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Updated: May 3, 2025
So you see that in being humanized we have to move along several lines, and that on certain lines certain nations find their strength and take a lead. We may elucidate the thing yet further. Nations now existing may be said to feel or to have felt the power of this or that element in our humanization so signally that they are characterized by it.
What we should rather marvel at is the healing and bountiful operation of Nature, whereby the laying firm hold on one real element in our humanization has had for France results so beneficent.
IV. The Present Social Attitude Towards Prostitution: The Decay of the Brothel The Tendency to the Humanization of Prostitution The Monetary Aspects of Prostitution The Geisha The Hetaira The Moral Revolt Against Prostitution Squalid Vice Based on Luxurious Virtue The Ordinary Attitude Towards Prostitutes Its Cruelty Absurd The Need of Reforming Prostitution The Need of Reforming Marriage These Two Needs Closely Correlated The Dynamic Relationships Involved.
But there are three other distinguishing characteristics of the twentieth century which make for the replacing of civilization by humanization, and for the transition of trade from the harshness of the law into the abounding grace of the gospel. First, the limiting of population by the will of human individuals.
Glancing down the column with feverish eagerness, she burst out: "Here it is; this will do. I knew there was something more." "... Thus the great ones contribute, each his part, towards the humanization of man. Christ and Buddha are our teachers, but so also, and in no lower degree, are Plato, Dante, Goethe, and Shakespeare....
Glancing down the column with feverish eagerness, she burst out: "Here it is; this will do. I knew there was something more." "... Thus the great ones contribute, each his part, towards the humanization of man. Christ and Buddha are our teachers, but so also, and in no lower degree, are Plato, Dante, Goethe, and Shakespeare....
In the humanization of the animals, and of the facts of natural history which is supposed to be the province of literature in this field, we must recognize certain limits.
According to the definition that seems to me best adapted for psychology, the myth is "the psychological objectification of man in all the phenomena that he can perceive." It is a humanization of nature according to processes peculiar to the imagination. Are these two views irreconcilable? It does not seem so to me, provided we accept the first as only a partial explanation.
And does not this apocatastasis, this humanization or divinization of all things, do away with matter? But if matter, which is the principle of individuation, the scholastic principium individuationis, is once done away with, does not everything return to pure consciousness, which, in its pure purity, neither knows itself nor is it anything that can be conceived or felt?
In ourselves there is a limitless capacity for the development, the humanization of instinct along many lines, as when the primitive infantile curiosity works out into the speculations of a thinker. In other words, we are educable, the lower animals are not, or only within very narrow limits. Yet in one respect the lower animals have the advantage over us. Their instincts are often perfect.
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