
Providence
Antimonies
Gesammelte Mathematische Werke (1876)
No Antithesis indicated.
Gesammelte Mathematische Werke (1876)
Providence
Antimonies
Gesammelte Mathematische Werke (1876)
Source: The Science of Rights 1796, P. 173-175
First Week, First Day. Compare: "All the world ’s a stage, And all the men and women merely players", William Shakespeare, As You Like It, Act ii. Scene 7.
La Semaine; ou, Création du monde (1578)
Introduction, Beast and Man: The Roots of Human Nature (1979).
Context: The notion that we "have a nature" far from threatening the concept of freedom, is absolutely essential to it. If we were genuinely plastic and indeterminate at birth, there could be no reason why society should not stamp us into any shape that might suit it. The reason people view suggestions about inborn tendencies with such indiscriminate horror seems to be that they think exclusively in one particular way in which the idea of such tendencies has been misused, namely, that where conservative theorists invoke them uncritically to resist reform. But liberal theorists who combat such resistance need them just as much, and indeed, usually more. The early architects of our current notion of freedom made human nature their cornerstone. Rousseau's trumpet call "Man is born free, but everywhere he is in chains," makes sense only as description of our innate constitution as something positive, already determined, and conflicting with what society does to us. Kant and Mill took similar positions. And Marx, though he officially dropped the notion of human nature and attacked the term, relied on the idea as much as anybody else for his crucial notion of Dehumanization.
The Rights of the Colonists (1772)
1840s, Past and Present (1843)
Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Harmony of Determinism and Freedom, p.333-4
Chap. 3. Religious Liberty and Freedom of Speech
Democracy's Discontent (1996)
Dogmatics in Outline (1949)
Context: When attempts were later made to speak systematically about God and to describe His nature, men became more talkative. They spoke of God's aseity, His being grounded in Himself; they spoke of God's infinity in space and time, and therefore of God's eternity. And men spoke on the other hand of God's holiness and righteousness, mercifulness and patience. We must be clear that whatever we say of God in such human concepts can never be more than an indication of Him; no such concept can really conceive the nature of God. God is inconceivable. <!-- p. 46