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 |
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42968 | And what becomes of the consciousness of the"immortal soul"when it no longer has the use of these organs? |
42968 | Do we find in every phase of it a lofty moral principle or a wise ruler, guiding the destinies of nations? |
42968 | Does the physicist investigate the purpose of electric force, or the chemist that of atomic weight? |
42968 | Has it been_ created_ by supernatural power, or has it been_ evolved_ by a natural process? |
42968 | How do animals evolve from ova? |
42968 | How does the plant come forth from the seed? |
42968 | How is the child formed in the mother''s womb? |
42968 | How would that be possible if consciousness were an immaterial entity, independent of these anatomical organs? |
42968 | May we consider this progressive development as the outcome of a conscious design or a moral order of the universe? |
42968 | Or will he return to an earlier stage of development? |
42968 | Phylogeny has to answer the much more obscure and difficult question:"What is the origin of the different organic species of plants and animals?" |
42968 | That gave us the solution of the great philosophic problem:"How can purposive contrivances be produced by purely mechanical processes without design?" |
42968 | What are the causes and the manner of this evolution? |
42968 | What is its relation to the"mind"? |
42968 | What is the difference between"intellect"and"reason"? |
42968 | What is the difference between"sensation"and"sentiment"? |
42968 | What is the inner meaning of"consciousness"? |
42968 | What is the meaning of"free will"? |
42968 | What is the relation between all these"psychic phenomena"and the"body"? |
42968 | What is the relation of modern Christianity to this vast and unparalleled progress of science? |
42968 | What is the relation of the ovum and the layers which arise from it to the tissues and cells which compose the fully developed organism? |
42968 | What is the true nature of"emotion"? |
42968 | What is the value of the immense progress which the passing nineteenth century has made in the knowledge of nature? |
42968 | What is"instinct"? |
42968 | What is"presentation"? |
42968 | What progress have we really made during its course towards that immeasurably distant goal? |
42968 | What stage in the attainment of truth have we actually arrived at in this closing year of the nineteenth century? |
42968 | What would Frederick the Great, the"crowned thanatist and atheist,"say, could he compare his monistic views with those of his successor of to- day? |
42968 | What, really, is the"soul"? |
42968 | Will the feeble, childish old man, who has filled the world with the fame of his deeds in the ripeness of his age, live forever in mental decay? |
42968 | Will the talented youth who has fallen in the wholesale murder of war unfold his rich, unused mental powers in Walhalla? |
42968 | Will truth e''er be delivered if ye your forces rend?" |
4723 | And if so, what cause can be assigned of so widespread and predominant an error? |
4723 | And is not this a direct repugnancy, and altogether inconceivable? |
4723 | Are all these but so many chimeras and illusions on the fancy? |
4723 | BUT DO NOT YOU YOURSELF PERCEIVE OR THINK OF THEM ALL THE WHILE? |
4723 | But how are we enlightened by being told this is done by attraction? |
4723 | But secondly, though we should grant this unknown substance may possibly exist, yet where can it be supposed to be? |
4723 | But why should we trouble ourselves any farther, in discussing this material SUBSTRATUM or support of figure and motion, and other sensible qualities? |
4723 | But, since one idea can not be the cause of another, to what purpose is that connexion? |
4723 | But, you will insist, what if I have no reason to believe the existence of Matter? |
4723 | Does it not suppose they have an existence without the mind? |
4723 | For example, about the Resurrection, how many scruples and objections have been raised by Socinians and others? |
4723 | For how can it be known that the things which are perceived are conformable to those which are not perceived, or exist without the mind? |
4723 | For, what are the fore- mentioned objects but the things we perceive by sense? |
4723 | If so, why may not the Intelligence do it, without his being at the pains of making the movements and putting them together? |
4723 | May we not, for example, be affected with the promise of a GOOD THING, though we have not an idea of what it is? |
4723 | Must we suppose the whole world to be mistaken? |
4723 | What must we think of Moses''rod? |
4723 | What must we think of houses, rivers, mountains, trees, stones; nay, even of our own bodies? |
4723 | What therefore becomes of the sun, moon and stars? |
4723 | What therefore can be meant by calling matter an occasion? |
4723 | Why does not an empty case serve as well as another? |
4723 | Would not a man be deservedly laughed at, who should talk after this manner? |
4723 | and is it not plainly repugnant that any one of these, or any combination of them, should exist unperceived? |
4723 | and is it possible to separate, even in thought, any of these from perception? |
4723 | and what do we PERCEIVE BESIDES OUR OWN IDEAS OR SENSATIONS? |
4723 | was it not really turned into a serpent; or was there only a change of ideas in the minds of the spectators? |
4723 | what if I can not assign any use to it or explain anything by it, or even conceive what is meant by that word? |
26893 | And he said unto them, Why have you saved the women and the children? 26893 How do you know?" |
26893 | What next is going to happen? |
26893 | When then,said Socrates, in the_ Phædo_,"does the soul light on the truth? |
26893 | : the intelligent Will of Man, determined to govern his own house, and responsible for results? |
26893 | Again I ask,"Is it not worth while?" |
26893 | And is this a"Study in Psychology"? |
26893 | And what has this to do with America? |
26893 | And what is all this but a lesson in practical psychology, the growth of the soul? |
26893 | And who_ constrains_ us but_ ourselves_? |
26893 | Can God and Nature be so prodigal, noting even the sparrows fall, and yet disregard the children of men? |
26893 | Can it be that there is no great truth back of all these struggles and aspirations of the human soul? |
26893 | Can the reader imagine such a degree of_ Self- Control_? |
26893 | Can you wonder that the real science of the Human Soul found little recognition, or that it was denied as possible to man? |
26893 | Can you wonder why so few"understand Browning"? |
26893 | Could many an English judge say the same?" |
26893 | Did Jesus of Nazareth differ in kind or in_ Degree_, from the rest of Humanity? |
26893 | Did it pay? |
26893 | Do not the principles that adhere in atom, molecule and mass, still hold in worlds and solar systems? |
26893 | Does it elevate or degrade him? |
26893 | Does it pay? |
26893 | How do you know anything, except as you see, or experience it? |
26893 | If man were built upon some other scheme or plan than the rest of nature, how could he apprehend or adjust himself to Nature? |
26893 | If this be true, and it is readily demonstrable, what subject is of equal importance; and what facts and considerations are so transcendent as these? |
26893 | Is Tantalus, after all, the creator and Father of Man? |
26893 | Is it not plain, therefore, how impossible it is to separate the Individual and the Social status? |
26893 | Is it not purely a question of_ fact_, and of scientific demonstration, to be determined by experiment? |
26893 | Is it not through personal experience? |
26893 | Is it not_ worth while_? |
26893 | Is it worth while? |
26893 | Is it_ worth while_? |
26893 | Is not this precisely what is meant by"The Reign of Law"? |
26893 | Is there not something after all in the_ Measure of Values_, and in the inexorable_ Law of Use_? |
26893 | It is awareness of an idea, percept, concept, or act awakened, called to attention by another, with the question, how does it strike you? |
26893 | It may be well to reflect a moment, and ask ourselves, how it is that we really know anything? |
26893 | May not the Individual Intelligence on the physical plane communicate with the denizens of the spiritual plane_ at his own volition, independently_? |
26893 | One further consideration remains to be noted at this time, as the question is sure to arise:"How about woman in the Great Work?" |
26893 | Put the question,"does it pay?" |
26893 | Shall we ever meet them again? |
26893 | Start almost any subject, propose almost any scheme, adventure, or investment, and the question is asked,"Will it pay?" |
26893 | That there is no possible realization back of these soulful endeavors? |
26893 | The Measure of Values, and the Law of Use_ hold everywhere_, in every department of human life; and the question,"Does it pay?" |
26893 | The aim and the results along these lines are often good and helpful; then why clothe them in the garb of absurdities? |
26893 | The foregoing quotations have been made from a little volume,"India: What Can It Teach Us?" |
26893 | The question is continually asked,"Why do the Masters of Wisdom Conceal their Knowledge?" |
26893 | The question is no longer,"What think ye of Jesus?" |
26893 | What are the_ facts_? |
26893 | What do they reveal and signify? |
26893 | What is this but the_ methods_ of Natural Science applied to Psychical Science upon the basis of the Unity of Natural Phenomena and Universal Law? |
26893 | What will become of us when we die? |
26893 | What will the new religion-- the new revelation-- be? |
26893 | What would I have my readers do? |
26893 | When asked by the average intelligence,"What does it all mean?" |
26893 | Where are they? |
26893 | Who can tell? |
26893 | Will it_ pay_? |
26893 | Will the day darken, the Light be quenched? |
26893 | With Psychology? |
26893 | With the Measure of Values? |
26893 | Would not Jesus become, indeed and in truth, a_ Living Example_, in place of a"Blood Offering"? |
26893 | _ And why not?_ If man can conceive it, why may he not_ realize_ it? |
26893 | _ And why not?_ If man can conceive it, why may he not_ realize_ it? |
26893 | _ Does it pay?_ It all depends on_ use_. |
26893 | _ Of what use to man_, measured by these scientific standards of value, are Popery and Priestcraft? |
26893 | and whence will it come? |
26893 | but"What_ know_ ye of your own soul?" |
26893 | inspired only by love of disappointment, defeat, and despair, in his children? |
26893 | or,"Does the real man ever die at all?" |
26893 | what do you think of it? |
26893 | what, if anything, do you wish, or propose to do about it? |
16307 | Ages ago, a lady there, At the farthest window facing the East Asked, Who rides by with the royal air? |
