Frases de George Holmes Howison (135 citas, página 3)

“This empirical volition seduced by the vision of the sense-world, be this sensual or malicious, or be it ever so much raised above the brutal,—this willingness to stay where one temporally is, to accept the actual of experience for the ideal, the mere particular of sense for the universal of the spirit, the dead finite for the ever-living infinite, the world for God,—this is exactly what sin is.”

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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

“In short, greatly as I admire all that has been said here to-night, gladly and gratefully as I recognise the genuinely philosophic temper and the authentic philosophic place it all most certainly has, I am still moved to say that my honoured colleagues, in this their common underlying conception, have to my mind all "missed the mark and come short of the glory of God." They have not seized nor expressed the complete Ideal of the Reason.”

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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.89

“With regard now, first, to the argument drawn with such apparent force purely from the method of natural science, it will be plain to a more scrutinising reflexion, that shifting from the legitimate disregard of a supersensible Principle — a disregard in which the empirical method is entirely within its right — to the denial or the doubt of it because there is and can be no scientific evidence for it, is in fact an abuse of the scientific method, an unwarrantable extension of it to decisions lying by its own terms beyond its reach.”

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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.95

““That the historic systems of philosophy, not only those which have been directly influenced by the historic systems of religion and theology, but also those which have originated more or less in opposition to these, or in correction of them, are unequal to meeting the conditions essential to the existence of a moral order and to the possibility of a moral life in individuals, will appear plainly upon a brief analysis of their leading conceptions.”

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George Holmes Howison

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

“Thus the world of minds, as the sole world of Ends presupposed in all moral responsibility, the world of ultimate and standard Objects, becomes at one and the same stroke the warranting foundation of knowledge and of good-will alike: to refuse good-will is to violate the primary principle of each mind's own existence, and is therefore to convict oneself, in one and the same act, of irrationality and folly as well as of indifference or of ill-will.”

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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 Second Edition, p.xxxvii

“They are every one of them (with the single exception named below) coloured through and through with creationism, — at least tacit, and generally conscious and deliberate, — a term by which, taken literally, I conveniently designate the reference of all realities to a single First Cause, conceived as explaining existence by being their efficient, or originating, or producing Source.”

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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.393

“From the Kantian doctrine of the a priori carried to its genuine completion, as we have now seen it, we infer that the objects which present themselves in course of the normal and critical action of human consciousness are all that objects as objects can be; that beyond or beneath what completed human reason (moral, of course, as well as perceptive and reflective) finds in objects and their relations, or can and will find, there is nothing to be found; that our universe is the universe, which exists, so far as we know it, precisely as we know it, and indeed in and through our knowing it, though not merely by that. To state the case more technically, the cognition belonging to each mind is the indispensable condition of the existence of reality, though it is not the completely sufficient condition. If one asks, What then is this sufficient condition, the answer is, The consensus of the whole system of minds, including the Supreme Mind, or God.”

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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.170

“The professed Philosophy of Evolution is not an adult philosophy, but rather a philosophy that in the course of growth has suffered an arrest of development.”

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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.53-4

“If the solution is possible, then, it will only be so by the fact that, on the one hand, perfect intelligence or reason is the essence of God, — who therefore determines all things, not by compulsion, but only in his eternal thought, which views all real possibilities whatever; and that, on the other hand, the spirit other than God also has its freedom in self-active intelligence. This granted, the range of its possibilities is precisely the range of reason again, and so is to God perfectly knowable and known, since it harmonises in its whole with the Eternal Thought that grasps all possibilities, though it is not at all predestined by this”

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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

“It might pertinently be said that determinism and freedom are of course compatible enough when they are merely viewed as the two reciprocal aspects of self-activity in a single mind, but that the real difficulty is to reconcile the self-determinisms in different free minds.”

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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.326-7

“And thus the easy argument of exhibiting the least conditions sufficient for experience, so like a simpleton in its seeming clutch at the thin surface of things, carries in its subtle heart the proof of an imperishable persistence in all that gives life meaning and value.”

