Beginning Algebra 9th Edition Tobey Test Bank 1
Beginning Algebra 9th Edition Tobey Test Bank 1
Beginning Algebra 9th Edition Tobey Test Bank 1
2) 20x + 10
A) 10(2x)
B) 2(10x + 5)
C) 10(2x + 1)
D) 5(4x + 2)
Answer: C
3) 30x4 y + 42xy5
A) xy(30x3 + 42y4 )
B) 6xy(5x3 + 7y4 )
C) 6x(5x 3 y + 7y5 )
D) 6y(5x4 +
7xy4 ) Answer: B
4) 32p + 8q - 8
A) No common
factor
B) 8p(4 + q -
1) C) 8(4p + q)
D) 8(4p + q -
1) Answer: D
3
7) 72x9 y9 - 80x5 y5 - 48x 2 y3
A) 8x2 (9x7 y9 - 10x3 y5 -
6y3 ) B) 8x2 y3 (9x7 y6 -
10x3 y2 - 6)
C) -8x2 y3 (-9x7 y6 - 10x3 y2 +
6) D) 8(9x9 y9 - 10x5 y5 -
6x2 y3 )
Answer: B
4
13) 3a(a - b) + (a -
b) A) 3a(a - b)
B) (3a 2 + 3b) + (a -
b) C) (a - b)(3a + 1)
D) 4a(a -
b) Answer: C
14) pq(p - 8) + (p - 8)
A) (p2 q - 8pq) + (p -
8) B) (p - 8)(pq - 1)
C) pq(p - 8)
D) (p - 8)(pq + 1)
Answer: D
17) m 2 (n - 15) - (n -
15) A) m 2 (n - 15)
B) (n - 15)(m 2 - 1)
C) (m 2 n - 15m 2 ) - (n -
15) D) (n - 15)(m 2 + 1)
Answer: B
Factor by grouping.
18) 2x + 14 + xy + 7y
A) (y + 7)(x + 2)
B) (x + 7)(2 + y)
C) (x + 7y)(2 + y)
D) (y + 7)(2x +
y)
Answer: B
5
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the needs and interests of mankind. Franklin recognized the value of the
common people and thought to teach them by clothing his ideas in
simplicity.
Companionship is the foundation of humanity and the communion of
human souls, a mutual interchange of acquired ideas (thoughts) and of
traits of understanding which increases the mass of human knowledge
and skill infinitely. If humanity is no empty name, suffering mankind
must rejoice at the advance in medical science. Human society founded
on virtue must stand. The highest and most fruitful wisdom arises from
the (common) people because they have felt need and suffering, they
have been driven here and there, they have tasted the sweet fruit of
trouble and they know how to care for others.
The kinship to the spirit and philosophy pervading Shaftesbury is here
quite evident.
REFERENCES TO SHAFTESBURY
“DER MENSCH”
5. Rousseau is eulogized:
Schon als Thier, hat der Mensch Sprache. Alle heftigen, und
die heftigsten unter den heftigen, die schmerzhaften
Empfindungen seines Körpers, alle starken Leidenschaften seiner
Seele äussern sich unmittelbar in Geschrei, in Töne, in wilde,
unartikulirte Laute.
Le premier langage de l’homme, le langage le plus universel, le
plus énergique et le seul dont il eut besoin avant qu’il fallût
persuader des hommes assemblés est le cri de la nature. Comme
ce cri n’était arraché que par une sorte d’instinct dans les
occasions pressantes, pour implorer du secours dans les grands
dangers ou du soulagement dans les maux violents, il n’était pas
d’un grand usage dans le cours ordinaire de la vie, où règnent des
sentiments plus modérés.
Further, in his own essay, Herder says, that as our tones of nature are
for the purpose of expressing passion, it is natural that they should
become also the elements of all that which is emotional, and if we call
this immediate sound of feeling speech, then, says he, it is easy to find
the origin of speech natural.
But although all animals have a speech by which they sound forth
their feelings, such speech will never become human language until
reason, understanding (Verstand), arises to use these tones with direct
intention.
In so far, then, as the very beginnings of language are cries of passion,
Herder is in accord with Rousseau in both essays in which the latter
discusses the question.
CONCLUSION
Both the word Volk and the various ideas for which it stands are old
and are to be found among many peoples. The parent tongue, the Indo-
European, seems to have had a form which meant “full,” “many.” The
“many” easily became the “common,” so that the “many” as opposed to
the “few” was parallel with the “common,” “vulgar” as opposed to the
“upper classes,” the “aristocracy.” This meaning seems to have been a
fundamental one in both ancient and modern times.
