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fe1b286
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Is it possible that the Pentateuch could not have been written by uninspired men? that the assistance of God was necessary to produce these books? Is it possible that ascertained the mechanical principles of 'Virtual Velocity,' the laws of falling bodies and of all motion; that ascertained the true position of the earth and accounted for all celestial phenomena; that discovered his three laws--discoveries of such importance that the 8th of May, 1618, may be called the birth-day of modern science; that gave to the world the Method of Fluxions, the Theory of Universal Gravitation, and the Decomposition of Light; that , , , and , almost completed the science of mathematics; that all the discoveries in optics, hydrostatics, pneumatics and chemistry, the experiments, discoveries, and inventions of , , and , of , and and of all the pioneers of progress--that all this was accomplished by uninspired men, while the writer of the Pentateuch was directed and inspired by an infinite God? Is it possible that the codes of China, India, Egypt, Greece and Rome were made by man, and that the laws recorded in the Pentateuch were alone given by God? Is it possible that and , , and , and , and all the poets of the world, and all their wondrous tragedies and songs are but the work of men, while no intelligence except the infinite God could be the author of the Pentateuch? Is it possible that of all the books that crowd the libraries of the world, the books of science, fiction, history and song, that all save only one, have been produced by man? Is it possible that of all these, the bible only is the work of God?
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discoveries
progress
tragedy
libraries
poets
shakespeare
india
light
writer
fiction
books
inspiration
bible
science
songs
intelligence
alessandro-volta
benjamin-franklin
beranger
bonaventura-cavalieri
bonaventura-francesco-cavalieri
burns
cavalieri
chemistry
china
copernicus
descartes
euclid
experiments
franklin
fulton
galileo
galileo-galilei
galvani
gottfried-leibniz
gottfried-von-leibniz
gottfried-wilhelm-leibniz
gottfried-wilhelm-von-leibniz
greece
hydrostatics
inventions
isaac-newton
james-watt
johann-von-goethe
johannes-kepler
kepler
laws-of-motion
leibniz
luigi-aloisio-galvani
luigi-galvani
math
mathematics
morse
newton
nicolaus-copernicus
optics
pentateuch
pierre-jean-de-béranger
pioneers
pneumatics
rene-descartes
richard-trevithick
robert-burns
robert-fulton
rome
samuel-finley-breese-morse
samuel-morse
schiller
the-bible
theory-of-gravity
theory-of-universal-gravitation
trevethick
volta
watt
Æschylus
johann-wolfgang-von-goethe
goethe
egypt
william-shakespeare
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Robert G. Ingersoll |
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0cbaa7a
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With the growth of civilisation in Europe, and with the revival of letters and of science in the fourteenth and fifteenth centuries, the ethical and intellectual criticism of theology once more recommenced, and arrived at a temporary resting-place in the confessions of the various reformed Protestant sects in the sixteenth century; almost all of which, as soon as they were strong enough, began to persecute those who carried criticism beyond their own limit. But the movement was not arrested by these ecclesiastical barriers, as their constructors fondly imagined it would be; it was continued, tacitly or openly, by , by , by , and especially by , in the seventeenth century; by the English Freethinkers, by , by the , and by the German Rationalists, among whom stands out a head and shoulders taller than the rest, throughout the eighteenth century; by the historians, the philologers, the Biblical critics, the geologists, and the biologists in the nineteenth century, until it is obvious to all who can see that the moral sense and the really scientific method of seeking for truth are once more predominating over false science. Once more ethics and theology are parting company.
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criticism
science
baruch-spinoza
d-holbach
denis-diderot
diderot
gotthold-ephraim-lessing
gotthold-lessing
jean-jacque-rousseau
jean-meslier
lessing
meslier
paul-henri-d-holbach
thomas-hobbes
hobbes
rousseau
protestant
spinoza
science-vs-religion
civilization
geologists
europe
science-and-religion
persecution
descartes
galileo
galileo-galilei
rene-descartes
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Thomas Henry Huxley |
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004e4e6
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"Tereza keeps appearing before my eyes. I see her sitting on the stump petting Karenin's head and ruminating on mankind's debacles. Another image also comes to mind: Nietzsche leaving his hotel in Turin. Seeing a horse and a coachman beating it with a whip, Nietzsche went up to the horse and, before the coachman's very eyes, put his arms around the horse's neck and burst into tears. That took place in 1889, when Nietzsche, too, had removed himself from the world of people. In other words, it was at the time when his mental illness had just erupted. But for that very reason I feel his gesture has broad implications: Nietzsche was trying to apologize to the horse for Descartes. His lunacy (that is, his final break with mankind) began at the very moment he burst into tears over the horse. And that is the Nietzsche I love, just as I love Tereza with the mortally ill dog resting his head on her lap. I see them one next to the other: both stepping down from the road along which mankind, "the master and proprietor of nature," marches onward."
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dogs-and-humans
existentialism
nietzsche
descartes
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Milan Kundera |