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Before it can be said, then, that human freedom and the absolute definiteness of God as Supreme Reason are really reconciled, we must have found some… - George Holmes Howison
" "Before it can be said, then, that human freedom and the absolute definiteness of God as Supreme Reason are really reconciled, we must have found some way of harmonising the eternity of the human spirit with the creative and regenerative offices of God. The sense of their antagonism is nothing new. Confronted with the race-wide fact of human sin, the elder theology proclaimed this antagonism, and solved it by denying to man any but a temporal being; quite as the common-sense of the everyday Philistine, absorbed in the limitations of the sensory life, proclaims the mere finitude of man, and is stolid to the ideal considerations that suggest immortality and moral freedom, rating them as day-dreams beneath sober notice, because the price of their being real is the attributing to man nothing short of infinity. "We are finite! merely finite!" is the steadfast cry of the old theology and of the plodding common realist alike; and, sad to say, of most of historic philosophy too. And the old theology, with more penetrating consistency than the realistic ordinary man or the ordinary philosophy, went on to complete its vindication of the Divine Sovereignty from all human encroachment by denying the freedom of man altogether.
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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
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?
Either, then, we must carry out our modern moral conception of God's nature and government into a conception of creation that matches it — a conception based on that eternity (or intrinsic supertemporal self-activity) of man which alone can mean moral freedom — or else, in all honesty and good logic, we ought to travel penitently back to a Calvinism, a Scotism, an Augustinianism, of the so-called "highest" type. Then we would view man as a "creature" indeed. We should have to accept him as a being belonging to time only, with a definite date of beginning, though lasting through unceasing ages, if that could indeed then be. We should have to surrender all freedom for him as a delusion. In effect, with this conception of creation, we must return to an unmitigated Predestinationism. Nor may this stop short of foreordination to Reprobation as well as to Election — a foreordination not simply "supralapsarian," but precedent to creation itself. The separation of the Sheep from the Goats must be from "before the foundation of the world," and the Elect must be created "unto life everlasting," while the reprobate are created "unto shame and everlasting contempt."
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No, nothing short of the creative principle of imagination gives the fine arts their specific quality—the principle that creates for the sake of creating, for the sake of giving free course to that imagination which is not only an essential but the guiding factor in the supersensible being of man, and which not only founds for him the world of religion and of science, as well as that of art, but is the constructive and developing principle of the universe itself.
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