16307 | And is the man that is to be still far in the distance? |
16307 | And is there any absolute right? |
16307 | And we may venture to ask also-- Who started this movement in which we are all involved? |
16307 | And what more convincing evidence of the spiritual nature of man could be desired than that he asks such questions? |
16307 | Are all ideas concerning spiritual ministry delusions? |
16307 | Are all reverent, earnest, cheerful, optimistic? |
16307 | Are not some born moral cripples as others are born with physical deformities? |
16307 | Are not some spiritually deaf, dumb, and blind from birth? |
16307 | Are not such persons conscientious? |
16307 | Are temptation, sin, sorrow, and even death, angels of God sent forth to minister to the perfection of man? |
16307 | Are the hindrances in the path of the soul without any ministry? |
16307 | Are there any clearly defined paths by which this knowledge may be reached? |
16307 | Are they perfecting souls which at last are to be laid away with the bodies which were fortunate enough to win an earlier death? |
16307 | Are they taught as a duty in the Scriptures? |
16307 | Are they two experiences? |
16307 | Are we in the midst of a process of evolution? |
16307 | Are we now thinking of immensities, eternities, and the cosmic process? |
16307 | Are we thinking of Jehovah the God of Israel? |
16307 | But has no clearer voice spoken? |
16307 | But how do I know? |
16307 | But how is it to be taught to appreciate that one voice only in all that confusion of strange sounds should be heeded, and all the rest disregarded? |
16307 | But how shall it discern the morally excellent? |
16307 | But what efficacy will prayers for the dead have? |
16307 | But what then shall be said of heredity? |
16307 | But when we have ascended to such a height what does the word Father mean? |
16307 | But who ever bore the griefs of another before he himself had felt sadness? |
16307 | But why did He appear at all after death? |
16307 | By mother- love? |
16307 | Can we be sure that no malign spiritual influences hinder and bewilder? |
16307 | Did John Bunyan truly picture the ascent of the soul? |
16307 | Do love and mutual helpfulness prevail? |
16307 | Do the members of the family live as if God were a near and blessed reality, and right and duty were more sacred than life? |
16307 | Does any light from Jesus penetrate the mystery of death? |
16307 | Does its path, of necessity, lead through the Slough of Despond, through Vanity Fair, by Castle Dangerous, and into the realm of Giant Despair? |
16307 | Does the death of the body do anything more than change the mode of the spirit''s existence? |
16307 | Does this teaching seem mystical and fanciful? |
16307 | Given the spiritual being, what are the stages through which he will pass on his way to the goal toward which he is surely pressing? |
16307 | Has our idea expanded so as to include all the nations? |
16307 | Has the horizon been lifted to take in heavenly heights? |
16307 | Have they had a fair chance? |
16307 | How can our systems of education be justified, if the soul is perfected only to be destroyed? |
16307 | How can we say then that any are free? |
16307 | How could it be otherwise, since its being is derived from Him? |
16307 | How could it have been otherwise? |
16307 | How does the soul become adjusted to the moral order? |
16307 | How has this epoch in the ascent of the soul been treated in literature? |
16307 | How may it be adjusted to this knowledge? |
16307 | How may prayers for the dead be justified? |
16307 | How may sorrow, suffering, and even moral evil be made ministers of an upward movement? |
16307 | How shall the bitter injustice which is frequently found on the earth be explained? |
16307 | How shall we explain the singular devotion of Monica to Augustine? |
16307 | How, then, does it learn what truth and right are? |
16307 | IS DEATH THE END? |
16307 | If His teaching is true, is it not as reasonable to try to serve those of our loved ones who are out of the body as those who are in the body? |
16307 | If one asks for proof that the spirit persists, the only reply must be a Socratic one-- Can you prove that it is vitally connected with the body? |
16307 | If prayer helps any one, why not those who have passed from our sight? |
16307 | If that were true, how could we account for the enormous waste in discipline and culture, in education and affection? |
16307 | If we are thus helped why should we presume that they may not also, by such sweet hours, be strengthened for their duties? |
16307 | In other words, is not the fact that we are spirits all the proof that we need to have of the Father of Spirits? |
16307 | In the meantime let us ask, What aid does the soul need in its passage through its life on the earth? |
16307 | Indeed, may it not be assumed that physical differences are but expressions of still more clearly marked differences in spirits? |
16307 | Is Jesus Christ the brightness of the Father''s glory? |
16307 | Is Jesus the unique revelation of the divine? |
16307 | Is evolution alone a sufficient guarantee that it will some time reach its goal? |
16307 | Is he correct? |
16307 | Is it an end or a beginning? |
16307 | Is it difficult to select the one phrase of all human utterances which has exerted the largest influence in ameliorating the human condition? |
16307 | Is it from man himself? |
16307 | Is it necessary that any should fall in order that they may rise? |
16307 | Is it possible to believe that the man was less enduring than his work? |
16307 | Is not a single ray of light all the evidence which any one needs of the reality of the sun? |
16307 | Is not the presence of one spiritual being a demonstration of a greater Spirit somewhere? |
16307 | Is not truth a matter of education? |
16307 | Is that ethereal something which we call soul simply the result of the organization of atoms? |
16307 | Is the death of the body the end of the spirit? |
16307 | Is the old doctrine of Guardian Angels true? |
16307 | Is there no way by which a soul may be brought to the knowledge of God except by bitter trials? |
16307 | Is this all? |
16307 | Is this answer rejected as fanciful or superstitious? |
16307 | Is this environment of evil necessary to the development of the soul? |
16307 | Jesus has responded to the essential questions: For what have we been created? |
16307 | Job''s question,"If a man die shall he live again?" |
16307 | Just here we should ask, What do we mean by the soul? |
16307 | May those who have realized this experience help others to attain to it so that the process may be hastened and made easier? |
16307 | Must one pass through hell and purgatory before he may enjoy the"beatific vision?" |
16307 | No freedom? |
16307 | Of its enormity I have already spoken; but what about its origin, its uses, and its continuance? |
16307 | Of what value, then, is conscience? |
16307 | On what do we base our faith that the soul exists after death? |
16307 | One individual may help another to acquire other knowledge,--must it make an exception of things spiritual? |
16307 | Or is the body like a house in which a spiritual tenant dwells? |
16307 | Or that they are moral failures? |
16307 | Or, if we have not sufficient material for a positive statement, is there enough to make a strong affirmation of probability? |
16307 | Other teachers have tried to answer the inquiry, Does God exist? |
16307 | Shall it choose simply to exist? |
16307 | Shall it yield to the limitations and solicitations of the body? |
16307 | Should they be blamed or pitied? |
16307 | So we stand before the future, and ask, Toward what goal are all this education, experience and discipline tending? |
16307 | That many, or most, of these men have been essentially and totally bad? |
16307 | The call of his destiny finds every man, and, when he hears it, he asks: How may I reach that goal? |
16307 | The practical question, therefore, for all in this human world is not, are there spiritual laws? |
16307 | Then how shall we account for the imagination which is capable of giving birth to such magnificent dreams? |
16307 | Then what is conscience? |
16307 | Then, suddenly and swiftly, come the questions, Although my friend is called dead is he any less alive than when he was in the body? |
16307 | This answer only pushes the question one stage further back, and leaves us still inquiring, Where do the souls of men originally come from? |
16307 | Thus hope is born, and he who one moment cries, Who shall deliver from this body of death? |
16307 | VII_ THE PLACE OF JESUS CHRIST_ In the ascent of the soul do light and power come to its assistance from outside and from above? |
16307 | Was it the study of Plato? |
16307 | Well, then, whence does the soul come? |
16307 | What are some of these hindrances? |
16307 | What are the agencies which have most to do with promoting the ascent of the soul? |
16307 | What are the causes of this re- awakening? |
16307 | What are the qualities of the character of Christ? |
16307 | What art thou then? |
16307 | What awakens the soul? |
16307 | What caused it? |
16307 | What caused the revolution in the character of Augustine by which the sensualist became a saint? |
16307 | What do such facts signify? |
16307 | What has made the average of human life so much longer than it was formerly? |
16307 | What has occurred? |
16307 | What if it does? |
16307 | What is death? |
16307 | What is life? |
16307 | What is meant by prayers for the dead? |
16307 | What is our true home? |
16307 | What is the difference between the awakening of the soul and its re- awakening? |
16307 | What is the goal of personality? |
16307 | What is the teaching of the New Testament concerning this subject? |
16307 | What light does Jesus shed upon this mystery? |
16307 | What purpose does it serve? |
16307 | What shall be said of these facts which are so numerous and so evident as to make an effort at classification and explanation imperative? |
16307 | What shall it now do for itself? |
16307 | What shall one generation do for those which are to come after it? |
16307 | What shall the soul do for itself in order that it may promote its own growth? |
16307 | What shall we say of these confusing conditions? |
16307 | What should be the attitude of the soul in view of the hindrances by which it is environed? |
16307 | What will the re- awakened soul do? |
16307 | Whence came the soul? |
16307 | Whence did it come? |
16307 | Whence does this eagerness come? |
16307 | Whence is it? |
16307 | Where did this conviction originate? |
16307 | Which is the greater mystery, life or death? |
16307 | Who can exaggerate the delight and benefit of such an exercise? |
16307 | Who can govern the thinking of another? |
