{"1": {"fulltext": "LIBRARY OF CONGRESS\\nDDD053T\u00c3\u0096E1L.", "height": "4058", "width": "2404", "jp2-path": "philosophyofhist00scha_0001.jp2"}, "2": {"fulltext": "^.:iS:.X \u00c3\u0084fc.^ ^..itt-.V y.j\u00c3\u0084fc\\n*U A\\n4\u00c2\u00bb\\n/j\\n*;wv Mw*** v v *yw -.sap,* v\\nS\u00c2\u00bb^\\nA\\nJ^l.A c\u00c2\u00b0*.i5\u00c2\u00ab\u00c3\u009c.%\\n+*o\u00c2\u00ab\\nV-^y v\u00c2\u00ab;/\\nV^ *\u00c3\u0084K V", "height": "3904", "width": "2394", "jp2-path": "philosophyofhist00scha_0002.jp2"}, "3": {"fulltext": "i\\nA\\n\u00c2\u00abA\u00c2\u00bb", "height": "3914", "width": "2394", "jp2-path": "philosophyofhist00scha_0003.jp2"}, "4": {"fulltext": "", "height": "3904", "width": "2394", "jp2-path": "philosophyofhist00scha_0004.jp2"}, "5": {"fulltext": "THE\\nPhilosophy of History\\nREV, A, SCHADE, PH, D,\\nBASED UPON THE WORKS OF\\nDR. R. ROCHOLL.\\nWith rights obtained from the Author and. Publisher of\\nthe Germ an Original.\\n1899.\\nA. SCHADE, Publisher.\\n1134-1138 Pearl St., Cleveland, 0.", "height": "3914", "width": "2394", "jp2-path": "philosophyofhist00scha_0005.jp2"}, "6": {"fulltext": "TWO COPIES RECEIVED.\\nLibrary of Ccngrei%\\nOffice of the\\nFEB 15 1900\\nKeglster ef Copyright\u00c2\u00ab,\\nl\\nv\\n5425\\no^i\\nEntered according to Act of Congress, in the year 1899, by\\nEEV. A. SCHADE, PH. D.,\\nin the Office of the Librarian of Congress at Washington.\\nSEC COPV,", "height": "3904", "width": "2394", "jp2-path": "philosophyofhist00scha_0006.jp2"}, "7": {"fulltext": "SYNOPTICAL INDEX.\\nProspective Remarks.\\nBOOK FIRST: HI5T0RICS.\\nA\u00e2\u0080\u0094 CO=EFFICIENT FACTORS OF HISTORY.\\n1. History and Natural Sciences. 2. History and Metaphysics.\\n3. Personal as distinguished from Natural life. 4. Man the Synthesis: Matter, Mind.\\n5. Philosophy of History in its relation to unsatisfactory interpretations of history.\\nB\u00e2\u0080\u0094 COOPERATIVE MODE OF HISTORY.\\n1. Purpose and Goal of History.\\n2. Law of Development. 3. Law of Movement: Physical means. 4. Evolution of History; Mind interacts.\\n5. Plan of History.\\nBOOK SECOND: THE PHILOSOPHY OF HISTORY.\\nSYLLABUS.\\nA\u00e2\u0080\u0094 SUBSTRUCTURE OF, POLARITIES IN, HISTORY. First Circle of Nations: TURANIAN.\\nI. Celestial Scenery. 2. Terrestrial Scenery.\\n3. Prehistoric Man; Locality of his Origin 4. Original Man: Common Source of Language, Right,Religion.\\n5. A First Man; the Hieroglyph. 6. The Calamity and the Catastrophe. 7. Mythical Religion.\\n8. Ethnical Material classified. 9. Ethnical Mass differentiating. 10. Polar Tension, individualising.\\n11. Eastern Semicircle: TURANIAN. 12. TURANOMONGOLIAN WORLD: Western Semicircle.\\nB\u00e2\u0080\u0094 SECOND CIRCLE OF NATIONS: ARYANS.\\nI. Orient, South: HINDOOS, Transcendency, Incarnation. 2. Orient: North: PERSIANS.\\n3. Occident: GREEK, Immanency. 4. Occident: ROMANS, Apotheosis.\\nC\u00e2\u0080\u0094 THIRD CIRCLE OF NATIONS: MEDITERRANEAN BASIN.\\n1. Ethnical Composition in Roman Crucible. 2. Theocratic State disintegrating.\\n3. CUSHITOSEMITIC Nations. 4. The Community of the HEBREWS.\\nD\u00e2\u0080\u0094 THE DIVIDE OF THE TIMES.\\n1. Intermediation postulated, historically: Synthesis.\\n2. Intermediation postulated, physically: Sacrifice.\\n3. Intermediation in its ethical and aesthetical effects: Resurrection.\\nE\u00e2\u0080\u0094 THIRD CIRCLE OF NATIONS: POSTAUGUSTEAN PERIOD.\\n1. ROME and the Church. 2. Ecclesiastical Deformation: BYZANTINE STATE=CHURCH.\\n3. Church and TALMUD. 4. KORAN: Islam and the Church.\\nF\u00e2\u0080\u0094 SECOND CIRCLE OF NATIONS: INDOGERMANS. MEDIEVAL PERIOD.\\n1. German Characteristics: Karl the Great. 2. Principles developing European Civilisation.\\n3. Pope and Emperor. 4. Church=State; Lamaism.\\nG-FIRST AND MOST PERIPHERAL CIRCLE OF NATIONS: AGE OF MISSIONS.\\n1. Turano=Mongolians as bearing upon European Civilisation.\\n2. The Horizon widening: Age of Discoveries.\\n3. Germanic North and the Reform. 4. The Counter=Reformation.\\n5. Absolutism and Enlightenment; Dissection of the Thought of Humanity.\\n6. Civilization rendered Transoceanic 7. Humanism in new distortions.\\n8. Cosmopolitan World=Theories: System of European States.\\n9. Humanism philosophically conceived and sociologically applied.\\n10. Greek Catholicism and an Asiatic Renaissance: East=European Aryans.\\n11. Humanistic Thought corrupted. Result: Ethnical Chaos.\\n12. Consummation of Universal History.\\nBOOK THIRD: DILEMMAS OF HISTORICS.\\nSYLLABUS.\\nA-EN1GMATA OF HISTORICS.\\n1. Nature=bound and Mummified Peoples. 2. Paroxysms of National Life.\\n3. Undulations throughout International Life. 4. Hero=Worship. 5. The World s Government.\\nB\u00e2\u0080\u0094 RESULTS OF HISTORY.\\n1. Progress under aspect of physico=technical acquirements.\\n2.1ntellectual advantages gained.\\n3. Progress in Aesthetics. 4. Advance in religio=ethical matters.\\n5. The World s Transition into the State of Unity, Freedom and Permanency.\\nCONCLUSION.\\nA Consistent System of a Philosophy of History is possible; the Defects of this notwithstanding.", "height": "3914", "width": "2394", "jp2-path": "philosophyofhist00scha_0007.jp2"}, "8": {"fulltext": "CONTENTS.\\nProspective Remarks. Place of Philos. of Hist. among sciences Interpretation of facts not\\nwithout preconceptions\u00e2\u0080\u0094 Method of investigation inductive, but also deductive; imagination\\nnot to be despised\u00e2\u0080\u0094 Naturalistic concept of historic advance\u00e2\u0080\u0094 Application of hypotheses\\nlegitimate, connecting inductive and deductive reasoning.\\nBOOK FIRST: HISTORICS.\\nI. A. Coefficients of, B. Cooperative Mode of History.\\nFIRST DIVISION. (I A) Relation of History as a Science to Kindred Sciences.\\nI. Ch. Relation of Historic to Natural Sciences.\\nq I Two worlds represented in human nature-Natural science disregards the spiritual com-\\nponent\u00e2\u0080\u0094 Hegelianism sublimates the data of reality\u00e2\u0080\u0094 Light of Asia Miss Evans Christ\\nIdea Anthropography. Tellurian contingencies effect human development, but not\\nbeyond a certain limit.\\n7 2. Sidereal relations exist\u00e2\u0080\u0094 Zodiac Astral hypothesis\u00e2\u0080\u0094 Automatic evolution\u00e2\u0080\u0094 Dyna-\\nmic mechanism Seven riddles of Dubois=Reymond\u00e2\u0080\u0094 A philos. of hist, beyond the domain of\\nnatural sciences, in realm of liberty.\\nII Ch. Relation of Phil, of Hist, to Metaphysics. (Ch. 5.)\\n9 3. Metaphysical misconceptions, false spirituality: Occasionalism Mechanic view as\\nc to integral relations betw. mind and matter\u00e2\u0080\u0094 Malebranche, Descartes, Leibnitz Constructive prin-\\nciple? Motion Spencer refuted\u00e2\u0080\u0094 Direction in motion indicates design, finality Spencerian\\nnaturalism in ethics: makes the spiritual of no purpose.\\n10 4. Mechanical view of idealists criticised\u00e2\u0080\u0094 Miracles\u00e2\u0080\u0094 Denying matter the capability of be-\\ncoming animated, makes the natural of no purpose. Sin.\\nHI Ch. Personal as Distinguished from Natural Life.\\n12 5. Life the constructive element of nature Earth partakes of sidereal life All natural is\\nconfined, arrested life, even the human soul; to be delivered on conditions.\\n14 6. Evolution reaches its zenith in the human soul, then ceases\u00e2\u0080\u0094 Man s task to redeem na-\\ntural life, which became arrested on his account\u00e2\u0080\u0094 Personal spirit takes possession of the soul;\\nin this union they constitute the mind Ethical cosmos immanent in the physical\u00e2\u0080\u0094 History\\ndeals with the world of personality and permanency, having the purpose in itself, whilst in\\nthe world of transiency nothing has a purpose per se\u00e2\u0080\u0094 Nature is the world of material unity un-\\nder formal diversity, prone to detachment and generalness -History tends to conduct the\\nworld to formal (essential) unity under material (personal) diversity.\\n15 7. Phenomena common to both worlds: physical analogies\u00e2\u0080\u0094 Examples of such congruities\u00e2\u0080\u0094\\nIdentity, reciprocity and authority of moral and natural law Duty deducible alone from the uni-\\nfying process going on in personal life,Dorner\u00e2\u0080\u0094 Phenomena of the purely spiritual world\\nare -without physical analogies\u00e2\u0080\u0094 Grades of distinctness Natural processes for ethical purposes.\\n16 8. Discrimination necessary concerning the analogies entailing all earthly relations\\nExamples of terms promiscuously and mischievously used: culture, civilisation, freedom,\\nliberty, intuition, instinct, Vernunft, Verstand, mind\u00e2\u0080\u0094 Dual relationship of the spirit: only\\none side involved in earthly conditions Consciousness not subject to limits of space and time\\n\u00e2\u0080\u0094Spirit an entity per se\u00e2\u0080\u0094 Dual form of existence.the axiom,which,if recognised, delineates the\\nbiology of history.\\n20 9- Retrospect\u00e2\u0080\u0094 Data of the genesis of higher grades in natural life.marked by miracles-\\nStages of revelation\u00e2\u0080\u0094 In the system of the apparatus (for the moral task) and in the method of\\nworking it, the laws which condition all previous development remain in force in the higher\\nsphere.\\nIV Ch. Man the Synthesis of Matter and Mind.\\n22 10. Ethics combines the truths elaborated by physical sciences and metaphysics, adding\\nthose also of history Philology adduces the utterances of both worlds\u00e2\u0080\u0094 Nature is man potential\\n\u00e2\u0080\u0094Human soul the epitome of the universe\u00e2\u0080\u0094 Spirit an ontogenic entity sui generis :Herbart. Lan-\\nguage and nationalities, Schelling, Humboldt\u00e2\u0080\u0094 Picture -language, Brugsch. As posterior to maturi-\\nty of judgment language is inexplicable\u00e2\u0080\u0094 The re flection, re-cognition of the thought reflect-\\ning from things; Herbart\u00e2\u0080\u0094 Language not the result of rational reflection; is the spiritual func-\\ntion of the person in its entirety Communication with the world of formal unity. Dead\\nlanguages are immortal\u00e2\u0080\u0094 Birth of language: declaration of dominion over nature\u00e2\u0080\u0094 Language\\nakin to freedom of the will.\\n26 11. Spiritual freedom as against natural necessity\u00e2\u0080\u0094 Genesis of the feeling of value:\\nConscience the plenipotentiary of the sovereign Absolute Good; the guardian of free-\\ndom and personal dignity\u00e2\u0080\u0094 Only in this sphere freedom of the will can prosper\u00e2\u0080\u0094 Kinship\\nbetw. language and conscience\u00e2\u0080\u0094 Necessity and love\u00e2\u0080\u0094 Kin ship of the spiritual entities\u00e2\u0080\u0094 Miscre-\\nant use of physical analogies\u00e2\u0080\u0094 Unison betw. necessity of the Good with freedom and with love\\nrepresented in love s emblem: Sacrifice.\\n\u00c2\u00abv. 12. Recapitulation\u00e2\u0080\u0094 M. Mueller on dual nature of language \u00e2\u0080\u0094Import of philology upon\\nknowledge of human nature Sum and substance of induction: cohesion, continuity and unity\\nof consciousness\u00e2\u0080\u0094 Deductions in prospect: Man the type of universal history\u00e2\u0080\u0094 Humanity a unit,\\nintelligible only when viewed as a totality -Incitements from outside the means of mental de-\\nvelopment\u00e2\u0080\u0094Progress proceeds from the sphere of personality not from that of natural general-\\nness\u00e2\u0080\u0094 Apparatus of the ethical task; its import upon developing consciousness\u00e2\u0080\u0094 Harmonious\\ncultivation of faculties One-sided culture at the expense of cultus.", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0008.jp2"}, "9": {"fulltext": "4i\\nCO EFFICIENTS AND CO-OPERATIVE MODE OF HISTORY. IX\\n13. Unavailing methods in focusing a total view of humanity Typical personages: Job. 32\\nv.Miller Impossibility to compose the thought of an ideal man, to conceive a real proto-\\ntype of history Rousseau Man the type and theme of history.\\nV Ch. Philos. of History as against Unsatisfactory Interpretations of History. (Chapt. 1 and 2) ok\\n14. Each empiric science of nature, language, law and history has its limits, contains\\nsome nescience Philos. the umpire\u00e2\u0080\u0094 Aversion to predominance of metaphysics Murray.\\nBowne Agnosticism preferring scepticism to certitude; imposing a false world-theory\\nSynthesis of true monism to be found in the spiritual\u00e2\u0080\u0094 Contempt of empiricism by idealism\\navenged in Darwinism Philos. the clearing-house of the sciences, and the candle holder\\nDivision of scientific labor calls for its organization Philos. related to sciences as the systems\\nof human body are related to the organism of the individual.\\n15. Decline of Philos. together with the loss of esteem for Philos. of Hist Cause of un- on\\npopularity of spiritual matters Intellectualism identified with religion Government of re-\\nligion Guizot Epistemology:Musing and thinking Genesis of comprehension Unreflected\\n(sub-) consciousness Vicissitudes to which ratiocination is exposed Concomitant faculties\\nand their co-operative functions Herder Perception, reflection and intuition New discover-\\nies but re-arrangements of old data\u00e2\u0080\u0094 An adjustable organism of systematic knowledge Image\\nof nature in man; Scottish realism; Daguerre.\\n16. Human nature in its fallen state; comprehension of life in a synthesis made difficult tn\\nHegel s failure, from ignoring the fall and the losses -Man s unfolding under specific topics:\\nphysically, psychically, religiously Schematic tabulation declined Natural and spiritual ele-\\nments of human existence mirrored in hist. Man the type and theme also of the world of absolute\\nreality.\\nSECOND DIVISION (I. B.) Operative Mode of History.\\nSyllabus.\\nThe means through which hist, works, as far as they are at man s disposal Influences of\\nenvironments Purpose, movement, development, plan of hist.\\nI Ch. Intent and Aim of History.\\n17. Purpose: Theory of Occasional cause foundered at demonstrating the adaptation of\\nmotion to its aim Human soul the realised purpose of nature Things have a meaning, are\\nmeans for other things, but have no purpose in themselves Illustr: machine Genesis of the\\nconcept of finality Value of entities determined by their interrelations Matter is thought in\\nits process of hypostatisation Design in plant-life unalterable Agreed with natural science as\\nto normative principle Purport not deducible from development of means for an end; finality\\nunderlies the organism as a totality.\\n18. Purpose a matter of totality, that of nature in its totality is the soul: i. e. thought ob- 40\\njectivising itself Thought, the object in organisms is their soul; means, i. e. organs brought\\nforth in their arrangements for the purpose form the body Mechanical action of life in its self-\\nrealisation; self-reproduction ceases with the attainment of its highest form, further on its\\npurpose is disintegration Henceforth the soul alone conveys the thought of finality, contin-\\nues to be of any purpose\u00e2\u0080\u0094 Hence the soul separable from matter Course of the thought of\\npurpose through stages of natural, rational and moral qualifications\u00e2\u0080\u0094 Purport of nature to serve\\nas thepolarity in the spirits self-substantilisation\u00e2\u0080\u0094 Soul the quintessence of nature as indi-\\nvidualised Its purpose is to be the means for the unification of natural life with spiritual es-\\nsence in personal life, where fitness is measured by the moral standard In mind nature is to be\\nsublimated and obtains its personal value: True element in Rothe s ethics Mind is natural\\nlife in its inseparable combination with the spirit; it finds its purpose in the communion with\\nthe world of absolute reality Immanency of purpose in history, the moral cosmos Bacon on\\nfalse methods of deduction from purposes instead of induction from efficient causes Purpose\\nper se. Deoyseh s corroboration of this pregnant paragraph.