may call long? 16406 ( 2) That it acts and reacts with matter? 16406 ( 3) That it is a substance with attributes? 16406 ( 4) But what shall we say to the last problem-- to the question how we can be conscious of time at all, when the parts of time are all successive? 16406 ( 4) That it is nonextended and immaterial? 16406 ( 4) Why should the thingat the other end of the nerve"remain unknown and unknowable?
16406	--In a world as orderly as, in the previous section, this world is conceived to be, is there any room for freedom?
16406	A sermon_ seems_ long; was it_ really_ long?
16406	A staff stuck into water looks bent, but feels straight to the touch; why believe the testimony of one sense rather than that of another?
16406	Am I a slave_ because I eat when I am hungry_, and can I partake of a meal freely, only when there is no reason why I should eat at all?
16406	And as for the infinity of time, may we not ask on what ground any one ventures to assert that time is infinite?
16406	And before it can move over that half, must it not move over the half of that?
16406	And how can any man think space, when the ideas through which he must think it are supposed to be themselves non- extended?
16406	And if it is not to be proved by observation, how shall it be proved?
16406	And if not, how shall it even start to move?
16406	And if they can not come together, what have we in mind when we say they interact?
16406	And if we believe that the Divine Mind is not subject to the limitations which confine the human, how shall we conceive it?
16406	And if we do, how shall we draw a line between philosophy and the body of the special sciences?
16406	And in a field where it is impossible to prove error, must it not be equally impossible to prove truth?
16406	And is he not free to marry any one whom he can persuade to accept him?
16406	And it is well to remember that he who asks: What is the external world like?
16406	And may one on the basis of such reasonings claim that in nature the relation of cause and effect is not a fixed and invariable one?
16406	And of what sort of a Being are we speaking when we use the word"God"?
16406	And upon what sort of evidence does one depend in establishing the existence of minds other than one''s own?
16406	And what can we mean by credit and discredit, by responsibility and free choice, and other concepts of the sort?
16406	And what does it mean to move a certain distance?
16406	And why is it more difficult for it to get to one end of a nerve like this than it is to get to the other?
16406	Are mathematical relations ever those of cause and effect?
16406	Are men agreed touching the relations of mind and matter?
16406	Are not the objects of sense, after all, only sensations or impressions?
16406	Are not these studies rather dry, in the first place, and rather profitless, in the second?
16406	Are not these topics metaphysical?
16406	Are not things presented in our experience only as we have sensations?
16406	Are the parts of it successive, or do they thus exist simultaneously?
16406	Are their statements any the less nonsensical because they are talking about minds?
16406	Are there no disputes as to the ultimate nature of mind?
16406	Are there no evils that foresight and some firmness of character might have obviated?
16406	Are they really extended?
16406	Are those things"which he sees and feels"_ external_ things?
16406	Are we justified in assuming what can not be proved?
16406	Are we justified in thus speaking?
16406	Are we not concerned with the most familiar of experiences?
16406	Are we not following the crowd, or, at least, a goodly number of the pilgrims who are seeking the same goal with ourselves?
16406	As I stand and look at it, what shall I call the red glow which I observe?
16406	But can all this be done in the absence of any first- hand knowledge of the things of which one is talking?
16406	But can one write philosophical books without using words which are not in common use among the unphilosophic?
16406	But does this not imply that we can be directly conscious of what is not present, that we can_ now_ perceive what does_ not now_ exist?
