Frases de George Holmes Howison (135 citas, página 2)

“Personal responsibility and its correlate of free reality, or real freedom, are the whole foundation on which our enlightened civilisation stands; and the voice of aspiring and successful man, as he lives and acts in Europe and in America, speaks ever more and more plainly the two magic words of enthusiasm and of stability — Duty and Rights. But these are really the signals of his citizenship in the ideal City of God. By them he proclaims: We are many, though indeed one; there is one nature, in manifold persons; personality alone is the measure, the sufficing establishment, of reality; unconditional reality alone is sufficient to the being of persons; for that alone is sufficient to a Moral Order, since a moral order is possible for none but beings who are mutually responsible, and no beings can be responsible but those who originate their own acts.”

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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.92-3

“Tis but a surface-view of human nature which gives the impression that the argument to immortality from our a priori powers leads to nothing more than bare continuance. What it really leads to, is the continuance of a being whose most intimate nature is found, not in the capacity of sensory life, but in the power of setting and appreciating values, through its still higher power of determining its ideals. For such a nature to continue, is to continue in the gradual development of all that makes for worth.”

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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.310

“My readers, I fear, have like my reviewer been somewhat misled by looking into my concluding essay for the most important proofs of my main position. But there I am dealing with a problem, or with problems, important and intricate, indeed, but still subordinate to this main one, and only auxiliary to my principal aim.”

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George Holmes Howison

Fuente: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Appendix D: Reply to a Review in the New York Tribune, p.416

“So far from holding God to be finite, I hold, and in the book clearly teach, that all minds are infinite (in the true qualitative sense of the word), and God preeminently so. (See my pp. 330 seq., 363, and 373). Eternity, self-existence, self-activity, freedom, and infinity are to me all interchangeable terms, and are so treated wherever they turn up in the course of the book. My reviewer falls into a non sequitur when he concludes that I make God finite because I make him one of a community of spirits, each absolutely real; not God's finitude, but his definiteness, is what follows from that. This confusion of the definite with the finite is very common, and is the explanation of two tendencies in sceptical thinking — the tendency to deny the personality of God, whose infinity is supposed to mean his utter indefiniteness, and the tendency, in recoil from the former, to assert God's finitude in order to save his personality, which of course must be definite. But the true infinite, as distinguished from the pseudo-infinite, the infinite of quality in contrast to the infinite of quantity, is entirely definite; more definite, indeed, than any finite can be.”

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George Holmes Howison

Fuente: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Appendix E: Reply to Criticisms of Mr. J.M.E. McTaggert, p.421-2

“This light within may indeed prove to be the witness of God in my being, but it is not God himself.”

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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.112

“A pantheistic edict of science would only proclaim a deadlock in the system and substance of truth itself, and herald an implacable conflict between the law of Nature and the law written indelibly in the human spirit.”

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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.78

“Especially must we find a substitute for creation by fiat, or efficient causation. For no being that arises out of efficient causation can possibly be free”

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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.332

“A world of such individual minds is by the final implications of this proof the world of primary causes, and every member of it, secure above the vicissitudes of Time and Space and Force, is possessed of a supertemporal or eternal reality, and is therefore not liable to any lethal influence from any other source. Itself a primary cause, it can neither destroy another primary cause nor be destroyed by any. The objector who would open the eternal permanence of the soul to doubt, then, must assail the proofs of a priori knowledge; for so long as these remain free from suspicion, there can be no real question as to what they finally imply. The concomitance of our two streams of experience, the timed stream and the spaced stream, raised from a merely historical into a necessary concomitance by the argument that refers it to the active unity of each soul as its ground, becomes the steadfast sign and visible pledge of the imperishable self-resource of the individual spirit.”

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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.307-8

“Instead of any monism, these essays put forward a Pluralism: they advocate an eternal or metaphysical world of many minds, all alike possessing personal initiative, real self-direction, instead of an all-predestinating single Mind that alone has real free-agency.”

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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.x-xi

“For it is assured of immortality — an immortality that some day, be the time here or be it in the hereafter, must attain to life eternal, to the established dominance of the spiritual over the natural.”

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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.374

“Let men of science keep the method of science within the limits of science; let their readers, at all events, beware to do so. Within these limits there is complete compatibility of science with religion, and forever will be.”

