[Sidenote: Collective Character of the Universe as a Whole.]

Sect. 213. If the attempt to construct experience in the special terms of some part of experience be abandoned, how is reality to be defined? It is evident that in that case there can be no definition of reality as such. It must be regarded as a collection of all elements, relations, principles, systems, that compose it. All truths will be true of it, and it will be the subject of all truths. Reality is at least physical, psychical, moral, and rational. That which is physical is not necessarily moral or psychical, but may be either or both of these. Thus it is a commonplace of experience that what has bulk and weight may or may not be good, and may or may not be known. Similarly, that which is psychical may or may not be physical, moral, or rational; and that which is moral or rational may or may not be physical and psychical. There is, then, an indeterminism in the universe, a mere coincidence of principles, in that it contains physical, psychical, moral, logical orders, without being in all respects either a physical, a psychical, a moral, or a logical necessity.[420:13] Reality or experience itself is neutral in the sense of being exclusively predetermined by no one of the several systems it contains. But the different systems of experience retain their specific and proper natures, without the compromise which is involved in all attempts to extend some one until it shall embrace them all. If such a universe seems inconceivably desultory and chaotic, one may always remind one's self by directly consulting experience that it is not only found immediately and unreflectively, but returned to and lived in after every theoretical excursion.

[Sidenote: Moral Implications of such a Pluralistic Philosophy. Purity of the Good.]

Sect. 214. But what implications for life would be contained in such a philosophy? Even if it be theoretically clarifying, through being hospitable to all differences and adequate to the multifarious demands of experience, is it not on that very account morally dreary and stultifying? Is not its refusal to establish the universe upon moral foundations destructive both of the validity of goodness, and of the incentive to its attainment? Certainly not—if the validity of goodness be determined by criteria of worth, and if the incentive to goodness be the possibility of making that which merely exists, or is necessary, also good.

This philosophy does not, it is true, define the good, but it makes ethics autonomous, thus distinguishing the good which it defines, and saving it from compromise with matter-of-fact, and logical or mechanical necessity. The criticism of life is founded upon an independent basis, and affords justification, of a selective and exclusive moral idealism. Just because it is not required that the good shall be held accountable for whatever is real, the ideal can be kept pure and intrinsically worthy. The analogy of logic is most illuminating. If it be insisted that whatever exists is logically necessary, logical necessity must be made to embrace that from which it is distinguished by definition, such as contradiction, mere empirical existence, and error. The consequence is a logical chaos which has in truth forfeited the name of logic. Similarly a goodness defined to make possible the deduction from it of moral evil or moral indifference loses the very distinguishing properties of goodness. The consequence is an ethical neutrality which invalidates the moral will. A metaphysical neutrality, on the other hand, although denying that reality as such is predestined to morality—and thus affording no possibility of an ethical absolutism—becomes the true ground for an ethical purism.

[Sidenote: The Incentive to Goodness.]

Sect. 215. But, secondly, there can be no lack of incentive to goodness in a universe which, though not all-good, is in no respect incapable of becoming good. That which is mechanically or logically necessary, and that which is psychically present, may be good. And what can the realization of goodness mean if not that what is natural and necessary, actual and real, shall be also good. The world is not good, will not be good, merely through being what it is, but is or shall be made good through the accession of goodness. It is this belief that the real is not necessarily, but may be, good; that the ideal is not necessarily, but may be, realized; which has inspired every faith in action. Philosophically it is only a question of permitting such faith to be sincere, or condemning it as shallow. If the world be made good through good-will, then the faith of moral action is rational; but if the world be good because whatever is must be good, then moral action is a tread-mill, and its attendant and animating faith only self-deception. Moral endeavor is the elevation of physical and psychical existence to the level of goodness.

"Relate the inheritance to life, convert the tradition into a servant of character, draw upon the history for support in the struggles of the spirit, declare a war of extermination against the total evil of the world; and then raise new armies and organize into fighting force every belief available in the faith that has descended to you."[423:14]

Evil is here a practical, not a theoretical, problem. It is not to be solved by thinking it good, for to think it good is to deaden the very nerve of action; but by destroying it and replacing it with good.

[Sidenote: The Justification of Faith.]

Sect. 216. The justification of faith is in the promise of reality. For what, after all, would be the meaning of a faith which declares that all things, good, bad, and indifferent, are everlastingly and necessarily what they are—even if it were concluded on philosophical grounds to call that ultimate necessity good. Faith has interests; faith is faith in goodness or beauty. Then what more just and potent cause of despair than the thought that the ideal must be held accountable for error, ugliness, and evil, or for the indifferent necessities of nature?[424:15] Are ideals to be prized the less, or believed in the less, when there is no ground for their impeachment? How much more hopeful for what is worth the hoping, that nature should discern ideals and take some steps toward realizing them, than that ideals should have created nature—such as it is! How much better a report can we give of nature for its ideals, than of the ideals for their handiwork, if it be nature! Emerson writes:

"Suffice it for the joy of the universe that we have not arrived at a wall, but at interminable oceans. Our life seems not present so much as prospective; not for the affairs on which it is wasted, but as a hint of this vast-flowing vigor. Most of life seems to be mere advertisement of faculty; information is given us not to sell ourselves cheap; that we are very great. So, in particulars, our greatness is always in a tendency or direction, not in an action. It is for us to believe in the rule, not in the exception. The noble are thus known from the ignoble. So in accepting the leading of the sentiments, it is not what we believe concerning the immortality of the soul or the like, but the universal impulse to believe, that is the material circumstance and is the principal fact in the history of the globe."[425:16]

[Sidenote: The Worship and Service of God.]

Sect. 217. If God be rid of the imputation of moral evil and indifference, he may be intrinsically worshipful, because regarded under the form of the highest ideals. And if the great cause of goodness be in fact at stake, God may both command the adoration of men through his purity, and reenforce their virtuous living through representing to them that realization of goodness in the universe at large which both contains and exceeds their individual endeavor.

[Sidenote: The Philosopher and the Standards of the Marketplace.]

Sect. 218. Bishop Berkeley wrote in his "Commonplace Book":

"My speculations have the same effect as visiting foreign countries: in the end I return where I was before, but my heart at ease, and enjoying life with new satisfaction."

If it be essential to the meaning of philosophy that it should issue from life, it is equally essential that it should return to life. But this connection of philosophy with life does not mean its reduction to the terms of life as conceived in the market-place. Philosophy cannot emanate from life, and quicken life, without elevating and ennobling it, and will therefore always be incommensurable with life narrowly conceived. Hence the philosopher must always be as little understood by men of the street as was Thales by the Thracian handmaiden. He has an innocence and a wisdom peculiar to his perspective.