16406	But has it not been stated above that the material world is an order of_ experiences_?
16406	But how can I know that I am near the desk or far from it?
16406	But how can it?
16406	But how could he?
16406	But how is it with the merchant, the lawyer, the clergyman, the physician?
16406	But how is the psalm in question"extended along"the memory or the expectation?
16406	But if we are to think of space as nonexistent, what shall we call before our minds?
16406	But if we do admit it, what shall we make of it?
16406	But in what house should he live while he was reconstructing his old habitation?
16406	But is it right to use the word"experience"to indicate the phenomena which have a place in the objective order?
16406	But is not this a mere compromise?
16406	But may my whole experience of the fire be summed up as an experience of sensations and their changes?
16406	But should we use the word"in"to express this relation?
16406	But this desk here before him: is it not known directly?
16406	But to this it may be answered: How is that statement to be proved?
16406	But what do the words"verification"and"validation"pragmatically mean?
16406	But what is the meaning of this?
16406	But what shall we say of his claim that the tree is really green, and only looks blue under certain circumstances?
16406	But what sort of minds have they?
16406	But when and how can this series be completed?
16406	But when?
16406	But where are we to stop?
16406	But who will undertake to tell us anything definite of the mind of a fly, a grasshopper, a snail, or a cuttlefish?
16406	But why should the rest of us care for such studies?
16406	But would he be willing to admit that an increase in the sharpness of sense would reveal to us directly the mind connected with such a body?
16406	But, it may be argued, why may not the man of science do all this for himself?
16406	By what standard shall we judge him?
16406	Can a man be conscious of the nonexistent?
16406	Can a man be said to be conscious of time as past, present, and future?
16406	Can a mere experience of what has been in the past guarantee that this law will hold good in the future?
16406	Can an experience be anything but mental?
16406	Can anything be less than nothing?
16406	Can anything be more open to observation than what passes in a man''s own consciousness?
16406	Can he help asking himself, when he sees this, whether the opinions in question express the truth and the whole truth?
16406	Can it be that we do not know what they are?
16406	Can it be that we know things independently of the avenues of the senses?
16406	Can it find something to move over that has no halves?
16406	Can it impel a man, let us say, a bigot, to do wrong?
16406	Can it push it?
16406	Can it touch it?
16406	Can man attain to truth at all-- to a truth that is more than a mere truth to him, a seeming truth?
16406	Can material things really be to such a creature anything more than some complex of ideas?
16406	Can one infinite number be greater than another, and, if so, what can greater mean?
16406	Can there be a_ proof_ of this right to make the leap from one consciousness to another?
16406	Can there be such a thing as_ verification_ in this field?
16406	Can we say that this world is always to be regarded as reality and never as appearance?
16406	Can we_ know_ that there is anything fixed and certain in our world?
16406	Can you, reader?
16406	Could Descartes or Locke have more plainly supported the doctrine of representative perception?
16406	Could anything whatever escape this all- devouring doubt?
16406	Could we ever find out our error?
16406	Did any one ever succeed in dividing a space up infinitely?
16406	Did any single group, did the experience which I had at any single moment, seem to me to be_ in my body_?
16406	Do I ever perceive the substance?
16406	Do not the senses sometimes deceive us?
16406	Do we connect things with one another in this way merely because we have had_ experience_ that they are thus connected?
16406	Do we continue to see what we saw before?
16406	Do we not experience these sensations or impressions interruptedly?
16406	Does God exist?
16406	Does any one suppose that my turning my head has done anything to the fire?
16406	Does any one suppose that the fire has been annihilated?
16406	Does he not believe that his ideas come to him through the avenues of the senses?
16406	Does he not maintain that the mind has an immediate knowledge or experience only of its own ideas?
16406	Does he not perceive that he has a body and a mind?
16406	Does he really suffer and enjoy as acutely as he seems to?
16406	Does he say this?
16406	Does he see and feel them directly, or must he infer from his ideas that he sees and feels them?
16406	Does it seem reasonable to maintain that thoughts and feelings are related to brains in this way?
16406	Does not every one use the expression?
16406	Does not one first clear space of objects, and then try to clear space of space in much the same way?
16406	Does not the plain man distinguish between his ideas of things and the things themselves?
16406	Does the chemist ever dream of collecting them in a test tube, and of drawing up for us a list of their constituent elements?
16406	Does this particular experience bear some peculiar earmark which tells us that it is like the real tree while the others are unlike it?
