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diff --git a/43719-h/43719-h.htm b/43719-h/43719-h.htm index e571733..92d2c1a 100644 --- a/43719-h/43719-h.htm +++ b/43719-h/43719-h.htm @@ -3,7 +3,7 @@ <head> <meta http-equiv="Content-Type" content= - "text/html; charset=iso-8859-1" /> + "text/html; charset=UTF-8" /> <title> The Project Gutenberg eBook of Life's Basis And Life's Idea by Rudolf Eucken. @@ -156,51 +156,7 @@ </style> </head> <body> - - -<pre> - -Project Gutenberg's Life's Basis and Life's Ideal, by Rudolf Eucken - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org/license - - -Title: Life's Basis and Life's Ideal - The Fundamentals of a New Philosophy of Life - -Author: Rudolf Eucken - -Translator: Alban G. Widgery - -Release Date: September 14, 2013 [EBook #43719] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK LIFE'S BASIS AND LIFE'S IDEAL *** - - - - -Produced by Marius Masi, Greg Bergquist and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive/Canadian Libraries) - - - - - - -</pre> - - - - +<div>*** START OF THE PROJECT GUTENBERG EBOOK 43719 ***</div> <p class="ptb2 center col f200">LIFE’S BASIS AND LIFE’S IDEAL</p> @@ -291,7 +247,7 @@ CAMBRIDGE, AND MEMBER OF THE UNIVERSITY OF JENA</p> <tr><td class="t2"><p>(<i>b</i>) The Newer Systems</p></td> <td class="tcrb"><a href="#page22">22</a></td></tr> <tr><td class="t3"><p>1. The Naturalistic System</p></td> <td class="tcrb"><a href="#page24">24</a></td></tr> <tr><td class="t3"><p>2. The Socialistic System</p></td> <td class="tcrb"><a href="#page41">41</a></td></tr> - <tr><td class="t3"><p>3. The System of Æsthetic Individualism</p></td> <td class="tcrb"><a href="#page61">61</a></td></tr> + <tr><td class="t3"><p>3. The System of Æsthetic Individualism</p></td> <td class="tcrb"><a href="#page61">61</a></td></tr> <tr><td class="t1 pt1"><p><span class="scs">II. Consideration of the Situation as a Whole, and Preliminaries for Further Investigation</span></p></td> <td class="tcrb"><a href="#page81">81</a></td></tr> @@ -560,7 +516,7 @@ of Dr. Ward, in which probably the best exposition in English of this same truth is to be found. Life as experienced is not simply the empirical states of consciousness: its basis lies deeper. The method of the philosophy is in -consequence described as <i>noölogical</i> in distinction from the +consequence described as <i>noölogical</i> in distinction from the <i>psychological</i> method, which treats of man out of relation to a world, and ends with the examination of psychical states; and from the <i>cosmological</i> method, which treats the world @@ -1209,7 +1165,7 @@ Christianity arose, and, along with this, become aware of a wide disparity from the circumstances of the present. We question all historical tradition as to its grounds, and so overthrow the weight of authority; our thought has become -throughout less naïve and we strive to transcend the form +throughout less naïve and we strive to transcend the form of the immediate impression. From this point of view it comes about quite easily that the religious mode of thought appears to be a mere anthropomorphism, a childlike, @@ -1823,7 +1779,7 @@ subordinates even the life of the soul to them. The movement originated at the dawn of the seventeenth century, when an independence and autonomy of nature began to be acknowledged. Nature had been covered with a veil of -explanation, mainly æsthetic or religious in character, +explanation, mainly æsthetic or religious in character, which gave it a colour corresponding to the prevailing disposition, but at the same time excluded the possibility of a scientific comprehension. A comprehension of this kind @@ -1844,7 +1800,7 @@ meaning of events.</p> <p>This new scientific conception of nature had first, with much toil and difficulty, to wrestle with the traditional, -naïvely human, representation; this was chiefly a matter +naïvely human, representation; this was chiefly a matter of reducing first appearances to their simple elements, and of constructing the world anew from these. By this process, nature at the same time became accessible to the operation @@ -2423,7 +2379,7 @@ becoming one with the divine, is the one end in itself. If Clement of Alexandria could say that, if it was a matter of choosing between the knowledge of God and eternal bliss, he would have, without hesitation, to renounce the latter, -or if Thomas à Kempis said, “I would rather be poor for +or if Thomas à Kempis said, “I would rather be poor for Thy sake than rich without Thee. I choose rather to be a pilgrim with Thee on the earth, than without Thee to possess heaven. For where Thou art, there is heaven; but where @@ -2472,14 +2428,14 @@ experience of things, is beyond doubt. It is also beyond doubt that man, regarded spiritually, does not find himself a member of a given world, but must first seek and make clear his fundamental relations to the world. From this -position Naturalism, with its naïve assertion of the finality +position Naturalism, with its naïve assertion of the finality and permanence of the sense impression, appears to be an intolerable dogmatism.