"When he is reviled, he has nothing personal to say in answer to the civilities of his adversaries, for he knows no scandals of anyone, and they do not interest him; and therefore he is laughed at for his sheepishness; and when others are being praised and glorified, he cannot help laughing very sincerely in the simplicity of his heart; and this again makes him look like a fool. When he hears a tyrant or king eulogized, he fancies that he is listening to the praises of some keeper of cattle—a swineherd, or shepherd, or cowherd, who is being praised for the quantity of milk which he squeezes from them; and he remarks that the creature whom they tend, and out of whom they squeeze the wealth, is of a less tractable and more insidious nature. Then, again, he observes that the great man is of necessity as ill-mannered and uneducated as any shepherd, for he has no leisure, and he is surrounded by a wall, which is his mountain-pen. Hearing of enormous landed proprietors of ten thousand acres and more, our philosopher deems this to be a trifle, because he has been accustomed to think of the whole earth; and when they sing the praises of family, and say that some one is a gentleman because he has had seven generations of wealthy ancestors, he thinks that their sentiments only betray the dulness and narrowness of vision of those who utter them, and who are not educated enough to look at the whole, nor to consider that every man has had thousands and thousands of progenitors, and among them have been rich and poor, kings and slaves, Hellenes and barbarians, many times over."[427:17]

It is not to be expected that the opinion of the "narrow, keen, little, legal mind" should appreciate the philosophy which has acquired the "music of speech," and hymns "the true life which is lived by immortals or men blessed of heaven." Complacency cannot understand reverence, nor secularism, religion.

[Sidenote: The Secularism of the Present Age.]

Sect. 219. If we may believe the report of a contemporary philosopher, the present age is made insensible to the meaning of life through preoccupation with its very achievements:

"The world of finite interests and objects has rounded itself, as it were, into a separate whole, within which the mind of man can fortify itself, and live securus adversus deos, in independence of the infinite. In the sphere of thought, there has been forming itself an ever-increasing body of science, which, tracing out the relation of finite things to finite things, never finds it necessary to seek for a beginning or an end to its infinite series of phenomena, and which meets the claims of theology with the saying of the astronomer, 'I do not need that hypothesis.' In the sphere of action, again, the complexity of modern life presents a thousand isolated interests, crossing each other in ways too subtle to trace out—interests commercial, social, and political—in pursuing one or other of which the individual may find ample occupation for his existence, without ever feeling the need of any return upon himself, or seeing any reason to ask himself whether this endless striving has any meaning or object beyond itself."[428:18]

[Sidenote: The Value of Contemplation for Life.]

Sect. 220. There is no dignity in living except it be in the solemn presence of the universe; and only contemplation can summon such a presence. Moreover, the sessions must be not infrequent, for memory is short and visions fade. Truth does not require, however, to be followed out of the world. There is a speculative detachment from life which is less courageous, even if more noble, than worldliness. Such is Dante's exalted but mediaeval intellectualism.

"And it may be said that (as true friendship between men consists in each wholly loving the other) the true philosopher loves every part of wisdom, and wisdom every part of the philosopher, inasmuch as she draws all to herself, and allows no one of his thoughts to wander to other things."

Even though, as Aristotle thought, pure contemplation be alone proper to the gods in their perfection and blessedness, for the sublunary world this is less worthy than that balance and unity of faculty which distinguished the humanity of the Greek.

"Then," writes Thucydides, "we are lovers of the beautiful, yet simple in our tastes, and we cultivate the mind without loss of manliness. Wealth we employ, not for talk and ostentation, but when there is a real use for it. To avoid poverty with us is no disgrace; the true disgrace is in doing nothing to avoid it. An Athenian citizen does not neglect the State because he takes care of his own household; and even those of us who are engaged in business have a very fair idea of politics. We alone regard a man who takes no interest in public affairs not as a harmless, but as a useless character; and if few of us are originators, we are all sound judges, of a policy. The great impediment to action is, in our opinion, not discussion, but the want of that knowledge which is gained by discussion preparatory to action. For we have a peculiar power of thinking before we act, and of acting too, whereas other men are courageous from ignorance, but hesitate upon reflection."[429:19]

Thus life may be broadened and deepened without being made thin and ineffectual. As the civil community is related to the individual's private interests, so the community of the universe is related to the civil community. There is a citizenship in this larger community which requires a wider and more generous interest, rooted in a deeper and more quiet reflection. The world, however, is not to be left behind, but served with a new sense of proportion, with the peculiar fortitude and reverence which are the proper fruits of philosophy.

"This is that which will indeed dignify and exalt knowledge, if contemplation and action may be more nearly and straitly conjoined and united together than they have been; a conjunction like unto that of the two highest planets: Saturn, the planet of rest and contemplation, and Jupiter, the planet of civil society and action."[430:20]

FOOTNOTES:

[402:1] Cf. Josiah Royce: The Spirit of Modern Philosophy, Lecture XII; The World and the Individual, Second Series.

[403:2] Cf. Hugo Muensterberg: Psychology and Life. The more important writings of this school are: Die Philosophie im Beginn des zwanzigsten Jahrhunderts, edited by Wilhelm Windelband, and contributed to by Windelband, H. Rickert, O. Liebmann, E. Troeltsch, B. Bauch, and others. This book contains an excellent bibliography. Also, Rickert: Der Gegenstand der Erkenntnis; Die Grenzen der naturwissenschaftlichen Begriffsbildung, and other works. Windelband: Praeludien; Geschichte und Naturwissenschaft. Muensterberg: Grundzuege der Psychologie. Eucken: Die Grundbegriffe der Gegenwart.

[403:3] Cf. F. A. Lange: History of Materialism, Book II, Chap. I, on Kant and Materialism; also Alois Riehl: Introduction to the Theory of Science and Metaphysics. Translation by Fairbanks. The more important writings of this school are: Hermann Cohen: Kant's Theorie der Erfahrung; Die Logik der reinen Erkenntniss, and other works. Paul Natorp: Sozialpaedagogik; Einleitung in die Psychologie nach kritischer Methode, and other works. E. Cassirer: Leibniz' System in seinen wissenschaftlichen Grundlagen. Riehl: Der philosophische Kriticismus, und seine Bedeutung fur die Positive Wissenschaft. Cf. also E. Husserl: Logische Untersuchungen.

[404:4] Cf. J. M. E. McTaggart: Studies in Hegelian Cosmology, Chap. III.

[404:5] Cf. Royce: The Conception of God, Supplementary Essay, pp. 135-322; The World and the Individual, First Series.

[405:6] This movement began as a criticism of Hegelianism in behalf of the human personality. Cf. Andrew Seth: Hegelianism and Personality; Man and the Cosmos; Two Lectures on Theism. G. H. Howison: The Limits of Evolution. The important writings of the more independent movement are: William James: The Will to Believe. H. Sturt, editor: Personal Idealism, Philosophical Essays by Eight Members of Oxford University. F. C. S. Schiller: Humanism. Henri Bergson: Essai sur les donnees immediates de la conscience; Matiere et memoire. This movement is closely related to that of Pragmatism. See under Sect. 203.

[406:7] Cf. Bertrand Russell: Principles of Mathematics, Vol. I. Among the more important writings of this movement are the following: Giuseppi Peano: Formulaire de Mathematique, published by the Rivista di matematica, Tom. I-IV. Richard Dedekind: Was sind und was sollen die Zahlen? Georg Cantor: Grundlagen einer allgemeinen Mannigfaltigkeitslehre. Louis Couturat: De l'Infini Mathematique, and articles in Revue de Metaphysique et de Morale. A. N. Whitehead: A Treatise on Universal Algebra. Heinrich Hertz: Die Prinzipien der Mechanik. Henri Poincare: La Science et l'Hypothese. For the bearing of these investigations on philosophy, see Royce: The Sciences of the Ideal, in Science, Vol. XX, No. 510.