\\nII Ch. Law of Historic Development. 50\\n19. Order in which means are employed to reach the end. Lawfulness not merely from\\nnatural necessity Do special laws inherent in particular occurences regulate them Fitness\\nof things -Truth of Mechanical occasionalism and dynamic mechanism may be harmon-\\nised Law the power of thought over matter and facts; declaration of reason of its rights to\\ncontrol them The soul s manifestation of its right to live in unison with the spirit. Natural\\nlaw identical with the moral Domain of lawfulness.\u00e2\u0080\u0094 Existence inconceivable without re-\\nlativity of things.\u00e2\u0080\u0094 Renouviere s corroboration: new biological hypothesis: an original\\nworld entirely animated.\\n20. Activity of hist, partly under natural necessity, partly in freedom Examples of 52\\nnature s determining influences upon human destiny Electro-magnetic polarisation Ger-\\nminal articulation Natural selection Reactions of classes upon classes, nation upon\\nnation. Indications of providential interferences Rhythm of epochal oscillations Physical\\nlawfulness powerless after a certain limit is reached Explorers, Reformers\u00e2\u0080\u0094 Inquiry concerned\\nwith the plan of history.\\nHI Ch. Historic Movement. Natural Corollaries.\u00e2\u0080\u0094\\n21. Motion per se implies no aim, but development does Organic world alone de- 55\\nvelops\u00e2\u0080\u0094 Firmament: emblem of absolute rest Force in motion is life s self-assertion, sub-\\nstantiating itself by virtue of the purpose to establish relations The purposive thcught\\nliberates forces as means of materialising itself Generation of force in social organisms.", "height": "3914", "width": "2394", "jp2-path": "philosophyofhist00scha_0009.jp2"}, "10": {"fulltext": "X OPERATIVE MODE OF HISTORY.\\nPowers dormant in nature-bound races Fluxion of Newton Life: process of self renewal\\nImport of rest, e, latent motion, as applied to ethnical movements: Zoellner. Peoples with\\narrested cultures rest, preparatory to future activity, perhaps for purposes of reviving others\\nContrast of expansive strain and condensive pressure; energy and apathy forming the tension\\nof polarity; a synthetic formula, perhaps for the cognitions time and space. Bowne.\\n58 22. Tranquil progress propelled by alternating counteractions in the undercurrents of\\nhist. Ethnical movements of this kind indicated by layers of languages Physico-historic\\nprogress, straight line; cultural advance, wave-line Circular movement tantamount to a\\nstandstill. Culture advances in spiral helically corresponding curves wherein freedom comes to its\\nright\u00e2\u0080\u0094 Hist, not calculable from statistical figures Materialistic concept of hist, without anal-\\nogy in the laws of mechanics. Lotze\u00e2\u0080\u0094 Free will as against blind fate Under aspect of dy-\\nnamics hist, remains incomprehensible, because man is not the product of the elements.\\n60 IV Ch. Means of Historic Development. Mind s Interaction.\u00e2\u0080\u0094\\n23. Distinguishing movement from development, which only pertains to organic life\\nEvolution limited by decadence and decomposition \u00e2\u0080\u0094Ascent and descent in organic life: arch-\\nline\u00e2\u0080\u0094 Permanent disposition (national temperament.etc. )in the ethnical world: horizontal lines\\nThese lines are of partly natural inclinations and partly real mind life intersected by vertical line:\\nmen excelling in energy and ingenuity-Guizot s definition of civilisation-Natural and historical\\nevolution analogous La Place s theory: detachment, departure towards selfhood Tendency of\\nthe purpose unfolding itself Differentiation caused by division of labor among specially\\nadapted organs In the tendency to selfhood the character of membership is never lost, not\\nev3n in the highest developed organism.\\n62 24. In the social differentiation the organism becomes an organisation Genesis of na-\\ntionalities Three periods of physico-psychical development First: colonial life; folk-lore\\nCultural degree of the future nations depends upon higher or mean recognition of the deity,\\nto which every detail of existence is related Second: Traditions distorted, symbols of primi-\\ntive truths and of subsequent picture-thinking misunderstood, will cause 1, idolatry; 2, my-\\nthology Relative good in nature made a surrogate for the Supreme Good Perversion of\\ninner remnants of religiousness finally renders most abject depravity religious Reminiscences\\nof human unity applied in founding world-empires\u00e2\u0080\u0094 Third: Authority questioned Thought-\\nful people withdraw from the masses Subjectivism ;Class-hatred Invention of an indifferent\\ndeity- Differentiation outruns itself The purpose safe with certain barbarians Limit of natu-\\nral, cultural development, analogous to plant life, which includes decline The line drawn where\\nthe deepest but empiric relations to the world of formal unity begin New series of develop-\\nment, pertaining to religious life, the most personal matter Attention to be chiefly engaged\\nwith the results of the interaction betw. physico-historical and purely personal development,,\\n65 V Ch. Plan of History.\\n25. Reason in hist sense to be adduced from without Plan not to be discovered by-\\nanalysing co-efficients, but by way of logics, i. e. by establishing their relations Illustr\\nArchitect, plan, building, and beholder Motif and plan (design) inherent in plant-life So\\nin hist, plan partly inherent, self-developing; partly exterior objective guidance 1 Part of\\nthe plan inherent; provided there is one typical man conveying within him the type and de-\\nsign of hist, which is but man unfolded; provided, possibilities of abnormal development\\n2 Part of the plan in thought, objective; Fore-thought the postulate of reason.\\nBOOK SECOND.\\n71 Syllabus.\\nH.A. Turano-Malayans, Ugro-Tatars. II. B. Aryans: Hindo-Iraniaus, Graeco-Romans,\\nIndo-Germans. II. C. Mediterranean Basin; Cushito-Semites; Hebrews. II. D. Concentric\\nMiddle. Theme of Hist, appears at the Divide of the Times. Solution of all problems. Pivot-\\npoint of History. II. E. Roman orbit: pervaded by Christianity. II. F. Indo-Europeans,\\ntransformed under strains of orient-occidental forms of consciousness. II. G. Age of celerity\\nand of Missions. -Era of organising the realm of unity, perpetuity and perfection.\\nThe plan evinced through history indicates this arrangement of the hist, material.\\nFIRST DIVISION. (II. A.) Great Pre-Historic Substructure of History. Polarities.\\nFirst Circle of Nations: Turanians.\\n74. I Ch. Scenery: 1. Celestial Background.\\n26. Man related to the celestial as well as to terrestrial worlds; issue of both and center\\nof the universe Illustr: Pyramid Mind, history, heaven Sidereal conditions directly bearing\\nupon human interests Man with his story and the visible universe committed to each other\\nHis central position not fortified by the illusory idea of inhabitable stars; neither\\nweakened by quantitative insignificance Thought more than equivalent to the vastness of\\ndimensions Man the microcosm as contemplated by the natural philosophy of by-gone times:\\nZodiac, Kabala Experiments leading Kepler to the equation of the center.\\n75 27. Cosmos, the reflex of the higher world of true reality, a system of substantial] sed\\nthought Kant s categories, the regulative and eternal laws of thinking imprinted into the\\ncosmos The precipitate of thought The universe, despite its nascency, consists of mere\\nstuff in dead motion Spectral analysis, the chemistry of the heavens: world of material\\nunity Unprofitable hypothesis of the inhabitability of the stars not harmless A better hypo-\\nthesis Earth man s own universe, belonging to him\u00e2\u0080\u0094 The blossom of creation and its crown\\nHuman body is the scion of heaven and earth, hence both influence history.", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0010.jp2"}, "11": {"fulltext": "GREAT PRE-HISTORIC SUBSTRUCTURE OF HISTORY. XI\\nII Ch. Stage=scenery: Terrestrial Background. 77\\n28. La Place s hypothesis: continual detachment; differentiation the fixed tendency of\\nnature\u00e2\u0080\u0094 Formation of the globe; Werner The earth s history repeats itself in history proper,\\nbut no further than human biography is involved in nature s nascency. fi\\n29. The globe firm, its surface still changing; Lyell History interested in the articulate\\nformation of the earth s surface, to a certain extent Teleological view upon the geographical\\ndifferentiation Ritter s overzealous teleology Formation of Asia and Africa Riddles of\\nanthropography. _p\\n30. Remarkable instances of symmetry African-Asiatic axis The two Americas\u00e2\u0080\u0094 This\\nsymmetry has no significant bearing upon hist. Axis of the Asiatic-European system of\\nmountains and African- Asiatic chain of deserts Common axis poising upon Bolor-Tagh\\nSystem of oceans Articulation of coast-line Three Mediterranean gulfs.\\nIII Ch. Remnants of Prehistoric Man. Locality of bis Origin. 81\\n31. Chinese apperception as to the universe Astral, mundane, historic sphereoids\\nFossil man. Lyell\u00e2\u0080\u0094 Man s existence in the tertiary period not established Darwinistic\\nDescent of man refuted; J. Ranke. Virchow Better to meditate upon destiny of man\\nLake-dwellers. Keller Stone, bronze, iron ages Definite chronology irrelevant.\\n32. Region most favorable to evolution Untenable suppositions One common origin 82\\nPure fountain-head. Racial changes Lemuria affirms the scientific postulate of one com-\\nmon home.\\n33. Humanity a connection not a collection Our method in the search after the Syn- 83\\nthesis; Illustr. lock and key\u00e2\u0080\u0094 Unity of the race axiomatic conclusion from induction Full\\nknowledge possible, despite Hamilton.\\nIV Ch. Original man. One common Source. Language, Right, Religion. g^\\n34. Proofs of unity of the human family One original language After nature had\\nassumed its present form, development continued solely in the invisible world of mind-life.\\nIdentity of American Indians with Asiatics proves unity of humanity Meander crosses\\nCommon mental endowments insufficient to explain prefixes,sufflxes,etc. Import of Sanskrit:\\nM. M\u00c3\u00bcller on Pentecost Import of missionary work upon philology: Klaproth One universal\\nlanguage to be anticipated Idea of right possessed by all men Universality of religious-\\nness bespeaks the oneness of humanity\u00e2\u0080\u0094 M. Mueller on Origin of Religion Imagination\\n(source of religion never surpasses the compass of perception Want creates no conscious-\\nness of the Divine, but reminiscence of the Good does Self-made religion Dog -philosophy\\nKingsley (Hypatia) Religion the basis of every culture.\\n35. Hypothetical: God is -Origin of religion in a positive though t-O a togeneity\u00e2\u0080\u0094 Found- 87\\ned in empiricism Not a matter of mere intellect God keeps on speaking terms with man\\nConscientious promptings not of natural growth, not from centrifugal tendency which they\\noppose Conscience not in the first place the religious, but moral phase of consciousness\\nRe-cognition of the image Religion revealed from the central source; natural religion\\nstarts from the circumference False premises of evolution as to religion\u00e2\u0080\u0094 It makes its way\\nthrough hist, as a principle of personality.in the direction of concentric intensification Postu-\\nlate of one typical person Illustr: Key-stone bearing all the strain of the cross-vault.\\nV Ch. A First Man. The Hieroglyph of History. 8 q\\n36. Alone in him may solution of life s problems be found\u00e2\u0080\u0094 Bridge between two worlds\\nKey to history, the web in which necessity forms the warp and freedom the woof One first\\nman as feasible as the proto-plasm in the interest of natural science; the postulate not an un-\\nscientific demand in the interest of humanism Symbolic presentation of the postulate at the\\nentrance of various nations into history.\\n37. The spiritual constituent of the first man must be the microcosm of the spiritual world Mind: 90\\nillustr. by the dim light in a treasury vault; Fortlage\u00e2\u0080\u0094 Zschokke s Central Vision The soul\\nis more than what we are conscious of Duality of mind s relations causes two forms of con-\\nsciousness: Reflecting and unreflected (or sub-) consciousness Both sides generically differ-\\nent Illustr: two adjoining rooms Head; heart; the place of contact with the spiritual world\\nAnthropology of Fichte.\\n38. Phenomena of abnormal condition of nerves Man passive under mysterious powers, 93\\na patient Rudimentary faculties dormant in human nature: visionary flash; ecstatic grasp\u00e2\u0080\u0094\\nTelepathy Development pledged, short only of absolute perfection In what sense man is\\ncreated perfect The gifts delineate the ethical process, prescribe man s ethical task. (Gaben-\\nAufgaben) Man to elevate nature Engaged in setting free nature s potentialities, man s own are\\nset free.\\n39. Practicing at the apparatus in co-operation and concurrence with the divine plan 95\\novert in nature\u00e2\u0080\u0094 Man to deliver confined life to his own advantage Task and significance of true\\nculture The goal of complete transformation The calamity of the fall not to be blamed up-\\non the duality of the mind Polarity betw. nature and spirit works beneficently after the fall\\nPolarity betw. masculine and feminine principles latent in first man Man less perfect and\\nmore natural than what Lotze imagined Questions not to be solved unless full self-knowledge\\nhas been gained, which begins with the consciousness of the effects of the fall, and becomes\\ncomplete when the issues of the conflict appear Instead of unity and quality we are confronted\\nby a multiplicity in conflict Full recognition of man s wretchedness only possible at a point\\nwhere depravity becomes undeniable and inexcusable.", "height": "3914", "width": "2394", "jp2-path": "philosophyofhist00scha_0011.jp2"}, "12": {"fulltext": "XU I A. SUBSTRUCTURE OF HISTORY.\\nVI Ch. The Great Calamity and the Catastrophes.\\n40. Nature of the bad\u00e2\u0080\u0094 Confined life of nature-bound people Bastian Preparation for\\nthe answer which lies in that which ought not to be: (Schelling) Matter not the cause of the\\ntrouble\u00e2\u0080\u0094 Immanency of thought iu substance thrown out of balance Nature insubordinate to\\nman Rent through the human soul extends throughout nature Conditions in nature and\\nnations defying every idea of purposeness Gloomy moods of mind echo the reproachful\\nsighings of the creature Mysterious phenomena of darkness Cazotte s predictions Human\\nsacrifices not explicable from natural grounds\u00e2\u0080\u0094 Droysen on sin The lie The Bad living off the\\ngood proves its reality Refutations of false tenets concerning the bad, which is not the foil\\nrendering theGood the more brilliant\u00e2\u0080\u0094 Leibnitz\u00e2\u0080\u0094 Schelling.