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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.54-5

“We are not to evade, then, the eternity of free beings that is implied in any serious demand for freedom. If the souls of men are really free, they coexist with God in the eternity which God inhabits, and in the governing total of their self-active being they are of the same nature as he, — they too are self-put rational wholes of self-conscious life. As complete reason is his essence, so is reason their essence—their nature in the large—whatever may be the varying conditions under which their selfhood, the required peculiarity of each, may bring it to appear. Each of them has its own ideal of its own being, namely, its own way of fulfilling the character of God; and its self-determining life is just the free pursuit of this ideal, despite all the opposing conditions by which it in part defines its life. Moreover, since this ideal, seen eternally in God, is the chosen goal of every consciousness, it is the final — not the efficient—cause of the whole existing self. All the being of each self has thus the form of a self-supplying, self-operating life; or, in the phraseology of the Schoolmen and Spinoza, each is causa sui. This is what its "eternity" exactly means.”

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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.338-9

“The aim, the only ultimate aim, the ideal of a society of minds, is this moral reliance on the inherent moral freedom of all spirits, guided by the contemplation of its perfect fulfilment in the Supreme Soul, or God, and inspired by his boundless love beheld and therefore felt by 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 Right Relation of Reason to Religion, p.251

“Our result thus far is, that determinism and freedom, when justly thought out, are in idea entirely reconcilable. Determinism proves to need no fatalistic meaning, but to be, possibly enough, simply the definite order characteristic of intelligence; while so far from freedom's being indeterminism, chance, or caprice, these are seen to be incompatible with it, and freedom proves to be, like determinism, the spontaneous definiteness of active intelligence.”

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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.324

“For an induction, despite its formal generality, is always in its own value a particular judgment, always comes short of full universality; whereas, to establish the apriority of an element, we must show it to be strictly universal, or, in other words, necessary.”

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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.176

“But when we have reached this conclusive conviction that the roots of our experience and our experimental knowledge are parts of our own spontaneous life, we then readily come to see, further, that the system of our several elements of consciousness a priori is precisely what we must really understand by our unifying or enwholing self, — is exactly what we try to express when we say we have a soul, and that this soul possesses real knowledge; that is, a hold upon eternal things. The realm of the eternal, in short, then becomes for us just the realm of our self-active intelligence; and this it is which, if we can show its reality in detail, will prove to be the clue to our immortal 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.298

“Therefore, further, for a being who involves such a finite world, the condition of his freedom in it, the condition indispensable but at the same time sufficient, is that his world shall indeed be his; shall be of him, not independent of him; shall be embraced under his causal life, not added to it from elsewhere as a constricting condition; shall be, in fine, a world of phenomena, — states of his own conscious being, organised by his spontaneous mental life, — and not a world of "things-in-themselves."”

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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.323

“But now we come upon another objection, which I judge will be the last you can raise. You will say, I suspect, that this world of freedom, self-equipped for sin, is indeed a world which "lieth in wickedness," that in truth there is no real hope of good in it: it is a world of inherent and inexpugnable wrong, and not only damnable, but in fact already damned.”

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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.372

“It may take either of two forms, according as the sinking into sense directly involves only the violation of the spirit's own self-reverence or the graver assault upon the sacredness of others. In either case it is dishonour of God. The risk of it lies in the nature of our being, goes back to the conditions of our existence, of our self-definition in freedom; is constituent in our freedom as this is defined against the freedom of God. This risk is therefore "original" in a sense even deeper than that in which traditional theology makes sin to be original,”

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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.368-9

““For the ultimate and real meaning of the argument is, that a soul or mind or person, purely as such, is itself the fountain of its percipient experience, and so possesses what has been happily named "life in itself." Proof of the presence in us of a priori or spontaneous cognition, then, is proof of just this self-causative life.”

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George Holmes Howison

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

“Mathematics is that form of intelligence in which we bring the objects of the phenomenal world under the control of the conception of quantity. [Provisional definition. ]”

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George Holmes Howison

"The Departments of Mathematics, and their Mutual Relations," Journal of Speculative Philosophy, Vol. 5, p. 164. Reported in Moritz (1914)
Journals

“That is, art is not the cancelling of the actual and imperfect, and the putting in its place of a vague and fanciful perfection that is only an illusory abstraction after all; it is the transfiguring of the actual by the ideal that is actually immanent in it. The actual hides in itself an ideal that is its true reality and destination, and this hidden ideal it is the function of art to reveal.”

