You need to work what you got Em. They exchanged good-byes with the instructor and some of the other women and left the studio. They walked along the sidewalk and down the busy street, noticing the blatant stares from men passing by. A couple of cars actually honked their horns and a few men shouted out the window at them.
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Emily was mortified and she wished she had kept her shirt on, she felt increasingly exposed just wearing the sports bra and yoga pants. Claire on the other hand loved every minute and she was strutting confidently with a glowing smile on her face. Her head was held high and she was making direct eye-contact with every man that looked her way.
They were quite a sight walking to Starbucks with their swollen breasts barely held back by the sports bras cradling them and their round bellies looking ready to burst at any minute. Emily heaved a sigh of relief as they entered the store and ordered their drinks. He carries the allegory very far, applying it to the cross, and drawing great consequences therefrom. The use of these figures had passed from the Jews to the Christians long before St.
It is not for us to know within what bounds it was right to stop. The examples of this fault are innumerable. No one who has studied to advantage will hazard the introduction of such figures, either in the pulpit or in the school. We find no such instances among the Romans or the Greeks, not even in their poets. Deucalion and Pyrrha threw Edition: current; Page: [ 73 ] stones behind them between their legs, and men were produced therefrom. Ovid says:. Apollo loves Daphne, but Daphne does not love Apollo. This is because love has two kinds of arrows; the one golden and piercing, the other leaden and blunt.
Apollo has received in his heart a golden arrow, Daphne a leaden one.
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That Venus, the goddess of beauty, should not go unattended by the Graces, is a charming truth. These fables, which were in the mouths of all—these allegories, so natural and attractive—had so much sway over the minds of men, that perhaps the first Christians imitated while they opposed them. They took up the weapons of mythology to destroy it, but they could not wield them with the same address. They did not reflect that the sacred austerity of our holy religion placed these resources Edition: current; Page: [ 74 ] out of their power, and that a Christian hand would have dealt but awkwardly with the lyre of Apollo.
However, the taste for these typical and prophetic figures was so firmly rooted that every prince, every statesman, every pope, every founder of an order, had allegories or allusions taken from the Holy Scriptures applied to him. Satire and flattery rivalled each other in drawing from this source. It is said to have been repeated for John Sobieski, after the deliverance of Vienna; but this latter preacher was nothing more than a plagiarist. In short, so constant has been this custom that no preacher of the present day has ever failed to take an allegory for his text.
It is not to be wondered at that the Cordeliers carried these figures rather too far in favor of St. Francis of Assisi with Jesus Christ. Francis, some in the Old Testament, others in the New; and each prediction contains three figures, which signify the founding of the Cordeliers. So that these fathers find themselves foretold in the Bible a hundred and ninety-two times. From Adam down to St.
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Paul, everything prefigured the blessed Francis of Assisi. The Scriptures were given to announce to the universe the sermons of Francis to the quadrupeds, the fishes, and the birds, the sport he had with a woman of snow, his frolics with the devil, his adventures with brother Elias and brother Pacificus.
These pious reveries, which amounted even to blasphemy, have been condemned. But the Order of St.
Francis has not suffered by them, having renounced these extravagancies so common to the barbarous ages. Virgil said well: and Benedict Spinoza, who has not the brilliancy of Virgil, nor his merit, is compelled to acknowledge an intelligence presiding over all. Had he denied this, I should have said to him: Benedict, you are a fool; you possess intelligence, and you deny it, and to whom do you deny it?
In the year , there appeared a man, in some respects far superior to Spinoza, as eloquent as the Jewish Hollander is dry, less methodical, but infinitely more perspicuous; perhaps equal to him in mathematical science; but without the ridiculous affectation of applying mathematical reasonings to metaphysical and moral subjects. It is contended that animals furnish us with a convincing evidence that there is some powerful cause of their existence; the admirable adaptation of their different parts, mutually receiving and conferring aid towards accomplishing their functions, and maintaining in health and vigor the entire being, announce to us an artificer uniting power to wisdom.