The shift in meaning of the Germanic word Volk, which extends the
sense to that of “nation,” has been more general and more permanent in
German than in English. It is with these two main conceptions, that is
Volk, the common people, and Volk, nation, that we are concerned in this
study of Herder. Many examples of Herder’s use of the term Volk show
that he makes the word an exact synonym for nation. In many other
examples it is used as an equivalent term for nation. In both of these uses
“nation” with Herder means those bound together only by the same laws
and customs whether related by consanguinity or not.
But Herder frequently makes Volk stand more specifically for those
who are of the same blood, and in that sense identifies it with “race.” We
have seen that these are common uses of the term Volk and the idea
conveyed by it, uses which occur in many languages and among many
civilized peoples.
Now Herder, while using the term Volk in the commonly accepted
sense of nation, has always firmly in mind certain attributes and powers
which characterize groups as such. They have power to rule; they have
power to express themselves in peculiar ways; they have Nationalgeist.
This Nationalgeist in the final analysis is the outgrowth of physical and
social environment and conforms to the dictates of these in all its
peculiarities.
In exercising their powers and general spirit, they act as an entity
according to Herder’s conception. He makes the group a single being, an
individual. In Herder’s day when ideas of nationalism had no definite
shape, this added sense of the meaning of nation meant clearly that he
was a forerunner in the realm of philosophy, and gave to Herder’s
conception of Volk, even in this commonly used sense, a unique place.
Individuality, personality, distinguished nations just as these traits mark
out human beings.
Herder makes use of the term Volk in a second sense. Here he means a
group within a civilized nation which forms the mass below the
aristocracy and the governing class. This use likewise is to be found in
all languages of civilized peoples.
But Herder is emphatic in noting that this group has not been affected
by expurgating and eliminating influences to the fullest extent to which
these have operated. It has therefore been more thoroughly the product of
natural environment. In the proportion to which innate tendencies have
not been checked and warped, individual traits have had free
development. Therefore spontaneous personality characterizes this group
to a higher degree than it does the more cultured. Here Herder makes
prominent his philosophy that unhampered nature is the most potent
force in the development of this spontaneous personality.
In his collection of Volkslieder, Herder does not confine himself to
those which are marked by primitivism, but includes also many
selections of polished literary form. But these all submit to a
classification which takes into account the true expression of universal
and fundamental feelings common to all humanity. Here Herder’s mind
is fixed on that power which the group has to express itself, to express
that which is fundamental and therefore to show forth its personality.
Ossian’s people and the Ancient Hebrews are products of an
environment which is most effective in shaping Herder’s ideal Volk:
namely, nature unaltered by the hand of man. As a result of such rough,
crude surroundings, these peoples have developed into simple,
harmonious beings, and possess all the elements which Herder considers
essential in man’s nature. He finds they are natural because they are
primitive, and they possess superior traits because they are natural. They
have the power to give expression to their personality and have exercised
this power in a marked way in their unique literatures. The individuality
of each group is sharply defined in the songs of each.
Now how does Herder arrive at the requirements to which he makes
his Volk conform?
His philosophy as expressed in Erkennen und Empfindung recognizes
inborn forces in the individual which are potentialities differing in kind
and degree of working power in each person. These varying
potentialities he makes the constituencies of the senses which are
accordingly different in scope and capacity in every human being.
It must be noted that Herder does not regard these original “forces” as
constituted by the senses; they are prior to and more fundamental than
the senses. The phenomenon Reiz, stimulus, which causes the smallest
fiber either in plant or animal to contract or expand, repeats itself in the
nerves of each one of the senses. But this Reiz is in the beginning, and
without it there would be no Kräfte, no nerve, no sense organ. This Reiz,
then, is identical with the innate forces, Kräfte.
They control and direct the development of the senses and are,
therefore, the very beginning of that variation in sense functioning which
initiates individuality.
It is in the treatment of these original Kräfte that Herder gives his own
turn to Leibniz’ theory of the monad.
The principle of the monad was highly abstract, and when Herder took
it over he gave to it a more concrete application. It became the principle
of innate and varying potentialities. The monad was not controlled and
directed by a force outside itself, according to Herder, but by a power
within, and as the power within was never exactly alike in any two
beings, no two could develop just alike. Here are Herder’s foundations
for individuality and personality.
