More In A Sentence

Q: How to use more in a sentence?

1. But we have a still more fundamental objection to the argument in question. 2. Could language be more explicit, or more revolting to the moral sentiments of mankind? 3. We must bring a more searching analysis to the subject, if we hope to accomplish anything. 4. The more I think of it, the more it fills me with amazement. 5. The sentiment of Leibnitz seems to rest upon a more solid foundation.

Short & Simple Example Sentence For More | More Sentence

But we have a still more fundamental objection to the argument in question.
The more I think of it, the more it fills me with amazement.
The sentiment of Leibnitz seems to rest upon a more solid foundation.

How To Use More In A Sentence?

Could language be more explicit, or more revolting to the moral sentiments of mankind?
We must bring a more searching analysis to the subject, if we hope to accomplish anything.
No one was ever more deeply implicated in the scheme of necessity than Descartes.
To prefer, is merely to judge, in view of desire, which of two objects is more agreeable.
No one, it is well known, felt this conviction more deeply than Newton himself.
But once more I fix my attention on the apple: the desire is awakened, and I conclude to eat it.
They would have been more than human if they had not fallen into some such errors as these which we have ascribed to them.
Nothing can be more reasonable than this, and nothing more inconsistent with the logic of the author.
It reaches not to the interior sphere of the will itself, and has no more to do with its freedom than has the influence of the stars.
And we can scarcely see how it could be possible to conceive a being more free than one who is capable of doing what he wills.
The same reply is found more than once in the course of the same great work; and it is employed by all necessitarians in defence of their system.
He has more than once answered this question, by saying that the source of evil is to be found in the ideas of the divine mind.
Mr. Mill himself has not been more fortunate in this respect than many of his distinguished predecessors.
The hardship of such a conclusion would be still more apparent in regard to the conduct of a man whose general character is well known to be good.
He will allow no more sin to make its appearance in the world, say they, than he will cause to redound to the good of the universe.
The light which we have gained was given us, not to be ever staring on, but by it to discover onward things more remote from our knowledge.
Let us look at it closely, and mark its characteristic well, being careful to see neither more nor less than is presented by the phenomenon itself.
Has anything ever been ascribed to the agency of Satan himself which could more clearly render him an accomplice in the sins of men?
This counterfeit virtue or moral goodness, which begins and terminates in feeling, is far more common than true virtue or holiness.
Though this doctrine is ascribed to Manes, after whom it is called, it is of a far more early origin.
He answers these questions precisely as they were answered by Luther and Calvin more than a hundred years before his time.
Nothing can be more unjust than to bring, as has often been done, the unqualified charge of fatalism against the great Protestant reformers.
Once more I fix my attention on the apple: an agreeable sensation arises in the mind; a desire to eat it is awakened.
St. Augustine has beautifully said, that the horse which has gone astray is a more noble creature than a stone which has no power to go astray.
On the other hand, the theory of Leibnitz, or rather the great fundamental idea of his theory, is more than a mere hypothesis.
It seems more correct to say, that the freedom of the will consists in the absence of a power over its determinations, than in the presence of such a power.
This will appear the more probable, if we consider the precise nature of the problem to be solved, and not lose ourselves in dark and unintelligible notions.
Nothing can be more chimerical, it seems to us, than this distinction between being the author of the substance of an act, and the author of its pravity.
For having identified an act of the will with a state of the sensibility, which is universally conceived to be necessitated, the necessitarian is delivered from more than half his labours.
Nowhere, it is believed, can a more striking illustration of the truth of these pregnant words be found, than in the method adopted by necessitarians.
God is sovereign; he will permit no more sin than he can and will render subservient to the highest good of the universe; and so much as is for the highest good he will bring into existence.
It will happen that the vessels which are more heavily laden will move more slowly than the others, provided there is nothing to aid their progress....
Two objects are placed before the mind: one affects the sensibility in a more agreeable manner than the other, and therefore the intelligence pronounces that one is more to be desired than the other.
God hates sin above all things, and is more than willing to prevent it; and he actually does so, in so far as this is possible to infinite wisdom and power.
Hence, freedom in this sense of the word is perfectly consistent with the absolute and uncontrolled dominion of causes over the will; for what can be more completely necessitated than the motions of the body?
What can be more unquestionable, than that we can be neither to praise nor to blame, neither justly rewardable nor punishable for anything over whose existence we have no power or control?
The more clearly we perceive, and the more vividly we realize, the perfection of the divine equity, the more heavily does the difficulty press upon our minds.