16406	First: Is a parallelism so carefully guarded as this properly called_ parallelism_ at all?
16406	Has a man not the right to marry or remain single exactly as he pleases?
16406	Has any man ever looked upon a line and perceived directly that it has an infinite number of parts?
16406	Has ethics nothing to do with religion?
16406	Has he not abundant evidence that his mind is intimately related to his body?
16406	Has it any real size at all?
16406	Has it real duration?
16406	Has it_ done_ anything?
16406	Has not the word"subjective"lost its significance?
16406	Has the fire really grown less hot?
16406	Has the minute begun?
16406	Have such fractions of the magnitudes that we do know and can perceive any real existence?
16406	Have we not always known that things in combination are apt to have different properties from the same things taken separately?
16406	Have we not seen that the word is ambiguous?
16406	He answers: Do you mean to tell me that complexes of sensation can be on a shelf or in a drawer?
16406	He has manifestly no right to ask us: How does the external world look when no one is looking?
16406	He is inside-- of what?
16406	He is led to ask: What is truth?
16406	He simply_ can not_ doubt them; are they not vouched for by the"natural light"?
16406	He who asks: How big was that imaginary tree really?
16406	He who asks: Where is the middle of an infinite line?
16406	He would not even assume himself to be in his right mind and awake; might he not be the victim of a diseased fancy, or a man deluded by dreams?
16406	How are mind and body related?
16406	How big is it?
16406	How big is the tree?
16406	How can a material thing and an immaterial thing"come together"at a point or surface?
16406	How can a point even begin to move along an infinitely divisible line?
16406	How can an immaterial thing be located at some point or surface within the body?
16406	How can any man suffer from an hallucination, if things are not inferred from images, but are known independently?
16406	How can he prove that there are material extended things outside causing these ideas?
16406	How can one color be more real than another?
16406	How can one feel at home in a world which one has entered for the first time?
16406	How can the_ ego_ place the whole of itself at the end of a nerve which it has constructed within itself?
16406	How can we avoid such errors?
16406	How can we be sure that what has been will be?
16406	How can we dare to assume that they are?
16406	How close then can we actually get to this supposed world outside ourselves?
16406	How could Reid imagine he was combatting that doctrine when he wrote thus?
16406	How could it appear except under the conditions laid upon all phenomena?
16406	How do I know it?
16406	How do I know that I have a mind?
16406	How do I know that I perceive the desk before me; and how do I know that, sitting here, I imagine, and do not see, the front door of the house?
16406	How do justice to this relation, and yet not materialize mind?
16406	How do they know that it is?
16406	How do things feel when no one feels them?
16406	How do we come to a knowledge of space, and what do we mean by space?
16406	How do we know that our inference to the existence of other minds is a justifiable inference?
16406	How do we know that there are other minds than ours?
16406	How do we know that we are experiencing sensations?
16406	How do you know it?
16406	How does an immaterial thing set a material thing in motion?
16406	How does he establish its existence?
16406	How does he prove his assumption?
16406	How does he reconcile these two positions?
16406	How does it happen that, in the first instance, I seem to most men to be_ the_ cause, and in the second to be not a cause at all?
16406	How does one mind act upon another, and what does it mean for one mind to act upon another?
16406	How else can he begin than by accepting and more critically examining the world as it seems revealed in the experience of the race?
16406	How far away is the tree?
16406	How far does he agree with the plain man?
16406	How is it that the logician comes to regard these things as within his province?
16406	How is the time which has elapsed since measured?
16406	How is this possible?
16406	How must we think of this real space?
16406	How shall I think of things, not as I think of them, but as they are?
16406	How shall we conceive an immaterial thing to be related to a material one?
16406	How shall we conceive it?
16406	How shall we conceive the relation between what is in our mind and the something corresponding to it not in our mind?
16406	How shall we determine whether this world in which we live is such a world that we may take it as a revelation of God?
16406	How shall we explain this necessity?
16406	How shall we picture to ourselves"the conscious_ ego_ of each one of us seated at the brain terminals of the sensory nerves"?