\\nqq 41. Origin of the Bad Anxious suspense Lotze Pseudo-culture attempts to neutralise\\nthe reproaches of conscience Denial makes sin more dangerous, aggravates guilt\u00e2\u0080\u0094 Consci-\\nence is but manifesting the right of the Good to reclaim man for participating in the enjoy-\\nment of its reality, but demands expiation Physical origin of the Bad Buckle; Droysen. Re-\\nferring it to the moral realm; Rothe Indestructibility of moral elements Materialism attempts\\nto destroy ideals, to supplant other regulatives; failing therein it serves the firmer to establish\\nthe Good, the Beautiful and the True\u00e2\u0080\u0094 What the Bad is not\u00e2\u0080\u0094 It is a will\u00e2\u0080\u0094 What the Good is\u00e2\u0080\u0094 Feat-\\nures of the perverse will; investigation as to its origin postponed Depravity of human nature\\nis alien to its essence; belongs not to its type Great rupture a historical fact, which must have\\noccured in the spiritual, not the sensuous part of existence; in consciousness prior to the con-\\nfusion of languages Schelling Spiritual relation torn asunder\u00e2\u0080\u0094 God-consciousness utterly cor-\\nrupted Humanity fell into the sphere where detachment is the order of things The catas-\\ntrophe which must have preceded the dispersion The old way of explaining heathenism:\\nBurnouf Brugsh Ebrard\u00e2\u0080\u0094 Cushing\u00e2\u0080\u0094 Prescott W. v. Humboldt Savagery not the primitive state.\\n102 4 2, Indications of the great calamity\u00e2\u0080\u0094 Remnants of original God-consciousness; overshad-\\nowed by world-consciousness gained in the diversions of worldly culture Weakened remnants,\\nyet strongly remind man of returning from centrifugal diversions to center; they alone war-\\nrant a reunion of the human family Apostasy originated in the spiritual side Its consequences:\\nlosses\u00e2\u0080\u0094 Con-tent ment gone Rent through man s inner nature extends to nature s totality\\nDeification of the secondary good\u00e2\u0080\u0094 Polytheism: exertions in self-salvation\u00e2\u0080\u0094 Traditions, family-\\nheirlooms, etc. mixed into self-made religions \u00e2\u0080\u0094Heathendom ancient and modern Genesis of\\npantheism Gnosticism the transitory step betw. polytheism and pantheism, which attempts\\nto restore the lost union by natural generalness Confessions of humanity in its sacred writings.\\n104 43- Empiric proofs of centrifugal and downward inclinations Visible things seem nearer\\nand more necessary\u00e2\u0080\u0094 Secondary good not at fault in the disappointments Certain frightful shad-\\nows arise from the demoralised duality of the inner nature\u00e2\u0080\u0094 Idols inadvertently established as\\ncenters of cohesion; hence polytheism instrumental in self preservation\u00e2\u0080\u0094Remembrances of\\noriginal unity, of dominion, of something better; of immortality After objectivising all\\npossible idiosyncracies the state and its representative is deified\u00e2\u0080\u0094 Personality lost with the knowl-\\nedge of one personal God The apostasy neither physical nor rational, but moral, outward evils\\nresulting not bad but salutary, as disciplinary measures\u00e2\u0080\u0094 Religious undercurrents determine\\nthe shape of every age and nation Environments assist in molding character Man under\\nthe law of natural necessity Influences from transeunt worlds of light and darkness Neces-\\nsary to discriminate betw. the influential factors.\\n105 VII Ch. Genesis of Mythological Religiousness.\\n44. In refutation of evolved religion Natural science illicitly appropriates principles\\nalien to it Conditions of formulating theories on mythology; Adrian Perverted traditions,\\nruins of primitive revelations mixed with fear of ghosts, with misconceived inner remnants of\\nGod-consciousness and corrupted external traditions Religious cravings to be satisfied by\\nacts, not ideas\u00e2\u0080\u0094 Remnants of truth always separable from superstitious perversions Discrep-\\nancies betw. life and thought call forth reflections upon them Esoteric theories to keep the\\nmasses in subjection\u00e2\u0080\u0094 Religio=historic memory awakens, rendering nations historical; only then\\nare myths formulated All forms of life arranged in conformity with the conception of the deity\\nHistoric nations alone have myths with distinctive ingredients Myths not parental to religion\\n\u00e2\u0080\u0094As truths are interspersed with superstitions, so superstition always clings to advanced cul-\\nture which is never able to abolish it.\\n107 45- Fear produces no deities but demons\u00e2\u0080\u0094 Genesis of Shamanism: in comparison with\\nthe sorcery, fetishism and most debased form of ancestor-worship mythical religion is\\nfar in advance Fear not the parent of faith Feeling of an unknown God called forth fear\\nShintoism, the primitive form of ancestor-worship; witnessing to original knowledge of immor-\\ntality\u00e2\u0080\u0094Shamanism, corruption of the former, spreads as demonolatry and snake-worship, in-\\nfects all subsequent mythology\u00e2\u0080\u0094 Fetishism, snake-worship in India; Schlagintweit; in America:\\nPeet; Necromancy\u00e2\u0080\u0094 Feidicos of the Portugese; M. Mueller\u00e2\u0080\u0094 Hob goblins Fetishism in the\\nchurch not of biblical, but of Hamito-Semitic origin\u00e2\u0080\u0094 Instances of such travesties upon ec-\\nclesiastical religiousness Motley; M. Mueller; Ranke \u00e2\u0080\u0094Snake-worship brought to America by black,\\nred, yellow and white men No human being below salvation despite such aberrations.\\n110 46. Materialistic monism, deifies force-substance, disparages and depreciates personal\\nlife\u00e2\u0080\u0094 Malthusian theory and Darwinism: related to feticism and feticide Virchow and Tyndall\\ndiscountenance socialism as the practical attempt to supplant Christianity by its dogmatistical\\nworld-theory Evolutionism, superstitious in itself, is not qualified to displace superstition\\nIntellectualism utilized in, and hated for its class-rule Psychical and traditional elements\\nin the quasi-reiigion of fear: night, death, the serpent Myths are but attempts at", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0012.jp2"}, "13": {"fulltext": "i a. substructure; of history. xih\\nformulating some ideal world-consciousness Difficulties of arranging a method of natural\\nreligiousness Wandering and shifting notions as well as fixed ideas in self-made religions.\\nVIII Ch. Classification of the Ethnical Material.\\n47. Regions to which the separation of the races is traceable Migrating through the two 112\\nmountain passes of the Pamir-plateau and Tarim-basin Remusat Eastern Mongolians\\nAmerican Indians, A. v. Humboldt; Malayans of the Pacific islands and of the South-Sea Rem-\\n.nants of the most antique and permanent culture Hamito-Cushites spread over the south;\\nLepsius Legends of the Kohls Sumero-Accadians and Phenicians form the basis of Chaldean\\nculture Semites\u00e2\u0080\u0094 Khittas Hittites.\\n48. Remnants of Aryan stock, in Central-Asia; Schlagintweit Sanskrit-Zend-nations: east-\\nern wing Celts (Gaulish) Slavs Graeco-Romans, Indo-Germans: western wing Ethnical 114\\nchaos of Africa\u00e2\u0080\u0094 Kaffirs (of Hebrew extraction?) Second inundation: Hottentots Identity of\\nthe Shagga, Mazimba and Galla; Merensky Movements of Fellatah and Tuaregs Somali rath-\\ner Caucasians\u00e2\u0080\u0094 Scene in Kartoom\u00e2\u0080\u0094 Slave-trade: Livingstone, Vogel Anthropophagy connected\\nwith snake-and ancestor-worship; not explicable on grounds of evolutionism.\\n49. America s aborigines Natives prior to Toltecs and Aztecs Mound-builders prior to 117\\ncliff-dwellers Holmes. Charney Toltecs off ered flowers Aztecs made human sacrifices Boto-\\nkudes.Chinese: Pritchard, Morton Martius on degeneracy Tasmanians Asiatic origin of all\\nraces, Bonwick Aim of this ethnographic outline \u00e2\u0080\u0094In keeping with cyclical courses of history,\\nprogress returns to the starting point, geographically.\\nIX Ch. Differentiation of the Ethnical Mass.\\n50. Analysis establishes the unity of humanity in diversity of races. Rules therefore.\\nIllustr: Archaeological explorer at work, where antiquities were preserved Cultured and\\nretarded parts of the race\u00e2\u0080\u0094 The latter not unimportant Another criterion for classification\\nCryptogams People disqualified for active participation in historic progress Masses utilised\\nby few select workers Measure for value of usefulness Race-divisions.\\n51. Ethnical debris still bears interest Illust: Connection of Cordilleras with row of _\\nPacific islands Import of animated petrifactions upon study of languages No dead mate- l*\\nrial in the totality of the human race That which ought not to be found everywhere, but\\npressure of environments lacking Classification into cultured and uncultured people of no\\navail.\\nX Ch. Polar Tensions (three sets) Differentiating the First Circle of Nations. ..\u00c2\u00ab9\\n52. Primitive society compared with a chemical compound Illustr.: Electrosis Natural\\nand spiritual blending in man, renders the natural part subordinate and passive, whereby\\ndeath becomes possible Tension betw. spirit and nature Change of consciousness according\\nto the preponderance of either constituent part Polarity of exerted and received influences:\\nmasculine and feminine temperaments Turano- Mongolians Native home, ethnical divide.\\nRichthofen Antiquity of Chinese government Seclusion of Eastern Mongolians.\\nXI Ch. Turano=Mongolian Culture. Eastern Semicircle.\\n53. Yenissei-inscriptions, Remusat Age and wealth of Chinese literature. Gabelentz 125\\nChina s arrested life. Richthofen Causes of unfitness for abstract reasoning. Imperial Shinto-\\nism. Taoism, mixture of primitive tradition with Sabism; V. v. Strauss Attempts to establish a\\ncenter of unity and continuity Cause of tolerance Reminiscences of nomade-life in style of\\narchitecture Secret of Chinese peculiarities Chinese drill in conduct; typical clannishness\\nLacquer of good behavior, inner barbarism.\\n54. Cultus always source of national character Scene in Peking. Imperial religion 128\\nBuddhistic layer over Taoism; over Shintoism in Japan: Kami-cult Shinto mirrors and Bud-\\ndha altars Religion and world-consciousness in their artistic representations Darkness not\\nessential to the soul Search after truth, i. e., dissatisfaction with superstition rendered the\\nintroduction of Buddhism possible Great Asiatic Reform Buddhism much esteemed Dalai\\nLama, pope of Asia Pantheon of Lamaism in Tibet (Nestorianism) Picture of Buddha ,Laot-se,\\nConfut-se eating from the same pot: Bastian Secret of pantheo-governmental tolerance and\\nindifference of subjects Sameness of all Mongolo=Malayans: Fear of ghosts, snake-worship First\\nimmigrants of America:niounds built in snake-lines. Peet Dragon the escutcheon of China,\\nrattle snake of Mexico Most loathsome picture of death in Maya-manuscript (Diego do Lando)\\nInka empire Sun-service always remainder of Monotheism Inka rulers plowing a furrow\\nin honor of the sun-god Indications that snake-worship and human sacrifices, together with\\nfear of death are to be reduced to the same source. Squire Rise of the rites of scalping and\\nan thropophagy.\\nXII Ch. Tnrano-Mongolian World: Western Sem i=Circle.\\n55 Num: monotheistic remnants among Samojedes. B. v. Struve Fear of death equal\\nwith Yacutes as with Austral-negroes Hypnotised shamanists. Tatars. Conjurors fighting\\noff souls of the departed, embellished with dead snakes Fetishes of the Lapps, Nordenskioeld\\nFinnish monotheism Invasions into Europe. (Ritter) A Mongolian settling European pro-\\nblems Life at Attila s court Three other Mongolians\u00e2\u0080\u0094 Seldjukkians Germans avert the\\nabsorption of Europe by Asiatics Mental superiority wards off savages Dgengis Khan\\nacknowledges advantages of monotheism His merits as to the cultural advance in Asia\\nSamarkand\u00e2\u0080\u0094 Timur: Lama and Allah. Resume: Sun-worship Character of Chinese culture\\nIts tendency to natural generalness Wuttke Results of Buddhism; amounts to entire extinc\\ntion ;M. Mueller The Bad objecti vised, fastened to something external Common dismay leaves\\nno room for sympathy with the misery of others-Pantheistic theorisings utilised by despotism.", "height": "3914", "width": "2394", "jp2-path": "philosophyofhist00scha_0013.jp2"}, "14": {"fulltext": "XIV II B. SECOND CIRCLE OF NATIONS. ARYANS.\\nMind surrenders in despair to fear of death and ghosts Tradition of sacrifice\\nturned into dreadful rites; tradition about the serpent turned into demonolatry of Shamanism\\nVestiges of monotheism in sacred traditions and inner reminiscences preserve cultural as-\\npirations, create historic sense Traces of truth in traditional religiousness and their subver-\\nsions Speculative heathenism brings forth pantheism, the systematised compromise with polytheism\\nThe object of applied pantheism Hieratic rule in Hlassa; Prschewalsky.\\n133 56. Resume: Mongolian world-consciousness in art Mechanical activity\u00e2\u0080\u0094 ^Esthetical\\nproducts excite abhorrence Patriarchal authority perverted into despotism-Rousseau, Guizot.\\nDrilling by state-machinery\u00e2\u0080\u0094 State=theocracies\u00e2\u0080\u0094 Abject servility, enuring nations to endure op-\\npression Lessons drawn from Chinese culture Misanthropy- Dangers of identifying religion with\\ncold intellectualism Man treated as a natural force causes anarchistic explosions Fundamental\\nerror in any pantheistic world-theory Clannishness Substratum of West-Aryan culture.\\nSECOND DIVISION, (II B.) Second Circle of Nations. Aryans.\\n136 Syllabus.\\nNations reared upon the natural basis of the first circle Pamir regions Controversies as\\nto the home of the Aryans Yenissei-inscriptions, pre-Mongolian? Iwanowsky s similar in-\\nscriptions south of the Altai Richthofen and Jadrinzew meet the objections as to climatic\\nconditions of the Pamir.\\ny I Ch. Orient, Right Wing. Southern Part: 1. Hindoos.\\n57. Separation from Iranians Rig-veda Brahmins Kapila philosophises Priests for-\\nbid warriors to approach the gods without their intercession Mahabharada\u00e2\u0080\u0094 Sanskrit litera-\\nture Aryan life born under pains of religious misunderstandings Four periods: 1. Varuna,\\nmonotheistic Guilt vividly felt Knowledge of man s dual nature 2. Indra: esoteric, poly-\\ntheistic Phases of nature personified, ancestor-worship\u00e2\u0080\u0094 Reading of scriptures forbidden\\nLiturgical rites Pantheism-compromise betw. esoteric theology and philosophy 3. Brahma.\\nAtma-Choda: world soul Religion rationalised, intellectualism\u00e2\u0080\u0094 Identity-philosophy: Choda-\\nNirwana Pantheism invites oppression Mysticism associates with scepticism to oppose\\npriestly arrogance Ethics of the Bhagavad-Gita\u00e2\u0080\u0094 Subjectivism 4. Sutra Sectarianism, vul-\\ngar polytheism Three chief systems: 1. Yoga 2. Njaja: Buddhism: Kanada, atomistic; Vedan-\\nta, monistic 3. Sankhyia, dualistic; Prakriti: metempsychosis, from which Nirwana is deemed\\nthe salvation; Purranas Hindooism not the stage of awakening God-consciousness, but the\\nstage of its expiring Mental- spiritual activity mistaken for spirituality and religion God the\\nsubstance from which the universe emanates, matter the substance from which the mind\\nevolves Felicity of agnosticism.\\n142 5 8 Buddhism Dismantled. Buddha: St. Jehoshaphat\u00e2\u0080\u0094 Bnrnouf\u00e2\u0080\u0094 Lassen Light of Asia Ar-\\nnold\u00e2\u0080\u0094Pessimism Orientalism disseminated\u00e2\u0080\u0094 Heartlessness of nature-bound men Scene on the\\nGanges Human life thrown away to deified crocodiles: for conscience s sake Hindu-mind\\nanalysed; destitute of historic sense Products of phantasy Even mathematical sciences in the\\ngarb of poetry A fancy-world Phantasmagories represented in baroque style of pagodas-\\nWeird phenomena rise from the occult substratum Intellectualism unable to cope with super-\\nstition, of which the educated partake Anthropophagy of Fakirs in Benares Phenomena\\nnot explicable on natural grounds Criterion of ethical value and ethnical temperament of\\na nation given in its religion Indestructible remnants of original religiousness Recapitula-\\n14\u00c3\u009f tion: Incarnation.\\nII Ch. Aryans of the Orient, Right Wing. Northern Part: 2. Persians.