George Holmes Howison: Real

George Holmes Howison was American philosopher. Explore interesting quotes on real.
George Holmes Howison: 270 quotes0 likes

“We hear constantly, too, that theism, to be real, must teach that there is a being who is truly God: that the Principle of existence is a Holy Person, who has revealed his nature and his will to his intelligent creatures, and who superintends their lives with a providence which aims to secure their obedience to his will as the only sufficient condition of their blessedness.”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Modern Science and Pantheism, p.58

““The achievement of this task depends on attaining to the true distinction, the real relation, between the two orders of existence which to ordinary and uncritical reflexion — usual common-sense — appear as two substances, so called, or species of substance, and are named "mind" and "matter." What is to be shown is, that this common-sense contrast, read off as a hard-and-fast dualism, is not intelligibly interpretable except as the distinction between two aspects of one and the same total nature in the beings that possess it””

George Holmes Howison

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

“[T]he word "eternal" must by him be taken to stand for what "temporal" does not and cannot stand for; namely, the unchangeable Ground presupposed by the changing temporal; the necessary as against the contingent; the independent as against the dependent; the primary as against the derivative; the self-existent as against that which exists in and through it; the genuine cause, the causa sui, as against that which is after all nothing but effect, however it may be tied, by the causa sui, in an unrupturable chain of antecedent and consequent. Or we may say it means the noumenon as against the phenomenon; or, in fine, the thing in itself as against the thing in other. That is, the relation between the eternal and the temporal is not, and cannot be, only another case of the temporal relation. The relation is just one of pure reason, and is, in fact, sui generis: the eternal does not precede the temporal by date, but only in logic; it is the sine qua non without which the temporal cannot exist, nor is even conceivable. In brief, throughout my book I mean by the "eternal" simply the Real as contrasted with the apparent; the world of self-active causes as contrasted with the world of derivative effects, in so far passive.”

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.412-3

““Our sense of alternative is the sense that the transcending view which connects us with our Divine Ideal, and which moves us evermore toward harmony with that, is really ever-living, and so affords resources to reduce our defective difference and carry us beyond all temporal actualities. So that when we halt in any stage of these, and act as if our aim and object ended there, and we were there fulfilled, we know that this is false. We know that we have belied our real being, that in our true nature is a fountain out-measuring every possible actuality, that therefore we might have done differently, and that consequently we have contracted guilt”

George Holmes Howison

guilt, not simply before some external tribunal, be it even God's, but guilt before the more inexorable bar of our own soul.”
Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Harmony of Determinism and Freedom, p.370-1

“In any proposed external communication from God, the channels of human faculty are never to be got rid of; so, if they do not in their own native quality constitute divine vouchers, they must operate as barriers to any communication with God. Of God, who is essentially supersensible, there can be no such thing as a presentation directly to our senses; and all belief that sensible facts mean his real presence must rest at last on inferential judgments of our reason, while these will be nothing but self-continuing circles, worthless for evidence, unless our reason is granted to have in itself the real revelation of what accords with the Divine mind. An absolutely direct utterance of God in the external world, evident strictly in itself, is thus upon close examination unintelligible and unthinkable. Yet this is what is implied in a consistent doctrine of Authority.”

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.240-1

“This ideal theory of the true and real being that hides behind phenomena, Professor James, I repeat, puts forward only as a possible hypothesis, to point and emphasise his contention that "when we think of the law that thought is a function of the brain, we are not required to think of productive function only; we are entitled also to consider permissive or transmissive function."”

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.282

“In other words, the conception is a philosophical and real account of the nature of an isolated human being, or created spirit, the numerical unit in the created universe, viewed as such a spirit appears in what has well been called its natural aspect; viewed, that is, as the organising subject of a natural-scientific experience, marked by fragmentariness that is forever being tentatively overcome and enwholed, — if I may coin a word to match the excellent German one ergänzt.”

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.90-1

“It is just in thinking all these elements in an active originating Unit-thought, or an "I," that the essential and characteristic nature of man or any other real intelligence consists. Such an originating Unit-thinking, providing its own element-complex of primal thoughts that condition its experience, and that thus provide for that experience the form of a cosmic Evolutional Series, is precisely what an intelligent being is. Thus creatively to think and be a World is what it means to be a man. To think and enact such a world merely in the unity framed for it by natural causation, is what it means to be a "natural" man; to think and enact it in its higher unity, its unity as framed by the supernatural causation of the Pure Ideals, supremely by the Moral Ideal, is what it means to be a "spiritual" man, a moral and religious man; or, in the philosophical and true sense of the words, a supernatural being — a being transcending and yet including Nature, not excluding or annulling it.”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Limits of Evolution, p.47

“In view of all the foregoing reasons, I cannot but think the case conclusive, that neither form of the Doctrine of Authority can be maintained. We should abandon, as consistent thinkers, and still more as consistent Christians, the imperative authority both of Church Tradition and of Scripture. There is nothing left, then, but the Doctrine of Reason — the Method of Conviction as the only real method of determining religious belief and practice, resting on the use of the human rational powers taken in their entire compass.”

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.260

“It is not to the force or validity of the argument that I object, but to the misinterpretation of its scope. It is a clinching dialectical thumbscrew for the torture of agnostics; yes, with reference to them and their very lawful stadium of thinking, it is even a step of value in the struggle of the soul toward a conviction of its really infinite powers and prospects; but I cannot see in it any full proof of the real being of God. Strictly construed, it is, as I have just endeavoured to show, simply the vindication of that active sovereign judgment which is the light of every mind, which organises even the most elementary perceptions, and which goes on in its ceaseless critical work of reorganisation after reorganisation, building all the successive stages of science, and finally mastering those ultimate implications of science that constitute the insights of philosophy.”

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.111

“So the free being, as self-determined and taken in his whole contents, is definite in both senses of the word: he defines himself, and thus has the definiteness of unpredestination; he defines his empirically real world of things, and thus adds to himself a field of action having the definiteness of predestination, — in a manner arms himself with it, inasmuch as he transcends and controls it.”

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.324

“To him, the one Absolute Conscience, in every moral disaster our conscience turns for assured refuge and certain renewal of moral courage and strength. That is the real act and infallible function of Prayer.”

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.403

““The hope of the real and lasting improvement of this present world by our moral endeavour. With lack of this, there would be moral discouragement, and the chief use of this life would be merely to find the means of departing out of it; righteousness could only be "in heaven," — in "the hereafter." This added essential to moral effort Personal Idealism supplies, with assurance of hope, in its indivisible union of the eternal and the temporal worlds; a union in which the eternal is the unitary and governing whole, and the temporal the potentially governed part.””

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.402

“The evil in the world is the product of the non-divine minds themselves: the natural evil, of their very nature; the moral, the only real evil, of their failure to answer to their reason with their will.”

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.392

“The process which has led us to this result, and which might justifiably be called a Critique of all Scepticism, yields also the final impossibility of materialism in a still clearer way than we noticed before. We saw, some distance back, that the actual of sense could by no possibility be the source of consciousness, being, on the contrary, its mere phenomenon — its mere externalised presentation (picture-object) originated from within. But the hypothetical potential of sense, the assumed subsensible substance called matter, we have now seen to be precisely that self-contradiction talked of as the physical thing-in-itself, and it therefore disappears from the real universe along with that illusion. We have, then, a definitive Critique of all Materialism.”

George Holmes Howison

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), Later German Philosophy, p.170-1