[407:8] The term used by Karl Pearson in his Grammar of Science.

[408:9] The important English writings of the recent independent movement known as pragmatism are: C. S. Peirce: Illustrations of the Logic of Science, in Popular Science Monthly, Vol. XII. W. James: The Pragmatic Method, in Journal of Philosophy, Psychology, and Scientific Methods, Vol. I; Humanism and Truth, in Mind, Vol. XIII, N. S.; The Essence of Humanism, in Jour. of Phil., Psych., and Sc. Meth., Vol. II (with bibliography); The Will to Believe. John Dewey: Studies in Logical Theory. W. Caldwell: Pragmatism, in Mind, Vol. XXV., N. S. See also literature on personal idealism, Sect. 201. A similar tendency has appeared in France in Bergson, LeRoy, Milhaud, and in Germany in Simmel.

[410:10] Cf. Ernst Mach: Analysis of Sensation. Translation by Williams.

[411:11] Cf. F. H. Bradley: Appearance and Reality.

[413:12] Cf. Carstanjen: Richard Avenarius, and his General Theory of Knowledge, Empiriocriticism. Translation by H. Bosanquet, in Mind, Vol. VI, N. S. Also James: Does Consciousness Exist? and A World of Pure Experience, in Jour. of Phil., Psych., and Sc. Meth., Vol. I; The Thing and its Relations, ibid., Vol. II.

The standard literature of this movement is unfortunately not available in English. Among the more important writings are: R. Avenarius: Kritik der reinen Erfahrung; Der menschliche Weltbegriff, and other works. Joseph Petzoldt: Einfuehrung in die Philosophie der reinen Erfahrung. Ernst Mach: Die Analyse der Empfindung und das Verhaeltniss des Physischen zum Psychischen, 2. Auff. Wilhelm Schuppe: Grundriss der Erkenntnisstheorie und Logik. Friedrich Carstanjen: Einfuehrung in die "Kritik der reinen Erfahrung"—an exposition of Avenarius. Also articles by the above, R. Willy, R. v. Schubert-Soldern, and others, in the Vierteljahrsschrift fur wissenschaftliche Philosophie.

[420:13] It is not, of course, denied that there may be other orders, such as, e. g., an aesthetic order; or that there may be definite relations between these orders, such as, e. g., the psycho-physical relation.

[423:14] Quoted from George A. Gordon: The New Epoch for Faith, p. 27.

[424:15] Cf. James: The Will to Believe, essay on The Dilemma of Determinism, passim.

[425:16] Essays, Second Series, p. 75.

[427:17] Plato: Theaetetus, 174-175. Translation by Jowett.

[428:18] E. Caird: Literature and Philosophy, Vol. I, pp. 218-219.

[429:19] Translation by Jowett. Quoted by Laurie in his Pre-Christian Education, p. 213.

[430:20] Bacon: Advancement of Learning, Book I.



BIBLIOGRAPHY

The references contained in this bibliography have been selected on the score of availability in English for the general reader and beginning student of philosophy. But I have sought wherever possible to include passages from the great philosophers and men of letters. These are placed first in the list, followed by references to contemporary writers and secondary sources.

CHAPTER I, THE PRACTICAL MAN AND THE PHILOSOPHER.

PLATO: Republic, especially Book VII. Translations by Jowett and Vaughan. Theaetetus, 172 ff. Translation by Jowett.

ARISTOTLE: Ethics, Book X. Translation by Welldon.

MARCUS AURELIUS: Thoughts. Translation by Long.

EPICTETUS: Discourses. Translation by Long.

BACON: The Advancement of Learning.

EMERSON: Representative Men—Plato; or the Philosopher. Conduct of Life—Culture. Essays, Second Series—Experience.

* * * * *

ROYCE, JOSIAH: Spirit of Modern Philosophy. Introduction.

HIBBEN, J. G.: Problems of Philosophy. Introduction.

CHAPTER II, POETRY AND PHILOSOPHY.

PLATO: Republic, Books II and III. Translation by Jowett. (Criticism of the poets as demoralizing.)

WORDSWORTH: Observations Prefixed to the Second Edition of the Lyrical Ballads.

SHELLEY: Defence of Poetry.

EVERETT, C. C.: Poetry, Comedy, and Duty. (discussion of the Philosophy of Poetry.) Essays, Theological and Literary. (On the Poetry of Emerson, Goethe, Tennyson, Browning.)

CAIRD, EDWARD: Literature and Philosophy. (Wordsworth, Dante, Goethe, etc.)

ROYCE, JOSIAH: Studies of Good and Evil. Essay on Tennyson and Pessimism.

SANTAYANA, GEORGE: Poetry and Religion. (Philosophy of poetry; Greek Poetry, Shakespeare, etc.)

SNEATH, E. H.: Philosophy in Poetry: A Study of Sir John Davies's Poem, "Nosce Teipsum."

CHAPTERS III AND IV, RELIGION.

PLATO: Republic, Book III. Translations by Jowett and Vaughan. (Criticism of religion from the stand-point of morality and politics.)

ST. AUGUSTINE: Confessions. Translation by Pusey. (Document of religious experience.)

THOMAS A KEMPIS: Imitation of Christ. Translation by Stanhope. (Mediaeval programme of personal religion.)

SPINOZA: Theological-political Treatise. Translation by Elwes. (One of the first great pleas for religious liberty and one of the first attempts to define the essential in religion.)

KANT: Critique of Pure Reason—the Canon of Pure Reason. Translation by Max Mueller. Critique of Practical Reason. Translation by Abbott in Theory of Ethics. (Defines religion as the province of faith, distinguishes it from knowledge, and relates it to morality.)

SCHLEIERMACHER: On Religion. Speeches to its Cultured Despisers. Translation by Oman. (Ponderous, dogmatic in its philosophy, but profound and sympathetic in its understanding of religion.)

ARNOLD: Literature and Dogma. (On the essence of religion as exemplified in Judaism and Christianity.)

* * * * *

SABATIER, A.: Outlines of a Philosophy of Religion based on Psychology and History. Translation by Seed. Religions of Authority and the Religion of the Spirit. Translation by Houghton. (These books emphasize the essential importance of the believer's attitude to God.)

JAMES, WILLIAM: The Varieties of Religious Experience. (A rich storehouse of religion, sympathetically interpreted.)

EVERETT, C. C.: The Psychological Elements of Religious Faith. (A study in the definition and meaning of religion.)

CAIRD, EDWARD: Evolution of Religion. (Indoctrinated with the author's idealistic philosophy.)

FIELDING, H.: The Hearts of Men. (A plea for the universal religion. Special feeling for Indian religions.)

HARNACK, A.: What is Christianity? Translation by Saunders. (Attempt to define the essence of Christianity.)

PALMER, G. H.: The Field of Ethics, Chapters V and VI. (On the relation of ethics and religion.)

BROWN, W. A.: The Essence of Christianity. (Special study of the definition of religion.)

JASTROW, M.: The Study of Religion. (Method of history and psychology of religion.)

SMITH, W. ROBERTSON: The Religion of the Semites. (Excellent study of tribal religions.)

CLARKE, W. N.: What Shall We Think of Christianity? (An interpretation of Christianity.)

LEUBA, J. H.: Introduction to a Psychological Study of Religion. In The Monist, Vol. XI, p. 195.

