“The ideal "Life of Jesus" [biography] at the close of the nineteenth century is the "Life" which Heinrich Julius Holtzmann did not write — but which can be pieced together from his commentary on the synoptic gospels and his new testament theology. It is ideal because, for one thing, it is unwritten, and arises only in the idea of the reader by the aid of his own imagination, and, for another, because it is traced only in the most general outline.”

Conversation in Moscow

Source: The Quest of the Historical Jesus (1906), p. 4

Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 210.

Source: Costly Grace (1937), p. 45

Source: Selected Essays (1904), "Priest and Prophet" (1893), p. 130

Ideal Family and Ideal World http://www.unification.net/1982/820606.html (1982-06-06)

Silence is a Commons (1982)
Context: "Commons" is an Old English word. According to my Japanese friends, it is quite close to the meaning that iriai still has in Japanese. "Commons," like iriai, is a word which, in preindustrial times, was used to designate certain aspects of the environment. People called commons those parts of the environment for which customary law exacted specific forms of community respect. People called commons that part of the environment which lay beyond their own thresholds and outside of their own possessions, to which, however, they had recognized claims of usage, not to produce commodities but to provide for the subsistence of their households. The customary law which humanized the environment by establishing the commons was usually unwritten. It was unwritten law not only because people did not care to write it down, but because what it protected was a reality much too complex to fit into paragraphs. The law of the commons regulates the right of way, the right to fish and to hunt, to graze, and to collect wood or medicinal plants in the forest.
An oak tree might be in the commons. Its shade, in summer, is reserved for the shepherd and his flock; its acorns are reserved for the pigs of the neighbouring peasants; its dry branches serve as fuel for the widows of the village; some of its fresh twigs in springtime are cut as ornaments for the church — and at sunset it might be the place for the village assembly. When people spoke about commons, iriai, they designated an aspect of the environment that was limited, that was necessary for the community's survival, that was necessary for different groups in different ways, but which, in a strictly economic sense, was not perceived as scarce.

Chap.II: The Rise Of The Historic Level
The Revolt of the Masses (1929)
Context: To-day the [Enlightenment] ideal has been changed into a reality; not only in legislation, which is the mere framework of public life, but in the heart of every individual, whatever his ideas may be, and even if he be a reactionary in his ideas, that is to say, even when he attacks and castigates institutions by which those rights are sanctioned.… The sovereignty of the unqualified individual, of the human being as such, generically, has now passed from being a juridical idea or ideal to be a psychological state inherent in the average man. And note this, that when what was before an ideal becomes a component part of reality, it inevitably ceases to be an ideal. The prestige and the magic that are attributes of the ideal are volatilised.

Source: The Revival of Aristocracy (1906), p. 49.