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 |
|---|---|
| 60393 | Anyone else want a coke? |
| 60393 | See any signs of intelligent action yet? |
| 60393 | See something, Joe? |
| 60393 | You sure, Joe? |
| 60393 | Could it be that these creatures were really men of some sort, with bodies like men, covered with something thin like leaves are thin? |
| 60393 | How could it move without being carried? |
| 60393 | How could there be anyone besides himself who could do that? |
| 60393 | How could they remain unaware of it and not leap to safety? |
| 60393 | Should he wait until in the morning to let them get their first glimpse of him? |
| 60393 | Was she hiding? |
| 60393 | Was this some kind of magic? |
| 22910 | Do you promise that you will deliver me such and such a slave, at such and such a place, on such and such a day? |
| 22910 | All this is easily understood by a modern; but who are the Agnates? |
| 22910 | But in what capacity did he acquire them? |
| 22910 | But there is still the question, Why did Primogeniture gradually supersede every other principle of succession? |
| 22910 | But what was the Family? |
| 22910 | But why? |
| 22910 | How came it to be a question whether invariable sequence was identical with necessary connection? |
| 22910 | How was authority so little definite reconciled with a settled condition of society and of law? |
| 22910 | I must confine myself to two questions: how far did Maine develop or modify in his subsequent writings the main thesis of_ Ancient Law_? |
| 22910 | The next question is, what is the nature of this union and the degree of intimacy which it involves? |
| 22910 | What then is meant by saying that the Slave was originally included in the Family? |
| 22910 | What then is the inference? |
| 22910 | What then is the reason of this arbitrary inclusion and exclusion? |
| 22910 | What then was involved in this nexum or bond? |
| 22910 | What was an Obligation? |
| 22910 | What was the exact point of contact between the old Jus Gentium and the Law of Nature? |
| 22910 | Why did this not occur in the feudal world? |
| 22910 | Why were they not successively included among the favoured objects of enjoyment? |
| 22910 | and how came it that the dead were allowed to control the posthumous disposition of their property? |
| 22910 | to what extent has this thesis stood the test of the criticism and research of others? |
| 22910 | to whom and in what form does it pass? |
| 33111 | And if her husband adopts her as his child into his family, how can she remain separated from his gens?" |
| 33111 | And if it was the duty of married couples to love one another, was it not just as much the duty of lovers to marry each other and nobody else? |
| 33111 | And was it not Morgan who finally had to set him free? |
| 33111 | And who had it above all others? |
| 33111 | But outside of which gens? |
| 33111 | But what good did protection do to the clients? |
| 33111 | But what will be added? |
| 33111 | But who was the owner of this new wealth? |
| 33111 | Can prostitution disappear without engulfing at the same time monogamy? |
| 33111 | Did not the two young people who were to be coupled together have the right freely to dispose of themselves, of their bodies and the organs of these? |
| 33111 | For was not the same Professor Giraud- Teulon still wandering about aimlessly in the maze of McLennan''s exogamy in 1874( Origines de la famille)? |
| 33111 | How can this be explained? |
| 33111 | How could love have a chance to decide the question of marriage in the last instance under such conditions? |
| 33111 | How did this agree with the prevailing practice of match- making? |
| 33111 | How did this"robber marriage"originate? |
| 33111 | If, however, an exception is to be made, who is so well entitled to authorize her as her first husband who bequeathed his property to her? |
| 33111 | If, however, perfect freedom of decision is demanded for all other contracts, why not for this one? |
| 33111 | McLennan further asks: Whence this custom of exogamy? |
| 33111 | Since monogamy was caused by economic conditions, will it disappear when these causes are abolished? |
| 33111 | Stood not the right of lovers higher than the right of parents, relatives and other customary marriage brokers and matrimonial agents? |