16307 | Who has been able exhaustively to delineate the soul''s humiliation? |
16307 | Who is not surprised every day at what he finds within himself? |
16307 | Who shall answer our questions? |
16307 | Who shall explore the contents of that great phrase? |
16307 | Whom shall we admire? |
16307 | Why are such ministries needed? |
16307 | Why are they allowed? |
16307 | Why are we so slow in learning that conscience, being divine, is authoritative and may be trusted? |
16307 | Why could not the ascent of the spirit be along an easier pathway? |
16307 | Why do men live in houses with scientific plumbing, fresh air, and have well- cooked food? |
16307 | Why is it? |
16307 | Why need sorrow, suffering, sin, and death invade the fair realm into which man has been born? |
16307 | Why not follow its suggestions at once and press on toward that fair land of truth and beauty which so earnestly invites? |
16307 | Why should it be necessary to write its history in tears and blood? |
16307 | Why should we say that what we call death, alone of all the changes through which we pass, leads to that which is unchangeable? |
16307 | Will not all that constituted his personality continue to grow in the future as in the past? |
16307 | Will their children have? |
16307 | Would a figure of clay ask whether it were the abode of a higher order of being? |
16307 | Yet they perform acts which are in themselves wrong? |
16307 | and what purpose do they serve? |
16307 | but, may we choose for ourselves whether we will obey or disobey them? |
16307 | or are they fiends which, in some foul way, have invaded the otherwise fair regions in which we dwell? |
16307 | or different phases of the same experience? |
16307 | or the prayers of Monica? |
16307 | or the preaching of Ambrose? |
16307 | or, shall it seek to prepare itself by discipline, and the cultivation of right choices, for the goal whose intimations it has heard? |
16307 | why not? |
1636 | ''But did I call this"love"? |
1636 | Am I not right, Phaedrus? |
1636 | Am I not right, sweet Phaedrus? |
1636 | And are not they held to be the wisest physicians who have the greatest distrust of their art? |
1636 | And do you tell me, instead, what are plaintiff and defendant doing in a law court-- are they not contending? |
1636 | And if I am to add the praises of the non- lover what will become of me? |
1636 | And if he came to his right mind, would he ever imagine that the desires were good which he conceived when in his wrong mind? |
1636 | And now, dear Phaedrus, I shall pause for an instant to ask whether you do not think me, as I appear to myself, inspired? |
1636 | And so, Phaedrus, you really imagine that I am going to improve upon the ingenuity of Lysias? |
1636 | And what is good or bad writing or speaking? |
1636 | But I should like to know whether you have the same feeling as I have about the rhetoricians? |
1636 | But how much is left? |
1636 | But if I am to read, where would you please to sit? |
1636 | But if this be true, must not the soul be the self- moving, and therefore of necessity unbegotten and immortal? |
1636 | But let me ask you, friend: have we not reached the plane- tree to which you were conducting us? |
1636 | But of the heaven which is above the heavens, what earthly poet ever did or ever will sing worthily? |
1636 | But what do you mean? |
1636 | But what pleasure or consolation can the beloved be receiving all this time? |
1636 | But why did you make your second oration so much finer than the first? |
1636 | But will you tell me whether I defined love at the beginning of my speech? |
1636 | Can I be wrong in supposing that Lysias gave you a feast of discourse? |
1636 | Can we suppose''the young man to have told such lies''about his master while he was still alive? |
1636 | Can we wonder that few of them''come sweetly from nature,''while ten thousand reviewers( mala murioi) are engaged in dissecting them? |
1636 | Do we see as clearly as Hippocrates''that the nature of the body can only be understood as a whole''? |
1636 | Do you ever cross the border? |
1636 | Do you not perceive that I am already overtaken by the Nymphs to whom you have mischievously exposed me? |
1636 | Do you think that a lover only can be a firm friend? |
1636 | Do you? |
1636 | Does he not define probability to be that which the many think? |
1636 | For do we not often make''the worse appear the better cause;''and do not''both parties sometimes agree to tell lies''? |
1636 | For example, are we to attribute his tripartite division of the soul to the gods? |
1636 | For example, when he is speaking of the soul does he mean the human or the divine soul? |
1636 | For lovers repent--''SOCRATES: Enough:--Now, shall I point out the rhetorical error of those words? |
1636 | For this is a necessary preliminary to the other question-- How is the non- lover to be distinguished from the lover? |
1636 | For what should a man live if not for the pleasures of discourse? |
1636 | How could there have been so much cultivation, so much diligence in writing, and so little mind or real creative power? |
1636 | Is he serious, again, in regarding love as''a madness''? |
1636 | Is not all literature passing into criticism, just as Athenian literature in the age of Plato was degenerating into sophistry and rhetoric? |
1636 | Is not legislation too a sort of literary effort, and might not statesmanship be described as the''art of enchanting''the house? |
1636 | Is not pleading''an art of speaking unconnected with the truth''? |
1636 | Is not the discourse excellent, more especially in the matter of the language? |
1636 | Is there any principle in them? |
1636 | Lysias then, I suppose, was in the town? |
1636 | May I reckon the wise to be the wealthy, and may I have such a quantity of gold as a temperate man and he only can bear and carry.--Anything more? |
1636 | Might he not argue,''that a rational being should not follow the dictates of passion in the most important act of his or her life''? |
1636 | Might he not ask, whether we''care more for the truth of religion, or for the speaker and the country from which the truth comes''? |
1636 | Nor, until they adopt our method of reading and writing, can we admit that they write by rules of art? |
1636 | Now I have no leisure for such enquiries; shall I tell you why? |
1636 | Now in what way is the lover to be distinguished from the non- lover? |
1636 | Now what is that sort of thing but a regular piece of authorship? |
1636 | Now, Socrates, what do you think? |
1636 | Of the world which is beyond the heavens, who can tell? |
1636 | Or is he serious in holding that each soul bears the character of a god? |
1636 | Or is this merely assigned to them by way of parallelism with men? |
1636 | Or that Isocrates himself is the enemy of Plato and his school? |
1636 | Or, again, in his absurd derivation of mantike and oionistike and imeros( compare Cratylus)? |
1636 | PHAEDRUS: About what conclusion? |
1636 | PHAEDRUS: And is this the exact spot? |
1636 | PHAEDRUS: And what are these arguments, Socrates? |
1636 | PHAEDRUS: Do you see the tallest plane- tree in the distance? |
1636 | PHAEDRUS: Had not Protagoras something of the same sort? |
1636 | PHAEDRUS: How do you mean? |
1636 | PHAEDRUS: How so? |
1636 | PHAEDRUS: How so? |
1636 | PHAEDRUS: How so? |
1636 | PHAEDRUS: I have never noticed it; but I beseech you to tell me, Socrates, do you believe this tale? |
1636 | PHAEDRUS: I think that I understand you; but will you explain yourself? |
1636 | PHAEDRUS: In what direction then? |
1636 | PHAEDRUS: In what way? |
1636 | PHAEDRUS: Isocrates the fair:--What message will you send to him, and how shall we describe him? |
1636 | PHAEDRUS: Need we? |
1636 | PHAEDRUS: Not yet, Socrates; not until the heat of the day has passed; do you not see that the hour is almost noon? |
1636 | PHAEDRUS: Show what? |
1636 | PHAEDRUS: Then why are you still at your tricks? |
1636 | PHAEDRUS: There is a great deal surely to be found in books of rhetoric? |
1636 | PHAEDRUS: What are they? |
1636 | PHAEDRUS: What do you mean, my good Socrates? |
1636 | PHAEDRUS: What do you mean? |
1636 | PHAEDRUS: What do you mean? |
1636 | PHAEDRUS: What error? |
1636 | PHAEDRUS: What gifts do you mean? |
1636 | PHAEDRUS: What is our method? |
1636 | PHAEDRUS: What is the other principle, Socrates? |
1636 | PHAEDRUS: What is there remarkable in the epitaph? |
1636 | PHAEDRUS: What name would you assign to them? |
1636 | PHAEDRUS: What of that? |
1636 | PHAEDRUS: What shall we say to him? |
1636 | PHAEDRUS: What would you prophesy? |
1636 | PHAEDRUS: What? |
1636 | PHAEDRUS: Who are they, and where did you hear anything better than this? |
1636 | PHAEDRUS: Whom do you mean, and what is his origin? |
1636 | PHAEDRUS: Will you go on? |
1636 | PHAEDRUS: You mean the living word of knowledge which has a soul, and of which the written word is properly no more than an image? |
1636 | SOCRATES: About the just and unjust-- that is the matter in dispute? |
1636 | SOCRATES: And can we suppose that he who knows the just and good and honourable has less understanding, than the husbandman, about his own seeds? |
1636 | SOCRATES: And do you think that you can know the nature of the soul intelligently without knowing the nature of the whole? |
1636 | SOCRATES: And how did he entertain you? |
1636 | SOCRATES: And when he speaks in the assembly, he will make the same things seem good to the city at one time, and at another time the reverse of good? |
1636 | SOCRATES: And when men are deceived and their notions are at variance with realities, it is clear that the error slips in through resemblances? |
1636 | SOCRATES: And will not Sophocles say to the display of the would- be tragedian, that this is not tragedy but the preliminaries of tragedy? |
1636 | SOCRATES: And will you go on with the narration? |
1636 | SOCRATES: And you will be less likely to be discovered in passing by degrees into the other extreme than when you go all at once? |
1636 | SOCRATES: But when any one speaks of justice and goodness we part company and are at odds with one another and with ourselves? |
1636 | SOCRATES: Can this be said of the discourse of Lysias? |
1636 | SOCRATES: Do you know how you can speak or act about rhetoric in a manner which will be acceptable to God? |
1636 | SOCRATES: Do you mean that I am not in earnest? |
1636 | SOCRATES: Does not your simplicity observe that I have got out of dithyrambics into heroics, when only uttering a censure on the lover? |
1636 | SOCRATES: He, then, who would deceive others, and not be deceived, must exactly know the real likenesses and differences of things? |
1636 | SOCRATES: I have now said all that I have to say of the art of rhetoric: have you anything to add? |
