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… - George Holmes Howison
" "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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About George Holmes Howison
George Holmes Howison (29 November 1834 – 31 December 1916) was an American philosopher, who established the philosophy department at the University of California, Berkeley and held the position there of Mills Professor of Intellectual and Moral Philosophy and Civil Polity.He also founded the Philosophical Union, one of the oldest philosophical organizations in the United States. Howison’s philosophy is set forth almost entirely in his volume entitled, The Limits of Evolution, and other essays, illustrating the metaphysical theory of personal idealism. Scrutinizing the idea of evolution that had come to the fore, he proved not only that no Person can be wholly “the product of ‘continuous creation’”, evolution, but went on also to show that, rooted in the very same (a priori) reason, fulfilled philosophy necessarily ends in the “Vision Beatific”, “that universal circle of spirits which, since the time of the stoics, has so pertinently been called the City of God”. Friends and former students of Howison established the Howison Lectures in Philosophy in 1919. Over the years, the lecture series has included talks by distinguished philosophers such as Michel Foucault and Noam Chomsky.
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Additional quotes by George Holmes Howison
In fine, a condition of our making freedom possible in a world ordered by the rigour of natural law is that we accept an idealistic philosophy of Nature: the laws of Nature must issue from the free actor himself, and upon a world consisting of states in his own consciousness, a world in so far of his own making.
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If the solution is possible, then, it will only be so by the fact that, on the one hand, perfect intelligence or reason is the essence of God, — who therefore determines all things, not by compulsion, but only in his eternal thought, which views all real possibilities whatever; and that, on the other hand, the spirit other than God also has its freedom in self-active intelligence. This granted, the range of its possibilities is precisely the range of reason again, and so is to God perfectly knowable and known, since it harmonises in its whole with the Eternal Thought that grasps all possibilities, though it is not at all predestined by this
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