\\n59. Iran Friends of Varuna-Indra separate from those of Mithra Remnants of common\\ntraditions\u00e2\u0080\u0094 Religious cause of estrangement: Hindoos :deva, deus Persians: dews, devils\\nCharacters at variance Ahuramazda, monotheistic Resistance of the bad Indra and Hindoos\\nmore to Greek taste; Mithra and Persians akin to Roman trend of mind Universal humanism\\npropagated: Zend-Avesta (Spiegel) in contrast with Hindooish all-the-sameness\u00e2\u0080\u0094 Dualism: To\\nfight Angromaingus, ideal of warfare Truthful and chaste Cause of cultural collapse: signifi-\\ncance of the bad minimised, by objectivizing it Moral strictness gives way to extravagance and\\neffeminacy Centralisation of power changes national character Cyrus going to worship His\\nretinue to picture the Heavenly Kingdom\u00e2\u0080\u0094 Absence of temple ruins\u00e2\u0080\u0094 The spiritually transcen-\\ndental; conceived as immanent in historic reality Susa-Sardes Zoroasters religion corrupted\\nParsism\u00e2\u0080\u0094 Nestorians influential\u00e2\u0080\u0094 Ormuzd revived Merits of Persian culture\u00e2\u0080\u0094 No brooding\\nover the chasm betw. matter and mind, but fighting the bad Summary: Inductive data from\\nEast-Aryan life Anticipation of the Divine as condescending to dwell in this sinful world,\\n149 which Asia views from points of Transcendentalism.\\nHI Ch. Occident, Left Wing of Aryans. I. Greeks.\\n60. Wardens of remnants of universal revelation. Hamito-Semitic wedge driven in\\nbetw. Aryans. Wasks -Lake dwellers\u00e2\u0080\u0094 Celts (in yEgypt under Marmaiu Slaves (Vandals)\\nFolk-lore Land in common possession. Germans: Teutons, Goths, Franks, Saxons, Norse-\\nmen. Southern Europeans: Pelasgian legends divulge fear of inraids from Asia Hellenes fit\\ntheir central position, appropriating, systematising, distributing the issues of ancient cultures.\\nRites transplanted from Babylon to Dodona. Trade with Britons Colonies. First encounter\\nwith Punic avidity: Syracuse.\u00e2\u0080\u0094 Civil liberty a new phenomenon. Centralisation of government\\nresented. Constitutional rights. Confederacies.\\n[53 61. Free position of man, whom scientific thought delivers from a belief in astral decrees\\nof fate Ionic School Analysis of personal life Mythology. Self-projections of the agile\\nmind. Symbols of aeities to represent the reality of ideals Centers of cohesion, symbolising the\\ndifferentiation of world-consciousness.", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0014.jp2"}, "15": {"fulltext": "II C. THIRD CIRCLE OF NATIONS. XV\\n62. Olympus, ideal house of representatives Homer and Hesiod no longer understood. 154\\nReforms contemporaneous with Buddhism and revival of Zoroastrian cognitions Delphi.\\nSolon. Herodotus Merits of Hesiod s Theogony, his Works and Days. Merits of Greek\\nthought: Transcendental idealism retained but combined with realistic immanency of the Divine.\\n63. Greek art: reveals immanency of the Divine in nature; appeasement of guilt; knowl- 155\\nedge of man s dual nature of which the bad is no essential ingredient; unconcerned as to the\\nBad, lest equanimity may be disturbed Gist of Greek ethics: Fate, balancing the scales, not\\nto be feared Comparison with the artful un naturalness of the Romanesque Greek ideal life:\\nreconciliation of real existence with future destiny.\\n64. Greek art compared with that of India and \u00c3\u00bcjgypt Conception of the Divine under 157\\nthe aspect of that which is purely human, harmonious and glorious- Egyptians: Overbeck.\\nTemple architecture, colors, music Hellenistic art represents the world-theory which cul-\\nminates in the Gospel of Nature Greek cult symbolises consistency of nature with the\\ngoal of history makes a study of mental and corporeal excellencies, but does not understand\\nthe human head. Ruskin:\u00e2\u0080\u0094 The permanent smile on sculptured faces Greeks not quite\\nas natural as they affected to be.\\n65. Moralism disparaging religion Scepticism after Periclean age\u00e2\u0080\u0094 Golden times of the 158\\npast no prophecy Pindar on esoterics Intellectualism in lieu of religion Weird phenomena\\narising from the substratum.\\n66. Intellectualism and superstition Parallels: French infidelity; Kant and Socrates 159\\nReligion and culture, both hated as means of destroying liberty What Europe owes to Greece:\\nHamito Semitic assaults beaten off The day of Himeraand Salamis.\\n67. Crop raised from wild seeds\u00e2\u0080\u0094 Repristination of oriental ideas\u00e2\u0080\u0094 Corrupting principles 160\\nimported poison from decomposing national bodies Philip and Alexander deified. Art\\nprostitudes itself Aristocracy susceptible to old superstitions.\\n68. Disregard of ethics, of human rights Clannish nativism: barbarians Something 161\\nsacred over which the state has no power Sophocles Socrates unpopular Plato not humane\\n--His state-communism Periclean age judged by Polypios Venality and corruptibility. Good\\ntastes changed to utter ugliness Fast course downward.\\n69. Merits of Hellenism Portentous trio: sin, guilt, fate Anxious suspense, the 163\\nunsolved problem Forebodings of the disaster: Corinth in flames! Things imperishable.\\nIV. Ch. Occident; Right Wing of Aryans: 2. Romans. 164\\n70. Polar axis: Benares Rome. India Greece, speculative Persia Rome, energetic.\\nSituation and characteristics: (Niebuhr) purposeness, united effort, discipline Patriarchal\\nelement (Mommsen) Purity of conjugal life foundation of jurisprudence Senate, Vestal\\nvirgins. 2 65\\n71. Just retribution upon Carthage Religious foundation of Roman greatness Polybios\u00e2\u0080\u0094\\nPolytheism ranks as imperial religion Dark substratum of religious distortions Snake wor-\\nship Ovid. Characteristics revealed in architecture: display of power and pompousness\\nWealth without education corrupts aesthetics. jgg\\n72. Limits of power ;Lecky Slave hunts, Plautus Labor and Capital: Mommsen Agrarian\\nlegislation, Ranke Limit of ancient ethics: State usurps all human rights Stoicism, practically\\ndenies rights and duties No idea of personality in the classic times Ethics (the private\\nreligion) discarded, after religiousness is degraded to intellectualism. jgo\\n73. Philosophy and superstitions Formalism and legalism Catechism of unforbidden\\nactions Mommsen\u00e2\u0080\u0094 Anxious suspense despite hilarity and heroism Roman practical sense\\nutilises the gods, wards off evil and attracts good powers to serve political ends Superstition\\nand aristocratic predilections ever nurtured from the dark substratum The brilliant umbel of\\nworldly culture Marcellus theater represents three periods of progress. igg\\n74. Resume: Cultural attainments of the Aryans: guarding remnants of universal revelation\\nImpulse to unite seeks center of cohesion Nature personified; cognition idolised\u00e2\u0080\u0094 Whilst\\ntrying to solve religious riddles the Aryans elevated themselves Relapses Feminine pole,\\nself-abnegation, on the Ganges Virile pole, self-assertion, on the Tiber Thesis: World-soreness,\\ntranscendentalism Antithesis worldliness, immanency Orient: incarnations Occident:\\napotheoses.\\nTHIRD DIVISION; (II C.) Third Circle of Nations. The Mediterranean Basin. 170\\n75. Analysis of the ethnical compound in the Roman crucible. I. Rome s leading\\ninfluence. II. Greek influence: Dissolution, cosmopolitanism. III. Hamito-Semitic culture,\\ndissolvent element. IV. Hebrews: The great Advent.\\nI Ch. The Ethnical Composition in the Roman Basin. j-^\\n76. Cyclical epoch, 600 B. C, conglomerate (no union) of nations waiting for peace and\\nrest. Curtius Nations perishing\u00e2\u0080\u0094 Commercial connections, post routes, time schedules\\nNecho: Cape of Good Hope doubled. Pandemonium\u00e2\u0080\u0094 Shamanistic (Phrygian) elements Persian\\nsun-cult. J-7Q\\n77. Religious ecclecticism not a sign of enlightenment, but symptom of the mind s\\neclipse Great sun-set before the holy night-=Presentiments of the Synthesis No human\\nreason nor natural cause will avail in the attempts to solve the problems of the mental cosmos\\nState incarnate, poutifex maximus.- -Pantheon Emperor-god. I73\\n78. Imperial religion Old nobility not averse to superstition Roman steadfastness by\\nits religious traditions overcome by the introduction of oriental practices Pantheism invites\\ndespotism Secret of the oriental dynasties copied, utilised in the monarch s deification Affida-", "height": "3914", "width": "2394", "jp2-path": "philosophyofhist00scha_0015.jp2"}, "16": {"fulltext": "XVI II C. THIRD CIRCLE OF NATIONS. SEMITES.\\nvitmade to Augustus apotheosis iEgvpt in him celebrates the Redeeming god. Emperor-\\nmania. Pliny Imitation of Persia; Plato s ideal state idolised; whereby the occidental mind is per-\\nmanently imbued with orientalism Man-god preferable to the contemporaneous beast-god To\\nsave humanity from falling into fetishism, man fell rather back upon self-adoration, redis-\\ncovering the postulate of oneness.\\n-_- 79. History tends to carry out the principle of unification Human nature gravitates to\\nlarge national organisms which warrant social order and security of customary existence\\nAlso to carry out the idea of dominion Perverse nations disqualified to continue Wrong\\napperceptions of dominion and liberty miscarry Uniformity the leading idea of Roman polity\\nAncient monarchies fail to establish this unity.\\nII Ch. Disintegration of State-Theocracy.\\n17g 80. Genesis of subjectivism and cosmopolitanism Intellect at work in Alexandria Rome\\nthe apparatus for setting free the components of the ethnical compound\u00e2\u0080\u0094 Hellenism to con-\\nduct the isolation Greek thought furnishes the Word Neither sinister cults nor\\nhigher culture, nor annihilating national peculiarities of the vanquished would avail as a\\nsolvent power to disintegrate the lumps of theocratic affinities Gods and Courts of Heaven\\nbeing abolished, state unity fell asunder Personality gained was overstrained Subjectivism\\nFutile attempts to reconstruct society from Plato to Alexandrian doctrinarians Theorists\\npropose cosmopolitanism as a solace for lost nationality Dissatisfaction no bad sign of times.\\nState once built into the frame of religion: now theory of a mental cosmos built into the ruins\\nof the state Hellenism spreads comopolitanism Alexandrian book-trade International\\nlearnedness observable for the first time.\\n179 81. Thoughtfully and filled with doubts the Graeco-Roman world goes down\u00e2\u0080\u0094 Buddhism\\nand scepticism Causes of decay Platonismthe conductor of the oriental views of life to Rome\\nAnalysis of Stoicism. It affects contempt of earthly conditions, evaporates personality into\\ngeneralness, lands in Hindu pessimism. When sympathy for suffering fellow -citizens is ap-\\npealed to, it is convenient to act the cosmopolitan Stoicism powerful through state-officials\\nthroughout the Roman world-orbit Cicero Areios. Import of Alexandria: Serapeion Ray\\nof light watched falling upon the lips of the idol Philo, the Hebrew Sum and substance of\\nAryan progress.\\nIII. Ch. Cushito\u00e2\u0080\u0094 Semitic Nations.\\n180 82. Necessity of merging oriental transcendentalism with occidental immanency. Ex-\\ntremes met but would not mingle in the Roman crucible Semitic predisposition for interme-\\ndiating Semites and Cushites located, and to be discriminated Hommel.\\nLSI 83. Substratum, a people of Uralo Altaic descent. Cave-dwellers Akkado-Sumerian\\nfetishism Lenormant.\u00e2\u0080\u0094 Babylonian antiquities vary from Assyrian, bear marks of Cushite\\norigin Elam Susania\u00e2\u0080\u0094 Discoveries at Kuyundshik Layard. Akkadian culture corroborates\\nbiblical records\u00e2\u0080\u0094 Pre-Semitic Shamanistic substratum, source of con jury Kings of Ur\u00e2\u0080\u0094 Psalms\\nof contrition Formula of exorcism\u00e2\u0080\u0094 Sumero-Akkadian rites brought from Mongolian\\nregions to Mesopotamia, Schrader.\\n182 84. Monotheism preceded Cushitic rites: Chaldean culture Man s dual nature recognized\\nThe fall The flood Divine ancestors fighting the dragon Delitzsch Yearning for for-\\ngiveness of sins Assyro-Babylonian art Templar architecture in Babylon, palatial in Ninive\\nArt not idolatrous Letters to Tel el Amarna.\\n182 85. ^Egypt s culture of Mesopotamian extraction Nature determining the history of the\\n^Egyptians Ritter Climate, temples and tombs preservatory to relics of Egyptian thought\\nand life A mixture of races Bunsen, Brugsch, J. G. Miller Cushites form the substratum\\nNahasu-Amu, the Celtes Faidherbes.\\n183 86. Monotheism of ^Egyptian esoterics Book of the Dead. V. v. Strauss The enneat\\nPaut-Thot-the Thought Brugsch\u00e2\u0080\u0094 Trias of Maspero, Champillon Disk-heresy of the Ameno-\\nphises Judgment of the Dead Keeps consciousness of guilt, and cognition of responsibility\\nand immortality vivid Resume: High merit of this culture The crop raised from the wild\\nseed in the subsoil Scene in the Serapeion Clemens Alexandrinus Snake-worship Apis-tombs\\nCombination of two religions represented in human figures with beast s heads Human fig-\\nure free from pillar, but wall still attached.\\n184 87. Art never excels the cult underlying it Death personified everywhere, mirrors the\\nstability of theocratic rule Character and inner life of man better understood than in Greek\\nart Overbeck Even death under orders of deified royalty Tirhaka s picture at Medinet Abu,\\nRoscellini Names of unpopular rulers erased Attempts at reforms by Amenophis IV: Pharao of\\nthe Exodus; Wilkinson Tablets of Tel el Amarna\u00e2\u0080\u0094 Domestic life described in pictures Brugsch-\\nMarietta\u00e2\u0080\u0094 Present iEgypt under the same geographical conditions.\\n186 88. Phenician Semites acting as dissolvents upon Aegyptian culture\u00e2\u0080\u0094 Came from Sumer-\\nAkkad to the coast; transmitted the most pronounced and worst traits of Cushite elements;\\nadopt Melkart cult from ^Egypt\u00e2\u0080\u0094 Obscenity of templar rites Bal, Kamosh, Moloch; Ashera-\\nLucian\u00e2\u0080\u0094 Movers\u00e2\u0080\u0094 Mylitta Abomination spreads Phenician adapted to worldly intercourse, to\\nact the dissolvent Overreach the Aryans in mercantile traffic, which they monopolise upon\\nsmall strips of sea coasts Finally vanquished mentally through Greek thought, and by main\\nforce of the Romans Retribution upon Punic failh, Moloch and Mammon.\\n187 89. Chaldeans: Primeval monotheism\u00e2\u0080\u0094 Ur:Mugheir Maspero\u00e2\u0080\u0094 Larsa, sanctuary of the sun-\\ngod Most ancient seat of learning.\\nIV Ch. The Hebrew Community.\\n187 90. Representing the centralising and solvent power Despised because of their peculiar", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0016.jp2"}, "17": {"fulltext": "n D. THE DIVIDE OF THE TIMES. XVII\\nities Polity of all nations hinges upon the sociology of the twelve tribes Situation of the\\nHoly Land,a foothold upon earth for this household \u00e2\u0080\u0094The only nation in the Roman basin not\\ncompletely crushed\u00e2\u0080\u0094 Their pride of pedigree;clannishness-This nation and its book which is not\\nthe product of the national spirit Covenant under conditions Sin and Grace\u00e2\u0080\u0094 Special\\nrevelation.\\n91. Historic-natural basis of Mosaic legislation, ^Egyptian externals Sychronology 189\\nDiscovery of Monotheism Israel a small group of tbe decaying Semites, surviving disasters\\nall around Its hope and sobriety No extolling of heroes. Niebuhr Unique position of\\nProphecy Revealed as against mythical cosmogonies. Steinthal.