</p> <p>Naturalism is seen to be far below the highest point of universal historical development; it cannot appropriate the experiences and results of that development; it consists -of a confusion of naïve and scientific modes of thought, +of a confusion of naïve and scientific modes of thought, <span class="pagenum"><a name="page41" id="page41"></a>41</span> which win the adherence of many individuals, but which, through their contradictions, can never guarantee to life @@ -3302,7 +3258,7 @@ and give to each factor its right. In this case also the promised solution of the problem is seen to be itself a problem.</p> -<p class="center chap2 pt2">3. <span class="sc">The System of Æsthetic Individualism</span></p> +<p class="center chap2 pt2">3. <span class="sc">The System of Æsthetic Individualism</span></p> <p>The naturalistic and socialistic tendencies unite in the modern life of culture for action in common. How near @@ -3448,14 +3404,14 @@ have prevented this emotional life from becoming hollow, if, when it turned to the individual, it had not united to itself another movement, which is flowing with a powerful current through the age. We mean the movement towards -art, and beyond that towards an æsthetic conception of +art, and beyond that towards an æsthetic conception of life. From ancient times there has always been an -antithesis of an ethical and an æsthetical fashioning of +antithesis of an ethical and an æsthetical fashioning of life: of a preponderance on the one hand of the active, on the other hand of the contemplative relation to reality. Emphasis on the activity of man has led to the formation in modern systems of life of a culture of work and utility. -An æsthetical, contemplative mode of thought can with +An æsthetical, contemplative mode of thought can with good reason feel itself superior to that culture. In contrast to utility, it promises beauty; over against the heaviness <span class="pagenum"><a name="page65" id="page65"></a>65</span> @@ -3551,7 +3507,7 @@ the interminable chain and the gigantic construction which the culture of work makes out of the activities of the individuals.</p> -<p>Æsthetic Individualism appears most distinctive in the +<p>Æsthetic Individualism appears most distinctive in the way it represents the relation between the spiritual and the sensuous. It cannot take its attention from the external world, in order to centre it upon human perception, without @@ -3594,7 +3550,7 @@ to regard an acknowledgment of fixed standards and of traditional morals in this connection as a sign of weakness and of a narrow-minded way of thinking.</p> -<p>Since this scheme seeks to realise an æsthetic conception +<p>Since this scheme seeks to realise an æsthetic conception of life and an artistic culture in opposition to all the restraint of tradition and environment, it will come into particularly severe conflict with traditional religion and morality. It @@ -3614,7 +3570,7 @@ the weak.</p> <p>In relation to morality the matter is not much different. A foundation of morality in the necessity of its own nature is lacking in this system. What motive could move a man -who whole-heartedly accepted Æsthetic Individualism to +who whole-heartedly accepted Æsthetic Individualism to acknowledge something external to the subject as a standard, and in accordance with this standard to put a check upon his natural impulses? Indeed, with the denial of spiritual @@ -3641,10 +3597,10 @@ in Epicureanism; later, in proud exaltation and in a titanic struggle with the world, in the Renaissance; and again in a more delicate and more contemplative manner in the Romantic period. Tendencies from all these operate in the -Æsthetic Individualism of the present time and enrich it +Æsthetic Individualism of the present time and enrich it in many ways, though their contributions are not always free from contradiction. But, even with these historical -elements, Æsthetic Individualism is essentially a modern +elements, Æsthetic Individualism is essentially a modern product; and it cannot be denied that it has won a great power in the present; a movement of culture in this direction is unmistakeable. It is the very nature of this scheme @@ -3687,7 +3643,7 @@ be fully clear; and if, at the same time, the fact of the