1636 | SOCRATES: In good speaking should not the mind of the speaker know the truth of the matter about which he is going to speak? |
1636 | SOCRATES: In which are we more likely to be deceived, and in which has rhetoric the greater power? |
1636 | SOCRATES: It was foolish, I say,--to a certain extent, impious; can anything be more dreadful? |
1636 | SOCRATES: Let me put the matter thus: When will there be more chance of deception-- when the difference is large or small? |
1636 | SOCRATES: May not''the wolf,''as the proverb says,''claim a hearing''? |
1636 | SOCRATES: My dear Phaedrus, whence come you, and whither are you going? |
1636 | SOCRATES: Now to which class does love belong-- to the debatable or to the undisputed class? |
1636 | SOCRATES: Shall I tell you what I will do? |
1636 | SOCRATES: Shall we discuss the rules of writing and speech as we were proposing? |
1636 | SOCRATES: Should we not offer up a prayer first of all to the local deities? |
1636 | SOCRATES: Then as to the other topics-- are they not thrown down anyhow? |
1636 | SOCRATES: Then do you think that any one of this class, however ill- disposed, would reproach Lysias with being an author? |
1636 | SOCRATES: Then in some things we agree, but not in others? |
1636 | SOCRATES: Well, and is not Eros the son of Aphrodite, and a god? |
1636 | SOCRATES: What do you mean? |
1636 | SOCRATES: When any one speaks of iron and silver, is not the same thing present in the minds of all? |
1636 | SOCRATES: Who is he? |
1636 | SOCRATES: Why, do you not know that when a politician writes, he begins with the names of his approvers? |
1636 | Shall we say a word to him or not? |
1636 | Socrates as yet does not know himself; and why should he care to know about unearthly monsters? |
1636 | Then again in the noble art of politics, who thinks of first principles and of true ideas? |
1636 | These are the commonplaces of the subject which must come in( for what else is there to be said?) |
1636 | Was he equally serious in the rest? |
1636 | We may raise the same question in another form: Is marriage preferable with or without love? |
1636 | Well, the teacher will say, is this, Phaedrus and Socrates, your account of the so- called art of rhetoric, or am I to look for another? |
1636 | What would Socrates think of our newspapers, of our theology? |
1636 | What would he have said of the discovery of Christian doctrines in these old Greek legends? |
1636 | What would he say of the Church, which we praise in like manner,''meaning ourselves,''without regard to history or experience? |
1636 | What would they say if they saw that we, like the many, are not conversing, but slumbering at mid- day, lulled by their voices, too indolent to think? |
1636 | While acknowledging that such interpretations are''very nice,''would he not have remarked that they are found in all sacred literatures? |
1636 | Who would imagine that Lysias, who is here assailed by Socrates, is the son of his old friend Cephalus? |
1636 | Who would suspect that the wise Critias, the virtuous Charmides, had ended their lives among the thirty tyrants? |
1636 | Who, for example, could speak on this thesis of yours without praising the discretion of the non- lover and blaming the indiscretion of the lover? |
1636 | Why did history degenerate into fable? |
1636 | Why did poetry droop and languish? |
1636 | Why did the physical sciences never arrive at any true knowledge or make any real progress? |
1636 | Why did words lose their power of expression? |
1636 | Why do I say so? |
1636 | Why do you not proceed? |
1636 | Why should the next topic follow next in order, or any other topic? |
1636 | Why were ages of external greatness and magnificence attended by all the signs of decay in the human mind which are possible? |
1636 | Will he not choose a beloved who is delicate rather than sturdy and strong? |
1636 | Would he not have asked of us, or rather is he not asking of us, Whether we have ceased to prefer appearances to reality? |
1636 | Would they not have a right to laugh at us? |
1636 | Yes; but is not even a ridiculous friend better than a cunning enemy? |
1636 | and are they both equally self- moving and constructed on the same threefold principle? |
1636 | and will not Acumenus say the same of medicine to the would- be physician? |
1636 | or, whether the''select wise''are not''the many''after all? |
40520 | Ah, Mr. Charliewood, how do you do? |
40520 | And about the wine, sir? |
40520 | And at the other end? |
40520 | And do you know,Charliewood replied,"that I''m probably the most intimate friend William Gouldesbrough has in the world?" |
40520 | And now, which of you will submit himself to the next experiment? |
40520 | And now? |
40520 | And the letter? |
40520 | And then, Sir William? |
40520 | And then? |
40520 | And what is your idea? |
40520 | And when we''ve got him? |
40520 | And your dream? |
40520 | Another of your beastly experiments? 40520 Are you going to give us some tea? |
40520 | But how, why, what for? |
40520 | But why? |
40520 | Could it be,he asked himself,"could it possibly be that these people suspected or knew anything?" |
40520 | Do you know that I have n''t heard from you or seen you for nearly four days? 40520 Do you know who that is?" |
40520 | Do you really? |
40520 | Exactly,he said,"and in what way? |
40520 | Forget? |
40520 | Four days, is it? |
40520 | Had n''t you anything on to- night, then? |
40520 | Has he discovered anything, then? |
40520 | Have n''t you done almost everything for me? 40520 Have you been playing some infernal trick on me, Gouldesbrough?" |
40520 | Have you done what mother said in jest? 40520 Have you had any trouble, physical trouble I mean, with the subject?" |
40520 | Have you told him everything? 40520 Have you told him, William?" |
40520 | How are you, dearest? |
40520 | How do you do, Sir William? 40520 How do you do?" |
40520 | How do you mean? |
40520 | How do you mean? |
40520 | How grows? |
40520 | How is the man, in good health? |
40520 | How? |
40520 | I have n''t offended you? |
40520 | I say, Charlie,he said,"I''m going to motor down to Richmond this afternoon, just to get an appetite for dinner; will you come?" |
40520 | I suppose,Charliewood answered,"that there is no difficulty for you in getting to know anybody you want to?" |
40520 | I suppose,Gouldesbrough said with some slight hesitation,"you''ve gathered a good deal of the fellow''s opinions, memories, etc., lately?" |
40520 | In the course of my experiments I began more and more frequently to ask myself,''What is the exact nature of thought?'' 40520 Is Proctor disengaged?" |
40520 | Is it so marvellous as all that? |
40520 | It''s all over then? |
40520 | Know him? |
40520 | Meanwhile, my lord, I wonder if you would give Sir Harold Oliver a slight technical outline of my processes? 40520 Mr. Charliewood, sir?" |
40520 | My dear sir, how could I forget? 40520 My lord, will not you afford me the great privilege of being the first subject of the new experiment?" |
40520 | No; who is he? |
40520 | No; why? |
40520 | Now that Lord Malvin has told us so much, Sir William,he said,"wo n''t you tell us some more? |
40520 | Of course as yet,Gouldesbrough went on in calm, even tones,"the subject has not the slightest idea what the experiments mean? |
40520 | Oh yes, of course; he was engaged to the girl who chucked him over for the Johnny who has disappeared, was n''t he? |
40520 | Oh, tell me,she said,"what in life can be so strange, so terrible in its effects as this you speak of?" |
40520 | Quite well, my dear? |
40520 | She does not look much like a girl who is engaged to the most successful man of the day, does she? |
40520 | Sir,he said,"I am not afraid to display my thoughts to this company, but shall I be the first person who has ever done so? |
40520 | So Gouldesbrough has not yet come? |
40520 | So the matter rests there? |
40520 | The letter to Miss Poole? |
40520 | Then the series of experiments is complete? |
40520 | Then what do you propose, Guest? |
40520 | Then what does this mean? |
40520 | Then-- what-- then-- why? 40520 Then----?" |
40520 | Therefore? |
40520 | To see William? |
40520 | WILL YOU WALK INTO MY PARLOUR? |
40520 | Well then? |
40520 | Well, and how are you, William? |
40520 | Well, my dear Rathbone, how are you? |
40520 | Well, well,he said,"what is it now? |
40520 | Well, what is it? |
40520 | Well, what were you going to ask me to do? |
40520 | What are these devils doing to me? |
40520 | What are these fiends doing to me? 40520 What did he say?" |
40520 | What did you wire to me for? |
40520 | What do you mean? |
40520 | What do you want me to do now? |
40520 | What have you been doing, William? |
40520 | What is it? 40520 What is it?" |
40520 | What the deuce are you up to now, Gouldesbrough? |
40520 | What was it? |
40520 | What''s the man''s name? |
40520 | What''s the matter? |
40520 | Who is it addressed to? |
40520 | Why do n''t you have a try yourself, Sir William,he said, with a not very friendly grin;"or wo n''t what d''you call''em work for its master? |
40520 | Why, is n''t it the last condition of our experiments that we should have some one a slave, a dead man to the world, to use as we shall think fit? 40520 Why,"she said, in a whisper,"what do you mean, Billy?" |
40520 | Will you excuse me for a moment,he said to everybody there,"if I leave you in darkness again, until the man comes? |
40520 | Will you give Marjorie the enclosed little note of farewell? 40520 Will you go straight on to the study, sir?" |
40520 | Will you take me up to the fourth floor, please,he said,"to Mr. Eustace Charliewood''s room?" |
40520 | Yes? |
40520 | You do feel that, do you, dear? |
40520 | You do n''t really feel that, Charliewood? |
40520 | You know what LIGHT is? 40520 You think so?" |
40520 | You want to hear, dearest,he said,"you want to hear? |
40520 | ''What?'' |
40520 | A gentleman in ideas, as well as in position, clean living and all that?'' |
40520 | About Rathbone you mean?" |
40520 | And did n''t I give you a drink just now? |
40520 | And how had the star of the morning fallen? |
40520 | And how is the electricity going? |
40520 | And now? |
40520 | And to whom would I rather tell my news? |
40520 | And what? |
40520 | And you really mean that you can be friends with me?" |
40520 | Are n''t I your best friend? |
40520 | Are we not all subject to the laws of destiny, the laws of chance? |
40520 | Are you ready? |
40520 | Are you strong enough? |
40520 | At whose feet would I rather lay the results of all I am and have done? |
40520 | But I would ask you, very, very earnestly, if you desire that the thoughts that animate me at this moment should be given to every one here?" |
40520 | But after that, will you let me take you in to have some supper? |
