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There have been instances in human memory, of their agreeing to plunder rich oppressors, rich traitors, rich enemies, but the rich simpliciter never.
In this sense, of course, both may be said to be bad, but then this does not make them out to be bad simpliciter: the exercise of the pure Intellect sometimes hurts a man's health: but what hinders Practical Wisdom or any state whatever is, not the Pleasure peculiar to, but some Pleasure foreign to it: the Pleasures arising from the exercise of the pure Intellect or from learning only promote each.
Tales can be told, and at a certain stage in the history of fiction, especially in the pre-historic stage, tales are told, in which the hero has no proper name: the period is 'once upon a time, and the hero is 'a man' simpliciter. But myths are not told about 'a god' simpliciter.
Sed ecce dum nobis contingit videre rem quam prius non vidimus, miratur noster animus, non quod simpliciter mirum est, sed quod nobis id mirum et nouum. Deus vnus, simplex quidem est, vt creaturae coelestes quo Deo magis de propinquo sunt eo simpliciores existunt. Terrestres autem quod in situ remotiori sint, idcirco magis diuersae, magis contrariae inter se sunt.
He is not a moralist, but a Roman moralist; the vices he lashes are not lashed as vices simpliciter, but as vices that Roman ethics condemn. This one- sided patriotism is the key to all his ideas. In an age which had seen Seneca, Juvenal can revert to the patriotism of Cato. The burden of his complaints is given in the third Satire: "Non possum ferre Quintes Graecam Urbem."
The processes by which Parmenides obtains his remarkable results may be summed up as follows: Compound or correlative ideas which involve each other, such as, being and not-being, one and many, are conceived sometimes in a state of composition, and sometimes of division: The division or distinction is sometimes heightened into total opposition, e.g. between one and same, one and other: or The idea, which has been already divided, is regarded, like a number, as capable of further infinite subdivision: The argument often proceeds 'a dicto secundum quid ad dictum simpliciter' and conversely: The analogy of opposites is misused by him; he argues indiscriminately sometimes from what is like, sometimes from what is unlike in them: The idea of being or not-being is identified with existence or non-existence in place or time: The same ideas are regarded sometimes as in process of transition, sometimes as alternatives or opposites: There are no degrees or kinds of sameness, likeness, difference, nor any adequate conception of motion or change: One, being, time, like space in Zeno's puzzle of Achilles and the tortoise, are regarded sometimes as continuous and sometimes as discrete: In some parts of the argument the abstraction is so rarefied as to become not only fallacious, but almost unintelligible, e.g. in the contradiction which is elicited out of the relative terms older and younger: The relation between two terms is regarded under contradictory aspects, as for example when the existence of the one and the non-existence of the one are equally assumed to involve the existence of the many: Words are used through long chains of argument, sometimes loosely, sometimes with the precision of numbers or of geometrical figures.
It's a pity that young man has no morals." "Is that so?" "Oh! not simpliciter, you know. Secundum quid." "Secundum feminam, in fact?" "Yes; and I brought him up, too." "'By their fruits ye shall know them. But here's Bob and the terriers." "Don't you fellows ever have a sister," said Bob, as he came up; "Claudia's just savage because the pope's gone. Can't get her morning absolution, you know."
You do not know den de girl's history, do you not?" "No, but maybe I may be able to get it for ye," answered Geordie, unwilling to be dismissed simpliciter. "Very vell, anoter time I vish you, in de meantime, to carry dis letter to Ludovic Brodie, Esq. of Birkiehaugh. Do you know vere he lives?" "I will carry it wi' the greatest o' pleasure, madam," answered Geordie.
But he denied that he had ever propounded the maxim simpliciter that we were to maintain the establishment.
To be short, the case of a penitentiary standeth thus, that not in his kneeling simpliciter, but in his kneeling publicly and in sight of the congregation, he setteth them before him purposely, and with a respect to them, whereas our kneelers do kneel in such sort that their kneeling simpliciter, and without an adjection or adjunct, hath a respect to the elements purposely set before them, neither would they at all kneel for that end and purpose for which they do kneel, namely, for worshipping the flesh and blood of Christ in the sacrament, except the elements were before the eyes both of their minds and bodies, as the penitentiary doth kneel for making confession of his sin to God, when the congregation is not before him.
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