“Modern man - although a unity of body, mind, and soul - exhibits a changed consciousness: every expression of his life has today a different aspect, that is, an aspect more positively abstract.”

Here it is sufficient to state that the first step in the process presents that immersion of Spirit in Nature which has been already referred to ; the second shows it as advancing to the consciousness of its freedom. But this initial separation from Nature is imperfect and partial, since it is derived immediately from the merely natural state, is consequently related to it, and is still encumbered with it as an essentially connected element. The third step is the elevation of the soul from this still limited and special form of freedom to its pure universal form ; that state in which the spiritual essence attains the consciousness and feeling of itself. These grades are the ground-principles of the general process; but how each of them on the other hand involves within itself a process of formation, constituting the links in a dialectic of transition, to particularise this must be preserved for the sequel. Here we have only to indicate that Spirit begins with a germ of infinite possibility, but only possibility, containing its substantial existence in an undeveloped form, as the object and goal which it reaches only in its resultant full reality. In actual existence Progress appears as an advancing from the imperfect to the more perfect; but the former must not be understood abstractly as only the imperfect, but as something which involves the very opposite of itself the so-called perfect as a germ or impulse. So reflectively, at least possibility points to something destined to become actual; the Aristotelian δύναμιςis https://en.wiktionary.org/wiki/%CE%B4%CF%8D%CE%BD%CE%B1%CE%BC%CE%B9%CF%82 also potentia, power and might. Thus the Imperfect, as involving its opposite, is a contradiction, which certainly exists, but which is continually annulled and solved; the instinctive movement the inherent impulse in the life of the soul to break through the rind of mere nature, sensuousness, and that which is alien to it, and to attain to the light of consciousness, i. e. to itself.
Lectures on the History of History Vol 1 p. 58-59 John Sibree translation (1857), 1914
Lectures on the Philosophy of History (1832), Volume 1

As quoted in Wisdom for the Soul: Five Millennia of Prescriptions for Spiritual Healing (2006) by Larry Chang, p. 43

Source: Sex and Character (1903), p. 108.

Essays on Woman (1996), Problems of Women's Education (1932)

On Contradiction (1937)

Source: The Strength To Dream (1961), p. 214
Context: Art is naturally concerned with man in his existential aspect, not in his scientific aspect. For the scientist, questions about man's stature and significance, suffering and power, are not really scientific questions; consequently he is inclined to regard art as an inferior recreation. Unfortunately, the artist has come to accept the scientist's view of himself. The result, I contend, is that art in the twentieth century — literary art in particular — has ceased to take itself seriously as the primary instrument of existential philosophy. It has ceased to regard itself as an instrument for probing questions of human significance. Art is the science of human destiny. Science is the attempt to discern the order that underlies the chaos of nature; art is the attempt to discern the order that underlies the chaos of man. At its best, it evokes unifying emotions; it makes the reader see the world momentarily as a unity.

1920s, Science and the Modern World (1925)

"Man alone, of all creatures of earth, can change his thought pattern and become the architect of his destiny." Actually said by Spencer W. Kimball, twelfth president of The Church of Jesus Christ of Latter-day Saints, in his Miracle of Forgiveness (1969), p. 114. This predates any of the misquotations.
Other forms: "The greatest discovery of my generation is that human beings can alter their lives by altering their attitudes of mind." This is also misattributed to Albert Schweitzer.
James did say: "As life goes on, there is a constant change of our interests, and a consequent change of place in our systems of ideas, from more central to more peripheral, and from more peripheral to more central parts of consciousness."
Misattributed
Context: Man alone, of all the creatures on earth, can change his own patterns. Man alone is the architect of his destiny. The greatest revolution in our generation is the discovery that human beings, by changing the inner attitudes of their minds, can change the outer aspects of their lives … It is too bad that most people will not accept this tremendous discovery and begin living it.

1919
as quoted in Artists on Art – from the 14th – 20th centuries, ed. by Robert Goldwater and Marco Treves; Pantheon Books, 1972, London, p. 440
1908 - 1920, On Mystery and Creation, Paris 1913