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according activity Akbar angle of parallelism appears axis believe called cells center of gravity character Christianity conception cone conscious content consciousness cylinder definite deism elements energy equal equilibrium Esperanto ethical existence experience explain extra-conscious fact feeling function Gittith Gnostics hence human Hume Hume's hybrids hypothesis ical idea idealism individual Kant language living Lobatchevsky logical magic square mathematics matter means memory mental method mind mnemonic Monist Montgomery moral Naassenes nature nervous nuclear threads nuclei objective Ophites organism origin parabola parallel parallel postulate parallelogram perceptible perpendicular phenomena philosophy plane pragmatism present prism Professor James pronuclei psychology pure reason regard religion religious rhombus right angle right conoid Rousseau scale-beam scientific segment sensation sense soul specific sphere spirit square straight line substance theism theory things thought tion triangle true truth Ulemas universe vital whole word
Page 508 - As a final practical maxim, relative to these habits of the will, we may, then, offer something like this: keep the faculty of effort alive in you by a little gratuitous exercise every day. That is, be systematically ascetic or heroic in little unnecessary points, do every day or two something for no other reason than that you would rather not do it, so that when the hour of dire need draws nigh it may find you not unnerved and untrained to stand the test.
Page 245 - Again I will build thee, and thou shalt be built, O virgin of Israel: thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry.
Page 505 - What would be better for us to believe"! This sounds very like a definition of truth. It comes very near to saying "what we ought to believe": and in that definition none of you would find any oddity. Ought we ever not to believe what it is better for us to believe?
Page 399 - Ask what I shall give thee. And Solomon said, Thou hast shewed unto thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, that thou hast given him a son to sit on his...
Page 263 - Moreover Hezekiah the king and the princes commanded the Levites to sing praise unto the LORD with the words of David, and of Asaph the seer.
Page 505 - Since belief is measured by action, he who forbids us to believe religion to be true, necessarily also forbids us to act as we should if we did believe it to be true. The whole defence of religious faith hinges upon action. If the action required or inspired by the religious hypothesis is in no way different from that dictated by the naturalistic hypothesis, then religious faith is a pure superfluity, better pruned away, and controversy about its legitimacy is a piece of idle trifling, unworthy of...
Page 262 - And he set the Levites in the house of the LORD with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king's seer, and Nathan the prophet: for so was the commandment of the LORD by his prophets. 26 And the Levites stood with the instruments of David, and the priests with the trumpets.
Page 124 - Castren, who had eyes to see and ears to hear what few other travellers would have seen or heard, or understood. Speaking of the Tungusic tribes, he says, ' they worship the sun, the moon, the stars, the earth, fire, the spirits of forests, rivers, and certain sacred localities; they worship even images and fetishes, but with all this they retain a faith in a supreme being which they call Buga 1 .' ' The Samoyedes,' he says, ' worship idols and various natural objects; but they always profess a belief...
Page 86 - Let me now say only this, that truth is one species of good, and not, as is usually supposed, a category distinct from good, and co-ordinate with it. The true is the name of whatever proves itself to be good in the way of belief, and good, too, for definite, assignable reasons.