The Sociological Value of ChristianityA. and C. Black, 1912 - 285 pages |
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able Absolute Académie française adapted authority biological bourgeoisie capacity categorical imperative Catholic Church centuries Christ collective representations condemned consequences consider consolation continuity of social disintegration doctrine of fraternity dominated egotistical interests engendered equality equilibrium exclusively fact factor finite force fulfil fundamental godparents gospel govern heredity higher human humanitarianism idea ideal implies imposed indispensable individual conscience individual interests individual thought inequality inferior influence intellectual interests of society judge labour latter limits manifest marriage masses means mentality monogamy Moral Law natural law notion of Duty organisation personality possess preached proletariat Protestantism rationalised rationalism realised recognised regard religion religious beliefs religious system restraints sacrifice Salomon Reinach sanction seek social disintegration social evolution social existence social function social integration social interests social law social solidarity sociological value solidarity sphere stages of culture subordination suffering superior survival talents theory to-day truth welfare Western civilisation Western society whereby words
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Page ii - AGENTS AMERICA . . THE MACMILLAN COMPANY 64 & 66 FIFTH AVENUE, NEW YORK AUSTRALASIA THE OXFORD UNIVERSITY PRESS 205 FLINDERS LANE, MELBOURNE CANADA . . THE MACMILLAN COMPANY OF CANADA, LTD. ST. MARTIN'S HOUSE, 70 BOND STREET, TORONTO INDIA . . * MACMILLAN & COMPANY, LTD. MACMILLAN BUILDING, BOMBAY 309 Bow BAZAAR STREET, CALCUTTA INDIAN BAMK SuibDINGS, MADRAS SUGGESTION IN EDUCATION BY MW K EAT INGE, MA, D.Sc.
Page xv - ... à imaginer une beauté supérieure? La science et la passion de comprendre sont-elles autre chose que l'effet de l'aiguillon du savoir que met en notre âme le mystère de l'Univers? Où sont les vraies sources de la dignité humaine, de la liberté et de la démocratie moderne, sinon dans la notion de l'infini, devant laquelle tous les hommes sont égaux ? « II faut un lien spirituel à l'humanité, dit « M. Littré, faute de quoi il n'y aurait dans la « société que des familles isolées,...
Page 123 - Dico autem vobis quia quicumque dimiserit uxorem suam, nisi ob fornicationem, et aliam duxerit moechatur ; et qui dimissam duxerit moechatur s).
Page 15 - Israel marks a beginning in this direction, the deity of the time of the later prophets appears possessed of more humanitarian sentiments than those attributed to the old relentless Yahveh, whose Ten Commandments represent him as a "jealous god...
Page 128 - Non legistis quia qui fecit hominem ab initio, masculum et feminam fecit eos, et dixit : „Propter hoc dimittet homo patrem et matrem et adhaerebit uxori suae, et erunt duo in carne una" ? Itaque iam non sunt duo, sed una caro.
Page 98 - Subiecti igitur estote omni humanae creaturae propter Deum : sive regi quasi praecellenti : sive ducibus tamquam ab eo missis ad vindictam malefactorum, laudem vero bonorum.
Page 167 - Si quis venit ad me, et non odit patrem suum, et matrem, et uxorem, et filios, et fratres, et sorores, adhuc autem et animam suam, non potest meus esse discipulus.
Page 99 - The word is nigh thee." He who responds will meet persecution — as have those before him, as did Christ. He will know pain and disappointment. He will not transform the world. But he will become one of those who are the salt of the earth and the light of the world.
Page xv - La conception de l'idéal n'est-elle pas encore la faculté, reflet de l'infini, qui, en présence de la beauté, nous porte à imaginer une beauté supérieure? La science et la passion de comprendre sont-elles autre chose que l'effet de l'aiguillon du savoir que met en notre âme le mystère de l'univers? Où sont les vraies sources de la dignité humaine, de la liberté et de la démocratie moderne, sinon dans la notion de l'infini devant laquelle tous les hommes sont égaux?
Page 14 - Religion, therefore, the argument proceeds, is the instrument whereby the sacrifice of individual interests to social interests is obtained. Only quite secondarily, from the point of view of its conception, and quite subsequently, from the point of view of its historical development, does religion minister to individual needs.