| 33111 | They could have borne with the German, but an American? |
| 33111 | Was it an innate magic power of the German race, as our jingo historians would have it? |
| 33111 | We not only ask:"Was it legal or illegal?" |
| 33111 | What becomes of this group of kinship when it constitutes itself a separate group, distinct from similar groups in the same tribe? |
| 33111 | What constitutes an Indian tribe in America? |
| 33111 | What does the term"unrestricted sexual intercourse"mean? |
| 33111 | What is more natural than that this property should remain in the gens and that she should be obliged to marry a gentile of her husband and no other? |
| 33111 | What though this was done at first in a half- conscious way and, moreover, in a religious disguise? |
| 33111 | What was the mysterious charm by which the Germans infused a new life into decrepit Europe? |
| 33111 | What was to be done? |
| 33111 | Whence this reserve? |
| 33111 | Why do the Erinyes persecute him and not her who is far more guilty? |
| 33111 | as discussed between Maurer and Waitz, but"What was the form of that collective property?" |
| 33111 | but also:"Was it caused by mutual love or not?" |
| 35911 | Let the cattle go this time? |
| 35911 | And still others were true aboriginals of the soil, or if emigrants, when and whence came they? |
| 35911 | Any one of them will answer to the character of"Musty- fusty- shang?" |
| 35911 | But how does he get it there? |
| 35911 | But how does this gentleman maintain himself? |
| 35911 | But how is he served? |
| 35911 | But if the body part is not to be used in this way, how, you will ask, is it to be disposed of? |
| 35911 | Does he fancy that no one has ever heard it but himself? |
| 35911 | Does he have recourse to the water which flows in abundance beneath his dwelling? |
| 35911 | Does he suppose that any one is ignorant of the character of the lion''s roar? |
| 35911 | From whom does he steal these valuable animals,--and in such numbers as almost to subsist upon them? |
| 35911 | Have I a reader who has not heard of the"King of the Cannibal Islands?" |
| 35911 | His costume? |
| 35911 | How can a single Indian of ordinary strength raise a weight of a thousand pounds out of the water, and lift it over the gunwale of his unsteady craft? |
| 35911 | How could it be felt, where there is no love? |
| 35911 | How is he domiciled? |
| 35911 | How then does the Digger obtain his food? |
| 35911 | How, then, are the proofs to be preserved? |
| 35911 | How, then, can water be boiled in it? |
| 35911 | How, then, does the Turcoman sportsman manage to bag this bristly game? |
| 35911 | I need hardly add that they are dipped in poison;--for who has not heard of the poisoned arrows of the African Bushmen? |
| 35911 | Is he a manufacturer,--and perforce a merchant,--who exchanges with some other tribe his manufactured goods for provisions and"raw material?" |
| 35911 | Is it allowed to hang down outside, like the gown of a slattern woman, who has only half got into it? |
| 35911 | Is it because he can not afford it, or that it is not procurable in his country? |
| 35911 | Is it for personal security against human enemies,--for this sometimes drives a people to seek singular situations for their homes? |
| 35911 | Is there anything peculiar about the style of his house or his village? |
| 35911 | It can not be the scarcity of the material that prevents him from employing it,--what then? |
| 35911 | It now becomes necessary to inquire how the Bushman spends his time? |
| 35911 | Need I say more? |
| 35911 | Of course, such evidence is sufficient for the present; but how about the future? |
| 35911 | Other enemies? |
| 35911 | Otherwise, in this desert land, how should the ravenous puma maintain himself?--how the vultures and vulture- eagles? |
| 35911 | Perhaps they have lost their way? |
| 35911 | The name of this wonderful tree? |
| 35911 | There is no water, and a Bushman can no more go without drinking than a boer: how then does he provide for himself on these long expeditions? |
| 35911 | There is no winter or cold weather here,--why should the walls be thick? |
| 35911 | To whom does this vast pasture- ground belong? |