40520 | But difficulties were made to be overcome, were n''t they? |
40520 | But has it not occurred to you that we are close to the Regent''s Canal? |
40520 | But how can it be done? |
40520 | But how did you know?" |
40520 | But still, what is it?" |
40520 | But what answer did Marjorie make when you said all this to her?" |
40520 | But what did she say?" |
40520 | But what does it matter in such a time as this?" |
40520 | But what is it, after all? |
40520 | But what was it? |
40520 | But why had she come to see him? |
40520 | But why should I care? |
40520 | But you have really_ done_ this, Sir William? |
40520 | But, if the man is what I feel he is-- not man, but devil-- would he not have tortured me in another way before now? |
40520 | But,_ not until we''ve done with him, shall he_?" |
40520 | CHAPTER VI"WILL YOU WALK INTO MY PARLOUR?" |
40520 | Ca n''t Miss Marjorie make up her mind? |
40520 | Charliewood lived fairly well, and everybody said,"How on earth does he manage it?" |
40520 | Charliewood?" |
40520 | Charming, is n''t it? |
40520 | Could n''t you have your machine taken down to Capel Court? |
40520 | Could that be managed?" |
40520 | Dear, dare you fight through this for me? |
40520 | Do n''t I bring you your food every day? |
40520 | Do you know anything of the human mind? |
40520 | Do you know what I should like to do more than anything else, Eustace?'' |
40520 | Do you think that I should have allowed that, Marjorie? |
40520 | Guy Rathbone, barrister- at- law, and what her thoughts were, who can say? |
40520 | Had any girl a real excuse for making a man like William Gouldesbrough unhappy? |
40520 | Have you indeed finally conquered the air?" |
40520 | He does n''t know why you fit on the receiver? |
40520 | He is quite in the dark?" |
40520 | He never said anything, of course, or left anything behind him?" |
40520 | How could you think it of me?" |
40520 | How did this bear upon the situation? |
40520 | How did this sinister and devilish gaoler know his intimate thoughts? |
40520 | How had this thing come into Sir William''s possession? |
40520 | How is a brain, not physically touching another brain, able to influence it?" |
40520 | How is your work going?" |
40520 | How was it that Lord Malvin and Sir William Gouldesbrough seemed to be in the twin positions of accuser and accused? |
40520 | I do n''t think you will want anything more to- night, will you? |
40520 | I do n''t want to pry into your private affairs-- I never did, did I?--but I presume something has gone wrong with your matrimonial affairs again? |
40520 | I suppose we''ve been running round a vicious circle and we''ve come to the last lap?" |
40520 | I suppose you can manage a little dinner here?" |
40520 | I suppose you have seen that Eustace Charliewood killed himself?" |
40520 | I suppose you know that all the world is waiting for a pronouncement?" |
40520 | I was fond of her, deeply fond of her; what man would not be? |
40520 | I''m right, am I not? |
40520 | Is he a decent sort of man? |
40520 | Is it impossible to touch you or move you in any way?" |
40520 | It surely would have been safer for him to have murdered me in this secret place, and buried me beneath the stone flags here? |
40520 | It was all so unusual, so unexpected-- why did this strange prophetic note come into the proceedings? |
40520 | Just watch him, poor wretch; does n''t he look pipped?" |
40520 | Megbie?" |
40520 | Now tell me, do n''t I?" |
40520 | Now then, Jones, what do you really think about the fall in South Africans? |
40520 | Now, may I ask you-- you will excuse an old man''s impatience-- may I ask you if you have finally succeeded? |
40520 | Oh, Mr. Rathbone, how could you say such cruel things to your good friend, Mr. Wilson Guest? |
40520 | Or was it rather instinct with a present meaning? |
40520 | Pity? |
40520 | Pity? |
40520 | Shall I go down- stairs and kill him?" |
40520 | Shall we say a little_ bisque_ for the soup? |
40520 | Shall you have penny- in- the- slot machines on all the stations of the Twopenny Tube? |
40520 | She put her hand upon the shining coil of hair and said--"Dear, do you think that you could bear to see him?" |
40520 | She was the sort of girl of whom people asked,"Who is she?" |
40520 | Should I be right in admitting the gentleman?" |
40520 | Shows one never knows, does n''t it, Marjorie?" |
40520 | That is right, is n''t it?" |
40520 | Then when, how and where did he make away with himself? |
40520 | There have been so many engagements, and I''m sure you have been entirely happy with the electricity, have n''t you? |
40520 | Was he alive? |
40520 | Was it not thus that Lucifer himself had spoken in Milton''s mighty poem? |
40520 | Was it_ right_? |
40520 | Was that little shining toy on the table a message from the past? |
40520 | What about Rathbone? |
40520 | What are you doing, William?" |
40520 | What are you trying to say to me about poor Guy Rathbone? |
40520 | What are you working at now? |
40520 | What communication had Gouldesbrough had with Guy Rathbone? |
40520 | What did that mean? |
40520 | What did you wire to me for?" |
40520 | What happened every day, sometimes two or three times a day? |
40520 | What is it? |
40520 | What is it? |
40520 | What is it?" |
40520 | What is it?" |
40520 | What is that?" |
40520 | What is the_ practical_ outcome of all this, this theoretical fact?" |
40520 | What should you say hypnotism was, for instance, in ordinary words?" |
40520 | What strange and secret duel, they asked themselves, was going on before them? |
40520 | What was all this? |
40520 | What was hidden in the old man''s brain? |
40520 | What was this fearful message that the agonized Thing was so eager and so horribly impotent to deliver? |
40520 | What_ is_ being done to me? |
40520 | Where was he? |
40520 | Where, then, was Guy Rathbone? |
40520 | Who can say, who can tell? |
40520 | Who could say? |
40520 | Who could tell? |
40520 | Who shall blame Lady Poole? |
40520 | Why do n''t you invent a flying- machine? |
40520 | Why have you called me in to a consultation?" |
40520 | Why should the pale ghost of Eustace Charliewood come to trouble him now? |
40520 | Will they recover in the next two months? |
40520 | Will you forgive me?" |
40520 | Will you send my letters into the study?" |
40520 | William, what is it? |
40520 | William, why do you have that horrid man, Eustace Charliewood, here? |
40520 | Would it give you too much pain?" |
40520 | You are all right now?" |
40520 | You are not merely advancing along the road which may some day lead to it?" |
40520 | You are not merely hoping to do it some day? |
40520 | You know how that happens sometimes?" |
40520 | You know that it can be split up into its component parts by means of the prism in the spectroscope?" |
40520 | You''ve an ice- pail for the champagne, have n''t you, William?" |
40520 | _ Can it be that anything is being taken away?_"He bent his head upon his hands and groaned in agony. |
40520 | _ What_ was this horrible prison with all its strange contrivances, its inexplicable mysteries? |
40520 | are you brave enough?" |
40520 | he said,"so you have destroyed this horrid thing?" |
40520 | she cried,"What is it? |
40520 | was he dead? |
40520 | when, each day, I am fixed rigidly upon that couch, and the brass helmet is put upon my head, what is going on? |
40520 | why, indeed, did he have Charliewood for a friend? |
4724 | A creation of what? |
4724 | APPARENT call you them? |
4724 | After all, can it be supposed God would deceive all mankind? |
4724 | After all, is there anything farther remaining to be done? |
4724 | Again, have I not heard you speak of sensible impressions? |
4724 | Again, have you not acknowledged that no real inherent property of any object can be changed without some change in the thing itself? |
4724 | Again, is it your opinion that colours are at a distance? |
4724 | An instrument say you; pray what may be the figure, springs, wheels, and motions, of that instrument? |
4724 | And I ask you, whether the things immediately perceived are other than your own sensations or ideas? |
4724 | And are not all ideas, or things perceived by sense, to be denied a real existence by the doctrine of the Materialist? |
4724 | And are not you too of opinion, that God knew all things from eternity? |
4724 | And are sensible qualities anything else but ideas? |
4724 | And call you this an explication of the manner whereby we are affected with ideas? |
4724 | And can a line so situated be perceived by sight? |
4724 | And can an idea exist without being actually perceived? |
4724 | And can any sensation exist without the mind? |
4724 | And can you think it possible that should really exist in nature which implies a repugnancy in its conception? |
4724 | And consequently under extension? |
4724 | And doth not MATTER, in the common current acceptation of the word, signify an extended, solid, moveable, unthinking, inactive Substance? |
4724 | And have not you acknowledged, over and over, that you have seen evident reason for denying the possibility of such a substance? |
4724 | And have they not then the same appearance of being distant? |
4724 | And have true and real colours inhering in them? |
4724 | And have you not said that Being is a Spirit, and is not that Spirit God? |
4724 | And how are WE concerned any farther? |
4724 | And how could that which was eternal be created in time? |
4724 | And how could this be, if the taste was something really inherent in the food? |
4724 | And is any unperceiving thing capable of pain or pleasure? |
4724 | And is it not evident the thing supported is different from the thing supporting? |
4724 | And is it not possible ideas should succeed one another twice as fast in your mind as they do in mine, or in that of some spirit of another kind? |
4724 | And is not God an agent, a being purely active? |
4724 | And is not all this most plain and evident? |
4724 | And is not bitterness some kind of uneasiness or pain? |
4724 | And is not this a plain contradiction? |
4724 | And is not this directly contrary to the Mosaic account? |
4724 | And is not this highly, absurd? |
4724 | And is not this, think you, a good reason why I should be earnest in its defence? |
4724 | And is not this, think you, a sign that they are genuine, that they proceed from nature, and are conformable to right reason? |
4724 | And is not time measured by the succession of ideas in our minds? |
4724 | And is not warmth, or a more gentle degree of heat than what causes uneasiness, a pleasure? |
4724 | And is there nothing in this contrary to nature and the truth of things? |
4724 | And of these I ask, whether by their real existence you mean a subsistence exterior to the mind, and distinct from their being perceived? |
4724 | And the appearances perceived by sense, are they not ideas? |