degeneration of the inner life through a culture of work lends to such demands the impressiveness and the voice of a present need, it is difficult to see how this system is to -be effectively opposed. Æsthetic Individualism here appears +be effectively opposed. Æsthetic Individualism here appears as the champion of truths which may be obscured for a time, but which, nevertheless, continually gain in significance in human evolution as a whole. A further question is @@ -3840,7 +3796,7 @@ an active spirituality is acknowledged, which, drawing from its own nature, holds up standards and aims to the actual condition of reality, especially to its own soul, and undertakes to change this condition in accordance with -the requirements set by these standards and aims. Æsthetic +the requirements set by these standards and aims. Æsthetic Individualism, however, as we saw, conceives of the spiritual life as chiefly receptive and contemplative; as an appropriation, a mirroring and an enjoyment of an existent @@ -3851,7 +3807,7 @@ power of arousing and elevating, of independent construction and secure advance.</p> <p>An aristocratic character, the separation of an exoteric -and an esoteric sphere, has been distinctive of an æsthetic +and an esoteric sphere, has been distinctive of an æsthetic conception of life from ancient times even until now. The fact appealed to in justification of its assumption of this character is beyond doubt: it is that, not only in art but in all spiritual @@ -4003,11 +3959,11 @@ again with the games of childhood.</p> spiritual and the sensuous, as Individualism represents it. It is rightly opposed to both a monkish asceticism and a conventional, feigned, low estimate of the sensuous; it is -indeed with good reason that Æsthetic Individualism +indeed with good reason that Æsthetic Individualism defends the right of the sensuous. But to give the sensuous its right does not mean to permit it to be joined together in an undifferentiated unity with the spiritual, as though -it were of equal value. Naïve ages were able to strive for a +it were of equal value. Naïve ages were able to strive for a perfect balance of spiritual and sensuous; but, with the increasing depth of the life of the soul, a division has resulted which no toil and no art can simply remove again. Now, @@ -4020,7 +3976,7 @@ inevitably dominate over the spiritual. The result is simply a degeneration of the spiritual, a refined sensuousness; and it is defenceless against an intrusion of vulgar pleasure. Will any one seriously assert that we find ourselves to-day -in a naïve position in relation to sense?</p> +in a naïve position in relation to sense?</p> <p><span class="pagenum"><a name="page79" id="page79"></a>79</span></p> @@ -4049,13 +4005,13 @@ motives are to it a sealed book.</p> <p>Thus, in truth, it does not offer mere and pure subjectivity, but subjectivity on the basis of a rich life of culture, which it is itself unable to produce, but without which it -would lapse at once into complete emptiness. The æsthetic-individualistic +would lapse at once into complete emptiness. The æsthetic-individualistic scheme of life proves to be a phenomenon, accompanying a ripe, indeed an over-ripe, culture. An independent culture, with its labour and its sacrifice, it is unable to produce.</p> -<p>To reject Æsthetic Individualism means to attack modern +<p>To reject Æsthetic Individualism means to attack modern art and its service to life just as little as to reject Naturalism and Socialism is to estimate meanly modern natural science and present social endeavour. On the contrary, it may be @@ -4063,14 +4019,14 @@ said that, as Naturalism has no keener antagonist than modern natural science, so modern art, with the energy which is bestowed upon it and with its many-sided expansion of the soul, stands not in agreement with but in opposition -to Æsthetic Individualism. For, indeed, a creative +to Æsthetic Individualism. For, indeed, a creative <span class="pagenum"><a name="page80" id="page80"></a>80</span> artist of the first rank has never subscribed to a merely -æsthetic conception of life. Still, however much artistic -endeavour and a merely æsthetic conception of the world +æsthetic conception of life. Still, however much artistic +endeavour and a merely æsthetic conception of the world may be associated by the individual, in their nature they remain differentiated, and no appreciation of art is able -to justify the æsthetic conception of life, which subjects all +to justify the æsthetic conception of life, which subjects all life to a contradiction; works against life in striving to attain its own ends; neglects the development through the centuries; and, instead