Matthew Arnold and His Relation to the Thought of Our Time: An Appreciation and a Criticism |
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Page 6
... reason , and for the truth of things , and for them alone . Writing in 1868 , he utters his belief that " In this coun- try the functions of a disinterested literary class — a class of non - political writers , having no organised and ...
... reason , and for the truth of things , and for them alone . Writing in 1868 , he utters his belief that " In this coun- try the functions of a disinterested literary class — a class of non - political writers , having no organised and ...
Page 11
... reason he gives for this neglect to find the true self is that search sends the seeker to the sombre haunts of silence , -and let us go anywhere save there ! " Nous usons une grande partie de notre vie à rechercher des lieux où le ...
... reason he gives for this neglect to find the true self is that search sends the seeker to the sombre haunts of silence , -and let us go anywhere save there ! " Nous usons une grande partie de notre vie à rechercher des lieux où le ...
Page 20
... Reason , Freedom and Control- So men , unravelling God's harmonious whole , Rend in a thousand shreds this life of ours . Vain labour ! Deep and broad , where none can see , Spring the foundations of that shadowy throne Where man's one ...
... Reason , Freedom and Control- So men , unravelling God's harmonious whole , Rend in a thousand shreds this life of ours . Vain labour ! Deep and broad , where none can see , Spring the foundations of that shadowy throne Where man's one ...
Page 23
... reason and conceding little to sentiment . Here his influence is unquestionably di- rective rather than initiative , and such it was bound to be . He recognises that the best philosophy of social progress is neither a blind optimism on ...
... reason and conceding little to sentiment . Here his influence is unquestionably di- rective rather than initiative , and such it was bound to be . He recognises that the best philosophy of social progress is neither a blind optimism on ...
Page 31
... round of the United States , and I understand what Dizzy meant when he said that I had performed ' a great achievement ' by launching phrases . " ✓ • not understand and go Arnold's way , the reason Arnold's Philosophy of Life 31.
... round of the United States , and I understand what Dizzy meant when he said that I had performed ' a great achievement ' by launching phrases . " ✓ • not understand and go Arnold's way , the reason Arnold's Philosophy of Life 31.
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Matthew Arnold and His Relation to the Thought of Our Time: An Appreciation ... William Harbutt Dawson No preview available - 2015 |
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¹ Literature action Arminius beauty believe Bible Catholicism chapter Christ Christianity Church of England civilisation claim conception conduct consciousness criticism Culture and Anarchy discipline Dissent doctrine English equality Establishment Eternal Eugénie de Guérin exist fact faith feel Ferdinand Lassalle give Gospel Hebraism Hebraism and Hellenism Hellenism Hence human nature idea ideal imagination individual influence instinct institution intellectual Irish Essays Israel Jesus judgment justice knowledge less letters Liberal liberty ligion Literature and Dogma live mankind matters Matthew Arnold ment middle class mind miracle Mixed Essays moral ness never Nonconformists Nonconformity party Paul and Protestantism perfection Philistine political popular practical principle Protestant Puritanism question reason recognised reform regard religion religious righteousness Roman Catholic Roman Catholic Church says schools sense side social society spirit theological things thought tion true truth Ultramon Ultramontane universal word writes
Popular passages
Page 435 - O that thou hadst hearkened to my commandments! Then had thy peace been as a river, and thy righteousness as the waves of the sea...
Page 113 - CREEP into thy narrow bed, Creep, and let no more be said! Vain thy onset! all stands fast. Thou thyself must break at last. Let the long contention cease! Geese are swans, and swans are geese. Let them have it how they will! Thou art tired; best be still.
Page 235 - Hath any of the gods of the nations delivered at all his land out of the hand of the king of Assyria ? Where are the gods of Hamath, and of Arpad ? where are the gods of Sepharvaim, Hena, and Ivah ? have they delivered Samaria out of mine hand...
Page 26 - Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God.
Page 157 - Seem'd but a cry of desire. Yes! I believe that there lived Others like thee in the past, Not like the men of the crowd Who all round me to-day Bluster...
Page 58 - But culture indefatigably tries, not to make what each raw person may like, the rule by which he fashions himself; but to draw ever nearer to a sense of what is indeed beautiful, graceful, and becoming, and to get the raw person to like that.
Page 177 - Children of men ! the unseen Power, whose eye For ever doth accompany mankind, Hath look'd on no religion scornfully That men did ever find. ' Which has not taught weak wills how much they can ? Which has not fall'n on the dry heart like rain ? Which has not cried to sunk, self-weary man : Thou must be born again...
Page 129 - And the more that men's minds are cleared, the more that the results of science are frankly accepted, the more that poetry and eloquence come to be received and studied as what in truth they really are, — the criticism of life by gifted men, alive and active with extraordinary power at an unusual number of points; — so much the more will the value of humane letters, and of art also, which is an utterance having a like kind of power with theirs, be felt and acknowledged, and their place in education...
Page 88 - There is the power of conduct, the power of intellect and knowledge, the power of beauty. The power of conduct is the greatest of all.
Page 48 - Culture is then properly described not as having its origin in curiosity, but as having its origin in the love of perfection; it is a study of perfection. It moves by the force, not merely or primarily of the scientific passion for pure knowledge, but also of the moral and social passion for doing good.