and under the law of necessity, cannot produce beings who are self- conscious and free.
Gess, Foundations of our Faith, 36 ? ?Animal instinct, and the spirit of a nation working out its language, might furnish analogies, if they produced personalities as their result, but not otherwise. Nor were these tendencies self-originated, but received from an external source.? McCosh, Intuitions, 215, 393, and Christianity and Positivism, 180. Seth, Freedom as an Ethical Postulate, 47 ? ?If man is an ?imperium in imperio,? not a person, but only an aspect or expression of the universe or God, then he cannot be free. Man may be depersonalized either into nature or into God. Through the conception of our own personality we reach that of God. To resolve our personality into that of God would be to negate the divine greatness itself by invalidating the conception through which it was reached.? Bradley, Appearance and Reality, 551, is more ambiguous: ?The positive relation of every appearance as an adjective to Reality; and the presence of Reality among its appearances in different degrees and with diverse values; this double truth we have found to be the center of philosophy.? He protests against both ?an empty transcendence? and ?a shallow pantheism.? Hegelian immanence and knowledge, he asserts, identified God and man. But God is more than man or man?s thought. He is spirit and life ? best understood from the human self, with its thoughts, feelings, volition. Immanence needs to be qualified by transcendence. ?God is not God till he has become all in all, and a God which is all in all is not the God of religion. God is an aspect, and that must mean but an appearance of the Absolute.? Bradley?s Absolute, therefore, is not so much personal as super-personal; to which we reply with Jackson, James Martineau, 416 ? ?Higher than personality is lower; beyond it is regression from its height. From the equator we may travel northward, gaining ever higher and higher latitudes; but, if ever the pole is reached, pressing on from thence will be descending into lower latitudes, not gaining higher...Do I say, I am a pantheist? Then, ipso facto, I deny pantheism; for, in the very assertion of the Ego, I imply all else as objective to me.?
4. It therefore contradicts the affirmations of our moral and religious natures by denying man?s freedom and responsibility; by making God to include in himself all evil as well as all good; and by precluding all prayer, worship, and hope of immortality.
Conscience is the eternal witness against pantheism. Conscience witnesses to our freedom and responsibility, and declares that moral distinctions are not illusory. Renouf, Hibbert Lect., 234 ? ?It is only out of
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