Of the power of nature, it is impossible Edition: current; Page: [ 77 ] for us to doubt; she produces all the animals that we see by the help of combinations of that matter, which is in incessant action; the adaptation of the parts of these animals is the result of the necessary laws of their nature, and of their combination.
When the adaptation ceases, the animal is necessarily destroyed. What then becomes of the wisdom, the intelligence, or the goodness of that alleged cause, to which was ascribed all the honor of this boasted adaptation?
Those animals of so wonderful a structure as to be pronounced the works of an immutable God, do not they undergo incessant changes; and do not they end in decay and destruction? Where is the wisdom, the goodness, the foresight, the immutability of an artificer, whose sole object appears to be to derange and destroy the springs of those machines which are proclaimed to be masterpieces of his power and skill?
If this God cannot act otherwise than thus, he is neither free nor omnipotent. If his will changes, he is not immutable. If he permits machines, which he has endowed with sensibility, to experience pain, he is deficient in goodness. If he has been unable to render his productions solid and durable, he is deficient in skill.
Perceiving as we do the decay and ruin not only of all animals, but of all the other works of deity, we cannot but inevitably conclude, either that everything performed in the course of nature is absolutely necessary—the unavoidable result of its imperative and insuperable laws, or that the artificer Edition: current; Page: [ 78 ] who impels her various operations is destitute of plan, of power, of constancy, of skill, and of goodness. In this being, possessed of feeling, intuition, and reason, which considers itself as the perpetual object of divine partiality, and forms its God on the model of itself, we see a machine more changeable, more frail, more liable to derangement from its extraordinary complication, than that of the coarsest and grossest beings.
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Beasts, which are destitute of our mental powers and acquirements; plants, which merely vegetate; stones, which are unendowed with sensation, are, in many respects, beings far more favored than man. They are, at least, exempt from distress of mind, from the tortures of thought, and corrosions of care, to which the latter is a victim. Who would not prefer being a mere unintelligent animal, or a senseless stone, when his thoughts revert to the irreparable loss of an object dearly beloved? Would it not be infinitely more desirable to be an inanimate mass, than the gloomy votary and victim of superstition, trembling under the present yoke of his diabolical deity, and anticipating infinite torments in a future existence?
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Beings destitute of sensation, Edition: current; Page: [ 79 ] life, memory, and thought experience no affliction from the idea of what is past, present, or to come; they do not believe there is any danger of incurring eternal torture for inaccurate reasoning; which is believed, however, by many of those favored beings who maintain that the great architect of the world has created the universe for themselves. Nature is not a work. She has always existed of herself.
Every process takes place in her bosom. She is an immense manufactory, provided with materials, and she forms the instruments by which she acts; all her works are effects of her own energy, and of agents or causes which she frames, contains, and impels.
Eternal, uncreated elements—elements indestructible, ever in motion, and combining in exquisite and endless diversity, originate all the beings and all the phenomena that we behold; all the effects, good or evil, that we feel; the order or disorder which we distinguish, merely by different modes in which they affect ourselves; and, in a word, all those wonders which excite our meditation and confound our reasoning. These elements, in order to effect objects thus comprehensive and important, require nothing beyond their own properties, individual or combined, and the motion essential to their very existence; Edition: current; Page: [ 80 ] and thus preclude the necessity of recurring to an unknown artificer, in order to arrange, mould, combine, preserve, and dissolve them.
Shall he be within or without the universe? Is he matter or motion? Or is he mere space, nothingness, vacuity? In each of these cases, he will either be nothing, or he will be comprehended in nature, and subjected to her laws. If he is in nature, I think I see in her only matter in motion, and cannot but thence conclude that the agent impelling her is corporeal and material, and that he is consequently liable to dissolution.