of the substance hoped for, offers @@ -5296,7 +5252,7 @@ such representation implies; that in arranging and transforming phenomena it opposes itself to the environment. For the scientific conception of nature is not offered to us immediately as something complete; it has to be won -from the naïve view with toil and difficulty. In order to +from the naïve view with toil and difficulty. In order to arrive at this scientific conception, thought must have a position antecedent to the impressions, must become conscious of itself, realise its own strength, and in its @@ -5426,7 +5382,7 @@ closely with the world, we seem now for the first time to attain a sure hold of reality. At the same time, however, the activity of thought, and with it unrestrained reflection, have also increased immeasurably in modern life. This -reflection forbids all naïve submission to the immediacy of +reflection forbids all naïve submission to the immediacy of nature; destroys all feeling of security; and comes between us and our own soul, our own volition. We are thrown back once more on to the world of sense, that we @@ -5793,7 +5749,7 @@ genuine progress achieved through such an opposition?</p> <p>Again, the great force that has been exerted in the movement of history in the detection and the elimination of contradictions can be explained only in this context. -Logic, as we saw, played an unassuming rôle in this matter, +Logic, as we saw, played an unassuming rôle in this matter, and the indolence of man always inclined to easy accommodation and compromise. It was the increased vital energy, the adoption of a particular issue as the main @@ -7600,7 +7556,7 @@ the infinite. But all this capacity becomes drawn into the service of the human; the wishes and the desires of the individual grow to an enormous extent. Since out of the struggle for existence, with its natural limitation, an interminable -struggle for more existence arises, naïve self-preservation +struggle for more existence arises, naïve self-preservation becomes transformed into an unrestricted egoism. That the more-than-human which appears in the domain of man should be employed to the advancement @@ -7698,7 +7654,7 @@ impression—free in cases of hesitation between different possibilities has lost its power to convince the individual of the Modern Age. For the new mode of thought has evolved point for point along with an increasing divergence -from the naïve manner of representation, and it has won +from the naïve manner of representation, and it has won its greatest victories in opposition to this manner of representation. The revolution that Copernicus accomplished in the representation of the world has become typical of @@ -9518,11 +9474,11 @@ and a fruitful interaction between the two.</p> connection with that of reality: with regard to the one as <span class="pagenum"><a name="page221" id="page221"></a>221</span> to the other we are concerned in a conflict against the external -conception common to a naïve state of life, which, +conception common to a naïve state of life, which, though far surpassed by the inner movement of the work of history, obstinately asserts itself through the evidence of the senses in single individuals and hardly ceases to -impress men with its apparent self-evidence. The naïve +impress men with its apparent self-evidence. The naïve way of thinking understands reality as a space which encompasses men and things; reality seems to be presented, “given,” to man through the senses; only that which is exhibited @@ -9734,7 +9690,7 @@ only through his belonging to a spiritual life acknowledged as independent; otherwise, all entrance to the world is shut off. The growing independence of the inner life has broken down the immediate connection which dominates -the naïve way of thinking: if, however, man once finds +the naïve way of thinking: if, however, man once finds himself set in a position of independence of the world, he can hardly draw it back to himself simply of his own capacity. All appeal to subtlety and reflection seems @@ -10136,10 +10092,10 @@ life must continually turn back to the realm of experience, from which, at first, it tore itself free. Attempts to evolve the whole life from that <i>a priori</i> have always given as a result something of a bloodless nature, abstract in the -highest degree, a mere web of formulæ, in so far as experience, +highest degree, a mere web of formulæ, in so far as experience, which had been relegated to the background, has not indirectly asserted its right again, and infused the -formulæ with life. Accordingly, our life does not spend +formulæ with life. Accordingly, our life does not spend itself in one direction, but