Pure community is a matter of no interest to any will; but a community which pursues a common good is of supreme interest to all wills; and what we h… - William Ernest Hocking

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Pure community is a matter of no interest to any will; but a community which pursues a common good is of supreme interest to all wills; and what we have here said is that whatever the nature of that common good … it must contain the development of individual powers, as a prior condition for all other goods.

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About William Ernest Hocking

William Ernest Hocking (August 10, 1873 – June 12, 1966) was an American idealist philosopher at Harvard University. He continued the work of his philosophical teacher Josiah Royce (the founder of American idealism) in revising idealism to integrate and fit into empiricism, naturalism and pragmatism. He said that metaphysics has to make inductions from experience: "That which does not work is not true. His major field of study was the philosophy of religion, but his 22 books included discussions of philosophy and human rights, world politics, freedom of the press, the philosophical psychology of human nature; education; and more. In 1958 he served as president of the Metaphysical Society of America.

Also Known As

Alternative Names: W.E. Hocking William Ernst Hocking William Hocking
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Wherever moral ambition exists, there right exists. And moral ambition itself must be presumed present in subconsciousness, even when the conscious self seems to reject it, so long as society has resources for bringing it into action; in much the same way that the life-saver presumes life to exist in the drowned man until he has exhausted his resources for recovering respiration.

Every social need, such as the need for friendship, must be a party to its own satisfaction: I cannot passively find my friend as a ready-made friend; a ready-made human being he may be, but his friendship for me I must help to create by my own active resolve.

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Man is the only animal that contemplates death, and also the only animal that shows any sign of doubt of its finality. This does not mean that he doubts it as a future fact. He accepts his own death, with that of others, as inevitable; plans for it; provides for the time when he shall be out of the picture. Yet, not less today than formerly, he confronts this fact with a certain incredulity regarding the scope of its destruction.

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