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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-equip… - George Holmes Howison
" "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.
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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
We are not to evade, then, the eternity of free beings that is implied in any serious demand for freedom. If the souls of men are really free, they coexist with God in the eternity which God inhabits, and in the governing total of their self-active being they are of the same nature as he, — they too are self-put rational wholes of self-conscious life. As complete reason is his essence, so is reason their essence—their nature in the large—whatever may be the varying conditions under which their selfhood, the required peculiarity of each, may bring it to appear. Each of them has its own ideal of its own being, namely, its own way of fulfilling the character of God; and its self-determining life is just the free pursuit of this ideal, despite all the opposing conditions by which it in part defines its life. Moreover, since this ideal, seen eternally in God, is the chosen goal of every consciousness, it is the final — not the efficient—cause of the whole existing self. All the being of each self has thus the form of a self-supplying, self-operating life; or, in the phraseology of the Schoolmen and Spinoza, each is causa sui. This is what its "eternity" exactly means.
But so long as human nature is what it is, so long as we are by essence prepossessed in favour of our freedom and yearn for a life that may put death itself beneath our feet, and with death imperfection and wrong, so long will our nature reluctate, so long will it even revolt, at the prospect of having to accept the doctrine of pantheism; so long shall we instinctively draw back from that vast and shadowy Being which, be it conscious or unconscious or simply the Unknowable, must for us and our highest hopes be verily the Shadow of Death
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Let us not fail to realise that pantheism means, not simply the all-pervasive interblending and interpenetration of God and other life, but the sole causality of God, and so the obliteration of freedom, of moral life, and of any immortality worth the having; in a word, of the true being of God himself.
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