4724 | And the latter consists in motion? |
4724 | And the pain? |
4724 | And this action can not exist in, or belong to, any unthinking thing; but, whatever beside is implied in a perception may? |
4724 | And to assert that which is inconceivable is to talk nonsense: is it not? |
4724 | And to creatures less than the mite they will seem yet larger? |
4724 | And to suppose this, is it not begging the question? |
4724 | And were not all things eternally in the mind of God? |
4724 | And what can withstand demonstration? |
4724 | And what do you see beside colour, figure, and extension? |
4724 | And what is conceived is surely in the mind? |
4724 | And what is more known than that the same bodies appear differently coloured by candle- light from what they do in the open day? |
4724 | And what is perceivable but an idea? |
4724 | And what may be the nature of that inactive unthinking being? |
4724 | And what reason have you to think this unknown, this inconceivable Somewhat doth exist? |
4724 | And what will you conclude from all this? |
4724 | And when a coal burns your finger, doth it any more? |
4724 | And when by my touch I perceive a thing to be hot and heavy, I can not say, with any truth or propriety, that I feel the cause of its heat or weight? |
4724 | And would not a man who had never known anything of Julius Caesar see as much? |
4724 | And would not all the difference consist in a sound? |
4724 | And yet you will earnestly contend for the truth of that which you can not so much as conceive? |
4724 | And, SECONDLY, Whether it be not ridiculously absurd to misapply names contrary to the common use of language? |
4724 | And, do we perceive anything by sense which we do not perceive immediately? |
4724 | And, hath it not been made evident that no SUCH substance can possibly exist? |
4724 | And, if Matter, in such a sense, be proved impossible, may it not be thought with good grounds absolutely impossible? |
4724 | And, if you think so, pray how do you account for the origin of that primary idea or brain itself? |
4724 | And, in case you are not, whether it be not absurd to suppose them? |
4724 | And, though it should be allowed to exist, yet how can that which is INACTIVE be a CAUSE; or that which is UNTHINKING be a CAUSE OF THOUGHT? |
4724 | And, with regard to these, I would fain know whether what hath been said of tastes doth not exactly agree to them? |
4724 | Are all our ideas perfectly inert beings? |
4724 | Are not you too of opinion that we see all things in God? |
4724 | Are they not so many pleasing or displeasing sensations? |
4724 | Are those external objects perceived by sense or by some other faculty? |
4724 | Are those things only perceived by the senses which are perceived immediately? |
4724 | Are we not sometimes affected with pain and uneasiness by some other Being? |
4724 | Are you not satisfied there is some peculiar repugnancy between the Mosaic account of the creation and your notions? |
4724 | Are you of the same mind? |
4724 | Ask the fellow whether yonder tree hath an existence out of his mind: what answer think you he would make? |
4724 | Besides, allowing there are colours on external objects, yet, how is it possible for us to perceive them? |
4724 | Besides, if you will trust your senses, is it not plain all sensible qualities coexist, or to them appear as being in the same place? |
4724 | But allowing Matter to exist, and the notion of absolute existence to be clear as light; yet, was this ever known to make the creation more credible? |
4724 | But are not things imagined as truly IN THE MIND as things perceived? |
4724 | But are there no other things? |
4724 | But are you all this while in earnest, Hylas; and are you seriously persuaded that you know nothing real in the world? |
4724 | But are you not guilty of some abuse of language in this? |
4724 | But do not colours appear to the eye as coexisting in the same place with extension and figures? |
4724 | But do you not think it looks very like a notion entertained by some eminent moderns, of SEEING ALL THINGS IN GOD? |
4724 | But does this latter fact ever happen? |
4724 | But doth not my sense deceive me in those cases? |
4724 | But how can any idea or sensation exist in, or be produced by, anything but a mind or spirit? |
4724 | But how can that which is sensible be like that which is insensible? |
4724 | But how is it possible that pain, be it as little active as you please, should exist in an unperceiving substance? |
4724 | But how shall we be able to discern those degrees of heat which exist only in the mind from those which exist without it? |
4724 | But is either of these smelling? |
4724 | But is it not strange the whole world should be thus imposed on, and so foolish as to believe their senses? |
4724 | But is it not the only proper genuine received sense? |
4724 | But is not MOTION a sensible quality? |
4724 | But is not the most vehement and intense degree of heat a very great pain? |
4724 | But is not this proceeding on a supposition that there are such external substances? |
4724 | But is there the like reason why they should be discouraged in philosophy? |
4724 | But neither can this be called SMELLING: for, if it were, I should smell every time I breathed in that manner? |
4724 | But surely, Hylas, I can distinguish gold, for example, from iron: and how could this be, if I knew not what either truly was? |
4724 | But what else is this than to play with words, and run into that very fault you just now condemned with so much reason? |
4724 | But what if the same arguments which are brought against Secondary Qualities will hold good against these also? |
4724 | But what is there positive in your abstracted notion of its existence? |
4724 | But what is this to the real tree or stone? |
4724 | But what notion is it possible to frame of an instrument void of all sensible qualities, even extension itself? |
4724 | But what say you to PURE INTELLECT? |
4724 | But what say you to this? |
4724 | But what say you? |
4724 | But what think you of cold? |
4724 | But what would you infer from thence? |
4724 | But where are those mighty difficulties you insist on? |
4724 | But where is the revelation? |
4724 | But where there are no ideas, there no repugnancy can be demonstrated between ideas? |
4724 | But who sees not that all the dispute is about a word? |
4724 | But you do not thence conclude the apparitions in a dream to be without the mind? |
4724 | But, after all, can anything be more absurd than to say, THERE IS NO HEAT IN THE FIRE? |
4724 | But, allowing that God is the supreme and universal Cause of an things, yet, may there not be still a Third Nature besides Spirits and Ideas? |
4724 | But, are you not sensible, Hylas, that two things must concur to take away all scruple, and work a plenary assent in the mind? |
4724 | But, do you in earnest think the real existence of sensible things consists in their being actually perceived? |
4724 | But, doth it in like manner depend on YOUR will that in looking on this flower you perceive WHITE rather than any other colour? |
4724 | But, examine your own thoughts, and then tell me whether it be not as I say? |
4724 | But, how doth it follow that, because I can pronounce the word MOTION by itself, I can form the idea of it in my mind exclusive of body? |
4724 | But, not to insist on that, have you not been allowed to take Matter in what sense you pleased? |
4724 | But, so long as we all believe the same thing, what matter is it how we come by that belief? |
4724 | But, that one thing may stand under or support another, must it not be extended? |
4724 | But, though Matter may not be a cause, yet what hinders its being an INSTRUMENT, subservient to the supreme Agent in the production of our ideas? |
4724 | But, to make it still more plain: is not DISTANCE a line turned endwise to the eye? |
4724 | But, to say no more of that, are you sure then that sound is really nothing but motion? |
4724 | Can a real motion in any external body be at the same time very swift and very slow? |
4724 | Can a real thing, in itself INVISIBLE, be like a COLOUR; or a real thing, which is not AUDIBLE, be like a SOUND? |
4724 | Can a thing be spread without extension? |
4724 | Can any doctrine be true that necessarily leads a man into an absurdity? |
4724 | Can any man in his senses doubt whether sugar is sweet, or wormwood bitter? |
4724 | Can anything be clearer or better connected than this? |
4724 | Can anything be plainer than that we see them on the objects? |
4724 | Can anything be plainer than that you are for changing all things into ideas? |
4724 | Can extended things be contained in that which is unextended? |
4724 | Can one and the same thing be at the same time in itself of different dimensions? |
4724 | Can the mind produce, discontinue, or change anything, but by an act of the will? |
4724 | Can there be a greater evidence of its truth? |
4724 | Can there be a pleasanter time of the day, or a more delightful season of the year? |
4724 | Can there be anything more extravagant than this? |
4724 | Can they account, by the laws of motion, for sounds, tastes, smells, or colours; or for the regular course of things? |
4724 | Can this be paralleled in any art or science, any sect or profession of men? |
4724 | Can you even separate the ideas of extension and motion from the ideas of all those qualities which they who make the distinction term SECONDARY? |
4724 | Can you expect I should solve a difficulty without knowing what it is? |
4724 | Can you imagine that I mean anything else? |
4724 | Can you then conceive it possible that they should exist in an unperceiving thing? |
4724 | Consequently he hath his sight, and the use of it, in as perfect a degree as you? |
4724 | Consequently it is no action? |
4724 | Did they not therefore exist from all eternity, according to you? |
4724 | Do I not acknowledge a twofold state of things-- the one ectypal or natural, the other archetypal and eternal? |
4724 | Do I not know this to be a real stone that I stand on, and that which I see before my eyes to be a real tree? |
4724 | Do they ever represent a motion, or figure, as being divested of all other visible and tangible qualities? |
4724 | Do they not measure areas round the sun ever proportioned to the times? |
4724 | Do we not perceive the stars and moon, for example, to be a great way off? |
4724 | Do you find it otherwise with you, Hylas? |
4724 | Do you imagine He would have induced the whole world to believe the being of Matter, if there was no such thing? |
4724 | Do you mean the principles and theorems of sciences? |
4724 | Do you not in a dream too perceive those or the like objects? |
4724 | Do you not make the existence of sensible things consist in their being in a mind? |
