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In this fact we have reached the essential form of every spirit or person — the organic union of the particular with the universal, of its private se… - George Holmes Howison
" "In this fact we have reached the essential form of every spirit or person — the organic union of the particular with the universal, of its private self-activity in the recognition of itself with its public activity in the recognition of all others. That is, self-consciousness is in the last resort a conscience, or the union of each spirit's self-recognition with recognition of all. Its self-definition is therefore definite, in both senses of the word: it is at once integral in its thorough and inconfusible difference from every other, and yet it is integral in terms of the entire whole that includes it with all the rest. Thus in both of its aspects — and both are essential to it — in a commanding sense it excludes alternative, and there is universal determinism, that is, universal and stable definiteness, just because there is universal self-determination, or genuine freedom. But this universal self-defining implies and proclaims the universal reality, the living presence in all, of one unchangeable type of being — the self-conscious intelligence; and this, presented in all really possible forms, or instances, of its one abiding nature.
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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
Human finitude as the summary of human powers, with its consequent complete subjection to Divine predestination, is inwrapt in this conception of Divine causation as causation by efficiency; and there can be no way of supplementing this finitude by the infinity (i.e. freedom) required by a moral order, except by dislodging this view of creation and regeneration.
To remove the name of God from the clarified and purified conception of the eternal Ideal Type would be to do violence, inexcusable affront, to the deepest and truest element in the historic religious consciousness. I feel the strongest assurance that my new interpretation of the name of God is the genuine fulfilment of the highest and profoundest prescience in the historic religious life. What offends us in the Spinozistic or other monistic appropriations of the name " God" is the evident absence from their Absolute of all the essential moral qualities. In these it is that true Deity lies, and all God's metaphysical attributes must be keyed up to them; not one of these "natural" attributes dare be construed in any way that conflicts with the eternal moral essence. If they have been so construed historically (as indeed they have), genuine theology requires that the conception of God shall be relieved of these errors, in order that God's nature may stand revealed as it is in its own reality.
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When we say that the mind is a function of the brain, we are therefore to understand that in exact scientific truth we can mean nothing more than this: That physical and physiological changes go on, seriatim, side by side with changes in psychic experience; or vice versa, that psychic changes run parallel, pari passu, with physiological changes in the brain and the other neural tissues.
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