If this agent is out of nature, then I have no idea of what place he can occupy, nor of an immaterial being, nor of the manner in which a spirit, without extension, can operate upon the matter from which it is separated. Those unknown tracts of space which imagination has placed beyond the visible world may be considered as having no existence for a being who can scarcely see to the distance of his own feet; the ideal power which inhabits them can never be represented to my mind, unless when my imagination combines at random the fantastic colors which it is always forced to employ in the world on which I am.
In this case, I shall merely reproduce in idea what my senses have previously actually Edition: current; Page: [ 81 ] perceived; and that God, which I, as it were, compel myself to distinguish from nature, and to place beyond her circuit, will ever, in opposition to all my efforts, necessarily withdraw within it. We no more comprehend how she could produce a stone or a piece of metal than how she could produce a head organized like that of Newton. We call that man skilful who can perform things which we are unable to perform ourselves. Nature can perform everything; and when anything exists, it is a proof that she was able to make it.
Thus, it is only in relation to ourselves that we ever judge nature to be skilful; we Edition: current; Page: [ 82 ] compare it in those cases with ourselves; and, as we possess a quality which we call intelligence, by the aid of which we produce works, in which we display our skill, we thence conclude that the works of nature, which must excite our astonishment and admiration, are not in fact hers, but the productions of an artificer, intelligent like ourselves, and whose intelligence we proportion, in our minds, to the degree of astonishment excited in us by his works; that is, in fact, to our own weakness and ignorance.
If a clock is not made in order to tell the time of the day, I will then admit that final causes are nothing but chimeras, and be content to go by the name of a final-cause-finder—in plain language, fool—to the end of my life.
All the parts, however, of that great machine, the world, seem made for one another. Some philosophers affect to deride final causes, which were rejected, they tell us, by Epicurus and Lucretius. But it seems to me that Epicurus and Lucretius rather merit the derision. They tell you that the eye is not made to see; but that, since it was found out that eyes were capable of being used for that purpose, to that purpose they have been applied.
According to them, the mouth is not formed to Edition: current; Page: [ 83 ] speak and eat, nor the stomach to digest, nor the heart to receive the blood from the veins and impel it through the arteries, nor the feet to walk, nor the ears to hear. Yet, at the same time, these very shrewd and consistent persons admitted that tailors made garments to clothe them, and masons built houses to lodge them; and thus ventured to deny nature—the great existence, the universal intelligence—what they conceded to the most insignificant artificers employed by themselves.
The doctrine of final causes ought certainly to be preserved from being abused. We have already remarked that M. In order to satisfy ourselves of the truth of a final cause, in any particular instance, it is necessary that the effect produced should be uniform and invariably in time and place. Ships have not existed in all times and upon all seas; accordingly, it cannot be said that the ocean was made for ships. It is impossible not to perceive how ridiculous it would be to maintain that nature had toiled on from the very beginning of time to adjust herself to the inventions of our fortuitous and arbitrary arts, all of which are of so late a date in their discovery; but it Edition: current; Page: [ 84 ] is perfectly clear that if noses were not made for spectacles, they were made for smelling, and there have been noses ever since there were men.
In the same manner, hands, instead of being bestowed for the sake of gloves, are visibly destined for all those uses to which the metacarpus, the phalanges of the fingers, and the movements of the circular muscle of the wrist, render them applicable by us. Cicero, who doubted everything else, had no doubt about final causes. It appears particularly difficult to suppose that those parts of the human frame by which the perpetuation of the species is conducted should not, in fact, have been intended and destined for that purpose, from their mechanism so truly admirable, and the sensation which nature has connected with it more admirable still.
Epicurus would be at least obliged to admit that pleasure is divine, and that that pleasure is a final cause, in consequence of which beings, endowed with sensibility, but who could never have communicated it to themselves, have been incessantly introduced into the world as others have passed away from it. This philosopher, Epicurus, was a great man for the age in which he lived.
He saw that Descartes denied what Gassendi affirmed and what Newton demonstrated—that motion cannot exist without a vacuum.