Frases de George Holmes Howison (135 citas)

“Our real experiences, day by day and moment by moment, are so intrinsically organised and definite, it does not at first occur to us that the principles which organise and define them, rendering them intelligible, and consciously apprehensible, are and must be the spontaneous products of the mind's own action.”

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George Holmes Howison

Fuente: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Human Immortality: its Positive Argument, p.297

“Thus, by mere confusion of thought, or by inability to rise above conceptions couched in terms of space and time, the original theistic formula — which in its contrasting of theism against deism and pantheism is unobjectionable, and correct enough so far as it goes — is brought in the end to contradict its own essential idea.”

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George Holmes Howison

Fuente: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Modern Science and Pantheism, p.60-1

“The created, as well as the Creator, creates. Self-activity that recognises and affirms self-activity in others, freedom that freely recognises freedom, is universal: every part of this eternally real world is instinct with life in itself. Each lives in and by free ideality, the active contemplation of its own ideal; and this ideal embraces, as its essential, prime, and final factor, the one Supreme Ideal.”

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George Holmes Howison

Fuente: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Harmony of Determinism and Freedom, p.356

“And the most depressing sign about [ Josiah Royce's ] thinking is that he seems perfectly aware how this makes no provision either for immortality or for real freedom, and yet he appears to have no uneasiness under it, but to contemplate this ghastly destiny of ours with a complacency even savoring of self-satisfaction.”

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George Holmes Howison

Letter to W.T. Harris; Quoted in: James McLachlan, "George Holmes Howison: The Conception of God Debate and the Beginnings of Personal Idealism." The Personalist Forum. Vol. 15, Nr. 1 (1995). p. 6; Cited in Dwayne Tunstall, Yes, But Not Quite: Encountering Josiah Royce's Ethico-Religious Insight, Fordham Univ Press, 2009. p. 12
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“At the core, what Jesus did was to reform the conception of God in the interest of the absolute reality and the moral freedom of men. With this what can be more discordant, what more hostile to it, than the attempt to establish by an appeal to declarative authority doctrines that either contradict the human reason or have no witness from it?”

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George Holmes Howison

Fuente: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Right Relation of Reason to Religion, p.259

“As poetry is a species of art, its essential principle must be a specific development of the principle essential to all art; and it will merely remain for us to determine what the specific addition is, which the peculiar conditions of the poet's art make to the principle of art in general.”

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George Holmes Howison

Fuente: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Art-Principle as Represented in Poetry, p.182

“For the very quality of personality is, that a person is a being who recognises others as having a reality as unquestionable as his own, and who thus sees himself as a member of a moral republic, standing to other persons in an immutable relationship of reciprocal duties and rights, himself endowed with dignity, and acknowledging the dignity of all the rest.”

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George Holmes Howison

Fuente: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Limits of Evolution, p.7

“The question whether we have not some knowledge independent of any and all experience — whether there must not, unavoidably, be some knowledge a priori, some knowledge which we come at simply by virtue of our nature — is really the paramount question, around which the whole conflict in philosophy concentrates, and on the decision of which the settlement of every other question hangs. To cast the career of a philosophy upon a negative answer to it, as if this were a matter of course, — which the English school from Hobbes onward has continually done, — is to proceed not only upon a petitio, but upon a delusion regarding the security of the road.”

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George Holmes Howison

Fuente: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Limits of Evolution, p.17

“Let us not fail to realise that pantheism means, not simply the all-pervasive interblending and interpenetration of God and other life, but the sole causality of God, and so the obliteration of freedom, of moral life, and of any immortality worth the having; in a word, of the true being of God himself.”

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George Holmes Howison

Fuente: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Modern Science and Pantheism, p.81

“Solution of this knot by any other conceptions of freedom and determinism than these, there plainly can be none. But the solution is secure if God and other spirits are alike rational, simply by their inner and self-active nature; in other words, if the solution is by spontaneous harmony from within, and not by productive and executive domination from without”

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George Holmes Howison

Fuente: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Harmony of Determinism and Freedom, p.327-8

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George Holmes Howison

Fuente: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Limits of Evolution, p.17-8

“The agnostic position, the largest historic view of philosophy would say, is an unwarrantable arrest of the philosophic movement of reason; and its unjustifiable character appears in the fact, which can clearly be shown, that it involves at once a petitio and a self-contradiction.”

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George Holmes Howison

Fuente: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Limits of Evolution, p.15-6

“Therefore, precisely by the investigation through which Lange has led us, we are now in the position to assure ourselves of the reality, the absoluteness in quality, of our human intelligence.”

