Ancient Prehistoric Wisdom by Ludwig B. Larsen

By Ludwig B. Larsen

Preface

In September, 1919, the writer released "The Key to the Bible and
Heaven,"

https://archive.org/details/thelittlebookkey00lars

a publication describing what the Bible really comprises, yet this booklet
did no longer clarify the explanations of the ancient occasions comparable within the Bible. It additionally
contained a few unavoidable mistakes which were corrected during this book..
The item in writing "Ancient Prehistoric knowledge" is to give an explanation for of what
the legislations of the heaven is composed, in addition to to provide the cause of the factors
and results of the occasions recorded within the Bible because the legislations of creation..

The writings often called sacred books comprise descriptions of the astro-
nomical legislations of the heaven and the usual legislation of this earth. those writings
have in previous a while been thought of sacred, and are referred to as holy by means of the races
who have preserved them. The contents of those books originated in prehis-
toric time, centuries sooner than grammatical written language was once invented. In
transcribing and translating those writings from the primitive documents, a
personal interpretation of the legislation used to be hired. The language used and
the approach to describing the legislation is recorded in a weird demeanour and is
misleading.

The historical writers recorded the formation of races, time, house, and the
astronomical legislation because the phrases of a God spoken to guy, that have led stu-
dents of those writings to deduce that there existed a private God who spoke
the phrases written in those books. it's the legislation and the misinterpretation of
the writings that are defined during this ebook, and that's what in B.C. time,
was known as old knowledge.

Portland, Oregon, 1921-1927. LUDWIG B. LARSEN.

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Holding’ is an interesting alternative, proposed by Bett (2012) 20 n. 65. 7–9: nec minor fit aut maior ipsa. decrescere enim summum bonum non potest nec virtuti iri retro licet; . . quid accedere perfecto potest? 23: hanc tu ad suum finem hinc evoca, in quantum potest plurimum crescere. 31 Two definitions in its specific sense is used to refer to a variable or not yet invariable disposition. 89 Whereas in Stobaeus’ fourth definition it is left open whether the second variant can be understood in terms of a stable disposition, there is some indication in the passage itself that the Stoics had ‘character’ in mind, where the stability of knowledge is mentioned, and the virtues are given as examples thereof.

Before moving on to the excellence of the sage, a preliminary remark on the translation of aretē as excellence should be made here. The standard modern translation of aretē as ‘(moral) virtue’ is often less appropriate, as it suggests a restriction of its usage to ethics. The Stoics also used the term in a broader sense, and did not restrict its usage to the moral virtues. 197), shows that clearly: ‘Excellence is in a general sense the perfection for each thing <. ’119 A perfect statue can thus be called excellent, and so can a human being.

With regard to Cleanthes, the doxographical account in Diogenes Laertius may not offer an explicit affirmation of the end as living in harmony with cosmic nature, but his Hymn to Zeus leaves little room for doubt. With regard to Chrysippus, it is clear that the end is harmony with cosmic nature. What does this conclusion imply for the interrelatedness of the parts of philosophy, or of the corresponding elements in 76 77 78 79 φύσιν δὲ Χρύσιππος μὲν ἐξακούει, ᾗ ἀκολούθως δεῖ ζῆν, τήν τε κοινὴν καὶ ἰδίως τὴν ἀνθρωπίνην.

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