bears within it the counter-tendencies of a tearing oneself free from the world of sense and a returning back to it, of a detachment from it @@ -10157,7 +10113,7 @@ that life to further development within itself. The state in which the world of sense is first found undergoes an inner elevation in that appropriation: sense presentation, for example, is to scientific work something quite different -from what it is to naïve perception; even if it obstinately +from what it is to naïve perception; even if it obstinately withstands a complete resolution into magnitudes of pure thought, it takes up more and more thought elements; it enters into conceptual relations; it answers questions @@ -10394,7 +10350,7 @@ spiritual creation results. The spiritual impulse that the immediate life of the soul manifests can be based only <span class="pagenum"><a name="page243" id="page243"></a>243</span> upon deeper realities and more comprehensive relations. -And so a <i>noölogical</i> treatment is to be distinguished from the +And so a <i>noölogical</i> treatment is to be distinguished from the psychological, not in order to displace or limit the latter, but rather to complete it; and it is a problem to show the point of transition in the immediate life of the soul. @@ -10597,7 +10553,7 @@ new world, our existence must become much more active; our life must be made not only much more comprehensive but also inwardly transformed and deepened.</p> -<p>Naïve opinion is accustomed to presuppose a fixed sphere +<p>Naïve opinion is accustomed to presuppose a fixed sphere for our activity; it is possible for it to do this only because it confuses the spiritual and that which is less than the spiritual and leaves them undifferentiated. Since the attainment @@ -11008,11 +10964,11 @@ Still, to trace this further is the less necessary since this mode of thought lives rather from earlier achievements than works from fresh impulse springing up in the present.</p> -<p>The relation of Activism to the æsthetic mode of thought +<p>The relation of Activism to the æsthetic mode of thought requires closer consideration; we indicated at the beginning -of our investigation that Æstheticism forms one of the chief +of our investigation that Æstheticism forms one of the chief streams of the life of the present day; at this point, only -its relation to Activism need be examined. This Æstheticism +its relation to Activism need be examined. This Æstheticism has its definite conditions. Where the contemplation and enjoyment of the world and its beauty are to constitute the essence of life, we must be assured that the world is a @@ -11028,14 +10984,14 @@ if, instead of this harmony, the world manifests severe <span class="pagenum"><a name="page259" id="page259"></a>259</span> conflicts and harsh contradictions; if such exist also within our soul; if, lastly, there appears to be a deep gulf between -us and the whole, then the æsthetic solution of the problem +us and the whole, then the æsthetic solution of the problem of life is an impossibility. If in spite of these contradictions we attempt to entertain this solution, our life will become insincere, and will lose all spiritual productivity, and, as a whole, our life will be spent in subjective mood, empty enjoyment, and become feeble. Now, however, the Modern Age develops in a direction which is directly opposed to the requirements -of the æsthetic form of life. The great world appears to us +of the æsthetic form of life. The great world appears to us to be a meaningless machine; and in the struggle for existence the earlier harmony is forgotten. We perceive in man far too much that is insignificant and far too much selfishness, @@ -11049,7 +11005,7 @@ problems and tasks; if we do not find ourselves in a completed world of reason; but if we must, with all our powers, work toward such a world, we shall turn to Activism as the only help possible. But we shall resolutely reject -Æstheticism as a veiling of the real condition of things +Æstheticism as a veiling of the real condition of things and a too facile solution of the great problems of life.</p> <p>Activism does not imply that immediately and at one @@ -11092,7 +11048,7 @@ ascendancy over sense. Sense, in its own province entirely incontestable, raises doubts in us in that it flows together with the spiritual, is undifferentiated from it, brings it under itself, and turns it from its course. And, in -this, sense does not possess the naïve freshness and the +this, sense does not possess the naïve freshness and the natural limitation of its original state, but it is over-refined and too full of excitement.