STARBUCK, E. D.: The Psychology of Religion.

CHAPTER V, THE PHILOSOPHICAL CRITICISM OF SCIENCE.[434:A]

PLATO: Republic, Book VII, 526 ff. Translations by Jowett and Vaughan. Phaedo, 96 ff. Translation by Jowett.

BERKELEY: Alciphron, the Fourth Dialogue. Siris, especially 234-264. (On the failure of the scientist to grasp the deeper truth respecting causes and substances.)

DESCARTES: Discourse on Method. Translation by Veitch.

SPINOZA: On the Improvement of the Understanding. Translation by Elwes.

KANT: Critique of Pure Reason—Transcendental Aesthetic and Transcendental Analytic. Translation by Max Mueller. (Studies of the Method of Science.)

* * * * *

WARD, JAMES: Naturalism and Agnosticism. (Full but clear account of recent development of natural science, and criticism of its use as philosophy.)

MACH, ERNST: Science of Mechanics. (Historical and methodological.)

JAMES, WILLIAM: Principles of Psychology, Vol. II, Chap. xxviii. (Emphasizes the practical interest underlying science.)

ROYCE, JOSIAH: The World and the Individual, Second Series, Man and Nature. (Interpretation of the province of natural science from the stand-point of absolute idealism.)

PEARSON, KARL: The Grammar of Science. (The limits of science from the scientific stand-point.)

CLIFFORD, W. K.: Lectures and Essays: On the Aims and Instruments of Scientific Thought; The Philosophy of the Pure Sciences; On the Ethics of Belief.

HUXLEY, T. H.: Method and Results. (The positivistic position.)

MUENSTERBERG, HUGO: Psychology and Life. (Epistemological limitations of natural science applied to psychology, from idealistic stand-point.)

FULLERTON, G. E.: A System of Metaphysics, Part II.

TAYLOR, A. E.: Elements of Metaphysics, Book III.

CHAPTERS VI AND VII, THE SPECIAL PROBLEMS OF PHILOSOPHY.

PLATO: Dialogues, especially Protagoras and Theaetetus. Translation by Jowett. (The actual genesis of special problems.)

* * * * *

KUELPE, OSWALD: Introduction to Philosophy. Translation by Pillsbury and Titchener. (Full and accurate account of the traditional terms and doctrines of philosophy.)

HIBBEN, J. G.: Problems of Philosophy. (Brief and elementary.)

SIDGWICK, HENRY: Philosophy, its Scope and Relations.

PAULSEN, FRIEDRICH: Introduction to Philosophy. Translation by Thilly.

BALDWIN, J. M.: Dictionary of Philosophy. (Full, and convenient for reference.)

FERRIER, J. F.: Lectures on Greek Philosophy. (Interpretation of the beginning and early development of philosophy.)

BURNET, J.: Early Greek Philosophy. Translation of the sources.

FAIRBANKS, A.: The First Philosophers of Greece.

GOMPERZ, TH.: Greek Thinkers, Vol. I. Translation by Magnus. (On the first development of philosophical problems.)

PALMER, G. H.: The Field of Ethics. (On the relations of the ethical problem.)

PUFFER, ETHEL: The Psychology of Beauty. (On the relations of the aesthetical problem.)

CHAPTER VIII, NATURALISM.[436:A]

LUCRETIUS: On the Nature of Things. Translation by Munro. (Early materialism.)

HOBBES: Metaphysical System. Edited by Calkins. Leviathan, Part I. (Modern materialism.)

* * * * *

BUECHNER, LOUIS: Force and Matter. Translation by Collingwood. (Nineteenth century materialism.)

JANET, PAUL: Materialism of the Present Day. Translation by Masson.

LANGE, F. A.: History of Materialism. Translation by Thomas.

HAECKEL, ERNST: The Riddle of the Universe. Translation by McCabe. ("Monism of Energy.")

CLIFFORD, W. K.: Lectures and Essays: The Ethics of Belief; Cosmic Emotion; Body and Mind. (Positivism.)

HUXLEY, T. H.: Evolution and Ethics; Prolegomena. (Distinguishes between the moral and natural.) Science and Hebrew Tradition; Science and Christian Tradition. (Controversies of the naturalist with Gladstone and Duke of Argyle.)

SPENCER, HERBERT: First Principles. (The systematic evolutionary philosophy.) Principles of Ethics. (Ethics of naturalism.) The Nature and Reality of Religion. (Controversy with Frederick Harrison.)

BALFOUR, A. J.: Foundations of Belief, Part I. (On the religious, moral, and aesthetic consequences of naturalism.)

PATER, WALTER: Marius the Epicurean. (Refined hedonism.)

ROMANES, G. J.: Thoughts on Religion. (Approached from stand-point of science.)

BENTHAM, J.: Introduction to the Principles of Morals and Legislation. (Utilitarian.)

STEPHEN, L.: Science of Ethics. (Evolutionary and social.)

CHAPTER IX, SUBJECTIVISM.

PLATO: Theaetetus. Translation by Jowett. (Exposition and criticism of Protagoras.)

BERKELEY: Three Dialogues between Hylas and Philonous; Principles of Human Knowledge.

HUME: An Enquiry Concerning Human Understanding.

SCHOPENHAUER: The World as Will and Idea. Translation by Haldane and Kemp.

MILL, J. S.: An Examination of Sir William Hamilton's Philosophy, X-XIII.

* * * * *

CLIFFORD, W. K.: Lectures and Essays: On the Nature of Things in Themselves. (Panpsychism.)

DEUSSEN, PAUL: Elements of Metaphysics. Translation by Duff. (Following Schopenhauer and Oriental philosophy.)

PAULSEN, FR.: Introduction to Philosophy. (Panpsychism.)

STRONG, C. A.: Why the Mind Has a Body. (Panpsychism.)

JAMES, WILLIAM: Reflex Action and Theism, in The Will to Believe. (Morality and religion of individualism.)

CHAPTER X, ABSOLUTE REALISM.

PARMENIDES: Fragments. Arrangement and translation by Burnet or Fairbanks.

PLATO: Republic, Books VI and VII. Translations by Jowett and Vaughan. Symposium, Phaedrus, Phaedo, Philebus. Translation by Jowett.

ARISTOTLE[437:A]: Psychology. Translations by Hammond and Wallace. Ethics. Translation by Welldon.

SPINOZA: Ethics, especially Parts I and V. Translations by Elwes and Willis.

LEIBNIZ: Monadology, and Selections. Translation by Latta. Discourse on Metaphysics. Translation by Montgomery.

MARCUS AURELIUS: Thoughts. Translation by Long.

EPICTETUS: Discourses. Translation by Long.

* * * * *

CAIRD, EDWARD: The Evolution of Theology in the Greek Philosophers. (The central conceptions of Plato and Aristotle.)

JOACHIM: A Study of the Ethics of Spinoza.

CHAPTER XI, ABSOLUTE IDEALISM.

DESCARTES: Meditations. Translation by Veitch.

KANT: Critique of Pure Reason. Translation by Max Mueller. Critique of Practical Reason. Translation by Abbott, in Kant's Theory of Ethics.

FICHTE[437:A]: Science of Ethics. Translation by Kroeger. Popular Works: The Nature of the Scholar; The Vocation of Man; The Doctrine of Religion. Translation by Smith.