| 35911 | Upon what do they all prey? |
| 35911 | What are his sources of supply? |
| 35911 | What is this food, and from whence derived? |
| 35911 | What quadruped could detect the cheat? |
| 35911 | When the spoilers scatter thus, the boer may recover his cattle, but in what condition? |
| 35911 | Whence comes their subsistence? |
| 35911 | Where do the Bushmen dwell? |
| 35911 | Where do they get it? |
| 35911 | Where does he stretch his body,--on the floor?--on a mat? |
| 35911 | Where is he now? |
| 35911 | Where is he to be seen? |
| 35911 | Who are the dwellers upon the Pampas? |
| 35911 | Who can say that he was not at one time the owner of the Malayan peninsula? |
| 35911 | Who has not heard of the_ giants_ of Patagonia? |
| 35911 | Who then can deny his resemblance to the centaur? |
| 35911 | Whose flocks and herds are they that browse upon it? |
| 35911 | Why do others betake themselves to the arid steppes and dreary recesses of the desert? |
| 35911 | Why do the Esquimaux and Laplanders cling to their inhospitable home upon the icy coasts of the Arctic Sea? |
| 35911 | Why do tribes of men take to the cold, barren mountains, and dwell there, within sight of lovely and fertile plains? |
| 35911 | Why does he abjure the paint? |
| 35911 | With such facts as these before our eyes, who can doubt the decline of the Spanish power? |
| 35911 | With the_ terra firma_ close at hand, and equally convenient for all purposes of his calling, why does he not build his hut there? |
| 35911 | Within reach of what then? |
| 35911 | You can not fail to recognise it as the_ mosquito_? |
| 35911 | You guess, no doubt, the insect to which I allude? |
| 35911 | You will be inquiring how the horse could render the prairie Indian more independent of agriculture? |
| 35911 | You will be inquiring to what point they direct themselves,--east, west, north, or south? |
| 35911 | You will naturally inquire why he does this? |
| 35911 | _ Quien sabe_? |
| 35911 | and what is the nature of his food? |
| 35911 | his arms? |
| 35911 | his habits? |
| 35911 | his occupation? |
| 35911 | how could they? |
| 35911 | how he obtains subsistence? |
| 35911 | the dreaded jaguar, perhaps? |
| 35911 | the utter enfeeblement of that once noble race? |
| 35911 | what is their country? |
| 35911 | what like is his home? |
| 35911 | what sort of a house does he build? |
| 35911 | where dwells he? |
| 35911 | wild beasts? |
| 52106 | And what does it say to them? |
| 52106 | Do you not know,he exclaims,"that you are each an Eve? |
| 52106 | How do you do? |
| 52106 | If you ask a Kaffir why he does so and so, he will answer--''How can I tell? 52106 If you were to say to an Ainu,''You are old, are you not?'' |
| 52106 | Was''t Hamlet wrong''d Laertes? 52106 What do you call sin?" |
| 52106 | Why,says the Stoic,"do you bear with the delirium of a sick man, or the ravings of a madman, or the impudent blows of a child? |
| 52106 | Why,they would ask,"should a person not be{ 241} allowed to die, when he no longer desires to live?" |
| 52106 | [ 107] St. Paul asks with scorn,Doth God take care for oxen? |
| 52106 | [ 113] The Jain regards pleasure in itself as sinful:--What is discontent, and what is pleasure? |
| 52106 | [ 151] But why should the stranger have been more willing than the bridegroom to expose himself to this danger? 52106 [ 34] When St. Peter asked,"Lord, how oft shall my brother sin against me, and I forgive him? |
| 52106 | [ 4] Tertullian asks,Can it be lawful to{ 346} handle the sword, when the Lord Himself has declared that he who uses the sword shall perish by it? |
| 52106 | [ 72] I often found the Beduins of Morocco extremely curious, but their curiosity consisted in the question, What? 52106 [ 89] The Moors ask,"What is your news?" |
| 52106 | ''Or savage, like wolves?'' |
| 52106 | ----''Besitzen die Naturvölker ein persönliches Ehrgefühl?'' |
| 52106 | 7:"Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?"] |
| 52106 | A fellow- countryman, a savage, a criminal, a bird, a fish-- all without distinction? |
| 52106 | Among the Burmese two relatives or friends who meet begin a conversation by the expressions,"Are you well? |
| 52106 | Among the Californian Miwok, when anybody meets a stranger he generally salutes him,"Whence do you come? |
