Typical Modern Conceptions of GodLongmans, Green, and Company, 1901 - Broj stranica: 190 |
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¹ First Principles ¹ Werke Abso Absolute Idea Absolute Individual Absolute Spirit abstract abstract law action activity aspects Atheism conation conceived conception concrete consciousness contradictions dialectic Ding-an-sich Divine Causality doctrine element ence eternal ethical existence expression external world feeling Fichte Fichte's finite centres finite experience finite individual finite spirits goal God's Hegel Hence highest human experience Ibid ideal identity immanent immediate impulse Infinite intuition involved Kant Kant's latter living Logic lute manifests meaning ment metaphysical mind moral Nachgelassene Werke nature ness Niesky Notion object organic pantheism perfect Philosophy of Religion positive present pure reality realized regard relation religious rience says Schleier Schleiermacher Schleiermacher's Science of Knowledge sciousness Secret of Hegel self-consciousness sense sense-world Spencer Spinoza things thinking thought time-process timeless tion transcend transcendental true truth ultimate unique unity of experience universe unknowable vidual whole World-Order world-process
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Stranica 56 - The destiny of the spiritual world, and,— since this is the substantial world, while the physical remains subordinate to it, or, in the language of speculation, has no truth as against the spiritual, —the final cause of the world at large, we allege to be the consciousness of its own freedom on the part of Spirit, and ipso facto, the reality of that freedom. But that this term "freedom...
Stranica 105 - Amid the mysteries which become the more mysterious the more they are thought about, there will remain the ONE absolute certainty, that he is ever in the presence of an Infinite and Eternal Energy from which all things proceed.
Stranica 109 - It is possible, then — may we not even say probable — that something of the same order as that which we call a nervous shock is the ultimate unit of consciousness ; and that all the unlikenesses among our feelings result from unlike modes of integration of this ultimate unit.
Stranica 112 - Cause; and we have no alternative but to regard this First Cause as Infinite and Absolute. These are inferences forced upon us by arguments from which there appears no escape. It is hardly needful, however, to show those who have followed thus far how illusive are these reasonings and their results.
Stranica 122 - The last stage reached is recognition of the truth that force as it exists beyond consciousness, cannot be like what we know as force within consciousness; and that yet, as either is capable of generating the other, they must be different modes of the same. Consequently, the final outcome of that speculation commenced by the primitive man, is that the Power manifested throughout the Universe distinguished as material, is the same Power which in ourselves wells up under the form of consciousness.
Stranica 116 - Manifestly, as the most general cognition at which we arrive cannot be reduced to a more general one, it cannot be understood. Of necessity, therefore, explanation must eventually bring us down to the inexplicable. The deepest truth which we can get at, must be unaccountable. Comprehension must become something other than comprehension, before the ultimate fact can be comprehended.
Stranica 113 - ... a substance consisting of attributes, or as a conscious subject in antithesis to an object. For if there is in the absolute any principle of unity, distinct from the mere accumulation of parts or attributes, this principle alone is the true absolute. If, on the other hand, there is no such principle, then there is no absolute at all, but only a plurality of relatives.
Stranica 117 - And may we not therefore rightly refrain from assigning to it any attributes whatever, on the ground that such attributes, derived as they must be from our own natures, are not elevations but degradations...
Stranica 115 - ... act, a perceiving subject and a perceived object. If, then, the object perceived is self, what is the subject that perceives ? Or if it is the true self which thinks, what other self can it be that is thought of? Clearly, a true cognition of self implies a state in which the knowing and the known are one — in which subject and object are identified; and this Mr. Mansel rightly holds to be the annihilation of both.
Stranica 14 - Who dare express Him? And who profess Him, Saying: I believe in Him! Who, feeling, seeing, Deny His being, Saying: I believe Him not! The All-enfolding, The All-upholding, Folds and upholds he not Thee, me, Himself? Arches not there the sky above us? Lies not beneath us, firm, the earth? And rise not, on us shining, Friendly, the everlasting stars ? Look...