SCHILLER: Aesthetic Letters, Essays, and Philosophical Letters. Translation by Weiss. (Romanticism.)

HEGEL[437:A]: Ethics. Translation by Sterrett. Logic. Translation, with Introduction, by Wallace. Philosophy of Mind. Translation, with Introduction, by Wallace. Philosophy of Religion. Translation by Spiers and Sanderson. Philosophy of Right. Translation by Dyde.

GREEN, T. H.: Prolegomena to Ethics.

EMERSON: The Conduct of Life—Fate. Essays, First Series—The Over-Soul; Circles. Essays, Second Series—The Poet; Experience; Nature. (The appreciation of life consistent with absolute idealism.)

WORDSWORTH: Poems, passim.

COLERIDGE: Aids to Reflection. The Friend.

ROYCE, J.: Spirit of Modern Philosophy. (Sympathetic exposition of Kant, Fichte, Romanticism, and Hegel.) The Conception of God. (The epistemological argument.) The World and the Individual, First Series. (Systematic development of absolute idealism; its moral and religious aspects.)

CAIRD, EDWARD: The Critical Philosophy of Kant. (Exposition and interpretation from stand-point of later idealism.)

EVERETT, C. C.: Fichte's Science of Knowledge.

MCTAGGART, J. M. E.: Studies in Hegelian Dialectic. Studies in Hegelian Cosmology.

FOOTNOTES:

[434:A] For further contemporary writings on this topic, see foot-notes under Sects. 199, 200, 203.

[436:A] For histories of philosophy, see supplementary bibliography at end.

[437:A] The Metaphysics of Aristotle, Fichte, and Hegel must be found by the English reader mainly in the secondary sources.



SUPPLEMENTARY BIBLIOGRAPHY ON THE HISTORY OF PHILOSOPHY.

I.—GENERAL.

ROGERS: Student's History of Philosophy. (Elementary and clear; copious quotations.)

WEBER: History of Philosophy. Translation by Thilly. (Comprehensive and compact.)

WINDELBAND: A History of Philosophy. Translation by Tufts. (Emphasis upon the problems and their development.)

ERDMANN: History of Philosophy. Translation edited by Hough; in three volumes. (Detailed and accurate exposition.)

UEBERWEG: A History of Philosophy. Translation by Morris and Porter, in two volumes. (Very complete; excellent account of the literature.)

II.—SPECIAL PERIODS.

FERRIER: Lectures on Greek Philosophy. (Excellent introduction.)

MARSHALL: Short History of Greek Philosophy. (Brief and clear.)

WINDELBAND: History of Ancient Philosophy. Translation by Cushman. (Very accurate and scholarly; also brief.)

ZELLER: Pre-Socratic Philosophy. Translation by Alleyne. Socrates and the Socratic Schools. Translation by Reichel. (Full and accurate.)

GOMPERZ: Greek Thinkers. Translated by Magnus, in four volumes. (Very full; especially on Plato. Goes no further than Plato.)

BURNET: Early Greek Philosophy. (Translations of fragments, with commentary.)

FAIRBANKS: The First Philosophers of Greece. (Translations of fragments, with commentary.)

TURNER: History of Philosophy. (Excellent account of Scholastic philosophy.)

ROYCE: The Spirit of Modern Philosophy. (Very illuminating introductory exposition of modern idealism.)

FALCKENBERG: History of Modern Philosophy.

HOEFFDING: History of Modern Philosophy. Translation by Meyer, in two volumes. (Full and good.)



INDEX

ABSOLUTE, the, 307, 309, 332, 391, 392, 400, 404; being, 308; substance, 312; ideal, 326; spirit, 349 (note), 358 ff.; mind, 349 (note), 358, 380, 322 ff.

ABSOLUTE IDEALISM, chap. xi; general meaning, 177, 349 (note), 400; criticism of, 349, 365, 385, 411, 416; epistemology of, 368 ff.; as related to Kant, 380; direct argument for, 383; ethics of, 386 ff.; religion of, 390 ff.; of present day, 402 ff., 410.

ABSOLUTE REALISM, chap. x; general meaning, 306 (note), 400; epistemology of, 339; ethics of, 342; religion of, 346; criticism of, 338, 416.

ABSTRACT, the, 139.

ACTIVITY, 209, 285, 295.

AESTHETICS, 189.

AGNOSTICISM, 168, 252 ff.

ANAXAGORAS, 239; quoted, 162.

ANAXIMANDER, 224.

ANSELM, SAINT, 200.

ANTHROPOMORPHISM, 109.

APPRECIATION, 25, 402.

ARISTOTLE, in formal logic, 186; ethics of, 195, 345; psychology of, 208; philosophy of, 306, 332 ff.; and Plato, 333, 336; and Spinoza, 336; epistemology of, 339; religion of, 346, 429; on evil, 353.

ATOMISM, 166, 229. Also see under LEUCIPPUS, and DEMOCRITUS.

ATTITUDE, 62.

ATTRIBUTE, in Spinoza, 312 ff.

AUGUSTINE, SAINT, on communion with God, 68; on pietism, 195; his conception of self, 372.

AUTOMATISM, 248.

BAAL, religion of, 88.

BACON, FRANCIS, on thought and action, 430.

BALFOUR, A. J., on materialism, 264.

BEAUTY, in aesthetics, 189; in Plato, 327, 332.

BEING, Eleatic conception of, 308 ff.

BELIEF, key to definition of religion, 58; general characters applied to religion, 59 ff.; in persons and dispositions, 62; examples of religions, 66 ff.; object of religions, 65, 82, 97; relation to logic, 182, 183.

BENTHAM, 262.

BERKELEY, on idealism, 176; relation to common-sense, 267; his refutation of material substance, 275 ff.; epistemology of, 277, 296, 369; theory of mathematics, 279; his spiritualism, 280, 284, 292; his conception of God, 284, 293; ethics of, 302; religion of, 304.

BUDDHISM, 78.

CAUSE, in science, 131; God as first, 203; of motion, 231 ff.; spirit as, 293 ff.

CHRISTIANITY, persistence of, 76; essence of, 86; development from Judaism, 94; ethics of, 195, 198, 386; idea of God in, 200 ff., 205; emphasis on self-consciousness in, 372.

COMTE, 115.

CONTEMPLATION, 428.

CONVERSION, 69 ff.

CORPOREAL BEING, 224; processes of, 225; Berkeley's critique of, 278; historical conceptions of, 229.

COSMOLOGICAL PROOF, the, of God, 203.

COSMOLOGY, general meaning of, 159; mechanism in, 161, 225; teleology in, 161.

COSMOS, origin of, 242.

CRITICAL METHOD, 319 ff.

CYNICISM, 259.

CYRENAICISM, 259.

DANTE, as philosopher-poet, 42 ff.; general meaning of the Divine Comedy, 43; and Thomas Aquinas, 43, 46; his vision of the ways of God, 46; on contemplation, 428.

DARWIN, 204.

DEISM, 207.

DEMOCRITUS, 247. Also see ATOMISM.

DESCARTES, on function of philosophy, 154; dualism of, 272, 412; his theory of space and matter, 229; automatism of, 248; epistemology of, 341, 375; his conception of self, 374.

