How this comes about is easily seen by means of an illustration or two

How this comes about is easily seen by means of an illustration or two.
The mother feeds her child when he is hungry, and an agreeable feeling
is produced; she puts him into the bath and snuggles him in her arms,
and the experiences are pleasant. The child comes to look upon the
mother as one whose especial function is to make things pleasant for
him, so he comes to be happy in her presence, and long for her in her
absence. He finally grows to love his mother not alone for the countless
times she has given him pleasure, but for what she herself is. The
feelings connected at first wholly with pleasant experiences coming
through the ministrations of the mother, strengthened no doubt by
instinctive tendencies toward affection, and later enhanced by a fuller
realization of what a mother"s care and sacrifice mean, grow at last
into a deep, forceful, abiding sentiment of love for the mother.


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Yet it is easy to predict that a society committed to the abolition of

infectious germs, to a higher degree of public health, and to a better
standard of sanitation will not forever permit these highly communicable
diseases to spread unchecked in its midst, and that a public, convinced
that sanitary science, properly supported, might rid our cities of this
type of disease, will at length insist upon its accomplishment
Yet it is easy to predict that a society committed to the abolition of
infectious germs, to a higher degree of public health, and to a better
standard of sanitation will not forever permit these highly communicable
diseases to spread unchecked in its midst, and that a public, convinced
that sanitary science, properly supported, might rid our cities of this
type of disease, will at length insist upon its accomplishment. When we
consider the many things undertaken in the name of health and sanitation
it becomes easy to make the prediction, for public health is a magic
word which ever grows more potent, as society realizes that the very
existence of the modern city would be an impossibility had it not been
discovered that the health of the individual is largely controlled by
the hygienic condition of his surroundings. Since the first commission
to inquire into the conditions of great cities was appointed in
Manchester in 1844, sanitary science, both in knowledge and municipal
authority, has progressed until advocates of the most advanced measures
in city hygiene and preventive sanitary science boldly state that
neglected childhood and neglected disease are the most potent causes of
social insufficiency.


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On almost all occasions, we are ready at once to pronounce an action

right or wrong
On almost all occasions, we are ready at once to pronounce an action
right or wrong. We do not need to deliberate or enquire, or to canvass
reasons and considerations for and against, in order to declare a
murder, a theft, or a lie to be wrong. We are fully armed with the
power of deciding all such questions; we do not hesitate, like a
person that has to consult a variety of different faculties or
interests. Just as we pronounce at once whether the day is light or
dark, hot or cold; whether a weight is light or heavy;--we are able to
say whether an action is morally right or the opposite.


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[Extract from the Twenty-First Annual Report of the Secretary of the

Massachusetts Board of Education
[Extract from the Twenty-First Annual Report of the Secretary of the
Massachusetts Board of Education.]


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After expatiating in a rhetorical strain on the eternal, universal, and

absolutely unchangeable character of the law of Nature or Right Reason,
he specifies the sense wherein the eternal moral obligations are
independent of the will of God himself; it comes to this, that,
although God makes all things and the relations between them, nothing
is holy and good because he commands it, but he commands it because it
is holy and good
After expatiating in a rhetorical strain on the eternal, universal, and
absolutely unchangeable character of the law of Nature or Right Reason,
he specifies the sense wherein the eternal moral obligations are
independent of the will of God himself; it comes to this, that,
although God makes all things and the relations between them, nothing
is holy and good because he commands it, but he commands it because it
is holy and good. Finally, he expounds the relation of Reward and
Punishment to the law of Nature; the obligation of it is before and
distinct from these; but, while full of admiration for the Stoical idea
of the self-sufficiency of virtue, he is constrained to add that "men
never will generally, and indeed "tis not very reasonably to be
expected they should, part with all the comforts of life, and even life
itself, without any expectation of a future recompense." The "manifold
absurdities" of Hobbes being first exposed, he accordingly returns, in
pursuance of the theological argument of his Lectures, to show that the
eternal moral obligations, founded on the natural differences of
things, are at the same time the express will and command of God to all
rational creatures, and must necessarily and certainly be attended with
Rewards and Punishments in a future state.


