Man and the Divine Order: Essays in the Philosophy of Religion and in Constructive IdealismG.P. Putnam's sons, 1903 - 448 pages |
From inside the book
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Page 58
... divine grace may be operative , supernatural experiences may occur , and all that is most pre- cious to believers in the reality of sudden conver- sion . The author is not dogmatic at any point . He leaves room for the utmost freedom of ...
... divine grace may be operative , supernatural experiences may occur , and all that is most pre- cious to believers in the reality of sudden conver- sion . The author is not dogmatic at any point . He leaves room for the utmost freedom of ...
Page 139
... , as immortality is supposed to be conferred when the soul has in truth become a son of God through conversion , or by the divine grace . But let us assume universal sonship as most likely to prove Lines of Approach 139.
... , as immortality is supposed to be conferred when the soul has in truth become a son of God through conversion , or by the divine grace . But let us assume universal sonship as most likely to prove Lines of Approach 139.
Page 141
... divine ideal . If the truth - seeker be unable to accept such a broad faith , let him try to think out to its logical terminus the theory of the divine grace as choosing whom it will and relegating all other souls to endless torment ...
... divine ideal . If the truth - seeker be unable to accept such a broad faith , let him try to think out to its logical terminus the theory of the divine grace as choosing whom it will and relegating all other souls to endless torment ...
Page 142
... divine grace is the theory in which emphasis is placed solely upon human action and reaction . We are precisely what the past has made us . We are the victims of our own folly , our " Karma . " Through all the universe rigid law reigns ...
... divine grace is the theory in which emphasis is placed solely upon human action and reaction . We are precisely what the past has made us . We are the victims of our own folly , our " Karma . " Through all the universe rigid law reigns ...
Page 182
... grace and rhythm depend on simplicity the simplicity of a truly and nobly ordered mind . " I · There are many suggestions to show how this adjustment may be attained . Plato divides the psychical principle in man into three parts . The ...
... grace and rhythm depend on simplicity the simplicity of a truly and nobly ordered mind . " I · There are many suggestions to show how this adjustment may be attained . Plato divides the psychical principle in man into three parts . The ...
Other editions - View all
Man and the Divine Order: Essays in the Philosophy of Religion and in ... Horatio Willis Dresser No preview available - 2016 |
Common terms and phrases
agnosticism argument from design attain basis beauty begin behold belief calm spot centre Christian Christian Mysticism clue conception consciousness declare divine grace divine order doctrine dualism Emerson empiricism eternal ethical evidence evil evolution existence experience fact feeling finite G. P. PUTNAM'S SONS harmony Hence higher human idea ideal illusion individual infinite inner intellectual intuition Jesus knowledge Leibniz live lower man's means ment method mind Monadology Monads moral mysticism myths nature Neo-Platonic one's organisation over-belief Over-soul pantheism perfect perience philosophy physical Plato Plotinus point of view possess possible present primitive principle problem of evil Professor James profound rational realisation reality realm reason regard religion religious reveals seems seer sense simply social soul Spinoza tendency theory things thought tion to-day true truth ultimate understand unity universe virtue vision whole wisdom word
Popular passages
Page 309 - The table I write on I say exists, that is I see and feel it, and if I were out of my study I should say it existed, meaning thereby that if I was in my study I might perceive it, or that some other spirit actually does perceive it.
Page 197 - Beloved Pan, and all ye other gods who haunt this place, give me beauty in the inward soul; and may the outward and inward man be at one.
Page 267 - But lest I should mislead any when I have my own head and obey my whims, let me remind the reader that I am only an experimenter. Do not set the least value on what I do, or the least discredit on what I do not, as if I pretended to settle any thing as true or false. I unsettle all things. No facts are to me sacred; none are profane; I simply experiment, an endless seeker with no Past at my back.
Page 266 - They do not seem to me to be such; but if I am the devil's child, I will live then from the devil.' No law can be sacred to me but that of my nature. Good and bad are but names very readily transferable to that or this; the only right is •what is after my constitution, the only wrong what is against it.
Page 258 - Insist on yourself; never imitate. Your own gift you can present every moment with the cumulative force of a whole life's cultivation; but of the adopted talent of another you have only an extemporaneous half possession. That which each can do best, none but his Maker can teach him.
Page 267 - No love can be bound by oath or covenant to secure it against a higher love. No truth so sublime but it may be trivial to-morrow in the light of new thoughts. People wish to be settled ; only as far as they are unsettled is there any hope for them.
Page 251 - That is always best which gives me to myself. The sublime is excited in me by the great stoical doctrine, Obey thyself. That which shows God in me, fortifies me. That which shows God out of me, makes me a wart and a wen.
Page 176 - And philosophers tell us, Callicles, that communion and friendship and orderliness and temperance and justice bind together heaven and earth and gods and men, and that this universe is therefore called Cosmos or order, not disorder or misrule, my friend.
Page 302 - But the order and connection of ideas is the same as the order and connection of causes (Prop.
Page 185 - And thought is best when the mind is gathered into herself and none of these things trouble her — neither sounds nor sights nor pain nor any pleasure, — when she takes leave of the body, and has as little as possible to do with it, when she has no bodily sense or desire, but is aspiring after true being?