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“I am to show you, too, that in the world of eternal free-agents, the Divine offices called creation and regeneration not only survive, but are transfigured; that in this transfiguration they are merged in one, so that regeneration is implicit in creation, and becomes the logical spring and aim of creation, while creation itself thus insures both generation and regeneration—the existence of the natural order within the spiritual or rational, and subject to this, and the consequent gradual transformation of the natural into the image of the spiritual: a process never to be interrupted, however devious, dark, or often retrograde, its course may be. I am to show you all this by the light of Final Cause, which is to take the place of the less rational category of Efficient Causation, since—let it be repeated — this last cannot operate to sustain moral relationship, and since moral values, measured in real freedom, are for the conscience and the new theology the measure of all reality.”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Harmony of Determinism and Freedom, p.350-1

“A mind heartily moral knows better, when the poet, however plausibly, declares that "whatever is is right." As moral beings, we know that much which is is wrong, and is in no way palliable, or even to be tolerated, by a good being; yes, that our whole business with it is simply to get rid of it, and to bring on a state of the world in which it shall no longer have room to exist.”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Appendix B: The System in its Ethical Necessity and its Practical Bearings, p.398

“On the ground either of positivism or of materialism, ethics can never, properly speaking, be morals. If it escapes fatalism of the hardest sort, with all the consequent hopelessness for most, it cannot avoid hedonism, nor, in the logical end, an egoistic and utterly transient and trivial hedonism.”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Appendix B: The System in its Ethical Necessity and its Practical Bearings, p.395-6

“Much less could regeneration, the bringing-on of voluntary repentance and genuine reformation in the soul, be by any sort of efficient causality,—a truth to which modern theology has evidently for some time been alive, as its forward movement is keyed upon the increasing recognition of the metaphor in the name. These thoughts, however incontrovertible they may be, are no doubt staggering thoughts, so much are we of old habituated to calling regeneration the "work" of the Holy Spirit, and to naming man the "creature" of God, and God his "maker." Still, staggering though they be, they must be true if human freedom is to be a fact; and that human freedom is to be a fact, the modern conscience, quickened by the very experience of the Christian spirit itself, firmly declares, having now apprehended that otherwise there is no justice in human responsibility, and then no moral government, but only government edictive and compulsory; and then — no personal God, no true God, at all!”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Harmony of Determinism and Freedom, p.334-5

“The worth-imparting ideals, then, are, by virtue of the active and indivisible unity of our person, in an elemental and inseparable union with the root-principles of our perceptive life. Proof of our indestructible sourcefulness for such percipient life is therefore ipso facto proof that these ideals will reign everlastingly in and over that life. Once let us settle that we are inherently capable of everlasting existence, we are then assured of the highest worth of our existence as measured by the ideals of Truth, of Beauty, and of Good, since these and their effectually directive operation in us are insured by their essential and constitutive place in our being.”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Human Immortality: its Positive Argument, p.309-10

“This theme of literal creation is so inwrought into the structure of historic thinking, that it will require a long struggle on the part of criticism to get rid of it. Through the influence of the Church and the philosophical schools, it may be said to have become in fact institutional, so that combating it is like fighting organised civilisation itself. Yet one can make the truth clear, that only by the dislodgment of it is the success of the deeper principle possible which is the real soul of civilisation, — I mean the principle of moral life, the life of duty freely followed.”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Appendix B: The System in its Ethical Necessity and its Practical Bearings, p.394

“Accordingly we may explicate the new doctrine of Jesus into these three truths: (1) That God is the perfect Person, the central member in the universal society actuated by love; (2) that the soul is immortal; (3) that it is free, both in the sense of being the responsible author of all its acts, and in the sense that its fund of ultimate resources is equal to fulfilling its duty to love as God loves.”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Right Relation of Reason to Religion, p.256-7

“Time and Space, and all that both "contain," owe their entire existence to the essential correlation and coexistence of minds. This coexistence is not to be thought of as either their simultaneity or their contiguity. It is not at all spatial, nor temporal, but must be regarded as simply their logical implication of each other in the self-defining consciousness of each. And this recognition of each other as all alike self-determining, renders their coexistence a moral order.”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Preface to First Edition, p.xiii

“On the other hand, it would be materially unjust to take leave of Hartmann and Schopenhauer without emphatically acknowledging the service they have both rendered by so completely unveiling the pessimism latent in any theory that represents the Eternal as impersonal.”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Later German Philosophy, p.121

“For life eternal is life germinating in that true and only Inclusive Reason, the supreme consciousness of the reality of the City of God, — the Ideal that seats the central reality of each human being in an eternal circle of Persons, and establishes each as a free citizen in the all-founding, all-governing Realm of Spirits”