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There are two allusions to smallpox in 'Don Juan,' which was

published in 1819, showing to what an extent Jennerian
teachings were in the air
There are two allusions to smallpox in 'Don Juan,' which was
published in 1819, showing to what an extent Jennerian
teachings were in the air. The first is:


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This is kindred to the saying of Locke, that 'men of much reading are

greatly learned, but may be little knowing
This is kindred to the saying of Locke, that 'men of much reading are
greatly learned, but may be little knowing.' We must give to the term
_learning_ a broad definition, if we accept Milton"s statement that its
end 'is to repair the ruins of our first parents by regaining to know
God aright;' for this necessarily implies that we are to study carefully
everything relating to the nature of our existence, to the spot and
scene of our existence, with its mysterious phenomena, and its
comparatively unexplained laws. And we must, moreover, always keep in
view the personal relations and duties which the Creator has imposed
upon the members of the human race. The knowledge of these relations and
duties is one form of learning; the disposition and the ability to
observe and practise these relations and duties, is another and a higher
form of learning. The first is the learning of the theologian, the
schoolman; the latter is the learning of the practical Christian. Both
ought to exist; but when they are separated, we place things above
signs, facts above forms, life above ideas. Law and justice ought always
to be united; but when by error, or fraud, or usurpation, they are
separated, we observe the forms of law, but we respect the principles of
justice. This is a good illustration of the principles which guide to a
true distinction in the forms of learning. Of all the definitions
enumerated, we must give to the word _learning_ the broadest
signification. It is safe to accept the statement of the great poet,
that a man may be acquainted with many languages, and yet not be
learned; even as the apostle said he should become as sounding brass or
a tinkling cymbal, if he had not charity, though he spoke with the
tongues of men and angels. Learning includes, no doubt, a knowledge of
the languages, the sciences, and all literature; but it includes also
much else; and this much else may be more important than the enumerated
branches. The term _learned_ has been limited, usually, by exclusive
application to the schoolmen; but it is a matter of doubt, especially in
this country, upon the broad definition laid down, whether there is more
learning in the schools, or out of them. This remark, if true, is no
reflection upon the schools, but much in favor of the world. Those were
dark ages when learning was confined to the schools; and, though we can
never be too grateful for their existence, and the fidelity with which
they preserved the knowledge of other days, that is surely a higher
attainment in the life of the race, when the learning of the world
exceeds the learning of the cloister, the school, and the college.


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Such is a brief outline of the celebrated "Three Sermons on Human

Nature
Such is a brief outline of the celebrated "Three Sermons on Human
Nature." The radical defect of the whole scheme lies in its
Psychological basis. Because we have, as mature human beings, in
civilized society, a principle of action called Conscience, which we
recognize as distinct from Self-love and Benevolence, as well as from
the Appetites and Passions, Butler would make us believe that this is,
from the first, a distinct principle of our nature. The proper reply is
to analyze Conscience; showing at the same time, from its very great
discrepancies in different minds, that it is a growth, or product,
corresponding to the education and the circumstances of each, although
of course involving the common elements of the mind.


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How many times have you been disappointed in some article of dress,

because when you planned it you were unable to see it all at once so as
to get the full effect; or else you could not see yourself in it, and so
be able to judge whether it suited you! How many homes have in them
draperies and rugs and wall paper and furniture which are in constant
quarrel because someone could not see before they were assembled that
they were never intended to keep company! How many people who plan their
own houses, would build them just the same again after seeing them
completed? The man who can see a building complete before a brick has
been laid or a timber put in place, who can see it not only in its
details one by one as he runs them over in his mind, but can see the
building in its entirety, is the only one who is safe to plan the
structure
How many times have you been disappointed in some article of dress,
because when you planned it you were unable to see it all at once so as
to get the full effect; or else you could not see yourself in it, and so
be able to judge whether it suited you! How many homes have in them
draperies and rugs and wall paper and furniture which are in constant
quarrel because someone could not see before they were assembled that
they were never intended to keep company! How many people who plan their
own houses, would build them just the same again after seeing them
completed? The man who can see a building complete before a brick has
been laid or a timber put in place, who can see it not only in its
details one by one as he runs them over in his mind, but can see the
building in its entirety, is the only one who is safe to plan the
structure. And this is the man who is drawing a large salary as an
architect, for imaginations of this kind are in demand. Only the one who
can see in his 'mind"s eye,' before it is begun, the thing he would
create, is capable to plan its construction. And who will say that
ability to work with images of these kinds is not of just as high a type
as that which results in the construction of plots upon which stories
are built!