\\n92. Absence of plastic art Qualified only to receive and to keep, the Secret Contrast 190\\nwith other nations concerning the past and future Not intoxicated by naturalistic progress,\\nbecause cognisant of the historic future. Lotze\u00e2\u0080\u0094 Disciplinary purpose of the decalogue Trust\\nin divine promises Israel pardoned and burdened Proclamation of conciliation of real exist-\\nence with final destiny Prophecy in the negative work against erroneous expectations of the\\nkingdom; positive task in fore-casting the figure of the Servant of God Inspiration.\\n93. Resume of Semitic culture (Renan) in comparison with the Aryan Grill on Hebrew 192\\netymology Old Testament catholicity, understood by very few intensely pious minds Jews\\nin the diaspora impress the gentile world with their hope The Rabbi of Alexandria bent upon a\\ncompromise.\\nFOURTH DIVISION. (II. D.) The Divide of the Times.\\nSyllabus.\\n94. Postulate of the Synthesis 1. Logic of hist, not a theory but a fact Synthesis is 194\\nnot a syllogism but a person. 2. Death postulates a cosmical Mediator Sacrifice in the\\nnations upon the periphery and in that of the center Founding a new humanity.\\nI Ch. Intermediation Logically Postulated. The Historical Synthesis.\\n95. Survey of educational factors in the Roman basin. Greek thought (Alexandria the 1\\nobservatory) and Roman law. Hellenism tinctured with Hindooism. Goal to bridge the chasm\\nbetw. the finite and the infinite. Historic postulate from empirics.\\n96. Remnants of original God-consciousness in emotion and intellect (anxious sus-\\npense) utilised to cultivate receptivity for something better. Cultural development con-\\nsonant with the nature of the national cults Intellectualism unable to uproot superstition\\nHigher classes prove to degrade religiously. The lowly people not always of mean character.\\n97. Incessant polar strain betw. east and west Buddhism an ingredient in the crucible\\nHeracleitos pessimism Juvenal Systematised agnosticism demands two impossibilities\\nStoa\u00e2\u0080\u0094 A theory tends to embody itself in an organisation.\\n98. Philosophy of despair as to all reality is unable to invent a God present in the *00\\nworld Pantheistic generalness and political oppression. Only a false conception of either\\nBuddhism or Christianity could once have taken Platonism and Stoicism as transitory approach-\\nes to Christianity. Idea of incarnation not so much a logical postulate as an emotional antici-\\npation Two aberrations: Sorrow of this world or abandonment to carnal pleasure.\\nFacts foreshadowing the Incarnation. The shape which the force of human longings took\\nin Greek mythology.\\n99. Comparison betw. Hellenistic and Hindoo anticipations: Hindoo mind in nature s ^01\\nembrace, materializes the gods and evaporates the world; Greek embraces nature, humanises\\nit and the gods are objectivised men Divinations as to the unification betw. God and the world\\nin Rome as compared with those of Greece Man to become divine Extremes of Benares and\\nRome meet \u00e2\u0080\u0094Decree of the universal census Balancing accounts in the Roman clearing-house.\\n100. Semitic ingredient as to incarnation Monotheistic law and Jewish tradition\\nPhilo s compromise betw. revelation and gnostic ecclecticism Heinze, Keferstein. Philo\\nendeavors to render Judaism acceptable to everybody; whereby its catholicity becomes con-\\nspicuous for the first time. 9\\n101. Oriental and occidental postulates of the incarnation dove-tailed, the terminus of\\nreasoning in this respect Discrepancies in Plato s and Philo s theorisings: impure matter ill\\nadapted to become the vehicle of personified holiness Philo s merit. Plan and purpose in\\nunison throughout physical life, whilst in personal life each person has the purpose in itself\\nand the design becomes destiny remaining outside the person Plan in hist, in general, pur-\\npose individualising as the task, to work out the common destiny. \u00e2\u0080\u009e__\\n102. Review of empiric, inductive data in proof of the correctness of deductive syllogising.\\nEquation of contrasts and strains betw. the antitheses of oriental idealism and occidental real-\\nism the historic necessity Theoretical conclusions that the combination of the theses may\\nprove the key spoken of. This conclusion is drawn and forms the postulate of pre-Christian\\nhistory Mode in which alone the Synthesis can realise itself. p^.-\\n103. Logic of hist, demands the solution of the problems through a fact, a person. Plato iKii\\ndemonstrates the necessity of the effects of personal incarnation to become universal Philo s\\nand Plato s postulates combined include a third one: perfect union betw. Deity and humanity in one real\\nman. This mode of the Logos entering the world under historical conditions is the stumbling\\nblock of gnosticism\u00e2\u0080\u0094 Refutation of modern attempts at solving the problem in worse than\\nancient style.\\nII. Ch. Intermediation Postulated Physically. The Sacrifice. Oft o\\n104. The Infinite to take the initiative in assuming finite forms of existence at a certain\\ntime and proper locality Preparation for, and appreciation of the Advent Social misery\\n2", "height": "3914", "width": "2394", "jp2-path": "philosophyofhist00scha_0017.jp2"}, "18": {"fulltext": "XVIII II D. THE DIVIDE OF THE TIMES.\\nUnavailing devices on the score of reforms. Attempts at self-salvation render matters worse\\nThe delusion that the state is the Supreme Good in the last resort vanishes Ancient culture\\ncollapses\u00e2\u0080\u0094 The nativity.\\n209 io5- The singular ordinance of Prophecy a fact as well as a miracle, not interpretablc\\nfrom pragmatic inferences\u00e2\u0080\u0094 Unparalleled hist, of the chosen people: clearly designed to\\nremain typical for every human heart: under pressure Disclosures upon Golgatha\u00e2\u0080\u0094 Solution of all\\nproblems, affirmation of all suppositions here made Synthesis locked Parusia and judgment\\naccording to terms here stipulated Zend Avesta, Seyfarth. Voices from heathendom not\\nnecessary in proof of the everlasting significance of this Self-Sacrifice. Its bearings upon the\\ncosmos Necessity of the redeemer s death Wailings reverberating through all nations\\nbecause of death.\\n210 1 06. Guilt to be propitiated, demanded by the universal order of things. Absolute\\njustice of retribution universally acknowledged in the promptings to offer sacrifices Sacrifices\\nexpiatory under conditions Vicarious atonement. Effective for those only who submit to the\\nreasonable, simple conditions of the New Covenant Man judged or acquitted according to the\\nattitude taken towards the atoning sacrifice. Evidences of guilt and the necessity of expiation\\nJuvenal, Movers, Preller. Cosmical conditionalities remain in full force wherever redemption\\nis rejected.\\n212 107. The great atonement foreshadowed in many perversions of the idea of sacrifice\\nSolidarity of human sin and guilt -Dorner Human sacrifices. Voluntary self denials for the\\nwelfare of others Sophocles. Victims of calumny Animal sacrifices Lassaulx.\\n213 108. Sacrifice means: Man s being in earnest about religion Wuttke All sacrifices but\\nforeshadowings of the divinely appointed sacrifices of the Old Testament, which in turn were\\ntypical of this one sacrifice in which the typical ones are abated. The Son of Man the\\ncentral figure of the entire cosmos Incarnation and atonement in their significance for\\nmankind--The Crucifixion. Appropriation of the saving effects to transpire upon the historic\\nlines demarcated by the Testator Historical, but transeunt by faith alone. Understanding\\nthe process of r novation escapes scientific demonstration but not personal experience. The\\nreason of this secrecy. As unnecessary for mental schematising as it is impossible and un-\\nnecessary for finite beings to become absolute.\\n215 109. Retrospect from the position under the Cross Knowledge of the Triune God\\nand of creation restored God the Father of men solely with reference to salvation True self-\\nknowledge- -Paradise; apostasy\u00e2\u0080\u0094 God s purpose being challenged the universe was to keep\\nits course to preserve the purpose and act as its means as against human arbitrariness, aberra-\\ntions and satanic mystifications Sicut deum eritis Total subversion of original God-\\nconsciousness\u00e2\u0080\u0094 The gods were projections of anguish: because ghostly phantoms haunt the fratricide\\nCause of the bad not revealed: it betrays itself Causality of sin in a world of spirits- -Sinner\\nnot a devil himself; else man would be irredeemable. His nobility still the essence of his being.\\n218 no. Traditional knowledge of the deplorable calamity neither mythical nor superstitious\\nEvidences of deep and dark undercurrent otherwise inexplicable Satan s fury at becoming\\nexposed\u00e2\u0080\u0094 Prince of darkness betrays himself in his imitating God and mystifying revelation\\nWord of God and its preachings verified by the manner in which the lie and the bad are\\nprovoked Taking sides with Satan Demouology not to be skipped over Dorner.\\n219 in. Aid of metaphysics indispensable Language witnesses against evolution from\\ndepravity upwards Abstract parts of speech fixed first. O.Miller Languages weakening\\nBurnouf Products of degeneracy Martius. Lepsius. Von Loehen.\\n220 112. A glance afforded into the background of the hist, drama, from whence the effects\\nof the bad issue and become observable. The bad is in the plan of hist Dorner The Savior s\\nmethod of relieving humanity of the effects of Satan s workings Death in its empiric form-\\nEffects of the apostasy upon nature \u00e2\u0080\u0094Man s dual nature Possibility of death First principle\\nfrom which alone the cognition of objective and authoritative duty can be derived Dorner Necessity\\nof the ethical process of healing the break betw. spirit and body by means of the soul.\\n222 113. Principal constituents of human nature in conflict signifying severance of the two\\nspheres of existence to the extent of abnormal relations Chasm betw. cosmical life and the\\nsphere of essential unity goes through human nature in the first place and means -death.\\nMan stretched out as upon across: above and below, right and left. (Reflecting and unre-\\nflecting consciousness described and defined.) Hence cosmical significance of the atonement\\nGregory of Nyssa.\\n223 \u00c3\u009c4. Ethical significance of the atonement. Two main lines of cultural development:\\nSethites, cults, central. Cainites, culture, peripheral Universal revelation. World-empire\\nand its culture the aim center of cohesion. Self-salvation through self-culture Birth of\\npaganism: organised General Revelation: covenant with Noah, universe included. Special\\nrevelation: covenant with Abraham, paganism excluded still catholic as to humanity Intensi-\\nfied religion, under pressure of heathendom.\\n224 115. Four imprints perpetuating the plan of universal hist. 1 Genealogical Table. J. v.\\nMiller Unity of humanity, uniqueness of God\u00e2\u0080\u0094 Other nations claim to be emanated from\\nparticular deities Lenormant. 2. Babylonian tablets: Disclosing confusion and dispersion\\nApostasy dares to organise, after the parole sicut etc. Asiatic despotism subsequent to\\nsubversion of the proper motives of progress For the first time boast of higher culture with\\nanarchism at bottom Folly of misdirected aspiration and vain glory demonstrated 3 Image of\\nti\u00c2\u00bbe Monarchies. Erroneons interpretations. Danger-signal as to false progress. Whenever\\nculture displaces cultus national disaster is imminent 4. Pentecost. Its bearings on the unity", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0018.jp2"}, "19": {"fulltext": "II E. THIRD CIRCLE OP NATIONS. XIX\\nof humanity and the civilisation issuing The dispersed to be gathered into God s house-\\nhold. M. Mueller New covenant not to perpetuate any part of the decayed matter of the old\\nworld Fulfillment of the promises save one Genesis of the Church, the type of the ultimate\\nrehabilitation of the coming Kingdom in contrast with Babel\u00e2\u0080\u0094 Jewish theocracy the typical\\nvehicle of universal civilisation, i. e., Christianised culture. Its secret made public to the\\ngentiles Final fulfillment not without certain death-struggles.\\nIll Ch. Intermediation in Its Ethical and ^Esthetical Bearings. ft __\\n116. Effects of the Resurrection\u00e2\u0080\u0094 A nucleus of a regenerated household to work as a leaven\\nin the dough of humanity Process of disseminating in ever widening circles analogous to, but\\nnot identical with, the developments in natural spheres Scale of progress in general from the\\ninorganic to the celestial kingdom Transition by five graduations with a hiatus betw. each,\\nto be bridged from the higher stage in degrees of diminishing distinctness but increasing in-\\ntensity Christ alone imparts the life eternal and indissoluble in historic ways of organically\\nconnected ordinances Adaptability of the physical world to become spiritualised Second\\nAdam, scion from above, grafted into the ethically prepared humanity of the first, as its\\nnatural crown\u00e2\u0080\u0094 New in history: Personality conceived in its ideality and eternal value. o\u00c2\u00abn\\n117. All constituent parts of humanity, as far as they partake of the Holy Spirit recognise\\neach other as a unity of common origin aud with a common destiny The question\\nof unity of language raised for the first time and answered at the same instant.\\nJ. Grimm\u00e2\u0080\u0094 The Church Its binding ties as to Head and membership in a mystical body are\\nbrotherly love and compassion in response to the Great Sacrifice Another novelty: general love\\nto fellow men Sum of the effects of Christ s resurrection is humanism for which not even\\nSocrates and Plato had a word. M. Mueller\u00e2\u0080\u0094 The type of humanity in its totality and in every detail.\\nIndividual renewal under conditions\u00e2\u0080\u0094 Life and death of the God-man typical as to all historic\\neventualities up to final consummation Valuable in history is only that which approaches to\\nconformity with, and reflects the model-life of, the Image Virtue in the main: humaneness,\\nincluding the most abandoned specimen of human degeneracy as well as Christ Jesus. Bild-\\nung (conformance to the Image is education in the proper sense. \u00c2\u00ab01\\n118. Resurrection and aesthetics In the cognition of final transfiguration into the State of\\nGlory lies the criterion of the Beautiful\u00e2\u0080\u0094 The resurrection discloses the plan, the goal and the\\nmysterious mode of development \u00e2\u0080\u0094Heterogeneity of matter and mind is virtually overcome\\nContrast betw. pagan and Christian ethics as aesthetically expressed at Benares, (Oldenberg)\\nat Athens, and at Jerusalem\u00e2\u0080\u0094 Adornment of the House of God a matter entirely unknown to\\nsurrounding nations The Magnificat 9 o\\n119. History but the expansion of man in all of his incipiencies Asceticism inclined to hold\\nthe secondary good in contempt; to make abnegation meritorious and criterion of piety, to\\nmake the temple of the spirit a penitentiary Whilst worldliness is disqualified to judge things\\npertaining to the realm of glory Hence either false enthusiasm or wild fanaticism Optimism\\nand pessimism conciliated in Christianity With the gospel progress proper is initiated.\\nLenormant Aryan activity and Turanian lethargy contrasted Compact masses to be broken up in\\norder to set personality free Christianity the solvent force\u00e2\u0080\u0094 Polarity betw. Church and\\nsociety dogmatism and free thought. m\\n120. Resume: The man towards whom heathendom tangents, through whom alone\\nhistory can be interpreted. Droysen St. Paul in Europe: making public the plan of social recon-\\nstruction Program of universal history before the Areopagus.