| 52106 | An English sportsman, after firing at an antelope, inquired of his dark attendant,"Is it wounded?" |
| 52106 | And all the mourning customs, what are they if not tokens of grief? |
| 52106 | And does not this indicate that they have been neglectful of their duties to him? |
| 52106 | And for those who refuse to accept the gift of grace offered to them, could there be a juster punishment than death? |
| 52106 | And if it is a duty to recognise certain actions as indifferent how could it possibly at the same time be held a duty to perform them? |
| 52106 | And is there any reason to suppose that the unsuccessful offender is less dangerous to society than he who succeeds? |
| 52106 | And what is the cause of its original narrowness and of its subsequent extension? |
| 52106 | And why did he give the young men his_ daughters_? |
| 52106 | And why might not the{ 378} same law be applied to other relationships also, such as those constituted by a common descent or a common name? |
| 52106 | And yet is eating and drinking too much, is spending too much time in outdoor exercise, is lounging idly about, morally indifferent? |
| 52106 | And, if the theory referred to were correct, how could we explain the fact that the right of asylum is particularly attached to sanctuaries? |
| 52106 | And, on the other hand, why is there in many cases such a wide agreement? |
| 52106 | Are these phenomena less necessary or less powerful in their consequences, because they fall within the subjective sphere of experience? |
| 52106 | Are they not much more harmful to the human race than self- murder, which nature prevents from ever being practised by any large number of men? |
| 52106 | But an important question still calls for an answer, the question, Why is this so? |
| 52106 | But how shall we explain those elements in the moral emotions by which they are distinguished from other, non- moral retributive emotions? |
| 52106 | But how to account for this disposition? |
| 52106 | But then, shall we reckon each tribe as one{ 656} unit by itself, or, if not, into how many groups shall we divide them? |
| 52106 | But who does admit this? |
| 52106 | But why should it not, in conformity with other practices, be regarded as a means of purifying the air? |
| 52106 | But why the offender only? |
| 52106 | Can a man do more than his duty, or, in other words, is there anything good which is not at the same time a duty? |
| 52106 | Can we help feeling pain when the fire burns us? |
| 52106 | Can we help sympathising with our friends? |
| 52106 | Come, then, who would obey you if he saw his little child fall on the ground and cry? |
| 52106 | Could the moral consciousness approve of this? |
| 52106 | Delitzsch( Friedrich),_ Wo lag das Paradies?_ Leipzig, 1881. |
| 52106 | Delitzsch,_ Wo lag das Paradies?_ p. |
| 52106 | Did not Paley expressly define virtue as"the doing good to mankind, in obedience to the will of God, and for the sake of everlasting happiness"? |
| 52106 | Do they faithfully represent ideas of moral responsibility? |
| 52106 | Do you like it not? |
| 52106 | Do you like to be wretched? |
| 52106 | Does not experience show that those whose thoughts are constantly occupied with the prescriptions of duty are apt to become hard and intolerant? |
| 52106 | Does not public opinion in the midst of civilisation turn against the dishonoured rather than the dishonourer? |
| 52106 | Even suppose, however, that group marriage really was once common in Australia, would that prove that it was once common among mankind at large? |
| 52106 | First, how shall we explain their disinterestedness? |
| 52106 | First, why do men recognise proprietary rights at all? |
| 52106 | For when was the time that men were not used to act in this manner? |
| 52106 | Have the most draconic codes ever been able to suppress, say, homosexual love? |
| 52106 | Hence if you ask a Vaedda,''Do you marry your sisters?'' |
| 52106 | How can we get an insight into the moral ideas of mankind at large? |
| 52106 | How does Professor Durkheim know that totem clans once prevailed among all peoples who now prohibit the intermarriage of near relatives? |
| 52106 | How shall we explain all these facts? |