DESCRIPTION, as method of science, 128.

DIALECTIC, in Plato, 320; in Hegel, 361.

DIOGENES, 259.

DOGMATISM, 167.

DUALISM, general meaning, 162; of Descartes, 272, 412.

DUTY, 196, 356, 360, 386.

ECLECTICISM, contemporary, 398 ff., 413.

ELEATICS. See under PARMENIDES, and ZENO.

EMERSON, on spirit, 359; on nature, 364; on absolute, 392; on necessity, 393; on faith, 424.

EMPIRICISM, general meaning, 168; in logic, 187; in naturalism, 252 ff.; of Locke, 274; of Berkeley, 274 ff.

ENERGY, development of, conception of, 236 ff.

EPISTEMOLOGY, relation to metaphysics, 150; definition of, 164; fundamental problems of, 168, 172; argument for God from, 202; of naturalism, 248, 252 ff., 257; of Descartes, 273, 341, 375; of Berkeley, 277, 296; of absolute realism, 339, 351; of Leibniz, 340, 341; of Plato, 340, 341; of Hume, 376; of Aristotle, 340, 341; of absolute idealism, 351, 368 ff.; of present day, 408 ff.

ETERNAL, the, 309.

ETHER, 230.

ETHICS, relation to metaphysics, 151, 196 ff., 360; its origin in Socratic method, 181; definition of, 191; special problems and theories in, 191 ff.; of Socrates, 192, 194; of Aristotle, 195, 345; of naturalism, 258 ff.; of subjectivism, 298 ff.; of Schopenhauer, 299; argument for God from, 203; individualism in, 301; pluralism in, 302, 421; of Stoics and Spinoza, 342; Platonic, 342; of Kant, 386; of absolute idealism, 388.

EUDAEMONISM, 195.

EVIL, PROBLEM OF, 317, 336, 339, 352, 365 ff.; in Greek philosophy, 352; in absolute idealism, 367, 418.

EVOLUTION, of cosmos, 242 ff.; of morality, 262.

EXPERIENCE, 410, 411, 412; analysis of, by Kant, 354.

FAITH, 424; special interests of, 199. See also RELIGION and BELIEF.

FERGUSON, CHAS., quoted, 265.

FICHTE, 360, 402.

FIELDING, H., quoted on religion, 59, 74.

FORCE, development of conception of, 231 ff.

FORM, in Aristotle, 334.

FREEDOM, in ethics, 196, 388; meanings and theories, 211.

GOD, as guarantee of ideals, 18, 425; personality of, 62, 108 ff.; St. Augustine's communion with, 68; presence of, 68; as a disposition from which consequences may be expected, 85; meaning of, in religion, 87; idea of, in Judaism and Christianity, 92; why historical, 102; social relation with, 103; the ontological proof of, 200; ethical and epistemological arguments for, 202; cosmological proof of, 203; teleological proof of, 204; relation to the world, in theism, pantheism and deism, 205 ff.; will of, 212; conception of, in Berkeley, 284, 293 ff.; conception and proof of, in Spinoza, 312 ff., 392, 393; conception of, in Plato, 331, 352, 391, 393; conception of, in Leibniz, 338, 353. Also see ABSOLUTE.

GOETHE, on Spinoza, and on philosophy, 51; on pragmatism, 407.

GOOD, the, theories of, in ethics, 191 ff.; and the real, 326 ff., 421 ff.

GREEK, religion, in Homer and Lucretius, 89; ideals, 195, 198, 429.

GREEN, T. H., quoted, 369, 385 (note).

HAECKEL, quoted, 236, 266.

HEDONISM, 192.

HEGEL, on science, 129; philosophy of, 150, 361 ff.; relation to Kant, 381; on the absolute, 382; ethics of, 390.

HERACLITUS, 308.

HISTORY, philosophy of, in Hegel, 363.

HOBBES, his misconception of relations of philosophy and science, 115; quoted on ethics, 261.

Holbach, 251, 252.

HOMER, on Greek religion, 90.

HUMANISM, 320, 404, 405.

HUME, positivism of, 115, 377; phenomenalism of, 283; and Descartes, 376.

HUXLEY, quoted, 255, 266.

HYLOZOISM, 225.

IDEAL, the, in Plato, 326; validity of, 416.

IDEALISM, various meanings of term, 173 (note); meaning of, as theory of knowledge, 175 ff., 409; of present day, 409 ff.; empirical, see SUBJECTIVISM, PHENOMENALISM, SPIRITUALISM; absolute, see ABSOLUTE IDEALISM.

IDEALS, in life, 10 ff.; adoption of, 17 ff.

IDEAS, the, in Plato, 329.

IMAGINATION, in poetry, 99; place of, in religion, 80, 97 ff.; special functions of, in religion, 101 ff.; scope of, in religion, 105 ff.; and the personality of God, 110.

IMITATIO CHRISTI, quoted, 68.

IMMANENCE THEORY, 412, 413.

IMMORTALITY, 212.

INDIVIDUALISM, 301, 320, 338, 404.

INTUITIONISM, in ethics, 196.

JAMES, WILLIAM, quoted on religion, 65, 71, 305.

JUDAISM, development of, 92; and Christianity, 94.

KANT, his transcendentalism, 177, 356; his critique of knowledge, 354 ff., 377 ff.; and absolute idealism, 380; ethics of, 386.

KEPLER, quoted, 129.

KNOWLEDGE, of the means in life, 8; of the end, 10; in poetry, 27 ff.; in religion, 82, 85, 97, 105; general theory of, on epistemology, 164 ff.; problem of source and criterion of, 168 ff.; problem of relation to its object, 172 ff., 277, 340, 351, 368 ff.; relation of logic to, 183 ff.; account of, in naturalism, 253 ff. Also see EPISTEMOLOGY.

LA METTRIE, quoted, 250.

LA PLACE, 242; quoted, 241.

LEIBNIZ, on function of philosophy, 155; philosophy of, 333, 336 ff.; epistemology of, 339.

LEUCIPPUS, quoted, 161.

LIFE, as a starting-point for thought, 3; definition of, 5 ff.; and self-consciousness, 6; philosophy of 17 ff., 153; mechanical theory of, 244 ff.; return of philosophy to, 427 ff.; contemplation in, 428.

LOCKE, epistemology of, 273.

LOGIC, origin in Socratic method, 181; affiliations of, 182, 188; definition of, 183; parts of formal, 184 ff.; present tendencies in, 187 ff.; algebra of, 189.

LUCRETIUS, his criticism of Greek religion, quoted, 89 ff.; on mechanism, 226, 240.

MCTAGGART, J. M. E., on Hegel, 367; on the absolute, 391.

MACH, E., 283; on philosophy and science, 120.

MALEBRANCHE, 376.

MARCUS AURELIUS, 348.

MATERIALISM, 254, 256; general meaning, 223, 414; development, 224 ff.; and science, 228; French, 249; theory of mind in, 250.

MATHEMATICS, importance in science, 132; logic in, 188; Berkeley's conception of, 279; Plato's conception of, 329, 335; Spinoza's conception of, 311, 335.

MATTER, 225, 228; and space, 229; Berkeley's refutation of, 275 ff.; in Plato and Aristotle, 334.