16406	How shall we set about enlightening our ignorance?
16406	How walk cautiously, and go around the pit into which, as it seems to us, others have fallen?
16406	How, then, can one afford to remain critical and negative?
16406	How, then, does metaphysics differ from philosophy?
16406	How, then, shall the point move?
16406	How?
16406	I ask, is it not significant that such an assumption should be made only in the realm of the unverifiable?
16406	I do not say, be it observed, can we conceive of something as attacking and annihilating space?
16406	If I imagine a tree a hundred feet high, is it really a hundred feet high?
16406	If all our knowledge has its foundations in experience, how can we expect to find in our possession any universal or necessary truths?
16406	If one does not directly perceive it to be infinite, must one not seek for some proof of the fact?
16406	If other men''s bodies are my sensations, may not other men''s minds be my imaginings?
16406	If such a movement must always have its place in a causal series of this kind, how can it be regarded as a free movement?
16406	If the latter, why may one not still doubt?
16406	If the meaning has disappeared, why continue to use the word?
16406	If truths are no truer for being expressed in a repellent form, why should he trick them out in a fantastic garb?
16406	If we ask him: Does the man who wags his head move his mind about?
16406	If we ask the plain man, What is the real external world?
16406	If we can know only mental phenomena, the representatives of things, at first hand, how can we tell that they are representatives?
16406	If what is not colored can cause me to perceive color, why may not that which is not extended cause me to perceive extension?
16406	If, then, we ask the question: What is the real external world?
16406	In all this conflict of opinions where shall we seek for truth?
16406	In other words, can the world exist, except as it is_ perceived to exist_?
16406	In our distribution of minds may we stop short of even the very lowest animal organisms?
16406	In this field no two men seem to be wholly agreed, and if they were, what would it signify?
16406	In what can such a doubt take its rise?
16406	In what direction is it?
16406	Is a man not free to take up what profession he pleases?
16406	Is color any part of the touch thing?
16406	Is he not aware of the fact that, when a sense is disordered, the thing as he perceives it is not like the thing"as it is"?
16406	Is he not forced to take the critical attitude toward them?
16406	Is it Certain that we know It?
16406	Is it a perfectly proper thing that, in one age, men should be idealists, and in another, materialists; in one, theists, and in another, agnostics?
16406	Is it a thing to be explained?
16406	Is it a thing, or a quality of a thing, or merely a relation between things?
16406	Is it because they are_ given_ to us connected in this way?
16406	Is it ever more than a sign of the touch thing?
16406	Is it extended?
16406	Is it future?
16406	Is it more difficult to work in these fields than in others?
16406	Is it not just as true that the tree only looks green under certain circumstances?
16406	Is it not reduced to the position of a passive spectator?
16406	Is it not to represent to oneself the objects as no longer in space,_ i.e._ to imagine the space as empty, as cleared of the objects?
16406	Is it not true that a great many of them believe:--( 1) That the mind is in the body?
16406	Is it otherwise in philosophy?
16406	Is it real?
16406	Is it right to close our eyes to what"may very well be,"just because we choose to do so?
16406	Is it safe to do this?
16406	Is it sensible to say that I can not have been free in refusing a twenty per cent investment,_ because I am by nature prudent_?
16406	Is it to be proved by observing that, when things are present and affect the senses, there come into being ideas which represent the things?
16406	Is it worth while to study this?
16406	Is it_ causal_, or should it be conceived to be_ something else_?
16406	Is not the object_ there_?
16406	Is not this a recognition of the fact that the choice is a thing to be accounted for, and is, nevertheless, a free choice?
16406	Is the Material World a Mechanism?
16406	Is the Mind in the Body?
16406	Is the distinction between true and false nothing else than the distinction between what is in harmony with the spirit of the times and what is not?
16406	Is the modern materialism more satisfactory?
16406	Is the object of all this adoration the metaphysical absurdity indicated above?
16406	Is the tree_ really_ a faint blue, or is it_ really_ a vivid green?
16406	Is there an external world?
16406	Is there any evidence whatever that we are shut up, for all our immediate knowledge, to such a"now"?
16406	Is there some deeper principle which lends to each of them its authority, and which may, for cause, withdraw it?
16406	Is there such a thing as justice, as right?
16406	Is this as it should be?
16406	Is this mathematical reasoning?
16406	Is this new, real world the world of things in which the plain man finds himself, and in which he has felt so much at home?
