George Holmes Howison Quotes

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

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.

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.

But now we come upon another objection, which I judge will be the last you can raise. You will say, I suspect, that this world of freedom, self-equipped for sin, is indeed a world which "lieth in wickedness," that in truth there is no real hope of good in it: it is a world of inherent and inexpugnable wrong, and not only damnable, but in fact already damned.

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."

Human finitude as the summary of human powers, with its consequent complete subjection to Divine predestination, is inwrapt in this conception of Divine causation as causation by efficiency; and there can be no way of supplementing this finitude by the infinity (i.e. freedom) required by a moral order, except by dislodging this view of creation and regeneration.

To the question, What is the right relation between reason and religion, you will now understand me to answer, It is that reason should be the source of which religion is the issue; that reason, when most itself, will unquestionably be religious, but that religion must for just that cause be entirely rational; that reason is the final authority from which religion must derive its warrant, and with which its contents must comply; that all religious doctrines and instrumentalities, all religious practices, all religious institutions, and all records of religion, whether in tradition or in scripture, must alike submit their claims at the bar of general human reason, and that only those approved in that tribunal can be regarded as of weight or of obligation; in short, that the only real basis of religion is our human reason, the only seat of its authority our genuine human nature, the only sufficient witness of God the human soul. Reason, I shall endeavour to show, is not confined to the mastery of the sense-world and the goods of this world only, but does cover all the range of being, and found and rule the world eternal; it is not merely natural, it is also spiritual; it is itself, when come to itself, the true divine revelation.

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.

Mathematics is that form of intelligence in which we bring the objects of the phenomenal world under the control of the conception of quantity. [Provisional definition.]

Our result thus far is, that determinism and freedom, when justly thought out, are in idea entirely reconcilable. Determinism proves to need no fatalistic meaning, but to be, possibly enough, simply the definite order characteristic of intelligence; while so far from freedom's being indeterminism, chance, or caprice, these are seen to be incompatible with it, and freedom proves to be, like determinism, the spontaneous definiteness of active intelligence.

Poetry, finally, is the form of art where not only are the unities of time, place, and action freed from the restrictive bounds of the single instant, the single spot, the single simple transaction, but the medium of embodiment is thought itself, with its completely articulate utterance in language. Here the very source of the ideal view of the world, the very origin of the creative artistic impulse, becomes the material and the instrument of its own purpose, the executor of its own will. The scope of the creative faculty is therefore the utmost conceivable, and poetry rightfully takes the highest place as the art of the greatest possibilities — the art, indeed, of an all-inclusive compass, as at length completely self-supplying and self-directing.

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

“For the ultimate and real meaning of the argument is, that a soul or mind or person, purely as such, is itself the fountain of its percipient experience, and so possesses what has been happily named "life in itself." Proof of the presence in us of a priori or spontaneous cognition, then, is proof of just this self-causative life.

At the core, what Jesus did was to reform the conception of God in the interest of the absolute reality and the moral freedom of men. With this what can be more discordant, what more hostile to it, than the attempt to establish by an appeal to declarative authority doctrines that either contradict the human reason or have no witness from it?

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.