Frases de George Holmes Howison (135 citas, página 4)

“And as the ideal in the whole of Nature moves in an infinite process toward an Absolute Perfection, we may say that art is in strict truth the apotheosis of Nature. Art is thus at once the exaltation of the natural toward its destined supernatural perfection, and the investiture of the Absolute Beauty with the reality of natural existence. Its work is consequently not a means to some higher end, but is itself a final aim; or, as we may otherwise say, art is its own end. It is not a mere recreation for man, a piece of by-play in human life, but is an essential mode of spiritual activity, the lack of which would be a falling short of the destination of man. It is itself part and parcel of man's eternal vocation.”

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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.183-4

“This ideal theory of the true and real being that hides behind phenomena, Professor James, I repeat, puts forward only as a possible hypothesis, to point and emphasise his contention that "when we think of the law that thought is a function of the brain, we are not required to think of productive function only; we are entitled also to consider permissive or transmissive function."”

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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.282

“In other words, the conception is a philosophical and real account of the nature of an isolated human being, or created spirit, the numerical unit in the created universe, viewed as such a spirit appears in what has well been called its natural aspect; viewed, that is, as the organising subject of a natural-scientific experience, marked by fragmentariness that is forever being tentatively overcome and enwholed, — if I may coin a word to match the excellent German one ergänzt.”

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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.90-1

“Concomitance simply means, at last, that both series of changes are connected with some cause, distinct from either, which is the secret of both.”

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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.296

“We return, then, to the strict concomitance of the two series, as all that can in exact science be meant by the functional relation between the brain and the sense-perceptive consciousness.”

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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.299

“To present universal Nature as the deep in which each soul with its moral hopes is to be engulfed, is to transform existence into a system of radical and irremediable evil, and thus to make genuine religion impossible;”

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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.79-80

“It is just in thinking all these elements in an active originating Unit-thought, or an "I," that the essential and characteristic nature of man or any other real intelligence consists. Such an originating Unit-thinking, providing its own element-complex of primal thoughts that condition its experience, and that thus provide for that experience the form of a cosmic Evolutional Series, is precisely what an intelligent being is. Thus creatively to think and be a World is what it means to be a man. To think and enact such a world merely in the unity framed for it by natural causation, is what it means to be a "natural" man; to think and enact it in its higher unity, its unity as framed by the supernatural causation of the Pure Ideals, supremely by the Moral Ideal, is what it means to be a "spiritual" man, a moral and religious man; or, in the philosophical and true sense of the words, a supernatural being — a being transcending and yet including Nature, not excluding or annulling 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 Limits of Evolution, p.47

“In the place, then, of death's ending us, — death, but one item in the being of the natural world, the whole of which is conditioned upon our central self-consciousness,—we arrive at the settled and logically immovable conception that we are ourselves the changeless ground of that transition in experience into which death thus gets interpreted.”

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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.306

“In view of all the foregoing reasons, I cannot but think the case conclusive, that neither form of the Doctrine of Authority can be maintained. We should abandon, as consistent thinkers, and still more as consistent Christians, the imperative authority both of Church Tradition and of Scripture. There is nothing left, then, but the Doctrine of Reason — the Method of Conviction as the only real method of determining religious belief and practice, resting on the use of the human rational powers taken in their entire compass.”

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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.260

“Not in its statement of God as the All-in-all, taken by itself, but in its consequent denial of the reality of man — his freedom and immortal growth in goodness — is it that pantheism betrays its insufficiency to meet the needs of 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.77

“It is not to the force or validity of the argument that I object, but to the misinterpretation of its scope. It is a clinching dialectical thumbscrew for the torture of agnostics; yes, with reference to them and their very lawful stadium of thinking, it is even a step of value in the struggle of the soul toward a conviction of its really infinite powers and prospects; but I cannot see in it any full proof of the real being of God. Strictly construed, it is, as I have just endeavoured to show, simply the vindication of that active sovereign judgment which is the light of every mind, which organises even the most elementary perceptions, and which goes on in its ceaseless critical work of reorganisation after reorganisation, building all the successive stages of science, and finally mastering those ultimate implications of science that constitute the insights of philosophy.”