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Massage of the abdomen, deep and thorough, with a creeping movement of

the ends of the fingers on the left side of the abdomen from above
downward, also promotes the process of defecation
Massage of the abdomen, deep and thorough, with a creeping movement of
the ends of the fingers on the left side of the abdomen from above
downward, also promotes the process of defecation.


title=View posts for June 2007

The first part of Chapter XVII

The first part of Chapter XVII. is entitled the "Limits between Private
Ethics and the Art of Legislation;" and a short account of it will
complete the view of the author"s Ethical Theory.


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Although siding in the main with Shaftesbury and Hutcheson, Brown

objects to their designation Moral Sense, as expressing the innate
power of moral approbation
Although siding in the main with Shaftesbury and Hutcheson, Brown
objects to their designation Moral Sense, as expressing the innate
power of moral approbation. If "Sense" be interpreted merely as
susceptibility, he has nothing to say, but if it mean a primary medium
of perception, like the eye or the ear, he considers it a mistake. It
is, in his view, an _emotion_, like hope, jealousy, or resentment,
rising up on the presentation of a certain class of objects. He farther
objects to the phrase "moral ideas," also used by Hutcheson. The moral
emotions are more akin to love and hate, than to perception or
judgment.


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With these figures in hand let us consider now a kind of debit

and credit sheet against and for our present system of weights
and measures
With these figures in hand let us consider now a kind of debit
and credit sheet against and for our present system of weights
and measures.


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As a speculation, it is open to these objections

As a speculation, it is open to these objections. (1) Being contrary to
the unprejudiced notions of mankind, it demands some very powerful aid
from philosophy. On the face of things, the selfish passions and the
benevolent passions are widely distinguished, and no hypothesis has
ever yet so far overcome the disparity as to show that the one could
grow out of the other; we may discern in the attempts that love of
_simplicity_, which has done so much harm to philosophy.


title=View posts for June 2007

On the positive side the opportunities for the exercise of will power

are always at hand in the school
On the positive side the opportunities for the exercise of will power
are always at hand in the school. Every lesson gives the pupil a chance
to measure his strength and determination against the resistance of the
task. High standards are to be built up, ideals maintained, habits
rendered secure.


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Previously, when reasoning on the means of human happiness, he declared

it to be an established conclusion, that virtue leads to happiness,
even in this life; now he bases his own theory on the uncertainty of
that conclusion
Previously, when reasoning on the means of human happiness, he declared
it to be an established conclusion, that virtue leads to happiness,
even in this life; now he bases his own theory on the uncertainty of
that conclusion. His words are, "They who would establish a system of
morality, independent of a future state, must look out for some other
idea of moral obligation, _unless they can show_ that virtue conducts
the possessor to certain happiness in this life, or to a much greater
share of it than he could attain by a different behaviour." He does not
make the obvious remark that _human_ authority, as far as it goes, is
also a source of obligation; it works by the very same class of means
as the divine authority.


