Word: might
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Dates: during 1950-1959
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With their more or less approving students, these prominent professors form a potent group that likes to refer to itself as 'liberal." But some of its more forthright members, such as Professor Sam Beer, openly describe their philosophy as "radical democracy," and the group as a whole might best be called the Respectable Radicals...
...other is raised in ominous prophetic warning. The passers-by either smirk or ignore her or shake their heads: the last thing any Harvard or Radcliffe undergraduate expects to do on the public streets or elsewhere is to meet his God--at least in any literal sense, as he might meet his tutor, say, or President Pusey...
...spite of the fact that the CRIMSON poll or any other informal survey would indicate that Cambridge's undergraduates consider themselves a fairly pious lot, the nature of that piety raises serious questions as to whether any previous century might not have pronounced it tantamount to atheism. The explicit rejection of "all belief in anything that could reasonably be called 'god,'" as "a fiction unworthy of worship" proved to be the least popular alternative offered by the questionnaire, but a clear plurality of the votes went to "a God about Whom nothing definite can be affirmed except that I sometimes...
...complacent by Hume and Freud, he needs to be jarred by Nietzsche and Kierkegaard, Pascal and Dostoyevski, into the realization that the religious question is the question of questions, that the problem of God is not whether an entity exists or does not exist--about which a cautious skepticism might make sense--but whether the spiritual dynamo of an entire civilization is still running or not, whether the ancient foundation of an entire moral system has been eroded away, whether an awesome Person is alive or dead. Here a decision one way or the other must be made; one "merely...
...could be the spur to a radicalism almost frenetic, hysterical, insane--though Nietzsche's phrase seems more appropriate: "a higher history than all history hitherto." The orthodox have always talked as if losing the hope of immortality would trivialize or vitiate the worth of life altogether. But their opponents might well reply that quite the opposite is true: eternity is only "shortened," as it were--the fate of one's soul, one's hopes for "eternal happiness," for salvation, that is to say, remain at least as pressing as ever. It's just that now we only have one world...