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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.111

“So the free being, as self-determined and taken in his whole contents, is definite in both senses of the word: he defines himself, and thus has the definiteness of unpredestination; he defines his empirically real world of things, and thus adds to himself a field of action having the definiteness of predestination, — in a manner arms himself with it, inasmuch as he transcends and controls 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 Harmony of Determinism and Freedom, p.324

“Freedom and determinism are only the obverse and the reverse of the two-faced fact of rational self-activity. Freedom is the thought-action of the self, defining its specific identity, and determinism means nothing but the definite character which the rational nature of the action involves. Thus freedom, far from disjoining and isolating each self from other selves, especially the Supreme Self, or God, in fact defines the inner life of each, in its determining whole, in harmony with theirs, and so, instead of concealing, opens it to their knowledge — to God, with absolute completeness eternally, in virtue of his perfect vision into all possible emergencies, all possible alternatives; to the others, with an increasing fulness, more or less retarded, but advancing toward completeness as the Rational Ideal guiding each advances in its work of bringing the phenomenal or natural life into accord with it. For our freedom, in its most significant aspect, means just our secure possession, each in virtue of his self-defining act, of this common Ideal, whose intimate nature it is to unite us, not to divide us; to unite us while it preserves us each in his own identity, harmonising each with all by harmonising all with God, but quenching none in any extinguishing Unit. Freedom, in short, means first our self-direction by this eternal Ideal and toward it, and then our power, from this eternal choice, to bring our temporal life into conformity with it, step by step, more and more.”

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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.375-6

“It was in this attitude of faith as pure fealty to the moral ideal, that Kant left the human spirit at the close of his great labours. It was the only solution left him, after his thesis of the absolute limitation of knowledge to objects of sense. But surely that thesis has a strange sound, coming from the same lips that utter with equal emphasis the lesson of our really having cognitions that are independent of all experience. This is neither the place nor the time to expose the oversight and confusion by which Kant fell into this self-contradiction; I must content myself with saying that the contradiction exists, and that I think the oversight is exactly designable, and entirely avoidable. There is a truth concealed in Kant's thesis of the immutable conjunction of thought and sense, but there is a greater falsehood conveyed by it.”

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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.124-5

“To the great Greek teachers, even to Socrates, as it still is practically to us all, this one and only truth of living religion was more or less but a distant thought, summoned into direct consciousness at intervals by a reflective effort, and brought to bear upon conduct amid the clamours of our animal being. To Jesus, on the contrary, it is an ever-present perception, like light to vision, like space to our movements, like time to our projects in life.”

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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.244

“Art will never get its own, nor do its proper work in the discipline of life, until the sense of its sacred character comes once more into the general judgment, and masses of men look upon it as the few great spirits have looked who have been its true masters and interpreters”

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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.200

“To him, the one Absolute Conscience, in every moral disaster our conscience turns for assured refuge and certain renewal of moral courage and strength. That is the real act and infallible function of Prayer.”

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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.403

“Natural science must therefore, in truth, be declared silent on this question of pantheism; as indeed it is, and from the nature of the case must be, upon all theories of the supersensible alike — theistic, deistic, atheistic, pantheistic. Natural science has no proper concern with such theories.”

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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.97

“And there will be, and will ever remain, an impassable gulf between the religious consciousness and the logical, unless the logical consciousness reaches up to embrace the religious, and learns to state the absolute Is in terms of the absolute Ought.”

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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.124

“By their very ideality they conclusively refer themselves to our spontaneous life: nothing ideal can be derived from experience, just as nothing experimental is ever ideal.”

