patience. His tolerance.

ancient writers.

-

-

His easy views of all events. - Vagueness of

Plotinus. Iamblichus.

Heraclitus. -

- The Alexandrine masters.

-

Proclus. - Plato. - Aristotle. Xenophanes the Eleatic.

-

-

-

-

Pythagoras. Hylozoists and others.. - The Orientals. - Egyptian specula-
tion. -Primitive monotheism. - The Chinese. The Greeks. Testimony
from Egypt. Conclusion of Naville. Origin of Fetichism. - The Totem of
the Indians. Spinoza our starting-point. - Vagueness before him.- Course
of religious thought sketched. - Spinoza's system the receptacle. - Claims
of Bruno. Intellectual activity of the age favorable to Spinoza. - The Ref-
ormation. Bacon. - The Pilgrim Fathers.- - Richelieu and Cromwell.
Newton. Triumphs of science. Mathematics.-
Astronomy. - Optics. — Literature of the seventeenth century. - Theology.—
Religious writers. .- Divine purpose.

The Dutch.

-

Locke.

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-

Definition of pantheism. -- How it differs from theism and atheism. -

atheism and pantheism agree. - Language of pantheists often ambiguous.

Many names for one thing. - Knowledge of Spinozism which the purpose

of this work requires. Descartes was Spinoza's guide. This doubted. —

Opinion of Saisset. - Parentage of Descartes. - Early purpose. - Criterion

of truth. Not original with Descartes. - Testimony as to Descartes' posi-

tion. Four main points in Cartesianism. -"I think, therefore I am."- Crit-

icism of Gassendi and Huxley. - Descartes to be taken as he understood

himself. The Cartesian method. - Descartes' first step. - A foothold for

Spinozism.- - The recognition of Reid's doctrine of necessary truths would

have saved Descartes. - The Cartesian argument for the divine existence

favors Spinozism. — The argument for a God which now tends to prevail. –

Descartes only seems to anticipate this. How his argument legitimates

pantheism.- -The Cartesian method aids the tendency to pantheism. — The

tendency further strengthened by his denial of second causes. — - Spinoza's

logic faultless. - The premises of pantheism untenable. — The central posi-

tion of Spinozism. The dogmatic result. — - Three kinds of knowledge. -

Some account of the Ethics. - Subject of the Second Part. — Of Part Third.

-Of Part Fourth. — Of Part Fifth. Of the First Part. - Definitions. —

Axioms. A demonstration. Perfection of superstructure. -

-Two attri-

butes of substance. — Bearing on question of immortality. - Fatalism. —

The a priori philosophy not to be judged by Spinozism. Malebranche. -

Leibnitz.- The safeguard.

in Kant.

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-

-

LECTURE III.

THE GERMAN SUCCESSION

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-

-

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-

A reaction. Empiricism. This movement to be passed over for the present.

- Revival of Spinozism.. -What is here attempted. · - Relation of Leibnitz

to the new movement. - The Leibnitz-Wolfian philosophy. - Kant's earlier

views. The need of a critic suggested by Hume. - Critique of the pure

reason. - Relation of the reason to the understanding. - Space and time

forms of the reason. — The categories of the understanding. — Ideas of the

reason. What they are. Their subjective nature. - Where this critique

leaves us. - Kant's plan broader than this sphere of the reason. - Another

faculty. Function of the practical reason. - Result not satisfactory. - Cri -

tique of the judgment. The object not attained. Three distinct tendencies

Reinhold. Jacobi. His mystical tendency. - Argues against

Kant's first critique. — The thinkers of his time not with him. The inter-

view with Lessing. Character of Jacobi. Hegel's criticism. - Fichte.

Thought-activity the only knowable thing. - The non-ego. — A product of

the ego.

The alternative of atheism or pantheism. - Accused of atheism..

Becomes a pantheist. Unlike Spinoza. The true wisdom. - Fichte's pan-

theism considered defective.

Schellingian doctrine of knowledge. - How

of the pantheist. His system described.

