登陆注册
5155200000035

第35章

CHAPTER VI.

Endnote 6. (1) We doubt of the existence of God, and consequently of all else, so long as we have no clear and distinct idea of God, but only a confused one. (2) For as he who knows not rightly the nature of a triangle, knows not that its three angles are equal to two right angles, so he who conceives the Divine nature confusedly, does not see that it pertains to the nature of God to exist. (3) Now, to conceive the nature of God clearly and distinctly, it is necessary to pay attention to a certain number of very simple notions, called general notions, and by their help to associate the conceptions which we form of the attributes of the Divine nature. (4) It then, for the first time, becomes clear to us, that God exists necessarily, that He is omnipresent, and that all our conceptions involve in themselves the nature of God and are conceived through it. (5) Lastly, we see that all our adequate ideas are true. (6) Compare on this point the prologomena to book, "Principles of Descartes's philosophy set forth geometrically."

CHAPTER VII.

Endnote 7. (1) "It is impossible to find a method which would enable us to gain a certain knowledge of all the statements in Scripture." (2) I mean impossible for us who have not the habitual use of the language, and have lost the precise meaning of its phraseology.

Endnote 8. (1) "Not in things whereof the understanding can gain a clear and distinct idea, and which are conceivable through themselves." (2) By things conceivable I mean not only those which are rigidly proved, but also those whereof we are morally certain, and are wont to hear without wonder, though they are incapable of proof. (3) Everyone can see the truth of Euclid's propositions before they are proved. (4) So also the histories of things both future and past which do not surpass human credence, laws, institutions, manners, I call conceivable and clear, though they cannot beproved mathematically. (5) But hieroglyphics and histories which seem to pass the bounds of belief I call inconceivable; yet even among these last there are many which our method enables us to investigate, and to discover the meaning of their narrator.

CHAPTER VIII.

Endnote 9. (1) "Mount Moriah is called the mount of God." (2) That is by the historian, not by Abraham, for he says that the place now called "In the mount of the Lord it shall be revealed," was called by Abraham, "the Lord shall provide."Endnote 10. (1) "Before that territory [Idumoea] was conquered by David." (2) From this time to the reign of Jehoram when they again separated from the Jewish kingdom (2 Kings viii:20), the Idumaeans had no king, princes appointed by the Jews supplied the place of kings (1 Kings xxii:48), in fact the prince of Idumaea is called a king (2 Kings iii:9).

(3)It may be doubted whether the last of the Idumaean kings had begun to reign before the accession of Saul, or whether Scripture in this chapter of Genesis wished to enumerate only such kings as were independent. (4) It is evidently mere trifling to wish to enrol among Hebrew kings the name of Moses, who set up a dominion entirely different from a monarchy.

CHAPTER IX.

Endnote 11. (1) "With few exceptions." (2) One of these exceptions is found in 2 Kings xviii:20, where we read, "Thou sayest (but they are but vain words), "the second person being used. (3) In Isaiah xxxvi:5, we read "I say (but they are but vain words) I have counsel and strength for war," and in the twenty-second verse of the chapter in Kings it is written, "But if ye say," the plural number being used, whereas Isaiah gives the singular.

(4)The text in Isaiah does not contain the words found in 2 Kings xxxii:32.

(5)Thus there are several cases of various readings where it is impossible to distinguish the best.

Endnote 12. (1) "The expressions in the two passages are so varied." (2) For instance we read in 2 Sam. vii:6, "But I have walked in a tent and in a tabernacle." (3) Whereas in 1 Chron. xvii:5, "but have gone from tent totent and from one tabernacle to another." (4) In 2 Sam. vii:10, we read, "to afflict them,"whereas in 1 Chron. vii:9, we find a different expression. (5) I could point out other differences still greater, but a single reading of the chapters in question will suffice to make them manifest to all who are neither blind nor devoid of sense.