16406	It is a fair question to ask: Why is philosophy so bound up with the study of the past?
16406	It is driven to reflective analysis-- to such questions as, what is beauty?
16406	Listen:--( 1) It follows that, in so far as I am"free,"I am not the author of what appear to be my acts; who can be the cause of causeless actions?
16406	May I assert that this mental image has no extension whatever?
16406	May not a later experience contradict an earlier?
16406	May one embrace this belief and abandon the other one?
16406	May one not, with open eyes, have a hallucination of vision, just as one may seem to hear one''s name pronounced when no one is by?
16406	May we call"Things"Groups of Sensations?
16406	May we expect that the day will come when he will be justified or condemned as is the astronomer on the day predicted for an eclipse?
16406	May we ignore him, and refuse to consider the matter at all?
16406	May we not conceive such to be possible?
16406	May we not fall into error at the very outset?
16406	May we or may we not conceive of space as a whole as nonexistent?
16406	May we say that sense- impressions_ come flowing in_ to him?
16406	May we say that, as far back as we can remember, we have thought of ourselves and of other persons as possessing minds?
16406	May we under such circumstances describe any clerk as_ in a telephone exchange_?
16406	Must I deny to it_ parts_, or assert that its parts are not side by side?
16406	Must it not before it can move over any distance, however short, first move over half that distance?
16406	Must we not open our eyes to see, and unstop our ears to hear?
16406	Must we not regard man as"a physical automaton with parallel psychical states"?
16406	Must we then conclude that we are never free?
16406	Must, then, the parallelist abandon the argument for other minds?
16406	Need he do anything very different from what is done more imperfectly by every intelligent man who interests himself in plants?
16406	Not the mental image, the mere representative, but the desk itself, a something that is physical and not mental?
16406	Now I perceive a tree as faint and blue, now as bright and green; will a reference to the Unknowable explain why the experiences differed?
16406	Now, do the sense- impressions of which everything is to be constructed"come flowing in"along these nerves that are really inside?
16406	Now, what can the parallelist mean by_ referring_ sensations and ideas to the brain and yet denying that they are_ in_ the brain?
16406	Now, what is this reality with which appearances-- the whole world of things which seem to be given in our experience-- are contrasted?
16406	OBJECTIONS TO PARALLELISM.--What objections can be brought against parallelism?
16406	Of what could it be the quality?
16406	On the other hand, if we allow the image to be extended, how can we refer it to a nonextended mind?
16406	On what authority shall we suspend for the time being this axiomatic principle or that?
16406	On what ground may the philosopher combat the universal opinion, the dictum of common sense and of science?
16406	On what sort of evidence does a man base his statements regarding space?
16406	Or is it a knowledge of a quite different kind?
16406	Or is it of some intermediate color?
16406	Or shall it in despair refuse to move at all?
16406	Or shall we urge them to close their eyes to the light, and to go back again to the old unreflective life?
16406	PART II PROBLEMS TOUCHING THE EXTERNAL WORLD CHAPTER III IS THERE AN EXTERNAL WORLD?
16406	PART III PROBLEMS TOUCHING THE MIND CHAPTER VIII WHAT IS THE MIND?
16406	PROBLEMS TOUCHING THE EXTERNAL WORLD CHAPTER III IS THERE AN EXTERNAL WORLD?
16406	PROBLEMS TOUCHING THE MIND CHAPTER VIII WHAT IS THE MIND?
16406	REAL THINGS.--And what is this_ real tree_ that we are supposed to see as it is when we are close to it?
16406	Shall I call it a_ quality of a thing_, or shall I call it a_ sensation_?
16406	Shall I describe this by saying that my sensations have changed, or may I say that the fire itself has changed?
16406	Shall a man simply assume that the opinions which he happens to hold are correct, and that all who differ with him are in error?