A perfection resulting from the unfolding of the content of the
individual life and the shaping of its originality are seen in Shaftesbury’s
thought when he makes morality consist of the rich and full expression
of individual powers in a beautiful and sovereign personality. The
individual system as seen in one man in all its physical and mental
elements is related to something external to himself. Altruistic
inclinations are an important part of the natural endowment of every
human being.
Now Herder sees that this unfettered development of natural
endowments will come to its fullest only in relations to others. It is the
essence of his Humanität. He goes further than Shaftesbury in that he
finds in this tie, which unites the individual to the group, that which is
universal and fundamental. He endows his Volk with sentiments which
are universal and fundamental. It is this universal and fundamental which
makes such expressions as “Hamlet’s soliloquy” find a place among the
songs of Herder’s Volk.
We have seen that when Herder lays emphasis on the feelings, when
he is opposed to arbitrary and restrictive government, when he elevates
the crude and primitive, his system of thought is in agreement with that
of Rousseau. But Herder makes an advance in seeking standards in
processes actually or believed to be found in Nature. His line of
investigation in history, art, and philosophy will be by way of the natural
man, i.e., the primitive. His Volk, then, because of their power to express
their personality freely, give him a theory of art; art must be an
expression of personality.
Both Shaftesbury and Rousseau relate the development of the
individual to the group but neither makes the altruism or interdependence
such an impelling force as does Herder. His Volk, conscious of their own
frailty, will have sympathy and a general regard for the needs and
interests of mankind. This consciousness will be not merely a passive
altruism nor an interdependence of material and economic necessity, but
it will be heightened by an ideal love for humanity, which will force to
active and positive efforts to make humanity the highest possible.
When we eliminate details, when we regard only those elements upon
which Herder’s thought seems to be continuous, those qualifications of
which he never seems to loose sight, whether he idealizes his Volk
through his philosophy, his song collections, his study of the works of
other philosophers, or through the analysis of concrete examples, we
come to the following as essentials in Herder’s Volk: Das Volk is a group
whose innate, natural tendencies have been allowed to unfold and
develop unhindered and unwarped by civilization. They are people who
have come into contact with various forces of nature in the physical
world and have been strongly influenced by their natural environment.
They, as an entity, possess: (1) Individuality, personality; (2) a sense of
that which is universal and fundamental among mankind; (3) common
feelings of relationship to humanity; (4) strong religious sentiments.
They are wont to express themselves freely, fully, truthfully, in various
forms of art, the individual specimens of which find their test of
genuineness in the response which they receive from the group out of
which they arose.
In this ideal conception Herder sees the best that mankind can
produce.
FOOTNOTES
[1] Schiller, Jungfrau von Orleans, I, p. 3.
[2] Piccolomini, II, p. 7.
[3] Kampf mit dem Drachen.
[4] Wildenbruch.
[5] Goethe, Faust, I.
[6] Fénélon, Télémaque, XXIV.
[7] Bible, Jérémie, XXXI, 33.
[8] La Bruyère, IX.
[9] Dr. Martin Schütze has analyzed this feature of Herder’s philosophy,
“Fundamental Ideas in Herder’s Thought,” Modern Philosophy, XVIII; June,
October, 1920.
[10] References to these discussions: Herder’s Sämmtliche Werke, Suphan,
volume and page: I, 437; II, 119, 132, 168, 182, 203, 259, 322, 324, 331, 387,
416; VI, 21; VIII, 99, 216, 391; IX, 317, 543; XI, 297; XII, 334; XIV, 103,
263; XVI, 323; XVIII, 446; XXIII, 569; XXIV, 232, 301, 302; XXVII, 180.
[11] References to these discussions: Herder’s Sämmtliche Werke, Suphan,
volume and page: I, 258; VI, 1; XI, 215; XII, 1.
[12] Ossian, V, 325.
[13] Ancient Hebrews, XI, 173.
[14] Ossians Gedichte, Lieder .... V, 196.
[15] Ossians Gedichte, V, 197.
[16] Ancient Hebrews, XII, 28.
[17] Ancient Hebrews, I, 258.
[18] Ossian, V, 326.
[19] Ancient Hebrews, XII, 27.
[20] Ossian, V, 324.
[21] Ancient Hebrews, XII, 22.
[22] Ossian, V, 324.
[23] Ancient Hebrews, XI, 292.
[24] Ossian, V, 182.
[25] Ancient Hebrews, XI, 227.
[26] Ancient Hebrews, XI, 228. (die Ebräische Sprache).
[27] Ossian, XVIII, 457.
[28] Ancient Hebrews, I, 262.
[29] Ancient Hebrews, XII, 8.
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