| 52106 | How then shall we explain this analogy? |
| 52106 | I am well,"if they have been some time separated; whereas those who are daily accustomed to meet say,"Where are you going? |
| 52106 | I ask: Is it reasonable to think that there is no causal connection between these three groups of facts? |
| 52106 | If it is the duty of animals to take vengeance upon men, is it not equally the duty of men to take vengeance upon animals? |
| 52106 | If urged to work, they have been heard to say:''Why should we resemble the worms of the ground? |
| 52106 | If war was allowed by God, could there be a more proper object for it than the salvation of souls otherwise lost? |
| 52106 | If you endeavour to shew them the folly of this conduct, they say,''Why should we hurt them? |
| 52106 | In Morocco, if a son or a daughter dies, it is customary to say to the afflicted parents,"Why are you sorry? |
| 52106 | In an infuriated crowd the one gets angry because the other is angry, and very often the question, Why? |
| 52106 | Is it due to defective knowledge, or has it a merely sentimental origin? |
| 52106 | Is it right to ignore the second group altogether, as does Frazer, and to look upon the coincidence of the first and the third as accidental? |
| 52106 | It may be an inquiry about the other person''s health or welfare, as the English"How are you?" |
| 52106 | It may be asked, why should{ 581} he be received at all? |
| 52106 | It seemed strange that the disagreement should be so radical, and the question arose, Whence this diversity of opinion? |
| 52106 | Lasch,''Besitzen die Naturvölker ein persönliches Ehrgefühl?'' |
| 52106 | Londini,[ 1555?]. |
| 52106 | Moreover, had not the Israelites fought great battles"for the laws and the sanctuary"? |
| 52106 | Mürdter- Delitzsch,_ Geschichte Babyloniens und Assyriens_, p. 38_ sq._ Delitzsch,_ Wo lag das Paradies?_ p. 86. |
| 52106 | Nay, why are there any moral ideas at all? |
| 52106 | Of course, he stands in need of protection and support, but why should those who do not know him care for that? |
| 52106 | Parkyns asks,"Who is more trustworthy than the desert Arab? |
| 52106 | Plato asks in his''Laws'':--"What ought he to suffer who murders his nearest and so- called dearest friend? |
| 52106 | Professor Ziegler ironically asks:--"Such outward matters as eating and drinking are surely morally indifferent? |
| 52106 | Selenoburgi,[ 1663?]. |
| 52106 | So, also, the Hebrew psalmist cries out,"Who can understand his errors? |
| 52106 | So, too, why should the moral law command less obedience because it forms part of our own nature? |
| 52106 | Stockholm,[ 1745?]. |
| 52106 | The best man even refuses to be called good by others:--"Why callest thou me good? |
| 52106 | The ordinary salutation of the Zulus is,"I see you, are you well?" |
| 52106 | The people, he argued, do not fear death; to what purpose, then, is it to try to frighten them with death? |
| 52106 | The question is, what evidence can Dr. Steinmetz adduce to support his theory? |
| 52106 | The single question asked is, Did the man kill the other? |
| 52106 | What are you at? |
| 52106 | What else could these mean but visits of their souls? |
| 52106 | What good man would hesitate to die for her if he could do her service? |
| 52106 | What happens? |
| 52106 | What have I done to incur so severe an accusation? |
| 52106 | What have you taken which belongs to him? |
| 52106 | What is here the"ought"that forms the totality of the indifferent? |
| 52106 | What is the source of the moral commandment,"Thou shalt not kill"? |
| 52106 | What more legal book than Chronicles? |
| 52106 | What? |
| 52106 | When he then asked of his Druids,"Whence this evil?" |
| 52106 | When the vassal objected that he could not subsist on such a soil, the archbishop answered,"Why do you complain? |
| 52106 | When was it not permitted? |
| 52106 | When was such conduct found fault with? |
| 52106 | When, in short, was the time when that which is lawful was not lawful? |
| 52106 | Who could affirm that every temperate, or charitable, or just man has acquired the virtue only as a result of inward struggle? |
| 52106 | Who does it, then? |
| 52106 | Who is that"Another"to whose greater good I ought not to prefer my own lesser good? |
