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Bousset's little book, Was Wissen wir von Jesus? 1904, convinces a quiet mind that we know a good deal. Qualities in the personality of Jesus obviously worked in transcendent measure to call out devotion. No understanding of history is adequate which has no place for the unfathomed in personality.
And as man from a genealogical point of view belongs to the Catarrhine or Old World stock, we must conclude, however much the conclusion may revolt our pride, that our early progenitors would have been properly thus designated. Haeckel has come to this same conclusion. See 'Uber die Entstehung des Menschengeschlechts, in Virchow's 'Sammlung. gemein. wissen. Vortrage, 1868, s. 61.
MITSCHERLICH, Monatsberichte d. Kon. Preuss. Akad. d. Wissen, eu Berlin, and Rapports annuels da Berzelius, Paris, 1843, 3rd year.
This substance, when dry, is tolerably compact, and of little specific gravity: Professor Ehrenberg has examined it: he states "Konig Akad. der Wissen" Berlin February 1845, that it is composed of infusoria, including fourteen polygastrica and four phytolitharia.
"Oh, no!" said he quickly, "I do not aspire to that; I believe in Faust's verse: 'Ich ziehe... meine Schuler an der Nase herum Und sehe dass wir nichts wissen konnen; and I also bilde mir nicht ein, Ich konnte was lehren. I wonder at and envy the men who teach such things with so much influence and conviction, and I am very grateful to them for initiating me into their methods and power of working properly.
October 20, 1918. "Wissen und Leben," Zurich, November, 1918. The peoples are breaking their chains. The hour foreseen by you and desired by you is at hand. May it not come in vain! From one end of Europe to the other, there is rising among the peoples the will to resume control of their destinies, and to unite, that they may form a regenerated Europe.
When one sees women and dogs harnessed together dragging carts about the streets; when one sees women doing the lighter work of sweeping up leaves and collecting rubbish in the forests and on the larger estates; doing the gardening work in Saxony and other places; when one sees them by the hundreds working bare-legged in the beet-fields in Silesia and elsewhere throughout Germany; when one reads "Viele Weiber sind gut weil sie nicht wissen wie man es machen muss um böse zu sein," and "Der Mann nach Freiheit strebt, das Weib nach Sitte," two phrases from the German classics, Lessing and Goethe; when one recalls the shameless carelessness of Goethe's treatment of all women; of how his love-poems were sometimes sent by the same mail to the lady and to the press; and the unrestrained worship of Goethe by the German women of his day; when one sees time and time again all over Germany the women shouldered into the street while the men keep to the sidewalk; when one sees in the streets, railway carriages, and other public conveyances, the insulting staring to which every woman is subjected if she have a trace of good looks, one realizes that at any rate Madame Necker was not writing of German women.
Knowledge reaches the mind in two forms, for which there are in most languages, though not in modern English, two distinct expressions, connaitre and savoir, kennen and wissen.
You could take it from me, Mawruss, when the time comes he should pay up, understand me, it'll be a case of nix wissen and don't you forget it." Morris shrugged impatiently. "Nu, Abe," he said; "what could we do? Once in a while we couldn't help ourselves, y'understand.
"Wir wissen zu viel, wir wollen zu wenig," became the national complaint, and Germany has attempted to transform herself. She has succeeded in the transformation, but the transformation is not a success.
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