Three potences. - How they work in the evolution of spirit. - Distinction

between nature and spirit. How Schelling would account for Christianity.

-The spirit of Schelling's system.. - Short continuance of this school of

pantheism. Schelling and Edgar A. Poc. - Culminated in Hegel. - The

best refutation of error its clear statement. - An anachronism. - Hegel.—

The absolute idea. -Use of Kant's antinomies:- The logical movement. —

Natural philosophy. - Philosophy of spirit. Its theological result. — Hegel

and Kant.- Consequences of the system. Strauss. - Schleiermacher.- Net

result. Lesson of the survey now taken. - Testimony of Müller. 111-149

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Schelling..

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Grand objection to Fichte.

THE PANTHEISTIC CHRISTOLOGY.

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Philosophy and religion inseparable. · This more manifest in the a-priori
philosophy. Two uses of the word "religion."- When pantheism is a
religion. Religions to which pantheism may be applied. Re-statement of

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-

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Hegelianism. - The absolute idea. - A triplicate process. Compared with
Comte's "three states."-Illustrated in history of civilization. — In art.
Progress and conservatism. — The absolute idea in religion.-- Christianity a
form of the absolute idea. Different views of Hegelianism. - The "right."
The "left."-The "centre."- Strauss. His Life of Jesus. The idea
in religion alone important. The question of historic truth trivial. - Essen-
tial Christianity. - How the idea produced the so-called record. Criticism
deals with the non-essential. Evidence that Strauss was a pantheist. — His
view of the incarnation. The origin of the Gospels.- Accepts Spinoza's

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view of Christ. Thinks his criticism true to the spirit of the narrative.
The gospel record a piece of cloud scenery. - Advantage of this pantheistic
position. The Paulists.- - Evemerus. — His method revived by Lessing in
Wolfenbüttel fragments.. How used by Paulus. - Results of the theory. —
Regarded as a failure. -Eichhorn. -De Wette. Strauss finds germs of his
theory in them. Also in Origen and Philo. - Relation to other schools of
criticism. - Secret of popularity. — Three principles of interpretation. — The
position of Strauss. - The myth. How he makes room for it. The idea
produces the story.. What follows if the Gospels are post-apostolic. - In-
ternal evidence against Strauss. Also external evidence. - How he would
evade it. - - The argument against him overwhelming. Baur. — Differs from
Strauss. How he accounts for the Gospels.. - Traces of a conflict. - Pauline
party favored. · Peter overborne. - Paul triumphs. The reasoning of Baur
No special refutation needed. — There were parties in the
early church. Baur's treatment unfair. — An argument for inspiration. -
Renan. Requires no special treatment. Spirit of his criticism pantheistic.
An irreverent comparison. Free religion. Its peculiarity. - May be
traced to Hegel. - Christianity triumphant.
150-182

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not admissible.

-

tenable. .- Relation to pantheism. - Goethe. Why chosen.
in one aspect.
Relation to other thinkers of his age.
speculative views. Early scepticism. - Proofs that he was a pantheist.—
Meets with Jacobi.- Wished to be known as a Spinozist. Fatalism. - Di-
vineness of nature. Free necessity.
- Tone of his writings. The two
Goethes. As a student of nature. Works in which he shows to advantage.
- Shorter poems. - Iphigenia in Tauris. — Egmont. Hermann and Doro-

thea. - Wherein his theory works evil. - Faust. - - Goetz von Berlichingen.

-False theory of morals. - Popularity of Goetz.

-

Sorrows of Werther.-

Its influence. Origin of the work. - Complaints of his friends. Wilhelm

Meister.

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The Fair Saint. — Philina. -- Mignon. — Other characters. — Elec-
tive affinities. - Natalia and Wilhelm. Goethe's theoretical views carried
into his life. His faults not to be passed over. - Had noble traits. - Was
not a patriot. Goethe not consistent with his theory of culture. — - Would
have been better as a man if more inconsistent. Allowance to be made to

-

-

art. The obligations of the artist. - Christianity teaches the only adequate
theory of human culture.

183-226

LECTURE VI.