| 52106 | Why are the blessings and curses of parents supposed to possess such an extraordinary power? |
| 52106 | Why are the moral opinions relating to it subject to so great variations? |
| 52106 | Why do the moral ideas in general differ so greatly? |
| 52106 | Why do they not deliver them up to justice through their earthly representatives? |
| 52106 | Why has sexual intercourse between unmarried people, if both parties consent, come to be regarded as wrong? |
| 52106 | Why is the standard commonly so different for man and woman? |
| 52106 | Why not? |
| 52106 | Why should I go shivering through all the ages and the distances of the next world? |
| 52106 | Why should not the indifferent be allowed to do the same? |
| 52106 | Why should the feeling against incest have survived in this case but not in others, if it had a purely conventional origin? |
| 52106 | Why should the gods or saints themselves be so anxious to protect criminals who have sought refuge in their sanctuaries? |
| 52106 | Why should the law refuse its protection to any sensitive being? |
| 52106 | Why were suicides buried at cross- roads? |
| 52106 | Why, then, could not the same have been the case with the aversion to incest and the prohibitory rules resulting from it? |
| 52106 | Why? |
| 52106 | Would anyone think himself to be in his perfect mind if he were to return kicks to a mule or bites to a dog? |
| 52106 | Would there be any sense in saying that you ought either to speak or not to speak? |
| 52106 | You say then,''What? |
| 52106 | Zoroaster asked,"What is the food that fills the Religion of Mazda?" |
| 52106 | [ 100] How, then, does the fact that two persons belong to the same totem influence their social relationships? |
| 52106 | [ 104] Is not this, in all probability, an instance of acquired inversion? |
| 52106 | [ 132] When their chief god"played"by thundering, the Amazulu said to him who was frightened,"Why do you start, because the lord plays? |
| 52106 | [ 142] And would it not, in many cases, be impossible to find impartial arbiters? |
| 52106 | [ 195] Indeed, had not God shown{ 280} indulgence for the offence committed by Lot when drunk? |
| 52106 | [ 208] How, for instance, are we to deal with the various tribes of Australia? |
| 52106 | [ 21] The question, however, is, Why was not his death avenged upon the actual culprit? |
| 52106 | [ 286] Jeremy Taylor asks,"Who will not tell a harmless lie to save the life of his friend, of his child, of himself, of a good and brave man? |
| 52106 | [ 30] Had not the Lord Himself commissioned them to attack, subdue, and destroy his enemies? |
| 52106 | [ 47] How shall we explain this connection between religious beliefs and the duties of veracity and fidelity to promises? |
| 52106 | [ 51] Is it not natural, then, that the savage should give like for like? |
| 52106 | [ 66] During my wanderings in the remote forests of Northern Finland I was constantly welcomed with the phrase,"What news?" |
| 52106 | [ 71] When Mungo Park asked some negroes, what became of the sun during the night? |
| 52106 | [ 9] Porphyry asks,"Who does not know that to this day, in the great city of Rome, at the festival of Jupiter Latiaris, they cut the throat of a man? |
| 52106 | [ Footnote 15: See_ infra_, on Suicide; Lasch,''Besitzen die Naturvölker ein persönliches Ehrgefühl?'' |
| 52106 | [ Footnote 165: Demosthenes(? |
| 52106 | [ Footnote 39:_ Ibid._ p. 147_ sqq._''Why is Single Life becoming more General?'' |
| 52106 | [ Westminster, 1484?] |
| 52106 | _ S.l._,[ 1834?]. |
| 52106 | and the Sabbath, that we may set forth wheat? |
| 52106 | are we not your children, do you not see our hunger? |
| 52106 | dost thou see, O Sky? |
| 52106 | he would answer{ 87}''Yes''; but if you asked the same man,''You are not old, are you?'' |
| 52106 | marry your own- sister- nagâ?'' |
| 52106 | or,"Is nothing wrong?" |
| 52106 | rather than in the question, Why? |
| 52106 | the Sinhalese interpreter is apt to say,''Do you marry your nagâ?'' |
| 52106 | they ask you,''to suffer either man or woman to languish any considerable{ 389} time under a heavy, motionless old age? |
| 52106 | till seven times?" |
| 52106 | will you have us to be silly creatures, like the sheep?'' |