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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.312

“Under the suffocating burden of the old things that should have passed away, the Christian consciousness forgets, at least in part, that all things are become new, and that man is risen from the dead.”

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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.96

“The moral government of God, springing from the Divine Love, is a government by moral agencies purely. It relies utterly on the operation of the powers native to the soul itself; and leaving aside all the juridical enginery of reward and punishment, it lets his sun shine and his rain fall alike on the just and on the unjust, that the cause of God may everywhere win simply upon its merits.”

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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.258

“Throughout Nature, as distinguished from idealising mind, there reigns, in fine, no causation but transmission.”

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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.39

“The members of this Eternal Republic have no origin but their purely logical one of reference to each other, including thus their primary reference to God. That is, in the literal sense of the word, they have no origin at all — no source in time whatever. There is nothing at all, prior to them, out of which their being arises; they are not "things" in the chain of efficient causation. They simply are, and together constitute the eternal 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.xiv

““True is it indeed, that without an Abiding and Active in us the transitory and sensible is impossible. As the case has been forcibly put in a saying that deserves to become classic, "Our unconditioned universality is the ground of our existence," — its ground, that is, at once its necessary condition and its sufficient reason.””

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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.178

“It is plain, of course, that any proof of this depends upon the validity of the doctrine of a priori cognition; only by our proved possession of such cognition can there be any evidence that we are self-active realities. It is in this reference noteworthy, therefore, that Lange, as defender of agnosticism, sees he cannot afford to admit the theory upon which alone cognition strictly a priori can be established.”

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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.175

“We hear constantly, too, that theism, to be real, must teach that there is a being who is truly God: that the Principle of existence is a Holy Person, who has revealed his nature and his will to his intelligent creatures, and who superintends their lives with a providence which aims to secure their obedience to his will as the only sufficient condition of their blessedness.”

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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.58

“The true love wherewith God loves other spirits is not the outpouring upon them of graces which are the unearned gift of his miraculous power; it is the love, on the contrary, which holds the individuality, the personal initiative, of its object sacred. As the true father desires that the son who, after him, is to be the head of the family shall have a method and policy of his own, by which the honours of the line shall be increased by new contributions, so he who is the Father of Spirits will have his image brought forth in every one of his offspring by the thought and conviction of each soul 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 Right Relation of Reason to Religion, p.257

“So the conciliability of determinism and freedom depends on the fact, if this be a fact, that determinism simply means definiteness (instead of constraining foreordination), while freedom means (instead of unpredictable whim) action spontaneously flowing from the definite guiding intelligence of the agent himself. In short, the desired harmony will fail unless the determinism and the freedom are both alike defined in terms of the one and identical definiteness of the rational nature; but it will be secured if they can be so defined, and are.”

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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.320

“No mind can have an efficient relation to another mind; efficiency is the attribute of every mind toward its own acts and life, or toward the world of mere "things " which forms the theatre of its action; and the causal relation between minds must be that of ideality, simply and purely.”

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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.74

““The achievement of this task depends on attaining to the true distinction, the real relation, between the two orders of existence which to ordinary and uncritical reflexion — usual common-sense — appear as two substances, so called, or species of substance, and are named "mind" and "matter." What is to be shown is, that this common-sense contrast, read off as a hard-and-fast dualism, is not intelligibly interpretable except as the distinction between two aspects of one and the same total nature in the beings that possess it””

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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 Second Edition, p.xlvi

“[T]he word "eternal" must by him be taken to stand for what "temporal" does not and cannot stand for; namely, the unchangeable Ground presupposed by the changing temporal; the necessary as against the contingent; the independent as against the dependent; the primary as against the derivative; the self-existent as against that which exists in and through it; the genuine cause, the causa sui, as against that which is after all nothing but effect, however it may be tied, by the causa sui, in an unrupturable chain of antecedent and consequent. Or we may say it means the noumenon as against the phenomenon; or, in fine, the thing in itself as against the thing in other. That is, the relation between the eternal and the temporal is not, and cannot be, only another case of the temporal relation. The relation is just one of pure reason, and is, in fact, sui generis: the eternal does not precede the temporal by date, but only in logic; it is the sine qua non without which the temporal cannot exist, nor is even conceivable. In brief, throughout my book I mean by the "eternal" simply the Real as contrasted with the apparent; the world of self-active causes as contrasted with the world of derivative effects, in so far passive.”