16406	Shall he assert that it did, nevertheless, contain an infinite number of parts?
16406	Shall he hold that certain mental links are"free- will"links, that they are wholly unaccountable?
16406	Shall it move first to some position that is not the next?
16406	Shall we allow the philosopher to tell us that we must not use it in this sense, but must say that only sensations and ideas exist?
16406	Shall we allow this to pass unchallenged?
16406	Shall we call the mind as thus known a_ substance_?
16406	Shall we call this knowledge of something not ourselves"self- transcendence"?
16406	Shall we conceive of these last as atoms, as void space, or as the motion of atoms?
16406	Shall we deny the truth of what the psychologist has to tell us about a knowledge of things only through the sensations to which they give rise?
16406	Shall we just assume it dogmatically and pass on to something else?
16406	Shall we leave the inconsistent position of the plain man and of the psychologist and take our refuge in this world of projected mental constructs?
16406	Shall we on this account turn our backs upon them and refuse them an impartial hearing?
16406	Shall we say that Descartes frankly repudiated the doctrine that had obtained for so many centuries?
16406	Shall we say that they really have no parts?
16406	Shall we say that this is the meaning of the word philosophy now?
16406	Shall we say that we may call practical only such learning as can be turned to direct account in earning money later?
16406	Shall we say that, because these things are mental and not physical, their apparent extension is a delusion?
16406	Shall we tell the truth and the whole truth, when so doing will bring grave misfortune upon an innocent person?
16406	Since the nerve is entirely in the mind, is purely a mental construct, can anything whatever be at the end of it without being in the mind?
16406	THE QUESTION OF PRACTICAL UTILITY.--Why should men study philosophy?
16406	Take away the color, the hardness, the odor, the taste; what have we left?
16406	The only legitimate question is:_ What is the nature_ of the relation?
16406	The only problem is: Why does this tendency exist?
16406	The philosophy of geometry is quite a different subject; it includes such inquiries as these: Whence is the cogency of geometrical proof?
16406	The present is, it seems, the only existent; how long is the present?
16406	The question may, then, fairly be raised: How can he be a_ subjective idealist_?
16406	The question naturally arises: Why has his task come to be circumscribed as it is?
16406	The question will keep coming back again: May there not, after all, be a legitimate doubt on the subject?
16406	The second experience is the more unusual one, but would not every one say: Now we perceive the thing_ as it is_?
16406	The space itself is not supposed to be in the mind; how can a collection of non- extended ideas give any inkling of what is meant by extension?
16406	The thing he perceives must, then, be_ appearance_; and where can that appearance be if not in his own mind?
16406	The titles are:"The Automaton Theory: Parallelism,""What is Parallelism?"
16406	Then how did it succeed in passing?
16406	Then what does it do?
16406	Then, can he really be inside?
16406	There are, then, minds as well as bodies; what place shall we assign to these minds in the system of nature?
16406	There is no more reason for stopping at one point than at another; why not go on?
16406	This seems to lead back to the broader question: How are we to conceive of any mind as related to the world?
16406	This we may freely admit, for what does one try to do when one makes the effort to imagine the nonexistence of space?
16406	Thus, we are forced to ask ourselves, have we really a collection of ultimate moral principles which are analogous to the axioms of geometry?