4724 | Do you not perfectly know your own ideas? |
4724 | Do you not? |
4724 | Do you say the things you perceive are in your mind? |
4724 | Do you think, however, you shall persuade me that the natural philosophers have been dreaming all this while? |
4724 | Does not the notion of spirit imply that it is thinking, as well as active and unextended? |
4724 | Does not this make a difference between the former sort of objects and the latter? |
4724 | Doth it not therefore follow from hence likewise that it is not really inherent in the object? |
4724 | Doth it not therefore follow that distance is not properly and immediately perceived by sight? |
4724 | Doth it not therefore follow, from your principles, that no two can see the same thing? |
4724 | Doth it not therefore follow, that sensible pain is nothing distinct from those sensations or ideas, in an intense degree? |
4724 | Doth the REALITY of sensible things consist in being perceived? |
4724 | Else how could anything be proved impossible? |
4724 | Even in rocks and deserts is there not an agreeable wildness? |
4724 | For what reason is there why you should call it Spirit? |
4724 | For, whatever is immediately perceived is an idea: and can any idea exist out of the mind? |
4724 | HEAT then is a sensible thing? |
4724 | Hark; is not this the college bell? |
4724 | Has it confirmed you in the same mind you were in at parting? |
4724 | Hath not everything you could say been heard and examined with all the fairness imaginable? |
4724 | Have all other animals as good grounds to think the same of the figure and extension which they see and feel? |
4724 | Have they accounted, by physical principles, for the aptitude and contrivance even of the most inconsiderable parts of the universe? |
4724 | Have you already forgotten you were convinced; or are you willing I should repeat what has been said on that head? |
4724 | Have you anything to object against it? |
4724 | Have you not had the liberty of explaining yourself all manner of ways? |
4724 | Heat therefore, if it be allowed a real being, must exist without the mind? |
4724 | How can the supposed reality of that which is intangible be a proof that anything tangible really exists? |
4724 | How cometh it to pass then, Hylas, that you pronounce me A SCEPTIC, because I deny what you affirm, to wit, the existence of Matter? |
4724 | How is that? |
4724 | How is this consistent either with common sense, or with what you just now granted? |
4724 | How many shapes is your Matter to take? |
4724 | How often must I be obliged to repeat the same thing? |
4724 | How often must I inculcate the same thing? |
4724 | How often must I tell you, that I know not the real nature of any one thing in the universe? |
4724 | How say you, Hylas, can you see a thing which is at the same time unseen? |
4724 | How should it be otherwise? |
4724 | How should those Principles be entertained that lead us to think all the visible beauty of the creation a false imaginary glare? |
4724 | How then came you to say, you conceived a house or tree existing independent and out of all minds whatsoever? |
4724 | How then can a great heat exist in it, since you own it can not in a material substance? |
4724 | How then can motion in general, or extension in general, exist in any corporeal substance? |
4724 | How then can sound, being a sensation, exist in the air, if by the AIR you mean a senseless substance existing without the mind? |
4724 | How then do you affirm that colours are in the light; since by LIGHT you understand a corporeal substance external to the mind? |
4724 | How then is it possible that things perpetually fleeting and variable as our ideas should be copies or images of anything fixed and constant? |
4724 | Howl Is there any thing perceived by sense which is not immediately perceived? |
4724 | Howl is light then a substance? |
4724 | I presume then it was by reflexion and reason you obtained the idea of it? |
4724 | Ideas then are sensible, and their archetypes or originals insensible? |
4724 | If so, is it not necessary they should be enabled by them to perceive their own limbs, and those bodies which are capable of harming them? |
4724 | If so, the word SUBSTRATUM should import that it is spread under the sensible qualities or accidents? |
4724 | If so, whence comes that disagreement? |
4724 | If so; how comes it that all mankind distinguish between them? |
4724 | If there is no difference between them, how can this be accounted for? |
4724 | In a word have you not in every point been convinced out of your own mouth? |
4724 | In a word, can anything be like a sensation or idea, but another sensation or idea? |
4724 | In a word, may there not for all that be MATTER? |
4724 | In like manner, though I hear variety of sounds, yet I can not be said to hear the causes of those sounds? |
4724 | In the common sense of the word MATTER, is there any more implied than an extended, solid, figured, moveable substance, existing without the mind? |
4724 | In what sense, therefore, are we to understand those expressions? |
4724 | Insomuch that what you can hardly discern will to another extremely minute animal appear as some huge mountain? |
4724 | Is a sweet taste a particular kind of pleasure or pleasant sensation, or is it not? |
4724 | Is it come to that? |
4724 | Is it not a sufficient evidence to me of the existence of this GLOVE, that I see it, and feel it, and wear it? |
4724 | Is it not also active? |
4724 | Is it not an absurdity to imagine any imperfection in God? |
4724 | Is it not an absurdity to think that the same thing should be at the same time both cold and warm? |
4724 | Is it not as great a contradiction to talk of CONCEIVING a thing which is UNCONCEIVED? |
4724 | Is it not certain I SEE THINGS at a distance? |
4724 | Is it not common to all instruments, that they are applied to the doing those things only which can not be performed by the mere act of our wills? |
4724 | Is it not something sensible, as some degree of swiftness or slowness, some certain magnitude or figure peculiar to each? |
4724 | Is it not sufficiently expressed in the term SUBSTRATUM, or SUBSTANCE? |
4724 | Is it not that it stands under accidents? |
4724 | Is it not your opinion that by our senses we perceive only the ideas existing in our minds? |
4724 | Is it not, therefore, according to you, plainly impossible the creation of any inanimate creatures should precede that of man? |
4724 | Is it not? |
4724 | Is it possible there should be any doubt on the point? |
4724 | Is it that which you see? |
4724 | Is it therefore certain, that there is no body in nature really hot? |
4724 | Is it to comply with a ridiculous sceptical humour of making everything nonsense and unintelligible? |
4724 | Is it your opinion the very figure and extension which you perceive by sense exist in the outward object or material substance? |
4724 | Is not that opposition to all science whatsoever, that frenzy of the ancient and modern Sceptics, built on the same foundation? |
4724 | Is not the heat immediately perceived? |
4724 | Is not the motion of a body swift in a reciprocal proportion to the time it takes up in describing any given space? |
4724 | Is not therefore this supposition liable to the same absurdity with the former? |
4724 | Is not this agreeable to the common notions of divines? |
4724 | Is not this sufficient to denominate a man a SCEPTIC? |
4724 | Is not this, I say, manifest to the senses? |
4724 | Is the mind extended or unextended? |
4724 | Is the nearest and exactest survey made by the help of a microscope, or by the naked eye? |
4724 | Is there not something in the woods and groves, in the rivers and clear springs, that soothes, that delights, that transports the soul? |
4724 | Is this fair dealing? |
4724 | Is this reasonable, Hylas? |
4724 | Is your material substance a senseless being, or a being endowed with sense and perception? |
4724 | It can not therefore be the subject of pain? |
4724 | It hath not therefore according to you, any REAL being? |
4724 | It is then immediately perceived? |
4724 | It is therefore itself unextended? |
4724 | It is therefore somewhat in its own nature entirely distinct from extension? |
4724 | It seems then there are two sorts of sound-- the one vulgar, or that which is heard, the other philosophical and real? |
4724 | It seems then, that by SENSIBLE THINGS you mean those only which can be perceived IMMEDIATELY by sense? |
4724 | It seems, therefore, that if you take away all sensible qualities, there remains nothing sensible? |
4724 | It should seem therefore to proceed from reason and memory: should it not? |
4724 | KNOW? |
4724 | MATERIAL SUBSTRATUM call you it? |
4724 | May not abstracted ideas be framed by that faculty? |
4724 | May we not admit a subordinate and limited cause of our ideas? |
4724 | May we not therefore conclude of smells, as of the other forementioned qualities, that they can not exist in any but a perceiving substance or mind? |
4724 | Moses tells us of a creation: a creation of what? |
4724 | My glove for example? |
4724 | Nay, hath it not furnished the atheists and infidels of all ages with the most plausible arguments against a creation? |
4724 | Nay, would it not rather seem to derogate from those attributes? |
4724 | No idea therefore can be like unto, or represent the nature of God? |
4724 | Nor consequently of the greatest heat perceived by sense, since you acknowledge this to be no small pain? |
4724 | Odd, say you? |
4724 | Or can you frame to yourself an idea of sensible pain or pleasure in general, abstracted from every particular idea of heat, cold, tastes, smells? |
4724 | Or do you imagine they have in themselves any other form than that of a dark mist or vapour? |
4724 | Or have they any agency included in them? |
4724 | Or how is it possible these should be the effect of that? |
4724 | Or is light or darkness the effect of your volition? |
4724 | Or is there anything so barefacedly groundless and unreasonable to be met with even in the lowest of common conversation? |
4724 | Or were you not allowed to retract or reinforce anything you had offered, as best served your purpose? |
4724 | Or will you disbelieve the Providence of God, because there may be some particular things which you know not how to reconcile with it? |
4724 | Or, are we to imagine impressions made on a thing void of all solidity? |
4724 | Or, can you imagine that filth and ordure affect those brute animals that feed on them out of choice, with the same smells which we perceive in them? |
4724 | Or, can you shew any example where an instrument is made use of in producing an effect IMMEDIATELY depending on the will of the agent? |
4724 | Or, directing your open eyes towards yonder part of the heaven, can you avoid seeing the sun? |
