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5. Our intuitive conviction of the existence of a God of absolute perfection compels us to conceive of God as possessed of every highest quality and attribute of men, and therefore, especially, of that which constitutes the chief dignity of the human spirit, its personality.

Diman, Theistic Argument, 328 ? ?We have no right to represent the supreme Cause as inferior to ourselves, yet we do this when we describe it under phrases derived from physical causation.? Mivart, Lessons from Nature, 351 ? ?We cannot conceive of anything as impersonal, yet of higher nature than our own, ? any being that has not knowledge and will must be indefinitely inferior to one who has them.? Lotze holds truly, not that God is supra personal, but that man is infra -personal, seeing that in the infinite Being alone is self-subsistence, and therefore perfect personality. Knight, Essays in Philosophy, 224 ? ?The radical feature of personality is the survival of a permanent self, under all the fleeting or deciduous phases of experience; in other words, the personal identity that is involved in the assertion ?I am.?...Is limitation a necessary adjunct of that notion?? Seth, Hegelianism: ?As in us there is more for ourselves than for others , so in God there is more of thought for himself than he manifests to us. Hegel?s doctrine is that of immanence without transcendence.? Heinrich Heine was a pupil and intimate friend of Hegel. He says: ?I was young and proud, and it pleased my vain glory when I learned from Hegel that the true God was not, as my grandmother believed, the God who lived in heaven, but was rather myself upon the earth.? John Fiske, Idea of God, xvi ? ?Since our notion of force is purely a generalization from our subjective sensations of overcoming resistance, there is scarcely less anthropomorphism in the phrase ?Infinite Power? than in the phrase ?Infinite Person.? We must symbolize Deity in some form that has meaning to us; we cannot symbolize it as physical: we are bound to symbolize it as psychical. Hence we may say, God is Spirit. This implies God?s personality.?

6. Its objection to the divine personality, that over against the Infinite there can be in eternity past no non-ego to call forth self-consciousness, is refuted by considering that even man?s cognition of the non-ego logically presupposes knowledge of the ego, from which the non-ego is distinguished; that, in an absolute mind, self-consciousness cannot be conditioned, as in the case of finite mind, upon contact with a not-self; and that, if the distinguishing of self from a not-self were an essential condition of divine self-consciousness, the eternal personal distinctions in the divine nature or the eternal states of the divine mind might furnish such a condition.

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