"Posit" Quotes from Famous Books
 ... disunion in itself, without the least sympathy, without any point of coalescence whatever for unity; together with an effort to destroy all unity, to extend its own inherent disunion to everything, and to rend everything asunder. This principle has no power to posit anything; but only to negative: it is unable to create, to produce, to form, but ...
— Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry • Albert Pike
... naturally colour all views of life and of the existence of the Soul. And here steps in the profound difference between Atheism and Pantheism; both posit an Existence at present inscrutable by human faculties, of which all phenomena are modes; but to the Atheist that Existence manifests as Force-Matter, unconscious, unintelligent, while to the Pantheist it manifests as Life-Matter, conscious, intelligent. To ...
— Annie Besant - An Autobiography • Annie Besant
... be the Vedantin who tells us that the material universe is the result of Brahm invested with illusion, or the Sankya philosopher who attributes it to prakriti—the power of nature; or the Veisashika sage who traces it to eternal atoms; they all practically posit ...
— India's Problem Krishna or Christ • John P. Jones
... goddesse to whome she sacryfyced, and therefore a garlande of Grene oke unseriall, not beinge of oke cerriall, for yf yt had byn oke serriall, yt wolde haue shewed duskyshe and as yt were of dedishe leaves, and not freshe and orient as chaucer wolde haue her garlande. And this for yo{u}r e[x]posit{i}one of unseriall, in some parte: for I wolde suppose that this worde unseriall dothe not vnaptly signifye perfectione of coolor, so that She having aGarlande of Grene oke unseriall, doth signyfye the oke to be grene and unseriall, that is, (assome do expounde this worde unseriall,) ...
— Animaduersions uppon the annotacions and corrections of some imperfections of impressiones of Chaucer's workes - 1865 edition • Francis Thynne
... had no basis. Judaism did not distinguish between the objective and subjective efficacy of prayer. The two went together. The acceptance of the will of God and the inclining of God's purpose to the desire of man were two sides of one fact. The Rabbinic Judaism did not mechanically posit, however, the objective validity of prayer. On the contrary, the man who prayed expecting an answer was regarded as arrogant and sinful. A famous Talmudic prayer sums up the submissive aspect of the Jew in this brief petition (Berachoth, 29 a): 'Do Thy will in heaven ...
— Judaism • Israel Abrahams |