</p> @@ -11619,7 +11575,7 @@ completely ignore the fundamental revolution that modern philosophy and the whole tendency of modern thought have accomplished in the representation of the visible world. Modern thought has destroyed the self-evidence that the -naïve man attributed to that representation, by the experience +naïve man attributed to that representation, by the experience and the proof that the visible world around us does not come to us completely as we represent it, but that we form the representation from our point of view, and under the @@ -12052,7 +12008,7 @@ distinct formation in finite relations, an insistence upon plastic organisation and complete consciousness of life; on the other, an aspiration towards the infinite, a more submissive faith, a more unrestrained disposition, a higher -estimate of the naïve and the childlike. In the former, +estimate of the naïve and the childlike. In the former, man, full of confidence in his own power, himself produces a rationality of reality, and disdains all aids alien to himself; in the latter, life is sustained by a trust in an infinite good @@ -12524,7 +12480,7 @@ limitation to the complete breadth of existence, and the exercise of all their powers. A joy in life, a firm confidence in the rationality of reality gave this inner culture a soul; and a bold flight bore it far above the narrowness and -heaviness of daily life; æsthetic literary creation became +heaviness of daily life; æsthetic literary creation became <span class="pagenum"><a name="page300" id="page300"></a>300</span> the chief sphere of its work, and the chief means for the development and self-perfecting of personality.</p> @@ -12988,7 +12944,7 @@ the spiritual takes precedence. Every culture that does not treat the ethical task, in the widest sense, as the most important of tasks and the one that decides all, sinks inevitably to a semblance of culture, a half-culture, -indeed a comedy. The æsthetic system, with its transformation +indeed a comedy. The æsthetic system, with its transformation of life into play and pleasure, with its beautiful language and its spiritual poverty, is such a life. To-day, therefore, we can revive and strengthen culture only by @@ -13058,7 +13014,7 @@ within itself. But a scientific character is indispensable to a universal spiritual culture, in order that life may not pass in subjective feeling and presentation, and that life may have an objective character, and be led to the clearness -of a universal consciousness. An æsthetic form and +of a universal consciousness. An æsthetic form and creative activity pertain also to this life; for, otherwise, no representation of reality as a whole could be obtained from the confused impressions of immediate experience; the @@ -13521,7 +13477,7 @@ power and consciousness through three stages: at the height of the Renaissance the divine was revered less in its world-transcendent sovereignty than in its world-pervading operation; then, the Pantheism of a speculative -and æsthetic culture associated the world and God together +and æsthetic culture associated the world and God together in one reality; finally, in the investigation of inimitable nature and the formation of political and social relations the world of sense gives man so much to do, fetters his @@ -13682,15 +13638,15 @@ of the age.</p> impartially as possible the state of things as we immediately experience it; that task also includes a positive treatment of the religious problem. That which is characteristic -in the philosophy of life advocated in this treatise, Noëtism, +in the philosophy of life advocated in this treatise, Noëtism, as it might be called, must also find a definite expression and show what capacity it has, in the fulfilment of this task. In accordance with its fundamental relation to -history, which has been much discussed, Noëtism cannot +history, which has been much discussed, Noëtism cannot make history most important, even in religion, and cannot read into history as much as possible of what the present demands; it must regard any such procedure as a weakness -and a half-truth. Noëtism must insist upon religion’s +and a half-truth. Noëtism must insist upon religion’s justifying itself and establishing its reality before the <span class="pagenum"><a name="page330" id="page330"></a>330</span> tribunal of the spiritual life: only then can the truth that @@ -13702,7 +13658,7 @@ essential to religion to be related not to single individuals but to all; and that religion can evolve no power without compelling men to some kind of unity.