Endnote 13. (1) "This time cannot refer to what immediately precedes." (2) It is plain from the context that this passage must allude to the time when Joseph was sold by his brethren. (3) But this is not all. (4) We may draw the same conclusion from the age of Judah, who was than twenty-two years old at most, taking as basis of calculation his own history just narrated. (5) It follows, indeed, from the last verse of Gen. xxx., that Judah was born in the tenth of the years of Jacob's servitude to Laban, and Joseph in the fourteenth. (6) Now, as we know that Joseph was seventeen years old when sold by his brethren, Judah was then not more than twenty-one. (7) Hence, those writers who assert that Judah's long absence from his father's house took place before Joseph was sold, only seek to delude themselves and to call in question the Scriptural authority which they are anxious to protect.

同类推荐
  • 青城山隐者记

    青城山隐者记

    本书为公版书,为不受著作权法限制的作家、艺术家及其它人士发布的作品,供广大读者阅读交流。汇聚授权电子版权。
  • 新竹县制度考

    新竹县制度考

    本书为公版书,为不受著作权法限制的作家、艺术家及其它人士发布的作品,供广大读者阅读交流。汇聚授权电子版权。
  • 血门

    血门

    本书为公版书,为不受著作权法限制的作家、艺术家及其它人士发布的作品,供广大读者阅读交流。汇聚授权电子版权。
  • Selected Prose of Oscar Wilde

    Selected Prose of Oscar Wilde

    本书为公版书,为不受著作权法限制的作家、艺术家及其它人士发布的作品,供广大读者阅读交流。汇聚授权电子版权。
  • 平石如砥禅师语录

    平石如砥禅师语录

    本书为公版书,为不受著作权法限制的作家、艺术家及其它人士发布的作品,供广大读者阅读交流。汇聚授权电子版权。
热门推荐
  • 人间词话

    人间词话

    《人间词话》是著名国学大师王国维所著的一部文学批评著作。接受了西洋美学思想之洗礼后,以崭新的眼光对中国旧文学所作的评论。表面上看,《人间词话》与中国相袭已久之诗话、词话一类作品之体例,格式,并无显著的差别,实际上,它已初具理论体系,在旧日诗词论著中,称得上一部屈指可数的作品。甚至在以往词论界里,许多人把它奉为圭臬,把它的论点作为词学,美学的根据,影响很是深远。王国维的《人间词话》是晚清以来最有影响的著作之一。
  • 误惹两个校草哥哥

    误惹两个校草哥哥

    他的爸爸娶了她的妈妈,就这样,他成了她的“哥哥”,毫无血缘的两个人住在同一个屋檐下,会闹出什么戏剧性的事情呢?面对如此绝美、如此出众,却又如此冷酷的“哥哥”……她,心动了……十年不见的邻居哥哥回来,仅用一箱原创漫画就出卖了自己的初吻,菜依依一蹦三尺远,指着他大嚷嚷……呜~呜~呜~……亏啦!!!
  • 摩根财团:美国一代银行王朝和现代金融业的崛起

    摩根财团:美国一代银行王朝和现代金融业的崛起

    关于华尔街,读这本就够!亚投行首任行长金立群先生校译,堪称“美国金融史全书”。美国“国家图书奖”第40届获奖作品,一部恢弘而壮美的华尔街史诗。《福布斯》杂志推荐“20本极具影响力的商业著作”之一。本书是迄今为止有关美国金融王朝的第一部鸿篇巨著,一卷充满洞见的金融历史全景图:以摩根财团的视角,看整个华尔街、现代金融业兴衰更替。
  • 山盟为牢:独宠绝色嚣张妃

