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" "The question whether we have not some knowledge independent of any and all experience — whether there must not, unavoidably, be some knowledge a priori, some knowledge which we come at simply by virtue of our nature — is really the paramount question, around which the whole conflict in philosophy concentrates, and on the decision of which the settlement of every other question hangs. To cast the career of a philosophy upon a negative answer to it, as if this were a matter of course, — which the English school from Hobbes onward has continually done, — is to proceed not only upon a petitio, but upon a delusion regarding the security of the road.
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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The true love wherewith God loves other spirits is not the outpouring upon them of graces which are the unearned gift of his miraculous power; it is the love, on the contrary, which holds the individuality, the personal initiative, of its object sacred. As the true father desires that the son who, after him, is to be the head of the family shall have a method and policy of his own, by which the honours of the line shall be increased by new contributions, so he who is the Father of Spirits will have his image brought forth in every one of his offspring by the thought and conviction of each soul itself.
Here we reach the demonstration that evolution not only is a fact, and a fact of cosmic extent, but is a necessary law a priori over Nature. But we learn at the same time, and upon the same evidence, that it cannot in any wise affect the a priori consciousness, which is the essential being and true person of the mind; much less can it originate this. On the contrary, we have seen it is in this a priori consciousness that the law of evolution has its source and its warrant. Issuing from the noumenal being of mind, evolution has its field only in the world of the mind's experiences, — "inner" and "outer," physical and psychic; or, to speak summarily, only in the world of phenomena. But there, it is indeed universal and strictly necessary.
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