\\nFIFTH DIVISION (II E.) Third Circle o\u00c2\u00ab Nations. Rome s Post-Augustean Period\\nSyllabus; 235\\n121. The three concentrating circles to be re-examined in reverse order Three distinct\\nstages of Christianizing cultures with a view to universal civilisation Judaism, the alloy\\nmixed into Church-life, together with the other orientalism \u00c2\u00a3Si causes serious perturbations.\\nI Ch. Rome and the Church. 236\\n122. Roman rule made to serve Christianity: preparing nations to accept the Gospel, and\\nchannels for its distribution Curse of bureaucracy Effeminating extravagance The Bar-\\nbarians Syncretism and indifference Christianity tolerated if it would serve political ends\\nDisappointment as to the state being the Supreme Good. 237\\n123. Plato s ideal naturalised in Rome, utilised in securing ecclestical permanency by\\nAugustin State-absolutism encounters the Christian conscience Attempts to rescue state-\\ntheocracy cause persecutions The most heroic emancipation. L. v. Ranke Obedient to even a\\nNeroniau government, the martyrs could not be disloyal to their Lord Christians excom-\\nmunicated from humanity. Illustr.: Well at Antioch No danger of becoming worldly Ro-\\nman forms of organisation adopted without guile Danger lurked in theocratic tendencies\\nWorship in catacombs Pictorial badges as confessions of faith against hostile espionage\\nChristian antique (Martigny\u00e2\u0080\u0094 De Rossi) represents the consistency of esteeming the secondary good\\nwithout detriment to the heavenly realities. 238\\n124. Paganism warded off in doctrine was allowed to intrude in practice\u00e2\u0080\u0094 Contempt of\\nthe world transferred by Persian fugitives into the Thebais and the Church Origin of mon-\\nastic communism\u00e2\u0080\u0094 Augustin s De civitate Dei copied from Plato to fortify the Church\u00e2\u0080\u0094 Oriental\\nAryanism separated from the occidental through the Semitic wedge of Mohammedanism\u00e2\u0080\u0094 Sem-\\nitic encroachments perpetuate the strain of old polarities in aggravated forms Hilarius army\\nof monks Gregory called pope Pantheon a relic-market Degeneracy of the church con-\\nspicuous Rome rehabilitated in the church-state. A decaying corpse on one side, rejuvenat-\\ning on the other: Gregorovius.", "height": "3914", "width": "2394", "jp2-path": "philosophyofhist00scha_0019.jp2"}, "20": {"fulltext": "XX II F. SECOND CIRCLE OF NATIONS.\\nII Ch. Deformation: The Byzantine Church.\\n125. East-Roman empire\u00e2\u0080\u0094 Parthenon a church of the Mother of God Abissynian\\nChurch, mummified Armenian Church: Prester John Constantine s statue emblem of Byzan-\\ntinism. His city the archive of Hellenistic souvenirs. Asiatic court-life imitated. Ecclesiasti-\\ncism supreme. Antioch eulogized for its relics, by Chrysostom Art emblematic of national\\ncharacter, which is determined by religious tenets and cults. Art under cesaro-papal sur-\\nveillance Copy-book of the Saints portraits at Mt. Athos Byzantine pictures mirroring the\\nadulterated thought of humanity.\\n2*1 126. Cause of the decline, Gibbon\u00e2\u0080\u0094 Intestine outbreaks of fanaticism Barbarian inraids\\ndiminish the territorial extent. Defenseless border-lines Court-theology and cruelties; palace-\\nrevolutions Diocletian s further introduction of orientalism: Persian tiara. Pompousuess\\nand itnpotency Barbarians made body-guards Mischief of the Augustinian theory manifest;\\namalgamating throne and altar.\\n127. Sum and substance of first phase of Christianized culture. German element modi-\\nfying Justinian s figure emblematic: prerogative of state made subordinate and subservient to\\nthe priest-state, Hergenroether\u00e2\u0080\u0094 Heraclius carrying the Holy Cross from Persia to Jerusalem;\\nreceives letter from Muhamed on the way Constantinople the depository for the remnants of\\nclassic culture; Painting in the cloister of Iviron Mt. Athos) foreshadowing the reunion of\\nthe old and true element of Aryanism with evangelical catholicity.\\n0.3 III Ch. The Church and the Talmud.\\n128. Comparison of Jewish with Aryan propensities: Aryans speculate, Jews calculate.\\nSemites forced into Mohammedanism and Tahnudism. Talmud and Koran to stir up Chris-\\noir tendom. Church under obligation to Jewish effrontery.\\n129. Rise of Talmudism, i. e., systematised pharis seism. Retaliation upon Jerusalem Suc-\\ncession of the synhedrion. Babylonian origin of the Talmud is ominous. Hatred of the cross\\nmade the sole center of cohesion Kabala Babylonian substitute for the Alexandrian synthesis\\nof Philo Source of Jewish arrogance, of casuistry and probabilism: Statutes of elders.\\n246 130. Biblical element in Judaism amalgamates not with Talmudism. Allegorical exegesis\\nInfluence upon the church in the time of Maimonides, Albertus magnus, Thomas Aquina Magic\\nart, the filth of Babylon catalogued, practiced and peddled out\u00e2\u0080\u0094 Sample cited from Tract\\nSanhedrin Cause of riots in the Middle ages Intimacy betw. Jew and Moslem; Graetz\u00e2\u0080\u0094 Met-\\natron s prediction.\\nIV Ch. The Church and Islam\\n247 131, Jews of Arabia; sanctuary at Mecca Self-sufficiency, requiring no religious con-\\nviction, only political subjection and external conformance Rise of the Crescent Koran on\\nthe calling of Muhamed, who does not argue Sum and substance of his world-theory. Import\\nof Saracenic translations upon Mediaeval Europe Sciences transmitted to Cordova and\\nZaragossa Samarkand, Asia s university Arab culture not self-productive\u00e2\u0080\u0094 A. v. Humboldt\\nAs a religion Islam is but plagiarism; Koran the type of Mohammedan culture Idea of im-\\nmaculate conception derived from Islam: St. Bernard. Fra Paolo Moorish style of architecture\\ncopied from India \u00e2\u0080\u0094Arabesque in lieu of forbidden images.\\n250 132. Lions court in the Alhambra symbolises that Islam culture can never come to an\\nunderstanding with occidental culture. Polygamy the curse of Turano-Semitic culture and\\nnational life Harem-life makes reform impossible Islam-Semitic culture a parasite upon\\ndecaying ethnical matter Onslaughts of Asiatics repulsed by the two Karls as before by the\\ntwo Catos Comparison of principles in Christian and Islam cultures Order of life under\\ndeterminism Iman, conscience by proxy.\\n251 133. Retrospect and prospect: Pope of Rome and caliph of Mecca at the close of that\\ncyclical period Mandates of both essentially diagonal tho converging Collections of legal\\ncustoms. The real Middle-age bisected by the year of the Nativity. The Word and the Cross.\\nSIXTH DIVISION (II P.) Second Circle of Nations Indo-Qermans. fTiddle-ages.\\nJa Syllabus. Struggles for supremacy betw. emperors and popes. Rome under the bans of\\nthe Semitic ideal of a world-theocracy.\\n9 _\u00e2\u0080\u009e I Ch. German Characteristics. Karl the Great.\\n134. Liberty of the Germans: Tacitus Trade betw. Getes (Goths) and Assyro-Babylon\\nTheir territory from the Tweed to Mt. Atlas; Ranke Rome s end; Germans enter Soil\\nupturned, new principles planted.\\n9 _. 135. Semites, calculus; Greeks, intellect; Romans, will; Germans, sentiment; requisite\\nfor thorough Bildung. Traits common to Persians, Greeks and Germans Tradition of the\\nworld s destruction and transmutation: Edda-myths The world-embracing One to come.\\nThor s temple at Upsala. Adam of Bremen Traces of snake-cult. Human sacrifices Accept-\\nance of the Good-spell. The King akin to all the kinsfolks German sincerity meets the\\ncordiality of the Gospel half-way Culdean and Anglo-Saxon missionaries.\\noru* 136. German paganism never entirely abolished; Roman method of accomodation and\\nJ symbolism Scene of worship of German converts. Heliand the single idea upon which\\nGerman tribes agree Qualities of doubtful nature, but conducive to develop a rich culture\\nLove for the fatherland and the mother-tongue Belt of colonies from Cape North to Carthage\\npreserved individualism against concentrated power Scene in Italy, illustr. period of trans-\\nition: German culture roots in agriculture. Civil government passes into the hands of clergy.\\nPetty states forming under laws of their own. Imperialism vanishes. Theodoric and Ulfilas,\\nthe great Ostra-goths. Bible in Gothic-German.", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0020.jp2"}, "21": {"fulltext": "II F. SECOND CIRCLF OF NATIONS. XXI\\n137. Hist, [educates nations towards unity. Karl s coronation crowns the nation s desire 258\\nfor ideal and authoritative representation Karl s cardinal idea: succession upon Constantin s\\nthrone Patronises Latin science and German literature Scene at the palatinate of Aachen\\nFondness for Byzantine nimbus Constantinople the bridge for orientalism; Herder Nobility\\nand antiquity Karl s three emblematic silver tables. Holy Roman Empire of the German\\nNation Commences its career by fighting off oriental invasions but admitting portentous\\ninfluences. Byzantine court-etiquette; meaning of the dalmatica Sycophancy Conception\\nof the Savior Byzantinized Karl not adverse to court-theology, cautioning the hierarchy to\\nbewaie against imperial infringements.\\nII. Ch. Principles Developing European Civilisation.\\n138. Specific German ideas concerning personal freedom and rights of possession; (not 259\\nthose barbarians as misrepresented by Robinson and Guizot) Two sets of legalistic ethics\\nenjoined; Dorner History to grope its way of progress, especially in matters of ethics. Culdean\\nGospel-preaching. Boniface s counteraction. Later consequences of Thuringian aversion to\\nbeing Romanized. Subjective piety France rash to accept objective ecclesiasticism. Germans\\nto sustain reciprocity witb Rome until a definite settlement could be reached. Tension\\nsalutary against separatistic subjectivism Slaves Byzantinized, no tension, no improvement.\\n[39. Fidelity of retainers to their princes, who are wardens of rights under oath. Genesis 261\\nof constitutional, representative government. Heliand not after Byzant. pattern. Elective king-\\nship based upon love of freedom, parole of honor, vow of fidelity. Priestly caste-rule could\\nnot establish itself Middle-High-Germans never completely Romanised despite Boniface s\\ndiplomacy; relationship to Culdean Christianity never obliterated. Muspilli designates the end\\nof mythical religiousness, whilst simultaneously the Heliand opens the sera of civilisation proper\\nBearing of cultus upon culture in a new light: Agriculture the first domain to profit from the\\nreinstatement of ethical principles Right of possession and marks regulating it, develops\\nanother form of jurisprudence.\\n140. Fundamental cognitions of German rights conditioned by discharge of duties. German 264\\nrights conflict with Roman (canonic) law Serfdom, humane treatment of subjects. Country\\nnobility upsets the simple honest methods of justice; Sword-law; Ecclesiatical vassalage;\\nFree peasantry, especially in France, disappears. Vassals make their fealties hereditary:\\nFeudalism Anarchism of upper ranks, changes functional departments of state Transition to\\nmodern monarchism: freedom of cities against eastern invaders and feuds of the nobility.\\n141. City life affects royal prerogatives. Municipal and episcopal immunities granted 26b\\nby embarrassed kings Feudal sociology in process of changing. City-leagues; Swiss confeder-\\nacy Three epochs of German civic polity: 1. Imperial banner floating over free cities. 2.\\nRediscovery of Pandects: Council of Peace to settle combatant interests by right and reason.\\nameliorating the anomalies of canonic law at variance with German rights; legal cognitions\\nprevail over judgment from sentiment by sentences, proverbs etc 3. Bearing of the victory of\\nRoman jurisprudence upon agrarian interests. Value of a person measured by his capacity for\\ntaxation. Allodials now parcelled and salable. Changing conditions of husbandry cause\\ncorresponding changes in National Economics, especially since ecclesiastical functionaries\\nCanonics manage marriages and inheritances.\\n142. Saxon emperors curb the secular aspirations of the clergy. Reign of Otto the Great\\nresembles that of Karl the Great. Providential arrangement in amalgamating German subjective-\\nness with Roman objectivism. Reappearance of those forces of the first circle furnishing the\\npressure necessary to unite the Germans Tho barred out on the German side orientalism\\nsucceeds in encroaching the Roman. Henceforth Mongolians exert influences upon the history\\nof the orient.\\nIII. Ch. Church and State. 269\\n143. Old polar tension betw. east and west reinforced. Militant forces in array upon\\nEuropean arena Humanism tested to maintain itself. Germans compelled to unite necessity\\nof union felt but unwilling to relinquish personal selfhood and honorable loyalty admiring\\nRoman organisatory talent, but unwilling to swerve from a natural unity of national growth\\nunder internal adjustment. Not disinclined to follow the demand of history, but contriving\\nto form a state after their own ideal Religious instinct made German union desirable, but\\nnot for the subjection of either church or state. Persistency in antagonistic ideas caused\\nnational split but salutary in the end. 270\\n144. Profound interest taken in religious matters. Influence of German sincerity upon\\nMiddle-ages. Ecclesiastical self government among Goths and Franks. Chlodwig pocketing\\nan insult at his baptism. Henry, the Saxon s independence of Rome Charles the Bald,\\npainted by monks, memorialises what French royalty owed the hierarchy PIato=Angustinian\\nconcept works mischief. Contrast betw. the beginning and end of Middle-ages. Emperors\\ntoo weak to wear crowns, popes strong enough to transfer them German idea of service of the\\ncrown in protecting the church taken advantage of by the popes to become rulers; the more the\\nemperor takes his office in a religious sense, the more does the pope run politics- Sacred orders\\nrevived to form a standing army of political agitators. Investiture conflict\u00e2\u0080\u0094 Excommunica-\\ntion of Henry V Laity led by priests against princes Offence given causes people to side\\nwith popery and power Henry Plantagenet Emperor holds pope s stirrup Saxen-\\nspiegel amended Princes deemed servants of the vice-gods Hauck Feudalism applied\\nagainst recreant kings, their vassals nations receive dispensation from their oaths of allegiance. 2HZ\\n145. Parallels of oriental and occidental development during the cyclical epoch at A. D.\\n1200. Emperor and pope, sultan and caliph: Scene at Bagdad: reception of Togrul Beg", "height": "3914", "width": "2394", "jp2-path": "philosophyofhist00scha_0021.jp2"}, "22": {"fulltext": "XXII II G. FIRST AND LARGEST CIRCLE OF NATIONS.\\nCrusades utilized by the Holy See. Results of the crusades. Nations benefitted Widened\\nhorizon, impulse to commerce awakening of national consciousness; militant orders Other\\nresults as yet occult Idea of theocratic rule resented. Frederick II.\\nIV. Ch. Church State and Lamaism.\\n274 146. Ideas to work themselves through difficulties -Dawn of enlightenment. But German\\nconsciousness remodeled by introducing oriental legends and folk-lore; by way of Persia, Arabia,\\nSpain. Waitz Benfey Magic night covers the couutries of the setting sun Ecclesiastical\\nmiracles based upon Hindoo phantasms of metamorphoses. Buddha canonized \u00e2\u0080\u0094Picture of the\\nworld as refracted in monkish brains of 13th century.\\n276 147. Chasm betw. real existence and human destiny reappears, practically a relaspe into\\nHiudooism Abhorrence. of mundane conditions \u00e2\u0080\u0094Platonic reality. Flight from the world\\nmeans fight against the state. State to abandon itself to God s vicar Enrichment of the\\nmortmain Coeuobial communism. Buddha\u00e2\u0080\u0094 Platonism fulfledged.