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George Holmes Howison

Fuente: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Later German Philosophy, p.169-70

“This is the establishment, chiefly upon Kant's foundations, of a new idealistic philosophy, in extension and fulfilment of Kant's own, though also taking impulse from the views of Aristotle and of Leibnitz. This new idealism seeks to rehabilitate the moral individual in his proper autonomy by seating him in the eternal world; that is, in the self-active, and therefore absolutely real, or noumenal, order of being. It thus stands opposed (1) to the current Monism, whether of Naturalism (Spencer, Haeckel, etc.) or of Absolute Idealism (Hegel and the Neo-Hegelians), and (2) to the older Monotheism, with its dualism (the eternal Creator, the temporal creation) of literal production out of nothing, by miracle”

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George Holmes Howison

Fuente: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Appendix A: The Essays in their Systematic Connexion, p.383

“The proper form of science is explanation and argument, and the proper form of religion and morality is exhortation and command; but that of art is simply the directest embodiment of its theme as the theme itself requires. Assured that the theme is compatible with the ideal nature of art, the artist knows that it will justify itself and work its own work, if it can only find expression in its natural embodiment.”

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George Holmes Howison

Fuente: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Art-Principle as Represented in Poetry, p.201-2

“Plain in the doctrinal firmament of every Christian, clear like the sun in the sky, should shine the warning: Unless there is a real man underived from Nature, unless there is a spiritual or rational man independent of the natural man and legislatively sovereign over entire Nature, then the Eternal is not a person, there is no God, and our faith is vain.”

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George Holmes Howison

Fuente: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Limits of Evolution, p.53

“No, nothing short of the creative principle of imagination gives the fine arts their specific quality—the principle that creates for the sake of creating, for the sake of giving free course to that imagination which is not only an essential but the guiding factor in the supersensible being of man, and which not only founds for him the world of religion and of science, as well as that of art, but is the constructive and developing principle of the universe itself.”

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George Holmes Howison

Fuente: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Art-Principle as Represented in Poetry, p.206

“Before it can be said, then, that human freedom and the absolute definiteness of God as Supreme Reason are really reconciled, we must have found some way of harmonising the eternity of the human spirit with the creative and regenerative offices of God. The sense of their antagonism is nothing new. Confronted with the race-wide fact of human sin, the elder theology proclaimed this antagonism, and solved it by denying to man any but a temporal being; quite as the common-sense of the everyday Philistine, absorbed in the limitations of the sensory life, proclaims the mere finitude of man, and is stolid to the ideal considerations that suggest immortality and moral freedom, rating them as day-dreams beneath sober notice, because the price of their being real is the attributing to man nothing short of infinity. "We are finite! merely finite!" is the steadfast cry of the old theology and of the plodding common realist alike; and, sad to say, of most of historic philosophy too. And the old theology, with more penetrating consistency than the realistic ordinary man or the ordinary philosophy, went on to complete its vindication of the Divine Sovereignty from all human encroachment by denying the freedom of man altogether.”

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George Holmes Howison

Fuente: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Harmony of Determinism and Freedom, p.330-1

“Judged by the light of this "vale of tears" alone, there is no evidence that good will toward us is the chief or the permanent aim of the eternal Lord or lords.”

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George Holmes Howison

Fuente: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Human Immortality: its Positive Argument, p.295

“The aim of such a religion is not merely to "glorify God"; rather, it is to glorify all souls, as all in the image of God; to glorify them by fulfilling for every one of them its vocation to repeat in a new way the life of universal love that is the life of God, and thus to attain, through the universal greatening, such a real glorification of God as other forms of religion seek after in vain.”

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George Holmes Howison

Fuente: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Right Relation of Reason to Religion, p.255

“I am to show you, too, that in the world of eternal free-agents, the Divine offices called creation and regeneration not only survive, but are transfigured; that in this transfiguration they are merged in one, so that regeneration is implicit in creation, and becomes the logical spring and aim of creation, while creation itself thus insures both generation and regeneration—the existence of the natural order within the spiritual or rational, and subject to this, and the consequent gradual transformation of the natural into the image of the spiritual: a process never to be interrupted, however devious, dark, or often retrograde, its course may be. I am to show you all this by the light of Final Cause, which is to take the place of the less rational category of Efficient Causation, since—let it be repeated — this last cannot operate to sustain moral relationship, and since moral values, measured in real freedom, are for the conscience and the new theology the measure of all reality.”

