Half Truths and the Truth

Astronomy. Optics. ― Literature of the seventeenth century. - Theology.—

Locke.

Religious writers. - Divine purpose..

37-73

LECTURE II.

THE NATURE AND GROUNDS OF PANTHEISM.

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

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. -

A reaction.

LECTURE III.

THE GERMAN SUCCESSION

Empiricism.

- Revival of Spinozism.

This movement to be passed over for the present.
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

in Kant. 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-cgo. - 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. - Schelling.. Grand objection to Fichte. —

Schellingian doctrine of knowledge. How Schelling reaches the position

of the pantheist. His system described. Agreement with Spinoza. —

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. Poe. - 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

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

result.

LECTURE IV.

THE PANTHEISTIC CHRISTOLOGY.

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

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
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
not admissible.- 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.

LECTURE V.

150-182

THE CULTURE WHICH PANTHEISM LEGITIMATES.

A feature of modern thought. - Spontaneity. - Authority. - New theory un-

tenable. - Relation to pantheism. - Goethe. Why chosen. - Viewed only

in one aspect. Relation to other thinkers of his age. - Ignorance of his

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.

Hermann and Doro-

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

- Natalia and Wilhelm.

-False theory of morals. - Popularity of Goetz. - Sorrows of Werther.—

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

The Fair Saint. - Philina. - Mignon. - Other characters. - Elec-

Goethe's theoretical views carried

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.

lish literature.

The representative name. Method of treatment. - 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. -

Result.

His doctrine of necessity. Of space and time. - Religious views.-

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

definition of religion.

How his pantheism affects his political

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

Function of representative assem-

Mahometanism as good as Puritanism.

No love for free

This the basis of

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

the Pilgrims.

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.

primitive governments. - Urged as the only real basis.

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

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

Christianity.

Individualism. Represented by Emerson. - Method of treatment. Con-

trasted with Carlyle. His excellent temper. -

Monotony. Nomenclature. -"Old Two-Face."- Comprehensive state-

Of purer tone than Goethe.

ness.-

The objective

ments of pantheism. — All things are God. History. Literature. - God a
gentleman. - Love. - 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-
- 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.
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.
Emerson would unsettle all things. - No philanthropist. - Scorn of the

masses.- No moral distinctions. Better than his theory. - Inconsistency

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

LECTURE VIII.

THEISM WITH A PANTHEISTIC DRIFT.

Disliked to be called an infidel. -

The positive side

Theodore Parker.

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. Unitarians denounced for

retaining them. What Parkerism finds in Christ. -The Old Testament

long since outgrown. His idea of religious progress. -

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

supposed. -

.— Three factors of the absolute religion. — The sentiment. - The

idea. 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

་

« 上一頁繼續 »

圖書

Half Truths and the Truth: Lectures on the Origin and Development of ...