16406	Thus, we ask: When was Julius Caesar born?
16406	Thus, we find it not unnatural that a man should be led to ask; What is a minus quantity really?
16406	Thus, when I ask: Why do I perceive that tree now as faint and blue and now as vivid and green?
16406	To be sure, we believe that the originals exist, but can we be quite sure of it?
16406	To this I reply: What of that?
16406	To this we may answer: Does the world get along so very well, after all?
16406	Upon what ground can one urge that this inference to other minds is a doubtful one?
16406	Was the Unknowable in the one instance farther off in an unknowable space, and in the other nearer?
16406	We are not introduced to such problems as: What_ is_ truth?
16406	We ask: When did he conceive the plan of writing his Commentaries?
16406	We must ask: Has a man the right to set up these particular statements and to reason from them?
16406	We no longer ask: Is there an external world?
16406	We say, How big did the tree seen in a dream_ seem_; we do not say, How big was it_ really_?
16406	We_ seem_ to live years in a dream; was the dream_ really_ a long one?
16406	What Other Minds are there?
16406	What are infinitesimals?
16406	What are space and time?
16406	What are the emotions, if he has any, of the Chinaman in the laundry near by?
16406	What are the faculties by which we become aware of their truth?
16406	What are these things as revealed in our experience?
16406	What are things really like?
16406	What can induce men to regard it with suspicion?
16406	What can it be?
16406	What can it mean, hence, to say that it is_ there_?
16406	What can the word"beyond"mean if it does not signify space beyond?
16406	What can they mean by such expressions?
16406	What can we mean by the word"apple,"if we do not mean the group of experiences in which alone an apple is presented to us?
16406	What can we mean by void space but the system of possible relations in which things, if they exist, must stand?
16406	What can we substitute for it?
16406	What can"inside"and"outside"mean?
16406	What chemist or physicist need busy himself with the doctrine of atoms and their clashings presented in the magnificent poem of Lucretius?
16406	What could end space?
16406	What do these expressions mean?
16406	What do we mean by a mind?
16406	What do we mean by its shape?
16406	What does it mean to imagine or represent to oneself the nonexistence of material objects?
16406	What does it serve to indicate?
16406	What does this mean in plain language?
16406	What follows from such a doctrine?
16406	What guarantee have we that the"forms of thought"must ever remain changeless?
16406	What has now become of the world of realities to which the plain man pinned his faith?
16406	What has told you also of the nerve from the tip of your finger to your brain?
16406	What have we a right to regard as absolute proof of the existence of another mind?
16406	What hypotheses may one frame, and what are inadmissible?
16406	What if the man of science is right in suspecting that the series of physical causes and effects is nowhere broken?
16406	What important difference is there between his doctrine and that of the man whose skeptical tendencies he wished to combat?
16406	What is Metaphysics?
16406	What is Real Space?
16406	What is Real Time?
16406	What is it?
16406	What is its meaning?
16406	What is said may seem plausible; it may even seem true, and is it right for a man to oppose what appears to be the truth?
16406	What is that standard?
16406	What is the difference between sense and imagination?
16406	What is the evidence of the axioms and definitions?
16406	What is the mind?
16406	What is the normal application of the term?
16406	What is the real external world to the man of science?
16406	What is the real external world to the plain man?
16406	What is the relation between mind and matter?
16406	What is the relation of such sciences as these to philosophy?
16406	What is the source of this distinction?
16406	What is this feeling, and what is its authority?
16406	What is this reference?
16406	What is this"freedom"?
16406	What is this_ real_ time?
16406	What is_ experience_?
16406	What limit shall he set to the possible subdivision of_ real_ things?
16406	What may we accept as directly revealed fact?
16406	What of_ noumena_?
16406	What science even attempts to tell us how a mind, by an act of volition, sets material particles in motion or changes the direction of their motion?
16406	What shall be done with this consciousness?
16406	What shall we call the plain man?
16406	What shall we do with them?
16406	What shall we say to panpsychism of the type represented by Clifford?
16406	What shall we say to such a demand?
16406	What shall we say to the statement that space is infinitely divisible?
16406	What shall we say to this doctrine?
16406	What thoughtful man is not struck with the variety of ethical standards which obtain in the same community?
16406	What, then, is the external world?
16406	When did all time begin?
16406	When he asks regarding anything: How far away is it?
16406	When in common life we speak of a man as free, what do we understand by the word?
16406	When may we, then, properly call a man free?
16406	When we ask: In what direction is the tree?
16406	When we realize this, do we not free ourselves from the difficulties which seemed to make the motion of a point over a line an impossible absurdity?
16406	When we try to make clear to ourselves how a point moves along an infinitely divisible line, do we not seem to land in sheer absurdities?
16406	Whence comes it by that vast store which the busy and boundless fancy of man has painted on it, with an almost endless variety?