\\n277 148. Semitic legalism added to Hindoo contempt of nature. Compel them to come in\\nThe kind of Church-extension demanded of the state, the necessary evil Aquinas. Tolerance is\\ncruelty, Augustine. Gregory VII completes ecclestical supremacy. Crusades against heretics\\nMerits of mediaeval church Import of Moutecasino.\\n279 14g. Causes and effects the same under the pope as under the Dalai Lama Scene in\\nmodern Tibet Demonstrative pilgrimages etc. the same iu Potala as in Poland Scene in\\nmodern Rome Redeeming feature: mysticism of Meister Eckhard Art frees itself from\\nByzantinism.\\nSEVENTH DIVISION (II Q First and Largest Circle of Nations: Turano- Mongolians.\\n280 Syllabus. Mongolian as bearing upon European culture. Invasions instrumental in estab-\\nlishing transoceanic relations and international intercourse. Mediterranean communication\\npasses over to oceanic dimensions.\\nI Ch. Turano=A\\\\ongolian Bearings upon European Civilization.\\n281 I 5\u00c2\u00b0- Organism of the church s inner life encysted by pagan elements\u00e2\u0080\u0094 Structural part of\\nthe system: Graeco-Roman; functional parts: Semito Buddhistic elements; mediums transmitting\\nthem \u00e2\u0080\u0094Two sets of ethics for two grades of Romanized humanity Aggressiveness of Asiatics\\nthe indirect means of dispelling the confounded and distracted views of life Fall of Athens\\nTurcomans in sight Ambassadors (monks) to Mongol, courts Poetical legends revive the\\ndread of Mongol, invasion (Raumer) Dgengis in Southern Asia, Batu khan in Eastern Europe.\\nJust in time when papal power is in its prime and the German empire is demoralised simultan-\\neous with the investiture of the Asiatic pope Culture of Korakorum, Bagdad etc Byzantine\\nemperor sends tribute to Timur Suliman leading a group of fugitive Turks Fall of Constanti-\\nnople \u00e2\u0080\u0094Fugitives of A. D. 1453 incite Italy to study the classics; humanistics Historic task\\nof Constantinople transferred to Russia; Eastern question in the foreground Sycop hant\\nfuneral eulogy at Byzantium.\\n284 I r Renaissance: Not because of the arrival of St. Andrew s alleged head to the\\nSuccessor of his brother Italy s receptivity for the more valuable bequest, the humanistic\\nthought of Hellas Self-reliance and self-government of citizens Cosimo Medici, Petrarca and\\nthe novelty of an infidel in Florence Humanistics scandalized.\\n285 l 2m Renaissance at the Fren\u00c2\u00abh court Benvenuto\u00e2\u0080\u0094 Tizian\u00e2\u0080\u0094 Gargantua of Rabelais\\nburlesque compromise betw. libertinism aud absolutism; H\u00c3\u00bctten and German enthusiasts\\nNew formations of social life Cause of womanhood better served than by chivalry Econom-\\nics founded upon statistics Architecture\u00e2\u0080\u0094 This transitory period cannot be fairly judged\\nunless by the contrast betw. antique-medias val culture and the evangelical world-theo ry\\nFailings of the Gospel of Nature obvious under meditation of the secondary good as\\nappreciated by the Gospel of free Grace Direct effects of Turano-Mongol. commotions\\ndiffusion of the humanistic thought causes the regeneration of occidental woiId=consciousness\\nThis renders the conciliation of real life with human destiny intelligible and sets the mind free\\nto criticise Semitic legalism and formalism, to emancipate itself from Buddhistic pessimism.\\nog^ II Ch. Widening of the Horizon:/\u00c2\u00a3ra of Discoveries.\\n153. Sudden advance upon the whole line. Man having discovered himself makes for\\nthe discovery of his world Cyprus and Sicily depositories for remnants of every culture in\\nthe Mediterranean basin. Cesnola Genesis of modern commerce and trans-oceanic inter-\\ncourse, as connected with Mongolo-Turanian commotions \u00e2\u0080\u0094Moors blockade the Venetian\\nroutes of traffic Corsairs became the direct cause of new marine enterprises. Columbus com-\\nmissioned by Ferdinand at the Alhambra coincident with expulsion of Arabic rule from Spain.\\n288 T 54- Vasco de Gama doubles Cape of Good Hope Christians draw anchor at Calicut\\nThe earth taken in full possession Albuquerque trades with China Cortez conquers Mexico:\\na prelude to the storming of Pekin Toltecian culture in Peru Inca and China compared\\nEurope s surprise, news of Mongol, culture arrives simultaneously from east and west Changes\\nwrought by the discoveries -Dawn of the grandest era since the divide of the times.\\n289 J 55- Geography proper begins with discovery of Brazil. Copernicus Humanity explor-\\ning at the same time the oceans and the heavens\u00e2\u0080\u0094 New cognitions slowly forming as to space\\nand time\u00e2\u0080\u0094 Luther s remarks as to the reconstruction of astronomy\u00e2\u0080\u0094 Roman inability to judge\\nwhat was going on in Germany\u00e2\u0080\u0094 Liberating effects of the discovery Back to the spiritual\\ncenter New standard of superiority: spiritual quality instead of physical quantity\u00e2\u0080\u0094 New\\nviews upon the spiritual world Both forms of existence as congruent entities in living inter-\\nrelations without eliminating the aseity of either Superstitions as to astral determinism\\nabandoned.", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0022.jp2"}, "23": {"fulltext": "II G. FIRST AND LARGEST CIRCLE OF NATIONS. XXIII\\nIII Ch. The Germanic North and the Religious Reform.\\n156. Religious side of humanistics at the base of advancement Two periods of ecclesias- 29i\\ntical activity: externally fortified, internally edified; objectiveness: dominion; subjectiveness:\\nfreedom Polarity of German and Roman inclinations to flee and still seek each other Priest-\\nly arrogance provokes a spirit of opposition No political defiance like that of Arnold of Brescia\\nLollards, Friends of God, Waldensians, Moravians Attempted reforms as those of Clugny\\ncould not succeed; tho opportunities of reform had offered themselves at the time of Henry II.\\n157. Now is the time for the necessary reforms. Anton Quenther Religious advance 292\\nprejudiced through revolutionary turmoils Roman polity extremely corrupted: Ambassador s\\nreport to Venice Mysticism had protested on the part of conscience Book of the nations\\nregained for the world\u00e2\u0080\u0094 Deformation reviewed. Church-intercession had displaced the Savior\\nFundamental significance of the sacraments re-established\u00e2\u0080\u0094 A worId=theory implied in the ordi=\\nnance of the Lord s Supper.\\n158. Fulcrum of the Reformation: The Word of the Cross: not scientific progress. Sacra- 294\\nment as touchstone of sound theology, keystone of ecclesiastical organisation, corner-stone of\\nreligious edification and Christian gnosis, upon which the welfare of the nation hinges\\nTheologv not recognising the Copernican theory, in large measure causing the discrepancies\\nbetw. Luther and Zwingli \u00e2\u0080\u0094Immanency of Divine essence and nature in nature and history New\\nconception held in common: celestial form of existence concurrent with historic reality\\nAncient views of the world dispelled forever.\\n159. Ethical import of the reformed Communion Personal freedom guarded against 29(5\\nselfish separation by virtue of the organic embodiment Church organism perpetuated to-\\ngether with the sacramental union No human intercession True equality demonstrated at\\nthe Feast of the King of the common people. Good works receive their value from personal\\ncharacter, not vice versa As fruits of the tree they afford no occasion for boasting\u00e2\u0080\u0094 The\\nworld not so mean as to be avoided in the exercise at the apparatus Domain of duties of\\nstate circumscribed\u00e2\u0080\u0094 Separation of political from ecclesiastical government Protest of Spire the\\nfirst declaration of independence.\\n160. The reform of the commemoration of the Great Sacrifice and aesthetics\u00e2\u0080\u0094 Secondary 298\\ngood valued and used as consecrated to, and designed for, the realm of glory Painting\\nRafael Duerer German choral Interest in the history of the fatherland awakened Study\\nrendered attractive and useful, labor honorable\u00e2\u0080\u0094 Industry invigorated as much as science\\nPeople bold to believe that eternal truth needs no human props: least of all intolerance Koran\\nprinted in Basel Communism attempted in monasticism and to be transplanted by peasants\\nwars Denominational confession or symbols of faith necessary to shelter liberty.\\n161. Protestantism vindicated. De Lavalaye\u00e2\u0080\u0094 Christianity has nothing to fear from isms 299\\nTolerance without indifference. Bodin \u00e2\u0080\u0094The law of differentiation valid here as in nature\\nChurch divisions inducive to activity Narrow conceptions of God s kingdom; its extent\\nFilthy sediments came to the surface together with the pearls.\\n162. Deficiencies of Protestantism. Calvinism compelled by circumstances to cultivate 300\\nthe domain of ethics in resisting despotic persecutions. Good morals and discipline necessary\\nfor ecclesiastical self-government\u00e2\u0080\u0094Man s thoughts more influenced by his deeds, than deeds by\\ntheories: Fr. Jacobi Lutheranism, pure doctrine; vested the ethical problems with the crowns-\\nThought of humanism misapprehended when Holland fought Philip almost singlehanded; but\\ndeveloped the more thrifty Forebodings of the age of missions.\u00e2\u0080\u0094 Resume and prospect\\nSwift advance under Divine guidance.\\nIV Ch. The Counter-Reformation.\\n163. Triangle: Rome- Madrid-Paris\u00e2\u0080\u0094 Habsburgian power a menace to the reform is 301\\nmenaced by the Turks\u00e2\u0080\u0094 Janizars: Impress received by the Latin nations during conflicts with\\nthe Moslim\u00e2\u0080\u0094 L. v. Ranke.\u00e2\u0080\u0094 Spanish mettle suitable for being forged into weapons of the curia.\\nThe Spanish Order and secret of its successes.\\n164. Merits of Jesuitism\u00e2\u0080\u0094 Probabilism of Talmud and fanaticism of Ishmael Pugnacious 0\u00c3\u009c6\\nand fatalistic\u00e2\u0080\u0094 System ofallowances.accdg. to decrees of the imams; bearing marks of Semitism:\\noneness, rule, persistency, extirpation of opponents, experts in the use of the press\u00e2\u0080\u0094 Charming\\nrulers and subjects\u00e2\u0080\u0094 Conscience by proxy; Escobar cited\u00e2\u0080\u0094 Confessional requires legalistic\\ncasuistry\u00e2\u0080\u0094 Classification of sins and fines Jesuitical drill on line with that of Janizars, into\\nobeyance of a will not their own\u00e2\u0080\u0094 Alienation from family affection The world to be mystified as\\nto the machinery and aims of either the curia or the order Propaganda to curb Protes-\\ntantism\u00e2\u0080\u0094Intimacy betw. the order and the court\u00e2\u0080\u0094 Masters in pedagogy \u00e2\u0080\u0094Absolute monarchism\\nappears for the first time in the Christian Occident.\\n165. Humanity ever gravitates to compact units: in stagnant empires\u00e2\u0080\u0094 Progress of true 0U0\\nhumanism depends^upon opposition to Rome\u00e2\u0080\u0094 Object of denominational absolutism Maximil-\\nian s attempt to become pope. No more dangerous was Charles V to humanism\u00e2\u0080\u0094 Philip II,\\ndisciple, patron, and tool of Jesuitism- Doing things in quiet. Prescott\u00e2\u0080\u0094 Deadly stillness\\nabout theEscorial\u00e2\u0080\u0094 Jesuitical latitudinarianism suits the people of Vienna better thanCalvinistic\\ndiscipline\u00e2\u0080\u0094 Courtliness among the Germans foi the first time\u00e2\u0080\u0094 A sample of servility\u00e2\u0080\u0094 Jesuitism\\nand Poland. 0A7\\n166. Courtly absolutism in France\u00e2\u0080\u0094 Doctrine of Balance of power set up at expense of \u00c3\u0096Vi\\nthe Huguenots. Night of Bartholomew. Perefixe -Cardinals Richelieu, Polignac; Buckle, Guizot.\\n\u00e2\u0080\u0094Morals of Europe poisoned\u00e2\u0080\u0094 Corruption of the papal court, Polignac s confession\u00e2\u0080\u0094 France s\\nlosses the gains of England and Prussia\u00e2\u0080\u0094 Reason of Jesuits falling in disgrace at the Hofburg\\nPombal. Choisseul\u00e2\u0080\u0094 Regicide. William the Taciturn assassinated. Motley\u00e2\u0080\u0094 Fruits of Jesuitism", "height": "3914", "width": "2394", "jp2-path": "philosophyofhist00scha_0023.jp2"}, "24": {"fulltext": "XXIV II G. FIRST AND LARGEST CIRCLE OF NATIONS.\\nwhere it reigned at pleasure. Romanism popular, nevertheless The typical figure of the\\ncounter-reformation; in contrast to Laurentius, his patron-saint.\\nV Ch. Absolutism, Enlightenment, deranging the Thought of Humanism.\\n167. Full extent of this cognition Spirit of inquiry awakened; the Bible and God-con-\\nsciousness the criterion set up by the Reformation Emancipated minds fearing another popery\\ntake world-consciousness for their sole criterion. Cursory attempt to set up the conception of\\nthat humanism which had been outraged by ecclesiasticism The reformation, single-handed,\\nhad established the true and full meaning of humanism: 1. relative to man s destiny for the\\nhigher world: order of salvation; 2, relative to present conditions of existence: self=culture\\nThis dual position of man now given up, either part to be cultivated at the expense of the\\nother Precept and project of evangelical Christianity, proper blending of sacred with secular\\nconcerns\u00e2\u0080\u0094 Onesided theories caricature either religion or ethics Sum and substance of the\\nthought as formulated by the reformation.\\n3U 168. Distortions of this thought\u00e2\u0080\u0094 Radicalism restricted by the Church, which protects the\\nfreedom once procured\u00e2\u0080\u0094 Enmity to Christian thought not to be foiled by force Romanism\\nhad not been able to crush free thought upon its own territories. Strossmayer\u00e2\u0080\u0094 Christine,\\ndaughter of Gustave Adolphus ridiculing the popes Results of Philip s broodings to force\\nthe inquisition upon Holland: Calvinistic nations become maritime powers; Hugo Grotius writes\\non International Law; Water=beggars found New York\u00e2\u0080\u0094 A Dutch soldier muses about his ego\\nManas the major premise put in central position Significance of Descartes speculation:\\nAufklaerung in its scientific beginnings.\\n312 169. Saxon element with its propensity for subjectivism Calvinistic synods and repre-\\nsentative government Queen Elizabeth Shakespeare is for the people what Descartes was to\\nthe scholars, pointing out the way in which philosophy of hist, is to proceed Hume considers\\nhumanism under the low aspect of naturalism Rousseau shows how little religion man needs\\nto be happy English deism translated into French sensualism by Voltaire Results of this\\nenlightenment of the Encyclopedists summed up by Carlyle. Encyclopedia proscribed by\\nthe French government; its authors feted by Frederick the Great.\\n314 170. State absolutism and pantheistical indifference nourish one another (Hegel)\\nEnlightened despotism tolerates all except the Christian cognition of humanism: A state-church\\nwith an enlightened Landesvater as bishop ex-officio keeps the religious side of the thought\\nof humanity in bondage Cabals of cabinets disregard not only the idea of personality but also\\nthe principle of nationality\u00e2\u0080\u0094 Reaction of enlightened subjectivism against enlightened\\nabsolutism.\\n31 k 171. Right of private judgment abused in onesided inquiry as to humanistic problems\\nI Denial of the mind s duality aggravates the confusion, leaves a world-theory and all forms of\\nJ civilised life without a center of cohesion Nations disintegrate under a humanism which\\ndisparages theism Effects thereof upon jurisprudence Humanism to supplant rationalism in\\nreligion (Herder) The church cannot fill the place of the true center of humanity (Schleiermacher,\\nKaftan) This to enlightened thinking had become obsolete\u00e2\u0080\u0094 State ceases to be Christian to the\\ngreat satisfaction of papists.