MECHANICAL THEORY, practical significance of its extension to the world at large, 20; in cosmology, 161, 225; of Descartes, 231; of Newton 232; of origin of cosmos, 242; of life, 244; in Spinoza, 336.

METAPHYSICS, relation to epistemology, 150; relation to ethics, 151, 196 ff.; definition of, 158; relation to logic, 188; relation to theology, 207; present tendencies in, 399 ff., 408.

MILL, J. S., 283 (note).

MIND, explanation of in naturalism, 237, 247 ff.; of God, in Berkeley, 284, 294, 296; absolute, 349 (note), 358, 382 ff. Also see under SELF, and SOUL.

MODE, in Spinoza, 313.

MONADS, in Leibniz, 338.

MONISM, 159, 163.

MORALITY, and religion, 73; grounds of, according to Kant, 356; incentive to, 422.

MYSTICISM, general account, 171; Schopenhauer's, 290; types of religions, 391.

NAEGELI, C. v., quoted, 287.

NATURAL SCIENCE, true relations of, with philosophy, 116; sphere of, with reference to philosophy, 117 ff.; philosophy of, its procedure, 121, 135, 142, 154, 401; origin of, as special interest, 123 ff.; human value of, 126, 127, 143; method and fundamental conceptions of, 406, 128 ff.; general development of, 134; limits of, because abstract, 136 ff., 414; validity of, 142; logic and, 188; development of conceptions in, 229 ff.; grounds of, according to Kant, 355, 377; Hume on, 377; permanence and progress in, 395 ff.

NATURAL SELECTION, 204, 245.

NATURALISM, chap. viii; general meaning, 217, 223 (note), 399; claims of, 239; task of, 241; criticism of, 117, 257, 263; of present day, 405, 412. Also see under MATERIALISM, and POSITIVISM.

NATURE, 160, 244, 337; in Berkeley, 294; in Spinoza, 317, 338; in Hegel, 363; in Kant, 377 ff.; in contemporary philosophy, 401. Also see NATURAL SCIENCE, and NATURALISM.

NEBULAR HYPOTHESIS, 242.

NECESSITY, of will, 211; ethics of, 342; religion of, 393.

NEO-FICHTEANS, 402, 403 (note).

NEO-KANTIANS, 403.

NEWTON, 232, 235, 242, 355, 377.

NORMATIVE SCIENCES, the, 180.

OMAR KHAYYAM, quoted, 16; as a philosopher-poet, 36.

ONTOLOGICAL PROOF, of God, 200.

ONTOLOGY, 159.

OPTIMISM, 104, 388, 422, 424.

PANPSYCHISM, 176, 238, 285 ff.

PANTHEISM, in primitive religion, 78; general meaning, 205; types of, 390.

PARKER, THEODORE, quoted on religion, 67.

PARMENIDES, and rationalism, 168; philosophy of, 308 ff., 337; and Aristotle, 336.

PATER, WALTER, on Wordsworth, 38; on Cyrenaicism, 260; on subjectivism, 270.

PAULSEN, FRIEDRICH, ethics of, quoted, 302.

PEARSON, KARL, quoted, 230.

PERCEPTION. See SENSE-PERCEPTION.

PERSONAL IDEALISM, 404, 405.

PERSONALITY, of God, important in understanding of religion, 62; essential to religion? 108 ff.

PERSONS, description of belief in, 62; imagination of, 101, 110.

PESSIMISM, 104, 299, 424.

PHENOMENALISM, general meaning, 176, 267 (note); of Berkeley, 272, 275 ff.; of Hume, 283; various tendencies in, 281.

PHILOSOPHER, the practical man and the, chap. i; the role of the, 306, 426.

PHILOSOPHY, commonly misconceived, 3; of the devotee, 13; of the man of affairs, 14; of the voluptuary, 16; of life, its general meaning, 17 ff., 153; its relations with poetry, chap. ii, 112; lack of, in Shakespeare, 33; as expression of personality, 33; as premature, 33; in poetry of Omar Khayyam, 36; in poetry of Wordsworth, 38 ff.; in poetry of Dante, 42 ff.; difference between philosophy and poetry, 48 ff.; in religion, 108 ff.; compared with religion, 112; true attitude of, toward science, 116; sphere of, in relation to science, 117, 395 ff.; procedure of, with reference to science, 121, 135, 142, 154, 160; human value of, 143, 426 ff.; can its problem be divided? 149, 155; origin of, 157; special problems of, chap. vi, vii; and psychology, 216; peculiar object of, 308; self-criticism in, 319 ff., 325; permanence and progress in, 395 ff.; contemporary, 398 ff.

PHYSICAL. See CORPOREAL BEING, MATERIALISM, etc.

PHYSIOLOGY, 246.

PIETY, description and interpretation of, 72; in ethics, 195.

PLATO, on Protagoras, 167, 269, 270, 298; quoted, on Socrates, 170, 192, 194; historical preparation for, 324; psychology of, 209; philosophy of, 306, 318, 326 ff., 382; and Aristotle, 333; and Spinoza, 318, 335; epistemology of, 339; ethics of, 342; religion of, 346, 391, 393; on evil, 352; on spirit, 359; on reason and perception, 370; on the philosopher, 426.

PLURALISM, general meaning of, 159, 163, 419; in ethics, 302, 421 ff.; in religion, 304.

POETRY, relations with philosophy, chap. ii; as appreciation, 25; virtue of sincerity in, 27; the "barbarian" in, 28; constructive knowledge in, 30; difference between philosophy and, 48 ff.

POSITIVISM, on relation of philosophy and science, 115, 122; general meaning of, 168, 234, 252 ff., 412.

PRACTICAL KNOWLEDGE, of means, 8 ff.; of end or purpose, 10 ff.; implied in religion, 85, 97; philosophy as, 153.

PRACTICAL MAN, the, and the philosopher, chap. i; his failure to understand philosophy, 3; his ideal, 14; virtually a philosopher, 22.

PRAGMATISM, 151, 407, 408.

PRAYER, 103.

PREDICTION, in science, 130.

PRESENT DAY, philosophy of the, 398 ff.

PROTAGORAS, scepticism of, 166, 271; subjectivism of, 269; ethics of, 298.

PSYCHOLOGY, of religion, 58, 82; inadequate to religion, 82; as branch of philosophy, 208 ff., 216; as natural science, 213; affiliations of, 215; limits of, 415.

PSYCHO-PHYSICAL PARALLELISM, 215, 252.

PURPOSE, in life, 10 ff.; adoption of life-purpose, 17 ff.; practical significance of, in the world at large, 20. Also see TELEOLOGY, IDEAL, etc.

QUALITIES, primary and secondary, 254, 274, 277.

RATIONALISM, general meaning, 168, 416; in logic, 180, 184; in ethics, 193; of eleatics, 310; of Spinoza, 311; in absolute realism, 339; criticism of, 418.

REALISM, various meanings of term, 173 (note); meaning of, as theory of knowledge, 172; of Parmenides, 308 ff.; of Plato and Aristotle, 341; of present day, 409 ff.

REASON, 370. See RATIONALISM.

RELATIVISM, 166, 267 ff.; in ethics, 298.