16406	Whence do the laws derive their authority?
16406	Whence has it all the materials of reason and knowledge?
16406	Where did Descartes get this notion that every idea must have a cause which contains as much external reality as the idea does represented reality?
16406	Where else should we look for an answer?
16406	Where is space as a whole?
16406	Where is the image?
16406	Where is there room in such a system for minds?
16406	Where shall we begin?
16406	Where, in such a world as this, is there room for mind, and what can we mean by mind?
16406	Which of these representatives is most like the tree?
16406	Who can be conscious of the nonexistent?
16406	Who can set a limit to such possible substitutions?
16406	Who sees or feels a table continuously day after day?
16406	Who shall be the arbiter?
16406	Who wants to be an automaton with an accompanying consciousness?
16406	Whom may we regard as representing the three kinds of"hypothetical realism"described in the text?
16406	Why can we not tell clearly what we mean when we use the word"self,"or speak of"knowledge,"or insist that we know an"external world"?
16406	Why do we speak as we do?
16406	Why doubt such evidence as this?
16406	Why have not these, also, separated off and set up for themselves?
16406	Why not admit that these_ constitute_ the mind, as physical phenomena constitute the things which belong to the external world?
16406	Why should he leave it to the philosopher, who is presumably less intimately acquainted with the sciences than he is?
16406	Why should he strive to attain to a feeling of subjective certainty, not by logically resolving his doubts, but by ignoring them?
16406	Why should he teach just these things and no others?
16406	Why should he wish to make it seem true whether it is true or not?
16406	Why should it be so in morals?
16406	Why should not a man test his ideas by turning to things and comparing the former with the latter?
16406	Why should we accept one man as a teacher rather than another?
16406	Why this difference?
16406	Why was this?
16406	Why were these men not overwhelmed with the task set them by the tradition of their time?
16406	Why, it was asked, should this group of disciplines be regarded as the field of the philosopher, when others are excluded?
16406	Why, then, am I in the one case regarded as active and in the other as passive?
16406	Why, then, should the science of psychology lag behind?
16406	Why, then, use the word"experience"?
16406	Why?
16406	Would a man with different senses know things just as we do?
16406	Would any teacher of mathematics dream of discussing these questions with his class before proceeding to the proof of his propositions?
16406	Would not those who now love to point out the shortcomings of the science of mechanics discover a fine field for their destructive criticism?
16406	Would we have any notion of size or shape?
16406	_ What does the point do first?_ that is the question.
16406	and Is_ any_ knowledge valid?
16406	and can there be such a thing as an experience that is not_ experienced_ by somebody?
16406	and what becomes of the assumption that we_ perceive_ that mind is related to an external world?
16406	and what can be meant by different orders of infinitesimals?
16406	and what is meant by aesthetic progress?
16406	and when they do speak thus, is it conceivable that other men should seriously occupy themselves with what they say?
16406	and why these endless disputes as to whether it can really be treated as a"natural science"at all?
16406	and, if so, what reason can be assigned for the fact?
16406	as_ no nearer_ to his subscribers than his end of the wire?
16406	as_ receiving messages_?
16406	asks, in effect: How much real space did the unreal tree fill?
16406	but rather:_ What_ is the external world, and how does it differ from the world of mere ideas?
16406	can be cut with a knife or broken with the hands?
16406	does he not_ see_ and_ feel_ it?
16406	does he who mounts a step raise his mind some inches?
16406	does he who sits down on a chair lower his mind?
16406	how did it even_ begin_ to pass away?
16406	how, then,_ can_ we distinguish between sensations and things?
16406	in other words, who can set a limit to the divisibility of a_ real line_?
16406	is it not to have sensations?
16406	or is the argument"from analogy"really a proof of some sort?
16406	or must his words and actions be accepted with a discount?
16406	or that he should raise the questions: Can one rightly speak of an infinite number?
16406	should strive to attain to clear vision and correct judgment on the whole subject of man''s duties?
16406	what is it to perceive a thing?