</p> -<p>Now, for the treatment of the religious problem, Noëtism +<p>Now, for the treatment of the religious problem, Noëtism offers first a position from which demands are made compatible which are otherwise directly opposed to one another. Religion is concerned with experiences which at @@ -14582,7 +14538,7 @@ attain its due—the reality that exists in the building up of a genuine spiritual culture. But in the type of philosophy advocated by us this is the chief thing; since in contrast to the psychological and the cosmological -treatment this philosophy develops a noölogical treatment, +treatment this philosophy develops a noölogical treatment, and sees the central domain of philosophical research in the elucidation and unification of facts which, in the construction of a spiritual world in the province of man, @@ -14717,7 +14673,7 @@ bringing dangers with it.</p> <p>From the point of view of the system that we champion, we can quite well understand the significance of the -æsthetic movement of the present, acknowledge the deliverance +æsthetic movement of the present, acknowledge the deliverance of life which it has accomplished, and in general we can go a good distance with it. But there comes a point where the courses diverge; not because we think less of @@ -14812,7 +14768,7 @@ without the help of art? The higher we place the ideal of life, the more does the spiritual content which immediate existence manifests become a mere sense form, the more <span class="pagenum"><a name="page358" id="page358"></a>358</span> -is æsthetic activity necessary to prevent disunion of life, +is æsthetic activity necessary to prevent disunion of life, in the midst of all oppositions to give it some kind of unity, and in the midst of the passion of conflict some rest within itself. But, to achieve this, art may not purpose to form an @@ -14934,7 +14890,7 @@ represented simply as a product of heredity and environment: all possibility of making a decision for ourselves is rejected as a delusion. If thus we are deprived of all independence and all spontaneity of life, then even in -social life we shall become mere bearers of a <i>rôle</i> imposed +social life we shall become mere bearers of a <i>rôle</i> imposed upon us by a dark fate. One does not see how freedom could retain a value, arouse enthusiasm, and lead to sacrifice in such a case. If the whole is a soulless @@ -15125,8 +15081,8 @@ much as possible than to reject them, and to expose humanity to dangers that might throw it back into the condition of the animals. Man is not better because he is painted more beautifully; rather Pascal is right when he says: -“L’homme n’est ni ange ni bête, et le malheur veut, que -qui veut faire l’ange fait la bête.”</p> +“L’homme n’est ni ange ni bête, et le malheur veut, que +qui veut faire l’ange fait la bête.”</p> <p>The tendency to think that man may be transformed inwardly and the whole condition of life raised by changes @@ -15419,10 +15375,10 @@ then the time-transcendence of this life assures to us also some kind of time-transcendence in our being.</p> <table class="reg" summary="poem"><tr><td> <div class="poemr"> -<p><i>So löst sich jene grosse Frage</i></p> +<p><i>So löst sich jene grosse Frage</i></p> <p><i>Nach unserm zweiten Vaterland,</i></p> -<p><i>Denn das Beständige der ird’schen Tage</i></p> -<p><i>Verbürgt uns ewigen Bestand.</i></p> +<p><i>Denn das Beständige der ird’schen Tage</i></p> +<p><i>Verbürgt uns ewigen Bestand.</i></p> <p class="i10"><span class="sc">Goethe</span></p> </div> </td></tr></table> @@ -15491,9 +15447,9 @@ traveller; the vision, however, is for him who will see it.”</p> its ethical character, <a href="#page256">256</a>; how it differs from Voluntarism and Pragmatism, <a href="#page256">256</a> ff.</p> -<p>Æsthetic Individualism, <a href="#page61">61</a> ff.</p> +<p>Æsthetic Individualism, <a href="#page61">61</a> ff.</p> -<p>Æstheticism; its antithesis to Activism, <a href="#page258">258</a> ff.</p> +<p>Æstheticism; its antithesis to Activism, <a href="#page258">258</a> ff.</p> <p>Antiquity; its distinctive synthesis of life, <a href="#page208">208</a> ff.</p> @@ -15665,7 +15621,7 @@ traveller; the vision, however, is for him who will see it.”</p> <p>Newer Systems of Life; what they have in common, <a href="#page22">22</a> ff., <a href="#page81">81</a> ff.</p> -<p>Noölogical Method; distinguished from the psychological and the cosmological, <a href="#page243">243</a>, <a href="#page352">352</a></p> +<p>Noölogical Method; distinguished from the psychological and the cosmological, <a href="#page243">243</a>, <a href="#page352">352</a></p> <p>Norms; their significance, <a href="#page184">184</a></p> @@ -15876,387 +15832,6 @@ criticism.”—<i>The British Weekly</i></p> <p class="f80 center pt1">PUBLISHED BY</p> <p class="center">ADAM & CHARLES BLACK. 4 SOHO SQUARE. 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