RELIGION, chaps. iii, iv; relation to poetry and philosophy, 49, 52; difficulty of defining, 53; possibility of defining, 54; profitableness of defining, 54; true method of defining, 56; misconceptions of, 56; as possessing the psychological character of belief, 59 ff.; degree of, in individuals and moods, 60, 61; definition of, as belief in disposition of universe, 64 ff., 82; and morality, 73; symbolism in, 75; prophet and preacher of, 75; conveyance of, 76; primitive, 77; Buddhism, 78; the critical or enlightened type of, 80; means to be true, 82 ff.; implies a practical truth, 85; cases of truth and error in, 88 ff.; of Baal, 88; Greek, 89; of Jews, its development, 92; Christian, 94; definition of cognitive factor in, 97; place of imagination in, 80, 97 ff.; special functions of imagination in, 101 ff.; relation of imagination and truth in, 105; philosophy implied in, 108 ff.; is personal god essential to, 108; compared with philosophy, 112; compared with science, 145; special philosophical problems of, 199 ff.; of naturalism, 263 ff.; of subjectivism and spiritualism, 302 ff.; of Plato and Aristotle, 346, 393; of Stoics and Spinoza, 348, 393; philosophy of, in Hegel, 365; of absolute idealism, 390 ff.

RELIGIOUS PHENOMENA, interpretation of, 69 ff.

REPRESENTATIVE THEORY, of knowledge, 174, 412.

ROMANTICISM, 361.

ROUSSEAU, quoted on nature, 64.

ROYCE, JOSIAH, quoted on absolute idealism, 178, 384, 394.

SANTAYANA, GEORGE, quoted on poetry 28, 29.

SCEPTICISM, 166, 267 ff. See under POSITIVISM, and AGNOSTICISM.

SCHELLING, misconception of science, 116.

SCHOLASTICISM, 333; idea of God in, 201.

SCHOPENHAUER, his panpsychism or voluntarism, 177, 285 ff.; universalizes subjectivism, 290; mysticism of, 290; ethics of, 299; religion of, 303.

SCIENCE. Also see under NATURAL SCIENCE, and NORMATIVE SCIENCE.

SECULARISM, of Shakespeare, 34; of Periclean Age, 320; of present age, 427.

SELF, problem of, 216; proof of, in St. Augustine, 372; proof of, in Descartes, 374; deeper moral of, 387; in contemporary philosophy, 411, 413. Also see SOUL, and MIND.

SELF-CONSCIOUSNESS, essential to human life, 6; development of conception of, 371 ff.; in absolute idealism, 383; in idealistic ethics, 386.

SENSATIONALISM, 247, 255, 269.

SENSE-PERCEPTION, 168, 247, 269, 370; being as, in Berkeley, 281.

SHAKESPEARE, general criticism of, 30 ff.; his universality, 31; lack of philosophy in, 33.

SHELLEY, quoted on poetry, 50.

SOCIAL RELATIONS, belief inspired by, analogue of religion, 62; imagination of, extended to God, 101.

SOCRATES, rationalism of, 169; and normative science, 180; ethics of, 192, 194; method of, 321 ff.

SOPHISTS, the, epistemology of, 165; scepticism of, 271, 320; ethics of, 298, 301; age of, 320.

SOUL, the, in Aristotle, 208; in Plato, 209; as substance, 209; intellectualism and voluntarism in theory of, 210; immortality of, 212; Berkeley's theory of, 284. Also see under MIND, and SELF.

SPACE, importance in science, 130; and matter, 229.

SPENCER, 236 (note), 243, 265.

SPINOZA, and Goethe, 51; quoted on philosophy and life, 153; philosophy of, 306, 311 ff.; criticism and estimate of, 315 ff.; and Plato, 318, 335; and Aristotle, 336; epistemology of, 339; ethics of, 342; religion of, 348, 392, 393.

SPIRIT, the absolute, 358 ff.

SPIRITUALISM, general meaning, 176, 267 (note); in Berkeley, 280, 292; in Schopenhauer, 285; criticism of, 288; objective, 292.

STEVENSON, R. L., quoted on religion, 67.

STOICISM, ethics of, 342; religion of, 348.

SUBJECTIVISM, chap. ix; general meaning, 175, 218, 267 (note), 415; in aesthetics, 190; of Berkeley, 275 ff.; universalization of, in Schopenhauer, 290; criticism of, 297, 415; ethics of, 298 ff.; in absolute idealism, 368; of present day, 409.

SUBSTANCE, spiritual, 209, 284; material, Berkeley's refutation of, 275 ff.; Spinoza's conception of, 311; the infinite, in Spinoza, 312; Aristotle's conception of, 334; Leibniz's conception of, 338.

SYMBOLISM, in religion, 75.

TELEOLOGY, in cosmology, 161; proof of God from, 204; Spinoza on, 318; in Plato, 326 ff., 336; in Aristotle, 336.

THEISM, 205.

THEOLOGY, relation to religion, 98; in philosophy, 199 ff.; relation to metaphysics, 207.

THOMSON, J., quoted, 104.

THOUGHT, and life, 6 ff.; as being, in Hegel, 361 ff.

THUCYDIDES, on thought and action, 429.

TIME, importance in science, 130.

TRANSCENDENTALISM, 177, 349 (note), 356. See IDEALISM, absolute.

TYNDALL, 115.

UNIVERSAL, scientific knowledge as, 125, 139.

UNIVERSE, the, as object of religious reaction, 64; common object of philosophy and religion, 112; as collective, 419.

UTILITARIANISM, 261.

VIRTUE, 198, 345.

VOLTAIRE, quoted, 231, 251.

VOLUNTARISM, in psychology, 210; in Schopenhauer, 285.

WHITMAN, WALT, 27 ff.

WILL, in psychology, 210; freedom and determination of, 211; in Schopenhauer, 177; as cause, in Berkeley, 293 ff.; in pragmatism, 407.

WORDSWORTH, as philosopher-poet, 38 ff.; his sense for the universal, 40; quoted on poetry and philosophy, 48, 50.

ZENO, 337.



TRANSCRIBER'S NOTES:

Ellipses match the original.

Numbers in {braces} are subscripted in the original.

The symbol for section has been replaced by "Sect."

Variations in spelling have been left as in the original.

The word Phoenix uses an oe ligature in the original.

The following corrections have been made to the text:

Page xv: CHAPTER VI. METAPHYSICS AND EPISTEMOLOGY{original has EPISTOMOLOGY}

Page 70: The psychology{original has pyschology} of conversion

Page 93: him who practices{original has practises} the social virtues

Page 165: reality have resulted in no consensus{original has concensus} of opinion

Page 196: but in a law to which it{original has its} owes obedience

Page 261: 'justice,' 'gratitude,' '{quotation mark missing in original}modesty,'

Page 283: retained after their original{original has orignal} meaning

Page 288: nothing but the highest development{original has devolpment} on our earth

Page 325: philosopher who defined being as{original has a} the ideal

Page 405: Henri Bergson: Essai{original has Essoi} sur les donnees immediates de la conscience

Page 434: THOMAS A{original has acute accent which should be grave accent} KEMPIS: Imitation of Christ.

Page 436: HUXLEY, T. H.: Evolution and Ethics; Prolegomena.{original has Prologomena}

[51:11] Vol. I, p. 60.{period is missing in original}

[199:14] religion in these matters, cf.{original has Cf.} Descartes:

[287:16] Translation by Haldane and Kemp{original has Komp}

THE END