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Pfleiderer, Die Religion, 1:163, 190 sq. ? ? Personal self-consciousness is not primarily a distinguishing of the ego from the non-ego, but rather a distinguishing of itself from itself, i. e, of the unity of the self from the plurality of its contents...Before the soul distinguishes self from the not- self, it must know self ? else it could not see the distinction. Its development is connected with the knowledge of the non-ego, but this is due, not to the fact of personality, but to the fact of finite personality. The mature man can live for a long time upon his own resources. God needs no other, to stir him up to mental activity. Finiteness is a hindrance to the development of our personality. Infiniteness is necessary to the highest personality.? Lotze, Microcosmos, vol. 3, chapter 4; translation in N. Eng., March, 1881:191-200 ? ?Finite spirit, not having conditions of existence in itself, can know the ego only upon occasion of knowing the non-ego. The Infinite is not so limited. He alone has an independent existence, neither introduced nor developed through anything not himself, but, in an inward activity without beginning or end, maintains himself in himself.?? See also Lotze, Philos. of Religion, 55-69; H.N. Gardiner on Lotze, in Presb. Rev., 1885:669-67:3; Webb, in Jour. Theol. Studies, 2:49-61.

Dorner, Glaubenslehre: ?Absolute Personality perfect consciousness of self, and perfect power over self. We need something external to waken our consciousness ? yet self-consciousness comes [logically] before consciousness of the world. It is the soul?s act. Only after it has distinguished self from self, can it consciously distinguish self from another.? British Quarterly, Jan. 1874:32, note; July. 1884:108 ? ?The ego is thinkable only in relation to the non-ego; but the ego is livable long before any such relation.? Shedd, Dogmatic Theology, 1:185, 186 ? In the pantheistic scheme, ?God distinguishes himself from the world, and thereby finds the object required by the subject ... in the Christian scheme, God distinguishes himself from himself, not from something that is not himself.? See Julius Muller, Doctrine of Sin, 2:122-126; Christlieb, Mod. Doubt and Christ. Belief, 161-190; Hanne, Idee der absoluten Personlichkeit Eichhorn, Die Personlichkeit Gottes; Seth, Hegelianism and Personality; Knight, on Personality and the Infinite, in Studies in Philos. and Lit., 70-118.

On the whole subject of Pantheism, see Martineau, Study of Religion, 2:141-194, esp. 192 ?The personality of God consists in his voluntary agency as free cause in an unpledged sphere, that is, a sphere transcending that of immanent law. But precisely this also it is that constitutes his infinity, extending his sway, after it has tilled the actual, over all the possible, and giving command over indefinite alternatives. Though you

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