George Holmes Howison

Source: The City of God and the True God as its Head (In Royce’s “The Conception of God: a Philosophical Discussion Concerning the Nature of the Divine Idea as a Demonstrable Reality”), p.113

“Personal responsibility and its correlate of free reality, or real freedom, are the whole foundation on which our enlightened civilisation stands; and the voice of aspiring and successful man, as he lives and acts in Europe and in America, speaks ever more and more plainly the two magic words of enthusiasm and of stability — Duty and Rights. But these are really the signals of his citizenship in the ideal City of God. By them he proclaims: We are many, though indeed one; there is one nature, in manifold persons; personality alone is the measure, the sufficing establishment, of reality; unconditional reality alone is sufficient to the being of persons; for that alone is sufficient to a Moral Order, since a moral order is possible for none but beings who are mutually responsible, and no beings can be responsible but those who originate their own acts.”

George Holmes Howison

Source: The City of God and the True God as its Head (In Royce’s “The Conception of God: a Philosophical Discussion Concerning the Nature of the Divine Idea as a Demonstrable Reality”), p.92-3

“Tis but a surface-view of human nature which gives the impression that the argument to immortality from our a priori powers leads to nothing more than bare continuance. What it really leads to, is the continuance of a being whose most intimate nature is found, not in the capacity of sensory life, but in the power of setting and appreciating values, through its still higher power of determining its ideals. For such a nature to continue, is to continue in the gradual development of all that makes for worth.”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Human Immortality: its Positive Argument, p.310

“My readers, I fear, have like my reviewer been somewhat misled by looking into my concluding essay for the most important proofs of my main position. But there I am dealing with a problem, or with problems, important and intricate, indeed, but still subordinate to this main one, and only auxiliary to my principal aim.”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Appendix D: Reply to a Review in the New York Tribune, p.416

“So far from holding God to be finite, I hold, and in the book clearly teach, that all minds are infinite (in the true qualitative sense of the word), and God preeminently so. (See my pp. 330 seq., 363, and 373). Eternity, self-existence, self-activity, freedom, and infinity are to me all interchangeable terms, and are so treated wherever they turn up in the course of the book. My reviewer falls into a non sequitur when he concludes that I make God finite because I make him one of a community of spirits, each absolutely real; not God's finitude, but his definiteness, is what follows from that. This confusion of the definite with the finite is very common, and is the explanation of two tendencies in sceptical thinking — the tendency to deny the personality of God, whose infinity is supposed to mean his utter indefiniteness, and the tendency, in recoil from the former, to assert God's finitude in order to save his personality, which of course must be definite. But the true infinite, as distinguished from the pseudo-infinite, the infinite of quality in contrast to the infinite of quantity, is entirely definite; more definite, indeed, than any finite can be.”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Appendix E: Reply to Criticisms of Mr. J.M.E. McTaggert, p.421-2

“This light within may indeed prove to be the witness of God in my being, but it is not God himself.”

George Holmes Howison

Source: The City of God and the True God as its Head (In Royce’s “The Conception of God: a Philosophical Discussion Concerning the Nature of the Divine Idea as a Demonstrable Reality”), p.112

“A pantheistic edict of science would only proclaim a deadlock in the system and substance of truth itself, and herald an implacable conflict between the law of Nature and the law written indelibly in the human spirit.”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Modern Science and Pantheism, p.78

“Especially must we find a substitute for creation by fiat, or efficient causation. For no being that arises out of efficient causation can possibly be free”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Harmony of Determinism and Freedom, p.332

“A world of such individual minds is by the final implications of this proof the world of primary causes, and every member of it, secure above the vicissitudes of Time and Space and Force, is possessed of a supertemporal or eternal reality, and is therefore not liable to any lethal influence from any other source. Itself a primary cause, it can neither destroy another primary cause nor be destroyed by any. The objector who would open the eternal permanence of the soul to doubt, then, must assail the proofs of a priori knowledge; for so long as these remain free from suspicion, there can be no real question as to what they finally imply. The concomitance of our two streams of experience, the timed stream and the spaced stream, raised from a merely historical into a necessary concomitance by the argument that refers it to the active unity of each soul as its ground, becomes the steadfast sign and visible pledge of the imperishable self-resource of the individual spirit.”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Human Immortality: its Positive Argument, p.307-8

“Instead of any monism, these essays put forward a Pluralism: they advocate an eternal or metaphysical world of many minds, all alike possessing personal initiative, real self-direction, instead of an all-predestinating single Mind that alone has real free-agency.”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Preface to First Edition, p.x-xi

“For it is assured of immortality — an immortality that some day, be the time here or be it in the hereafter, must attain to life eternal, to the established dominance of the spiritual over the natural.”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Harmony of Determinism and Freedom, p.374