4724 | Or, how often must it be proved not to exist, before you are content to part with it? |
4724 | Or, if you say it resembles some one only of our ideas, how shall we be able to distinguish the true copy from all the false ones? |
4724 | Or, may those things properly be said to be SENSIBLE which are perceived mediately, or not without the intervention of others? |
4724 | Or, of that which is invisible, that any visible thing, or, in general of anything which is imperceptible, that a perceptible exists? |
4724 | Otherwise, how could we attribute powers to it? |
4724 | Ought the historical part of Scripture to be understood in a plain obvious sense, or in a sense which is metaphysical and out of the way? |
4724 | Pray are not the objects perceived by the SENSES of one, likewise perceivable to others present? |
4724 | Pray how do the mathematicians treat of them? |
4724 | Pray is not this arguing in a circle? |
4724 | Pray let me know any sense, literal or not literal, that you understand it in.--How long must I wait for an answer, Hylas? |
4724 | Pray what becomes of all their hypotheses and explications of the phenomena, which suppose the existence of Matter? |
4724 | Pray what is it that distinguishes one motion, or one part of extension, from another? |
4724 | Pray what reasons have you not to believe it? |
4724 | Pray what think you of this? |
4724 | Pray where do you suppose this unknown Matter to exist? |
4724 | Pray, Hylas, is that powerful Being, or subject of powers, extended? |
4724 | Pray, Hylas, what do you mean by a SCEPTIC? |
4724 | Pray, Philonous, were you not formerly as positive that Matter existed, as you are now that it does not? |
4724 | Pray, by which of your senses came you acquainted with that being? |
4724 | Pray, is your corporeal substance either a sensible quality, or made up of sensible qualities? |
4724 | Pray, what were those? |
4724 | Say you we can know nothing, Hylas? |
4724 | Secondly, whether you are informed, either by sense or reason, of the existence of those unknown originals? |
4724 | Sensible things therefore are nothing else but so many sensible qualities, or combinations of sensible qualities? |
4724 | Since therefore you have no IDEA of the mind of God, how can you conceive it possible that things should exist in His mind? |
4724 | Since you will not tell me where it exists, be pleased to inform me after what manner you suppose it to exist, or what you mean by its EXISTENCE? |
4724 | Smelling then is somewhat consequent to all this? |
4724 | So that if there was a perception without any act of the mind, it were possible such a perception should exist in an unthinking substance? |
4724 | So that something distinct from, and exclusive of, extension is supposed to be the SUBSTRATUM of extension? |
4724 | Suppose you are going to write, would you not call for pen, ink, and paper, like another man; and do you not know what it is you call for? |
4724 | Supposing you were annihilated, can not you conceive it possible that things perceivable by sense may still exist? |
4724 | Tell me now, whether SEEING consists in perceiving light and colours, or in opening and turning the eyes? |
4724 | Tell me, Hylas, hath every one a liberty to change the current proper signification attached to a common name in any language? |
4724 | Tell me, Hylas, is it not as I say? |
4724 | Tell me, Hylas, to which of the senses, think you, the idea of motion belongs? |
4724 | Tell me, Hylas, what are the fruits of yesterday''s meditation? |
4724 | That is to say, when you conceive the real existence of qualities, you do withal conceive Something which you can not conceive? |
4724 | That yellowness, that weight, and other sensible qualities, think you they are really in the gold? |
4724 | The mind therefore is to be accounted ACTIVE in its perceptions so far forth as VOLITION is included in them? |
4724 | The motion and situation of the planets, are they not admirable for use and order? |
4724 | The objects you speak of are, I suppose, corporeal Substances existing without the mind? |
4724 | The tree or house therefore which you think of is conceived by you? |
4724 | Then as to ABSOLUTE EXISTENCE; was there ever known a more jejune notion than that? |
4724 | Then as to SOUNDS, what must we think of them: are they accidents really inherent in external bodies, or not? |
4724 | Then for the Matter itself, I ask whether it is object, SUBSTRATUM, cause, instrument, or occasion? |
4724 | Then, as to seeing, is it not in your power to open your eyes, or keep them shut; to turn them this or that way? |
4724 | They are then like external things? |
4724 | Think you the senses were bestowed upon all animals for their preservation and well- being in life? |
4724 | To be plain, can you expect this Scepticism of yours will not be thought extravagantly absurd by all men of sense? |
4724 | To make the point still clearer; tell me whether, in two cases exactly alike, we ought not to make the same judgment? |
4724 | To suffer pain is an imperfection? |
4724 | To suppose that were absurd: but, inform me, Philonous, can we perceive or know nothing beside our ideas? |
4724 | True: but, beside all that, do you not think the sight suggests something of OUTNESS OR DISTANCE? |
4724 | Upon approaching a distant object, do the visible size and figure change perpetually, or do they appear the same at all distances? |
4724 | Upon putting your hand near the fire, do you perceive one simple uniform sensation, or two distinct sensations? |
4724 | Was it not admitted as a good argument, that neither heat nor cold was in the water, because it seemed warm to one hand and cold to the other? |
4724 | Well then, are you at length satisfied that no sensible things have a real existence; and that you are in truth an arrant sceptic? |
4724 | Well, but as to this decree of God''s, for making things perceptible, what say you, Philonous? |
4724 | Were any little slips in discourse laid hold and insisted on? |
4724 | Were those( miscalled ERRATIC) globes once known to stray, in their repeated journeys through the pathless void? |
4724 | What connexion is there between a motion in the nerves, and the sensations of sound or colour in the mind? |
4724 | What else think you I could mean? |
4724 | What mean you by Sensible Things? |
4724 | What mean you by the general nature or notion of INSTRUMENT? |
4724 | What mean you, Hylas, by the PHENOMENA? |
4724 | What more easy than to conceive a tree or house existing by itself, independent of, and unperceived by, any mind whatsoever? |
4724 | What object do you mean? |
4724 | What reason is there for that, Hylas? |
4724 | What say you to this? |
4724 | What say you to this? |
4724 | What say you to this? |
4724 | What shall we make then of the creation? |
4724 | What shall we say then of your external object; is it a material Substance, or no? |
4724 | What then? |
4724 | What things? |
4724 | What things? |
4724 | What think you of TASTES, do they exist without the mind, or no? |
4724 | What think you of those inconceivably small animals perceived by glasses? |
4724 | What think you, Hylas, is not this a fair summary of your whole proceeding? |
4724 | What think you, therefore, of retaining the name MATTER, and applying it to SENSIBLE THINGS? |
4724 | What treatment, then, do those philosophers deserve, who would deprive these noble and delightful scenes of all REALITY? |
4724 | What tulip do you speak of? |
4724 | What would you have? |
4724 | What you would say then is that the red and yellow are coexistent with the extension; is it not? |
4724 | What? |
4724 | Whatever therefore agrees to real sound, may with truth be attributed to motion? |
4724 | When a pin pricks your finger, doth it not rend and divide the fibres of your flesh? |
4724 | When is a thing shewn to be impossible? |
4724 | When is the mind said to be active? |
4724 | When, therefore, you say all ideas are occasioned by impressions in the brain, do you conceive this brain or no? |
4724 | When, therefore, you speak of the existence of Matter, you have not any notion in your mind? |
4724 | Whence comes it then that your thoughts are directed to the Roman emperor, and his are not? |
4724 | Whether doth doubting consist in embracing the affirmative or negative side of a question? |
4724 | Which are material objects in themselves-- perceptible or imperceptible? |
4724 | Why is not the same figure, and other sensible qualities, perceived all manner of ways? |
4724 | Why not, Philonous? |
4724 | Will you tell me I do not really know what fire or water is? |
4724 | Would you think this reasonable? |
4724 | You acknowledge then that you can not possibly conceive how any one corporeal sensible thing should exist otherwise than in the mind? |
4724 | You are still then of opinion that EXTENSION and FIGURES are inherent in external unthinking substances? |
4724 | You are then in these respects altogether passive? |
4724 | You are then of opinion it is made up of unknown parts, that it hath unknown motions, and an unknown shape? |
4724 | and why should we use a microscope the better to discover the true nature of a body, if it were discoverable to the naked eye? |
4724 | and yet, are they able to comprehend how one body should move another? |
4724 | are not the fields covered with a delightful verdure? |
4724 | are then the beautiful red and purple we see on yonder clouds really in them? |
4724 | are you then in that sceptical state of suspense, between affirming and denying? |
4724 | how shall we distinguish these apparent colours from real? |
4724 | is it as your legs support your body? |
4724 | is it not an easy matter to consider extension and motion by themselves, abstracted from all other sensible qualities? |
4724 | is sound then a sensation? |
4724 | is there anything visible but what we perceive by sight? |
4724 | must we suppose they are all stark blind? |
4724 | of ideas? |
4724 | of unknown quiddities, of occasions, or SUBSTRATUM? |
4724 | or have you since seen cause to change your opinion? |
4724 | or is it possible it should have all the marks of a true opinion and yet be false? |
4724 | or is not the idea of extension necessarily included in SPREADING? |
4724 | or were they given to men alone for this end? |
4724 | or where is the evidence that extorts the belief of Matter? |
4724 | or, is any more than this necessary in order to conceive the creation? |
4724 | or, is it something distinct from their being perceived, and that bears no relation to the mind? |
4724 | sensible or intelligible? |
4724 | the greatest as well as the least? |
4724 | the object of the senses? |
4724 | to the hearing? |
4724 | to wit, whether what is perceived by different persons may yet have the term SAME applied to it? |
4724 | who ever thought it was? |