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 |
|---|---|
| 41360 | There they lay lamenting their loss, saying, for instance,''Why did you leave us?'' 41360 [ 639] Is this not the same notion of an anonymous and diffused force, the germs of which we recently found in the totemism of Australia? |
| 41360 | An idea is in reality only a part of ourselves; then how could it confer upon us powers superior to those which we have of our own nature? |
| 41360 | Are these not the names he gives to the beings of the totemic species? |
| 41360 | But does not this genesis of the idea of the soul misunderstand its essential characteristic? |
| 41360 | But how are they to be explained? |
| 41360 | But how does it happen that, instead of remaining outside of the organized society, they have become regular members of it? |
| 41360 | But how has this apotheosis been possible, and how did it happen to take place in this fashion? |
| 41360 | But how have they been able to arrive at this conception? |
| 41360 | But then, does it ever attain any that are definite, and is it not always necessary to reconsider them? |
| 41360 | But we know that there are spirits of every sort; how does it happen that the soul of the dead man is necessarily an evil spirit? |
| 41360 | But what is a ratapa? |
| 41360 | But whence come these divisions which are so essential? |
| 41360 | But whence comes the religious character of the totemic beliefs and practices? |
| 41360 | But whence comes the virtue which they attribute to this? |
| 41360 | But which are these sensations which give birth to religious thought? |
| 41360 | But why give them a sort of prerogative? |
| 41360 | But why should he think it safer in the body of an animal than in his own? |
| 41360 | But, it is said, what society is it that has thus made the basis of religion? |
| 41360 | Do they say that the physical forces with which we come in contact exceed our own? |
| 41360 | Does a man appear inspired, does he speak with energy, is it as though he were lifted outside himself and above the ordinary level of men? |
| 41360 | Does a mind ostensibly free itself from these forms of thought? |
| 41360 | Does a misfortune which menaces the group appear imminent? |
| 41360 | Does an individual come in contact with them without having taken proper precautions? |
| 41360 | Does he receive good news? |
| 41360 | Does it not happen to- day that two distinct families have the same name? |
| 41360 | Does not every consecration by means of anointing or washing consist in transferring into a profane object the sanctifying virtues of a sacred one? |
| 41360 | Does someone prefer to regard them from the point of view of the understanding? |
| 41360 | Does something inspire a reverential fear in him? |
| 41360 | During all this time, what has become of the soul which it sheltered and the individual whose life depended on this soul? |
| 41360 | Even for the Christian, is not God the Father the guardian of the physical order as well as the legislator and the judge of human conduct? |
| 41360 | For example, why should the sleeper not imagine that while asleep he is able to see things at a distance? |
| 41360 | For what could have a greater interest than it in the effects which its own death has on the living? |
| 41360 | Has he eaten the totemic animal? |
| 41360 | Has some one committed a fault for which he wishes to atone? |
| 41360 | How can this immutability give rise to this incessant variability? |
| 41360 | How could a vain fantasy have been able to fashion the human consciousness so strongly and so durably? |
| 41360 | How could he imagine that during his sleep he lived a life which he knows has long since gone by? |
| 41360 | How could he surpass himself merely by his own forces? |
| 41360 | How could science deny this reality? |
| 41360 | How could the mere act of representing the movements of an animal bring about the certitude that this animal will be born, and born in abundance? |
| 41360 | How could they give rise to this confidence if they had had their origin in a sensation of feebleness and impotency? |
| 41360 | How could this image, repeated everywhere and in all sorts of forms, fail to stand out with exceptional relief in his mind? |
| 41360 | How is it possible to pick them out? |
| 41360 | How many instincts have we not lost? |
| 41360 | III But if the fundamental notions of science are of a religious origin, how has religion been able to bring them forth? |
| 41360 | IV But if this contagiousness of sacredness helps to explain the system of interdicts, how is it to be explained itself? |
| 41360 | If particular ideas have nothing logical about them, why should it be different with general ones? |