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The public schools, in their relations to the morals of the pupils and

to the morality of the community, are attracting a large share of
attention
The public schools, in their relations to the morals of the pupils and
to the morality of the community, are attracting a large share of
attention. In some sections of the country the system is boldly
denounced on account of its immoral tendencies. In states where free
schools exist there are persons who doubt their utility; and
occasionally partisan or religious leaders appear who deny the existence
of any public duty in regard to education, or who assert and maintain
the doctrine that free schools are a common danger. As the people of
this commonwealth are not followers of these prophets of evil, nor
believers in their predictions, there is but slight reason for
discussion among us. It is not probable that a large number of the
citizens of Massachusetts entertain doubts of the power and value of our
institutions of learning, of every grade, to resist evil and promote
virtue, through the influence they exert. But, as there is nothing in
our free-school system that shrinks from light, or investigation even,
I have selected from the annual reports everything which they contain
touching the morality of the institution. In so doing, I have had two
objects in view. First, to direct attention to the errors and wrongs
that exist; and, secondly, to state the opinion, and enforce it as I may
be able, that the admitted evils found in the schools are the evils of
domestic, social, municipal, and general life, which are sometimes
chastened, mitigated, or removed, but never produced, nor even
cherished, by our system of public instruction. In the extracts from the
school committees" reports there are passages which imply some doubt of
the moral value of the system; but it is our duty to bear in mind that
these reports were prepared and presented for the praiseworthy purpose
of arousing an interest in the removal of the evils that are pointed
out. The writers are contemplating the importance of making the schools
a better means of moral and intellectual culture; but there is no reason
to suppose that in any case a comparison is instituted, even mentally,
between the state of society as it appears at present and the condition
that would follow the abandonment of our system of public instruction.
There are general complaints that the manners of children and youth have
changed within thirty or fifty years; that age and station do not
command the respect which was formerly manifested, and that some
license in morals has followed this license in manners.


title=View posts for June 2007

To get at the influence of the ethnological factor the Gaulic,

Cimbrian, Iberian, Ligurian and Belgic elements of the
population were examined as to their fecundity in talent
To get at the influence of the ethnological factor the Gaulic,
Cimbrian, Iberian, Ligurian and Belgic elements of the
population were examined as to their fecundity in talent. Odin
confesses to being unable to discover 'the least connection
between races and fecundity in men of letters.' Attention was
paid likewise to races speaking other than French language.
Again there was a conflict of facts. Inside of France
ethnological elements exerted 'no appreciable influence upon
literary productivity.' In Belgium and Lorraine, where the
German language dominated, it was found that French literature
mastered the situation, thus indicating that a common language
does not necessitate a common literature. The conclusion
ethnologically is that races possess an equality in yielding
talent.


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Many and marvelous were the methods to be followed scrupulously

by the sick
Many and marvelous were the methods to be followed scrupulously
by the sick. Cure the stomachache by catching a beetle in both
hands and throwing it over the left shoulder with both hands
without looking backward. Have you intestinal trouble? Eat
mulberries picked with the thumb and ring finger of your left
hand. Do you grow old before your time? Drink water drawn
silently DOWN STREAM from a brook before daylight. Beware of
drawing it upstream; your days will be brief. It reminds one of
the practice of the modern herb doctor in peeling the bark of
slippery elm DOWN, if you desire your cold to come down out of
your head, or peeling it up if you desire the cold to come up
out of your chest. One not desiring to place his trust in roots
and barks and herbs might turn for aid to the odd numbers, and
by reciting an incantation three or seven or nine times might
not only regain health, but recover his lost possessions. Or
the sufferer might transfer his disease by pressing a bird or
small animal to the diseased part and hastily driving the
creature away. The ever-willing and convenient family dog might
be brought into service on such an occasion by being fed a cake
made of barley meal and the sick man"s saliva, or by being
fastened with a string to a mandrake root, which, when thus
pulled from the ground, tore the demon out of the patient.


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In children faulty posture may mar the future of the individual by

causing spinal curvature and physical deformities that interfere with
physical and mental efficiency throughout life, and often lower the
resistance to disease
In children faulty posture may mar the future of the individual by
causing spinal curvature and physical deformities that interfere with
physical and mental efficiency throughout life, and often lower the
resistance to disease. Deep breathing through the nose and 'setting up'
exercises are of incalculable importance in such cases.


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