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Laura E. Richards, Maud Howe, Florence Howe Hall, Julia Ward Howe, 1819-1910, in two volumes, with portraits and other illustrations: volume 1, Chapter 11: no. 19
Boylston place
: later Lyrics --1866; aet. 47 (search)
nished. Have copied one or two poems, written various letters in behalf of the magazine, have seen Ristori thrice on the stage and once in private. November 10. Finished copying and correcting my editorial for the first number of my weekly. Finished also Fichte's Sittenlehre for whose delightful reading I thank God, praying never to act quite unworthily of its maxims. November 11. Called on Mrs. Charles Sumner, and saw both parties, who were very cordial and seemed very happy. November 15. Crackers, .25, eggs, .43, rosewater for Frank Crawford, .48. Very weary and overdone. The twelve apostles shall judge the twelve tribes in that the Christian doctrine judges the Jews. I lead a weary life of hurry and interruption. November 18. Weary hearts must, I think, be idle hearts, for it is cheery even to be overworked. My studies and experience have combined to show me the difficulty of moral attainment, but both have made me feel that with every average human being ther
Laura E. Richards, Maud Howe, Florence Howe Hall, Julia Ward Howe, 1819-1910, in two volumes, with portraits and other illustrations: volume 1, Chapter 14: the sundown splendid and serene 1906-1907; aet. 87-88 (search)
out at the same time imagining a greater self from which we derive. This idea may be crude and barbarous, great minds have done much to make it otherwise; Christ most of all with His doctrine of divine love, providence, and forgiveness. The idea of a life beyond this one seems also to appertain to normal humanity. We had best accept this great endowment which philosophy seeks to analyze much as a boy will take a watch to pieces, but cannot put it together again so that it will work. November 15. Another long sitting and meditation. What have individual philosophers done for religion? As I recall what I could learn of the Kantian philosophy, I think that it principally taught the limitations of human knowledge, correcting thereby the assumptions of systems of thought and belief to absolute authority over the thinker and believer. He calls conscience the categorical imperative ; but that term in no wise explains either the origin or authority of the moral law. His rule of testi