| 41360 | In other words, how does it happen that they, too, are of a religious nature? |
| 41360 | Is he overtaken by an attack or seized by madness? |
| 41360 | Is it a physical result which they wish to obtain? |
| 41360 | Is it necessary to repeat that worshippers are generally ignorant of the real reasons for their practices? |
| 41360 | Is one man more successful than his companions in the hunt or at war? |
| 41360 | Is one man pursued by another? |
| 41360 | Is that not as much as to say that the first is a more recent form of the second, which excludes it by replacing it? |
| 41360 | Is the empirical thesis the one adopted? |
| 41360 | Is their effect not to mix and confuse beings, in spite of their natural differences? |
| 41360 | Is this because the woman is profane or because the sexual act is dreaded? |
| 41360 | Is this not merely a symbolic way of saying that they are parts of the totemic divinity? |
| 41360 | Must we see a trace of sexual totemism in the following custom of the Warramunga? |
| 41360 | Now how could he add to the energies which he possesses without going outside himself? |
| 41360 | Now how could the spectacle of nature give rise to the idea of this duality? |
| 41360 | Now is it not evident that this double can only be the soul, since the soul is, of itself, already a double of the subject whom it animates? |
| 41360 | Now is that idea not the one at the basis of the teaching of Christ? |
| 41360 | Now what does he see about him? |
| 41360 | Now what is the origin of this differentiation? |
| 41360 | Now when could they have gotten such a property? |
| 41360 | Now where does this singular privilege come from? |
| 41360 | Now, what were these ancestors? |
| 41360 | So if it is at once the symbol of the god and of the society, is that not because the god and the society are only one? |
| 41360 | The idea of a divinity in itself, of a transcendental power upon which man depends and upon which he supports himself? |
| 41360 | Then how is it that they have taken from society the models upon which they have been constructed? |
| 41360 | Then why have the living considered this uprooted and vagabond double of their former companion as anything more than an equal? |
| 41360 | Then why should he believe them more infallible at night than during the day? |
| 41360 | This is a double question and may be subdivided as follows: What has led the clan to choose an emblem? |
| 41360 | Under these circumstances, is it not surprising that their real function should be to serve moral ends? |
| 41360 | V But how does it come that men have believed that the soul survives the body and is even able to do so for an indefinite length of time? |
| 41360 | Vegetation dies every year; will it be reborn? |
| 41360 | What does the dream amount to in our lives? |
| 41360 | What reason has the dead man for imposing such torments upon them? |
| 41360 | What should we be without fire even now? |
| 41360 | What sort of a science is it whose principal discovery is that the subject of which it treats does not exist? |
| 41360 | Whence come these successive transfers? |
| 41360 | Whence comes this differentiation? |
| 41360 | Where could he have gotten the idea that by imitating an animal, one causes it to reproduce? |
| 41360 | Which of us knows all the words of the language he speaks and the entire signification of each? |
| 41360 | Why should they have need of his aid in order to deduct beforehand their just share of the things which he receives from their hands? |
| 41360 | [ 1264] Whence comes this obligation? |
| 41360 | [ 1307] But if religion is the product of social causes, how can we explain the individual cult and the universalistic character of certain religions? |
| 41360 | [ 168] Now if all that which appertains to the notion of gods conceived as cosmic agents is blotted out of the religions of the past, what remains? |
| 41360 | [ 258] Are these animals not totems? |
| 41360 | [ 341] Its religious nature comes to it, then, from some other source, and whence could it come, if not from the totemic stamp which it bears? |
| 41360 | [ 409] Does one man loan another one of his churinga? |
| 41360 | [ 610] Then where do they come from? |
| 41360 | [ 677] But of what? |
| 41360 | [ 70] Does this not prove that between the profane being which he was and the religious being which he becomes, there is a break of continuity? |
| 41360 | [ 736] Is not the statement that a man is a kangaroo or the sun a bird, equal to identifying the two with each other? |
| 41360 | and why have these emblems been borrowed from the animal and vegetable worlds, and particularly from the former? |
| 41360 | for weeks, fail to leave in him the conviction that there really exist two heterogeneous and mutually incomparable worlds? |