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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

“This principle of cosmic subjection has by theists always been realised with reference to God: the natural world, they are always telling us, however full of laws to which other conscious beings are subject, is completely subject to the mind and will of God, and its laws are imposed upon it from his mind in virtue of his creating it. What we now learn, and need to note, is that this is just as true of any other being who can be reckoned free. If men are free, then, they must be taken as being logically prior to Nature; as being its source rather than its outcome; as determining its order instead of being determined 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.325

““The hope of the real and lasting improvement of this present world by our moral endeavour. With lack of this, there would be moral discouragement, and the chief use of this life would be merely to find the means of departing out of it; righteousness could only be "in heaven," — in "the hereafter." This added essential to moral effort Personal Idealism supplies, with assurance of hope, in its indivisible union of the eternal and the temporal worlds; a union in which the eternal is the unitary and governing whole, and the temporal the potentially governed part.””

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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.402

“The free-infinite of the intelligence will go on in the conflict of transforming the finitude of the natural life; will go on to victory ever more and more. It may be, as was said before, by paths never so dark and devious, or now and again even retrograde; it may be by descent with the natural into the nether pit of sin and its self-operating punishment; but onward still the undying free spirit goes, and will go, secure in its own indestructible vision of its eternal Ideal, secure in the changeless light shed on it by the changeless God.”

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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.373-4

“Only the most experienced judges can recognise a work of the highest order at sight; even to them the proper realisation of its true compass and depth comes only through repeated examination and careful study; while the ordinary examiner finds the first impression of the greatest works ineffective or even disappointing. Work of genius demands for its swift recognition an answering genius in the beholder; in lack of it, there must be a patient teachableness, that awaits the slow self-revelation of greatness.”

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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.186

“His [Christ’s] point of view, of the literal divine-son ship of every lowliest and most sinful and sinning spirit, committed him logically to the assertion of the implicit equality of all spirits with each other, far as concerns their moral powers and destination no matter what their actual and contingent state; and also of their potential equality with God. His doctrine may well be summarised in the consecrated phrase, usually applied only to himself, "The son of man is the son of God."”

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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

“Here, in seeing that Final Cause — causation at the call of self-posited aim or end — is the only full and genuine cause, we further see that Nature, the cosmic aggregate of phenomena and the cosmic bond of their law which in the mood of vague and inaccurate abstraction we call Force, is after all only an effect.”

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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 evil in the world is the product of the non-divine minds themselves: the natural evil, of their very nature; the moral, the only real evil, of their failure to answer to their reason with their will.”

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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.392

“Either, then, we must carry out our modern moral conception of God's nature and government into a conception of creation that matches it — a conception based on that eternity (or intrinsic supertemporal self-activity) of man which alone can mean moral freedom — or else, in all honesty and good logic, we ought to travel penitently back to a Calvinism, a Scotism, an Augustinianism, of the so-called "highest" type. Then we would view man as a "creature" indeed. We should have to accept him as a being belonging to time only, with a definite date of beginning, though lasting through unceasing ages, if that could indeed then be. We should have to surrender all freedom for him as a delusion. In effect, with this conception of creation, we must return to an unmitigated Predestinationism. Nor may this stop short of foreordination to Reprobation as well as to Election — a foreordination not simply "supralapsarian," but precedent to creation itself. The separation of the Sheep from the Goats must be from "before the foundation of the world," and the Elect must be created "unto life everlasting," while the reprobate are created "unto shame and everlasting contempt."”

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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.333-4

“This exaltation of man over the entire natural world, however, though easily shown to accord with the teaching of Jesus, and to be clearly prefigured in it, is nearly antipodal to ordinary notions, to the current popular "philosophy" assumed to be founded on science, and to much of traditional theology. But by this fact we must not be disturbed, if we mean to be in earnest about human freedom and human capability of life really moral and religious. And the next step in our inquiry will reinforce this "divinising of the human " very decidedly.”

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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

“The doctrine which thus comes to light, that in art man not only shares literally in the creative office of God, but enriches Nature with new members that express its divine Ground in a still higher form, will seem to many overbold — extravagant and irreverent. But its advocates are neither few nor inconsiderable; it is supported by the greatest names.”

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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.188-9