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Altruism takes the place of devotion. The devotion so long wasted upon a mere creature of the imagination, to whom it could do no good, he would now give to men who sorely need it and can obviously profit by it. Surely the antithesis between nature and the supernatural, in the form in which Comte argues against it, is now abandoned by thoughtful people.
The realism of the subject in the hallucinations of the dying man, the shiverings of fever, the throbbing of the veins, and the despairing agony, is transfigured by the purity of the form in which it is cast. It is realism after the manner of the symphony in C minor, where Beethoven argues with Destiny.
"He to whom courtezans belong," argues our adversary, "must be a procurer: now courtezans are included in all things, therefore courtezans belong to the wise man. But he to whom courtezans belong is a procurer; therefore the wise man is a procurer." Yes! by the same reasoning, our opponents would forbid him to buy anything, arguing, "No man buys his own property.
Thrasymachus, a brazen fellow like Callicles in the Gorgias, argues that Justice is the interest of the stronger and that law and morality are mere conventions. The implications of this doctrine are of supreme importance.
In 1724, in his Modest Defense of Publick Stews, he argues that "the encouraging of public whoring will not only prevent most of the mischievous effects of this vice, but even lessen the quantity of whoring in general, and reduce it to the narrowest bounds which it can possibly be contained in."
'Whom not to know argues one's self unknown. Your most obedient, ma'am," bowing and scraping. "Your son has attracted the attention of the officers, and made himself pop'lar with every body. Mabby ye haven't heerd " "I've heard," interrupted the anxious mother. "But how is he? Tell me that!" "Wal, he was a little grain more chirk last night, I was told.
Neither is the figure of the letters very different from the vulgar character, though their order is not the same with that of other nations, nor the names, which are taken from the Irish proper names of several species of trees: a circumstance which, notwithstanding their similitude to the Roman letters, argues a different original and great antiquity.
It remains then that the cause of the teleological life of the sublunar world is an immaterial power, a separate intellect. This intellect, he argues further, acts upon matter and endows it with forms, the only mediating power being the natural heat which is found in the seed and sperm of plants and animals. Moreover, it is aware of the order of what it produces.
I think that Fitzjames was greatly superior in vigour of expression; but the argument is not one to be answered by a single Yes or No. I cannot even touch such controversies here. My only desire is to indicate Fitzjames's intellectual attitude. It is sufficiently manifest in these articles. He argues that Ward's position is really suicidal.
Our learned author remarks here upon an idea which histories both sacred and profane appear to inculcate, namely that wild beasts, poisonous plants and other natures that are injurious to us have been armed against us by sin. But as he argues here only in accordance with the principles of reason he sets aside what Revelation can teach. These effects are: 1.
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