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action adaptation adjustment aggregate anarchical theories ancient animals anthropomorphic argument assertion become carnivora cause cerebellum cerebrum changes chapter character Christianity circumstances civilization complex Comte conception conformity consciousness continuous correspondence Cosmic Cosmic Philosophy Cosmism Deity desire Doctrine of Evolution egoistic emotional environment epoch ethical existence fact feelings force fundamental Hedonism heterogeneity higher highest human hypothesis implies impulse increase individual inference inquiry intellectual intelligence Intuitionism less mammals manifested mankind matter ment mental method mind modern molecular motion natural selection nervous nevertheless object observe organic outer relations pain pheno phenomena philosophy physical pleasure present primeval primitive principles psychical psychology race reason reflex action regarded relativity of knowledge religion religious result savage scientific sensation Sir Henry Maine social evolution society sociology species Spencer structure tendency Theism theology theorem theory things thought tion tribes truth universe Utilitarianism volition
Page 367 - The only proof capable of being given that an object is visible, is that people actually see it. The only proof that a sound is audible, is that people hear it : and so of the other sources of our experience. In like manner, I apprehend, the sole evidence it is possible to produce that anything is desirable, is that people do actually desire it.
Page 410 - Whatever power such a being may have over me, there is one thing which he shall not do : he shall not compel me to worship him. I will call no being good, who is not what I mean when I apply that epithet to my fellowcreatures ; and if such a being can sentence me to hell for not so calling him, to hell I will go.
Page 466 - Streams will not curb their pride The just man not to entomb, Nor lightnings go aside To give his virtues room; Nor is that wind less rough which blows a good man's barge.
Page 291 - Yet they seldom lose oxen ; the way in which they ' discover the loss of one is not by the number of the ' herd being diminished, but by the absence of a face ' they know. When bartering is going on, each sheep ' must be paid for separately. Thus, suppose two sticks ' of tobacco to be the rate of exchange for one sheep, it ' would sorely puzzle a Dammara to take two sheep and
Page 110 - Let it be allowed, though virtue or moral rectitude does indeed consist in affection to and pursuit of what is right and good, as such ; yet, that when we sit down in a cool hour, we can neither justify to ourselves this or any other pursuit, till we are convinced that it will be for our happiness, or at least not contrary to it.
Page 368 - No reason can be given why the general happiness is desirable, except that each person, so far as he believes it to be attainable, desires his own happiness.
Page 368 - Was war ein Gott, der nur von außen stieße, Im Kreis das All am Finger laufen ließe! Ihm ziemt's, die Welt im Innern zu bewegen, Natur in Sich, Sich in Natur zu hegen, So daß, was in Ihm lebt und webt und ist, Nie Seine Kraft, nie Seinen Geist vermißt.
Page 70 - is a definite combination of heterogeneous changes, both simultaneous and successive, in correspondence with external coexistences and sequences.
Page 347 - The prolonged helplessness of the offspring must keep the parents together for longer and longer periods in successive epochs ; and when at last the association is so long kept up that the older children are growing mature while the younger ones still need protection, the family relations begin to become permanent. The parents have lived so long in company that to seek new companionships involves some disturbance of ingrained habits...
Page 218 - It is full, in all its provinces, of the clearest indications that society in primitive times was not what it is assumed to be at present, a collection of individuals. In fact, and in the view of the men who composed it, it was an aggregation of Jam Hie«. The contrast may be most forcibly expressed by saying that the unit of an ancient society was the Family, of a modern society the individual.