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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.183

“When we say that the mind is a function of the brain, we are therefore to understand that in exact scientific truth we can mean nothing more than this: That physical and physiological changes go on, seriatim, side by side with changes in psychic experience; or vice versa, that psychic changes run parallel, pari passu, with physiological changes in the brain and the other neural tissues.”

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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

“To the question, What is the right relation between reason and religion, you will now understand me to answer, It is that reason should be the source of which religion is the issue; that reason, when most itself, will unquestionably be religious, but that religion must for just that cause be entirely rational; that reason is the final authority from which religion must derive its warrant, and with which its contents must comply; that all religious doctrines and instrumentalities, all religious practices, all religious institutions, and all records of religion, whether in tradition or in scripture, must alike submit their claims at the bar of general human reason, and that only those approved in that tribunal can be regarded as of weight or of obligation; in short, that the only real basis of religion is our human reason, the only seat of its authority our genuine human nature, the only sufficient witness of God the human soul. Reason, I shall endeavour to show, is not confined to the mastery of the sense-world and the goods of this world only, but does cover all the range of being, and found and rule the world eternal; it is not merely natural, it is also spiritual; it is itself, when come to itself, the true divine revelation.”

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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.224-5

“For genuine omniscience and omnipotence are only to be realised in the control of free beings, and in inducing the divine image in them by moral influences instead of metaphysical and physical agencies: that is, by final instead of efficient causation.”

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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.65

“As to our real knowledge, he [Lange] has now shown (1) that a bare thing-in-itself, a thing out of all relation to minds, does not exist; (2) that, even as notion, it is a self-contradiction, something whose sphere is solely within consciousness putting itself as if it were beyond it; (3) that, in spite of this, we continue, and must continue, to accept this illusion, which compels us to limit our knowledge to experience and to renounce all claims to its being absolute.”

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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.168

““But a second afterthought would follow, and I should ask: What must be the nature of this life dissevered from Nature,—bodiless, void of all sense-perception? What would be left in it except the pure elements of reason, the pure elements of perception, the pure formularies of science, and pure imagination? But what are these, altogether, but the common equipment, not of my mind or of some other individual mind, but of the universal human nature? And what is that universal nature but just the nature of the eternal Cosmic Consciousness? Yes, my personality has vanished; and death, in dissolving the tie to Nature under the alluring prospect of an existence for me wholly self-referred and self-sustaining, has resolved me back into the infinite Vague of the Cosmic Mind, as this might, perchance, be fancied to be in itself, apart from Nature and creation,””

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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.118-9

“Poetry, finally, is the form of art where not only are the unities of time, place, and action freed from the restrictive bounds of the single instant, the single spot, the single simple transaction, but the medium of embodiment is thought itself, with its completely articulate utterance in language. Here the very source of the ideal view of the world, the very origin of the creative artistic impulse, becomes the material and the instrument of its own purpose, the executor of its own will. The scope of the creative faculty is therefore the utmost conceivable, and poetry rightfully takes the highest place as the art of the greatest possibilities — the art, indeed, of an all-inclusive compass, as at length completely self-supplying and self-directing.”

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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.210

“But what I do mean is, that wherever the principle of Authority has entered and operated in historic Christianity, it has interfered with the free expression and development of that teaching and spirit which is most specifically characteristic of Jesus when his mind and work are viewed, as they must be, in the light of the comparative history of religious thought. I mean that so far as the various Christian bodies which adhere to the principle of Authority have succeeded in displaying the spirit of Christ, and unconsciously keeping its inmost secret still alive in the world, they have done so, not because of the doctrine of Authority, but in spite of 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.242-3

“In this fact we have reached the essential form of every spirit or person — the organic union of the particular with the universal, of its private self-activity in the recognition of itself with its public activity in the recognition of all others. That is, self-consciousness is in the last resort a conscience, or the union of each spirit's self-recognition with recognition of all. Its self-definition is therefore definite, in both senses of the word: it is at once integral in its thorough and inconfusible difference from every other, and yet it is integral in terms of the entire whole that includes it with all the rest. Thus in both of its aspects — and both are essential to it — in a commanding sense it excludes alternative, and there is universal determinism, that is, universal and stable definiteness, just because there is universal self-determination, or genuine freedom. But this universal self-defining implies and proclaims the universal reality, the living presence in all, of one unchangeable type of being — the self-conscious intelligence; and this, presented in all really possible forms, or instances, of its one abiding nature.”

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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.353-4