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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.412-3

““Our sense of alternative is the sense that the transcending view which connects us with our Divine Ideal, and which moves us evermore toward harmony with that, is really ever-living, and so affords resources to reduce our defective difference and carry us beyond all temporal actualities. So that when we halt in any stage of these, and act as if our aim and object ended there, and we were there fulfilled, we know that this is false. We know that we have belied our real being, that in our true nature is a fountain out-measuring every possible actuality, that therefore we might have done differently, and that consequently we have contracted guilt”

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George Holmes Howison

guilt, not simply before some external tribunal, be it even God's, but guilt before the more inexorable bar of our own soul.”
Fuente: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Harmony of Determinism and Freedom, p.370-1

“All souls are to strive after just that form of life with each other in which none will employ toward another any method of constraint, but will rely upon the moral action of the powers in the others' souls, just as God eternally does.”

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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.250

“Here we reach the demonstration that evolution not only is a fact, and a fact of cosmic extent, but is a necessary law a priori over Nature. But we learn at the same time, and upon the same evidence, that it cannot in any wise affect the a priori consciousness, which is the essential being and true person of the mind; much less can it originate this. On the contrary, we have seen it is in this a priori consciousness that the law of evolution has its source and its warrant. Issuing from the noumenal being of mind, evolution has its field only in the world of the mind's experiences, — "inner" and "outer," physical and psychic; or, to speak summarily, only in the world of phenomena. But there, it is indeed universal and strictly necessary.”

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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.40-1

“Fulfilled philosophy vindicates our faith in the Personality of the Eternal Ideal, in the reality of God, by vindicating the reality of man the Mind, and exhibiting his legislative relation to Nature and thence to evolution. It thus secures a stable footing for freedom, and for immortality with worth, and thereby for the existence of the Living God who is Love indeed, because the Inspirer of an endless progress in moral freedom.”

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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

“The tragic situation of the modern liberalised Christian mind is just that. Having accepted with fervour the moral ideal as the Divine ideal, it still remains in bondage to the old mechanical conception of the great Divine operations called Regeneration and Creation. These it still thinks, at bottom, under the category of efficient causality. It takes their names literally, in accordance with the etymology, and thus the names themselves help the evil cause of prolonging conceptions that are hostile to the dearest insights of the moral spirit quickened in the school of Christ. Eminently is this true in the case of creation, into the current conception of which, so far as I can see, there as yet enters no gleam of the change that must be made if our relations to God in the basis of existence are to be stated consistently with the independence we must have of him in the moral world. This lack of a moral apprehension of creation is as characteristic, too, of historic philosophy as it is of historic theology, or even of ordinary opinion.”

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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.342-3

“By the path into which Lange has led us we therefore ascend from the agnostic-critical standpoint to the higher and invigorating one of a thorough, all-sided, and affirmative idealism.”

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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.171

“In any proposed external communication from God, the channels of human faculty are never to be got rid of; so, if they do not in their own native quality constitute divine vouchers, they must operate as barriers to any communication with God. Of God, who is essentially supersensible, there can be no such thing as a presentation directly to our senses; and all belief that sensible facts mean his real presence must rest at last on inferential judgments of our reason, while these will be nothing but self-continuing circles, worthless for evidence, unless our reason is granted to have in itself the real revelation of what accords with the Divine mind. An absolutely direct utterance of God in the external world, evident strictly in itself, is thus upon close examination unintelligible and unthinkable. Yet this is what is implied in a consistent doctrine of Authority.”

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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.240-1