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George Holmes Howison

Fuente: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Harmony of Determinism and Freedom, p.350-1

“A mind heartily moral knows better, when the poet, however plausibly, declares that "whatever is is right." As moral beings, we know that much which is is wrong, and is in no way palliable, or even to be tolerated, by a good being; yes, that our whole business with it is simply to get rid of it, and to bring on a state of the world in which it shall no longer have room to exist.”

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George Holmes Howison

Fuente: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Appendix B: The System in its Ethical Necessity and its Practical Bearings, p.398

“On the ground either of positivism or of materialism, ethics can never, properly speaking, be morals. If it escapes fatalism of the hardest sort, with all the consequent hopelessness for most, it cannot avoid hedonism, nor, in the logical end, an egoistic and utterly transient and trivial hedonism.”

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George Holmes Howison

Fuente: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Appendix B: The System in its Ethical Necessity and its Practical Bearings, p.395-6

“Much less could regeneration, the bringing-on of voluntary repentance and genuine reformation in the soul, be by any sort of efficient causality,—a truth to which modern theology has evidently for some time been alive, as its forward movement is keyed upon the increasing recognition of the metaphor in the name. These thoughts, however incontrovertible they may be, are no doubt staggering thoughts, so much are we of old habituated to calling regeneration the "work" of the Holy Spirit, and to naming man the "creature" of God, and God his "maker." Still, staggering though they be, they must be true if human freedom is to be a fact; and that human freedom is to be a fact, the modern conscience, quickened by the very experience of the Christian spirit itself, firmly declares, having now apprehended that otherwise there is no justice in human responsibility, and then no moral government, but only government edictive and compulsory; and then — no personal God, no true God, at all!”

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George Holmes Howison

Fuente: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Harmony of Determinism and Freedom, p.334-5

“The worth-imparting ideals, then, are, by virtue of the active and indivisible unity of our person, in an elemental and inseparable union with the root-principles of our perceptive life. Proof of our indestructible sourcefulness for such percipient life is therefore ipso facto proof that these ideals will reign everlastingly in and over that life. Once let us settle that we are inherently capable of everlasting existence, we are then assured of the highest worth of our existence as measured by the ideals of Truth, of Beauty, and of Good, since these and their effectually directive operation in us are insured by their essential and constitutive place in our being.”

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George Holmes Howison

Fuente: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Human Immortality: its Positive Argument, p.309-10

“This theme of literal creation is so inwrought into the structure of historic thinking, that it will require a long struggle on the part of criticism to get rid of it. Through the influence of the Church and the philosophical schools, it may be said to have become in fact institutional, so that combating it is like fighting organised civilisation itself. Yet one can make the truth clear, that only by the dislodgment of it is the success of the deeper principle possible which is the real soul of civilisation, — I mean the principle of moral life, the life of duty freely followed.”

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George Holmes Howison

Fuente: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Appendix B: The System in its Ethical Necessity and its Practical Bearings, p.394

“Accordingly we may explicate the new doctrine of Jesus into these three truths: (1) That God is the perfect Person, the central member in the universal society actuated by love; (2) that the soul is immortal; (3) that it is free, both in the sense of being the responsible author of all its acts, and in the sense that its fund of ultimate resources is equal to fulfilling its duty to love as God loves.”

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George Holmes Howison

Fuente: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Right Relation of Reason to Religion, p.256-7

“Time and Space, and all that both "contain," owe their entire existence to the essential correlation and coexistence of minds. This coexistence is not to be thought of as either their simultaneity or their contiguity. It is not at all spatial, nor temporal, but must be regarded as simply their logical implication of each other in the self-defining consciousness of each. And this recognition of each other as all alike self-determining, renders their coexistence a moral order.”

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George Holmes Howison

Fuente: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Preface to First Edition, p.xiii

“On the other hand, it would be materially unjust to take leave of Hartmann and Schopenhauer without emphatically acknowledging the service they have both rendered by so completely unveiling the pessimism latent in any theory that represents the Eternal as impersonal.”

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George Holmes Howison

Fuente: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Later German Philosophy, p.121

“For life eternal is life germinating in that true and only Inclusive Reason, the supreme consciousness of the reality of the City of God, — the Ideal that seats the central reality of each human being in an eternal circle of Persons, and establishes each as a free citizen in the all-founding, all-governing Realm of Spirits”

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George Holmes Howison

Fuente: The City of God and the True God as its Head (In Royce’s “The Conception of God: a Philosophical Discussion Concerning the Nature of the Divine Idea as a Demonstrable Reality”), p.113