[DD]
"Sacred Books of the East," vol. xlix, part ii. p. 147.
"Sacred Books of the East," vol. xlix, part ii. p. 147.
[DE]
Cf.chapters xiii. and xxxi.
Cf.chapters xiii. and xxxi.
[DF]
It is not strange that in all the centers of this new learning Confucius was deified and worshiped. In connection with many schools established for the study of his works, temples were built to his honor, in which his statue alone was placed, before which a stately religious service was performed at regular intervals. Thus did Confucianism become a living and vitalizing, although, as we shall soon see, an incomplete religion.
It is not strange that in all the centers of this new learning Confucius was deified and worshiped. In connection with many schools established for the study of his works, temples were built to his honor, in which his statue alone was placed, before which a stately religious service was performed at regular intervals. Thus did Confucianism become a living and vitalizing, although, as we shall soon see, an incomplete religion.
[DG]
Writers on the history and philosophy of religion have much to say about the differences between national and universal religions. The three religions which they pronounce universal are Mahomedanism, Buddhism, and Christianity. The ground for this statement is the fact that each of these religions has developed strong individualistic characteristics. They are concerned with individual salvation. The importance of this element none will deny, least of all the writer. But I question the correctness of the descriptive adjective. Because of their individualistic character they are fitted to leap territorial boundaries and can find acceptance in every community; for this they are not dependent on the territorial expansion of the communities in which they arose.
Writers on the history and philosophy of religion have much to say about the differences between national and universal religions. The three religions which they pronounce universal are Mahomedanism, Buddhism, and Christianity. The ground for this statement is the fact that each of these religions has developed strong individualistic characteristics. They are concerned with individual salvation. The importance of this element none will deny, least of all the writer. But I question the correctness of the descriptive adjective. Because of their individualistic character they are fitted to leap territorial boundaries and can find acceptance in every community; for this they are not dependent on the territorial expansion of the communities in which they arose.
[DH]
P. xvii.
P. xvii.
[DI]
P. xviii.
P. xviii.
[DJ]
P. 19.
P. 19.
[DK]
P. 6.
P. 6.
[DL]
P. 37.
P. 37.
[DM]
P. 83.
P. 83.
[DN]
Whether or not the activity modifies the transmissible nature is the problem as to the inheritance of acquired characteristics. The dictum that function produces organism does not say whether that organism is transmissible or not, either in biology or sociology.
Whether or not the activity modifies the transmissible nature is the problem as to the inheritance of acquired characteristics. The dictum that function produces organism does not say whether that organism is transmissible or not, either in biology or sociology.