    山盟为牢:独宠绝色嚣张妃

    意外横生,架空穿越,神魂不明,黑道杀皇的女儿变成北氏废柴小四!太子没脸没皮,她古灵精怪,让他下不来台!南木家族横行霸道,行!让你财产充公!杀手联盟连番追杀,姐姐怒了,你牛逼什么!带着大炮轰死你!元气?武道?丹药?宠物,姐通通都有,别再姐面前刷存在,姐会打的你的起都起不来!当废柴崛起,浴火重生,灵宠,丹药,武器,飞入口袋。美男更是穷追不舍,上穷碧落下黄泉……极品冰美男,暴躁妖娆男,霸气侧漏傲娇男,还有那个妖孽如云的真爱。他说:青萝,我要以山盟为牢,海誓为束,许你一世繁华!护你一生平安!谁敢动你,杀无赦!行!冲你这句,姐嫁了!!
  • 精明者这样管人

    精明者这样管人

    精明的领导者从坐上领导位置的那一天开始就明白,自己的责任和使命就与下属有了很大差别。由于所处的地位不同,有的时候在思考同一问题时,得出的结论往往与下属差异很大。但不管怎么样,领导者在演好“上司”角色的同时,还要从下属的角度设身处地地想一想,体会他们的感受。就是说,要用员工的心态去看问题,了解他们在想什么,需要什么,然后尽可能地去满足他们的各种需求。只有这样,才能赢得下属的心。
  • 命运长诗

    命运长诗

    无数年前,神代被人类终结,旧神们被封印沉睡于大地之中。时代结束之际,命运之轮也开始转动。旧神在母神的影响之下苏醒复仇,讨灭旧神的命运不断传承,肩负使命的人子们,不得不为了人世的延续去对抗世界最古老的力量。一切的一切,似乎都在命运的枷锁之中。然而,顺从命运的人并没有察觉到:在他们甘愿被命运束缚之时,命运的轮回,早已悄然发生了异变……(点个收藏投个票吧,求你们了~)
  • 商主天子所问经

    商主天子所问经

    本书为公版书,为不受著作权法限制的作家、艺术家及其它人士发布的作品,供广大读者阅读交流。汇聚授权电子版权。
  • 世事纷纭说赖琏

    世事纷纭说赖琏

    大陆解放之后,赖琏长时间待在美国,办过报,教过书,但都不是很如意。1953年,他进入联合国秘书处工作,任中文组组长,做起了一名国际公务员,1967年退休,应台北《中国时报》之邀,为国际问题专栏撰稿,1978年定居台湾,受聘为“总统府”国策顾问,1983年逝世。对于自己在联合国工作这一段经历,赖琏写有一些回忆文字,其中最有意思的是对一些世界政要的描写,他用白描的手法写他们,往往寥寥几笔,一个人物就生动的浮现出来,甚至还有几分漫画的色彩,读来让人忍俊不禁。
  • 想通了就快乐

    想通了就快乐

    酸咸苦辣尝过,才可能更充分地拥有和珍惜生命的甘甜。即使这个世界永远都不能为我们提供一个绝对完美的结局,我们也应该学会在与它的相处中找到属于自己的快乐。我们将这些闪耀着智慧和哲理的火花一一收集,希冀给你的生活带来些许的感动和启迪,为你的生命创造出人世间最美丽的奇迹。想通了,也就懂得了得到与失去的意义想通了,也就明白了选择与放弃的道理想通了,也就理解了获得幸福的真谛想通了,也就掌握了享受快乐的秘密。
  • 火影之明在我心

    火影之明在我心

    《火影忍者》的漫画早已完结,动画也接近尾声。陪伴我们多年的朋友一路走来,它留给我们的不仅仅是那一幕幕励志的画面,一幕幕令人感动的瞬间,一幕幕呼之欲出的热血。。。。。。一万个人就有一万个对火影世界的认识。虽然我是第一次这样正式地写网络小说,但我想把我的第一次写作留给火影,想将我对火影的理解和所期望的方向表现出来。这部作品我想写的朴实些,可能文笔很青涩,但是这部作品没有金手指,没有逆天改命的技能,没有多女主,也没有男同,带给读者的只有——我的火影世界。第一次写,希望不好的地方多多包涵!