PANTHEISM IN THE FORM OF HERO-WORSHIP.

The representative name. - Method of treatment.

lish literature.

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-

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- Carlyle's position in Eng-

His style. Ethical tendency. - A political reformer.
Was he a pantheist? - Not in the dogmatic sense. - - Proofs of a pantheistic
spirit. His idea of history.— Of the individual. — Views of nature panthe-
istic. His doctrine of necessity..

Religious views.-

Bibles. Origin of worship. - Sincerity alone essential. - Accepts Goethe's

definition of religion. Result. - How his pantheism affects his political

Makes him revolutionary. — French Revolution. - Laws and com-

pacts not the basis of true government. -Function of representative assem-

blies.- - Hates democracy as much as constitutional monarchy.- Eulogy of

the Pilgrims. - Mahometanism as good as Puritanism. - No love for free

government in any case. — Scorn of moral and social reforms. - Origin of his

contempt for democracies. — Negative side of his political creed. His polit-

ical and social creed positively stated. - Hero-worship. This the basis of

primitive governments. - Urged as the only real basis. - Great men a the-

ophany. Carlyle's ideal of a great man. - Plea for his theory of govern-

ment. The result of the theory is anarchy.- Hero-worship contrasted with

Christianity.

trasted with Carlyle. His excellent temper. Of purer tone than Goethe.
- Monotony. - Nomenclature." Old Two-Face." - Comprehensive state-

Love.

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-

-

ments of pantheism. — All things are God. — - History. — Literature. - God a
gentleman.
Prayer. What Emerson has to say of personality.-
An ignis fatuus.— God impersonal. — But one conclusion possible. Emer-
son's method. - Consciousness the way to all truth.- - No mean egotism. -
Definition of man. — The varieties of genius forms of the divine conscious-
ness. Teaches the pantheistic fatalism. —All things subject to fate. - No
one can do otherwise than he does. - -All life natural. - Emerson's use of
words literal rather than rhetorical. Even fate a mystery. The objective
world in the light of Emerson's philosophy. - History absorbed into the
soul. All literature the biography of each man. — A practical result. - Na-
ture an evolution of the soul. The world man externized. Knowledge of
nature but self knowledge. — Emerson's theory of nature that of every sub-
jective idealist. More specific injunctions. - Duty of self-reverence. - Self-
reliance. - Self-assertion. The moral law wholly subjective. — Duty of
self-isolation. - To be wholly self-absorbed the highest blessedness." Men
descend to meet."- Misanthropy. - Attitude towards the Bible and Christian-
ity.. Insinuates that Christ was a pantheist. - Spirit of the two contrasted.

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-

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-

-

- Emerson would unsettle all things. No philanthropist.
masses. No moral distinctions..

Better than his theory. - Inconsistency

recommended.-The good man forced to be a hypocrite. - Transcendentalism

not to be judged by Emerson.-Christian faith the grand safeguard. 268-316

LECTURE VIII.

THEISM WITH A PANTHEISTIC DRIFT.

Theodore Parker. - Disliked to be called an infidel.

-

Did not bow to Christ as

the final authority in religion. - Affirms that Jesus was in error on many

subjects. Calls Christ and the Bible idols.

-

retaining them.

-

Unitarians denounced for

What Parkerism finds in Christ. — The Old Testament

long since outgrown. His idea of religious progress. -The positive side

of Parkerism. — Terms used to designate it. - Parker less original than he

supposed. -Three factors of the absolute religion.

idea.

-

-

The sentiment. - The

-

The conception. - The conception alone varies. — Origin of religions.
-Their succession traced. - Parkerism to be superseded. Theory of reli-
gious progress refuted by history. Obscures the character of God. Weak-
ens our basis of hope for man. The doctrine of redemption rational. —
Parker not simply a theist. - Was he a pantheist? A re-statement of the
alternative of unbelief. - Parker could not be a positivist.- Pantheism may
be mistaken for positivism. - Parker not a materialist. - Denies the possi-
bility of atheism. -Denied that he was a pantheist. But his definition is