\\nVI Ch. Civilisation rendered Transoceanic and the Thought of Humanism Cosmopolitan.\\n317 x 7 2 State-churchism paralysed A reaction\u00e2\u0080\u0094 Turn of the tide bearing upon its enlarging\\nwave-circles, the neglected religious side of humanism New era created not by intellect-\\nualism, but by extending trans-marine relations which require the energy of the free will\\nContact with Mongolians rendered permanent through a new kind of colonisation Revival\\nof missionary impulses\u00e2\u0080\u0094 Latin nations, controlling the seas, take the initiative Scene at Rome:\\nAsia paying homage to the pope \u00e2\u0080\u0094Patriarchal authority not transferable to the extent of a world-\\nempire.\\n318 173- Germanic nations make different use of trans-oceanic connections Signal success of\\nthe water-beggars Roman marines assigned to secondary import Fate of the Hindoos since\\nthe isolation through Islam English investments in India for mutual benefit. Heeren Higher\\nthan mercenary profits: Revival of missionary zeal invigorates religious life at home Anglo-\\nSaxons to divide the bequest made by the Testator with eastern relatives.\\n320 174- Benefits accruing to Europe from the American reaction against corrupted concep-\\ntions of the humanistic thought The Pilgrims on board of the Mayflower The human right to\\nlive independently/The grand document of modern civilisation Norman traits discarded,\\nAnglo-Saxon fostered Career of David Crockett; Illustr. North- American pioneer life and\\nspecific national character Labor for common interests procures the true level of human and\\ndignified equality Antiquated conventionalities abated Experimentary test whether the\\nGood or the Bad is more attractive and gives better satisfaction.\\n321 175- Retrospect upon European precedents which condition the success of the above\\nexperiment Thirty years war a necessity to preserve freedom Contest of intrigues ended\\nwithout an ideal. Hegel Europe exhausted; Germany, its battle field, empoverished,\\nparalysed except in mental activity Cause of freedom negatively furthered by Jesuitism,\\ntaken up positively by the great jurists Hoppes, Grotius, Pufendorf, etc. Small beginnings of\\nrepresentative government in Rhode Island\u00e2\u0080\u0094 Why England escaped the craze of the French Revo*\\nlution? (Lecky) Wesleyan (Zinzendorf) revivalism Genuine religiousness alone assures national\\nfreedom and prosperity The entire world ready for the first time to be imbued with higher\\ninfluences Universal history proper begins Oceans bear messages: also from spheres above\\nto spheres abroad The thought of humanism in its fulness acknowledged as the cardinal\\nfactor of civilisation", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0024.jp2"}, "25": {"fulltext": "II G. FIRST AND LARGEST CIRCLE OF NATIONS. XXV\\nVII Ch. Cognition of Humanity in its Distortions.\\n176. Grand prospects in view All potentialities latent in human nature assume tangible 323\\nshapes Abyss yawning in close proximity to the summit Effects of the French Revolution\\nthreatening repetition on larger scope. Evils as means of preservation: To keep man susceptible\\nto something better Influence of obscure nations, incite sympathy and missionary activity\\nCorrectness of interpreting signs of better days is conditioned by the way the golden rule\\nis applied.\\n177. Aim of history, tho plainly revealed yet shrouded in mystery Mode of restoring 325\\nthe image Cause of humanity distortioned now in the church, then by tbe world: Genesis\\nof revolutions: Chateaubriand Eti lish revolution as compared with the French, Cromwells army.\\n178. Cause of the French revolution Opportunities of normal development neglected. 326\\nGerson Beza in Poissy. Huguenots not bent upon social overthrow Suppression of the relig-\\nious reform\u00e2\u0080\u0094 First symptoms of morbidity in French literature Parallel with the age of\\nBoethius Legitimists, Mortmain exempt from taxation Privacy of the cabinets Class-\\nprivileges Masquerade of Kloots representatives of the human race The humanity required\\nfor reconstruction not at hand Reaction under Napoleon, despising such humanity His\\nprogram ready for erecting a universal theocracy previous to the Russian campaign.\\n179. Lessons derived from the experiments to establish humanism without and in spite 329\\nof God Rousseau s threadbare theory put to a practical test jeopardised humanism. DeMaistre\\nResponsibility of the hierarchy and of the real instigators Epidemic nature of such\\nparoxisms Advantages after stormy times, in which history unmakes that which seems to\\nmake history\u00e2\u0080\u0094 Overthrows administer wholesome humiliation to artificial culture.\\nVIII Ch. Cosmopolitan WorldTheories. European System of States.\\n180. Germany once more encounters false humanism, now that of freethinking worldli- 331\\nness National boundaries broken downfora few decades by anarchy and despotism; profound\\nreforms were procured and rendered permanent Klopstock shows in Milton s strain the idea of\\nhumanity in his Messias Literary reaction against infidelity initiated by Hamann Religious\\nrealism. Oettinger German antique and Tauler s mysticism revered but captivated by\\nRomanticism Relapse into national narrow-mindedness, clanuishness Conspiracy against\\nliberalism, meaning Protestantism Jesuitism applies the power of the press Papal infallibility\\nadvised by DeMaistre, as a basis for social order and the reconstruction of Europe Haller s\\nintrigues\u00e2\u0080\u0094 Metternich s intrigues Revolutions hatched in Romanised countries.\\n181. Examination of the persistant tendency to repristinate oriental views upon Europe- 333\\nan forms of government, aiming at the establishment of a world-empire\u00e2\u0080\u0094 Catholicism and the\\ntask assigned to it, in counter-position to Protestantism Romanism will not acknowledge the\\nnecessity of being providentially complemented by Protestantism; persists in the wrong course\\nFlexibility of principles renders it an unreliable custodian of the thought of humanism\\nPossibility of modifying Catholicism is forestalled by papal infallibility.\\n182. Reaction against Roman orientalism by way of modern national economics. Ger- *35\\nman cognition of rights is adverse to absolutism of one person Oriental ideas as to state -power\\nimposed upon Germans Genesis of the system of states Conformity of political arran ge-\\nrne tits and international rights founded upon common assent; system the stronger for the\\nwant of written instruments Secrecy of cabinets obnoxious but necessary to maintain the\\nBalance of Power Machiavellian devices headed off by William II of Orange Mercantile\\ntransactions demand reconstruction of financial methods Militarism Organism of modern\\ngovernment, differentiated departments.\\n183. Christianity charged to carry out the thought of organized humanity Rome fell**\u00c2\u00ab*\\nback on theocracy Westphalian peace did not dismember Germany; but Austria s pre-\\nponderance curtailed Germany to poise national polarities, to cultivate interstate relationship\\nand international culture; resists the rearing of a Roman world power upon oriental premises\\nCongress of Vienna Holy Alliance Not the pope but the princes advance fraternal\\nrelations. Treischke Monarchies as yet indispensable in Europe in the face of the rapidly growing\\npower of money Corrupting influences of capital Making and unmaking legislatures, pro-\\nvoking social upheavals Dutiful monarchs as safe-guards against radicalism and factitious\\ncontests which render social standing insecure\u00e2\u0080\u0094 Nervosity of public life most unpleasant\\nfeature of modern republics.\\n184. Reactionary alloy in the Holy Alliance It is perverted to prolong cabinet-rule 1\\nCorporate representation of the people frustrated Royal promises eclipsed by advisers of the\\ncrowns: Metternich, Gentz, Beust Austrian hegemony in German diet becomes unendurable;\\nacademic youth demands unity of the nation Their patriotic zeal compared to national games\\nof Greece\u00e2\u0080\u0094 Regeneration of the fatherland Necessities of the time but vaguely compre-\\nhended Arndt Decline of middle-classes.\\nIX Ch. The Thought of Humanism philosophically conceived and socially applied.\\n185. Formal reinstatement of man to be traced to its essential source, the reformation rf\\nRenaissance, void of evangelical Godconsciousness, was rendered profane under sway of en-\\nlightenment Contents of the thought tobe realised in every particular; this revelation not to\\nbe forcibly restrained Romanticism calls forth the philosophy of identity which is to\\nobtain a monistic view of life All orientalism combined in Spinoza His substance but Hmdoo-\\nism pure and simple in the Semitic version; he is in a clandestine way the father of Hegel s\\npantheism which is ever fostered by political absolutism-Man represents the cosmos (Schelling)\\nat the apex of creation Illustr. pyramid is the microcosm. Lotze\u00e2\u0080\u0094 He is the completion of\\nan infinite past, turning-point of an unlimited presence; concea^d starting-point of an infinite\\nfuture.", "height": "3914", "width": "2394", "jp2-path": "philosophyofhist00scha_0025.jp2"}, "26": {"fulltext": "XXVI II G. FIRST AND LARGEST CIRCLE OF NATIONS.\\n343 186. Genesis of Socialism Examples of the fact that theories tend to materialise them-\\nselves in social reconstructions Onesided humanism clamors for right but is silent as to duties\\nManchestrian sociology Freemasonry Social ranks levelled\u00e2\u0080\u0094 Furier attempts with enthusiasm\\nto harmonise human passions with legitimate desires. Louis Blank s experiment Comparison\\nbetw. French and German socialism\u00e2\u0080\u0094 Wealth of Nations. Ad. Smith.\\n344 187.. Latest phase of socialistic experimenting, to establish humanitarianism upon\\nmaterialistic premises \u00e2\u0080\u0094Solution of the prohlem requires answer to three questions. L. Stein\\nResources of capital, movable, secure, and powerful; Transmarine enterprises Mercantile\\npolity of cabinets\u00e2\u0080\u0094 Parallel with Rome previous to its decline Capital s market-stand the\\nworld: monopolies Class-antagonism Labor learned from capital to combine and to discard\\npatriotism from international interests German enterprise could only revive after the\\nUnited states were fully established, and each had settled its own unpleasantness Treaties\\nof both with China Capital has set out on its career of conquest.\\n34\u00c3\u009f 188. Self-salvation expected from reorganisation\u00e2\u0080\u0094 Some Germans theorising again\\nThe Jews in socialism Fallacies on account of truths ignored or distorted Vicissitudes of the\\nsocialistic state of the future Practical results of materialistic misconception of humanity\\nwould be the return to the undifferentiated protoplasmic lump Buddhistic all-one-ness\u00e2\u0080\u0094 Mafn\\nquestion as to its aim Socialism dodges; ignorance candidly admitted\u00e2\u0080\u0094 Blame of the fiasco\\nwould rest with those who allow Germanic Christian civilization to decline Part of the church\\nin mitigating social troubles Rearrangement of political economy the urgent necessity Not\\neven governments based upon election by majorities are satisfactory unless the Germanic\\nmaxim is heeded that to rule means to serve Pantheism sublimates the ego of which then\\nthe precipitated sediment is taken into still worse treatment by materialism What refuse is left\\nby the latter of the ego A bad sign of the times: problem trifled with in higher society.\\nX Ch. Aryans of Eastern Europe. Greek Catholicism. Asiatic Renaissance.\\n349 189. Prospect Christian nations by name spread culture, actually rule the world\\n,-x Ethnical debris of Africa, solid masses of Islam and Buddhism Ethical task to redeem arrested\\nlife Program of the new era: Missions\u00e2\u0080\u0094 Slavish nations -Russians, with much foreign alloy-\\nProne to amalgamate rather than anahyse\u00e2\u0080\u0094 Purpose of the agglomerate colossal state\\nApparatus to civilise the East after the method of Wladimir the Great.\\n350 r 9\u00c2\u00b0- Russia the heir of East=Rome ecclesiastically Greek Catholicism void of spiritual energy\\nWealth ot the church, abject position of the clergy Peter the Great copied Louis XIV\\nabsolutism Raw material of Russian aristocracy\u00e2\u0080\u0094 Serfdom abolished peasantry in starving\\ncondition Foreign culture rejected, Kirgees Shamanism left unmolested Byzantine character\\nstamped upon architecture. Byzantine pomp retained, Asiatic barbarism added Kugler\\nStudy of languages Book trade of Kasan\\n352 191. Russia the heir of Byzantism politically \u00e2\u0080\u0094Fall of Trebizond Bessarion Eastern ques-\\ntion of early origin Nine crowns outline the course of the Russian future Russia not at all\\nstagnant: Slavonic folk-lore (Schaffarick) revives Panslavistic sympathies Political inheritance\\nfrom the Mongolian empire \u00e2\u0080\u0094Designs since Dgengis What Barborassa s successor had\\ndeclined, Batu had accomplished\u00e2\u0080\u0094 State-churchism in Asia Napoleon s dream of theocratic\\nrule was Mongolian in its conception.\\n354 192. Islam had so far baffled Russian plans Mohammedanism as yet formidable in\\nRussia itself. Duties conferred upon Russia incident to its taking possession of the bequest\\nSemitism still the wedge in form of crescent Russia s first task to push aside the bolt\\nof Turano-Semitism Merw. Goek-Tepe Construction of railroads Russia s qualifications\\nand prospects of the XXth. century.\\n35(5 193 Romanic and Germanic nations as to their leadership in future progress America\\nmay outrival Europe at the head of civilisation Hegel Decline of Europe would not accrue\\nto the elevation of the United States Course of culture from Germanic upon Romanised\\nnations\u00e2\u0080\u0094 Real dangers of American civilisation (J. Strong. Conditions under which the\\ndangers may be averted Moorish characteristics stamped upon Mexico.\\n357 J 94 Effects of Romanism upon Africa: colonies labor under the difficulties of the mother-\\ncountries which did not go through the process of the reform Line Sidney=Zansibar English\\nLine Moscow=Samarkand=Port Arthur under Russian sway Obstructions of Islam cleared away\\non both sides. British influence upon India. Its rapid transformation makes British success\\nin Asia problematical History completes its circuit around the globe Series of fire-signals\\nclosed by storming Pekin China forced to concessions, but not into acceptance of Christiani-\\nty Asia the Russian empire ot the future.\\n358 I 95\u00c2\u00ab Proof of Mongol, migrations to be expected when Chinese annals are being disclosed\\nPalaeontological charactei of America and Polynesia Discoveries in Central-America: Ratzel.\\nLorenzo de Bienvenidor. Ferguson American culture Asiatic without a doubt Mongoloid\\nelement recognizable from the mixture everywhere, same as it lies bare upon the surface in\\nplaces where access is as yet to be gained.\\n3f,0 196. Purposive march of civilisation from Mediterranean to the Atlantic and across the\\nPacific oceans The purport coming to notice\u00e2\u0080\u0094 People arrested m their development aie drawn\\nin at the rate of the velocity of the electric spark Latest and last phase ot history: disintegration\\nof the Mongolian lump \u00e2\u0080\u0094History then will turn from widening its extent to intensifying its humane\\ncontents Significance of the three Mediterraneans Three units of civilization. American-\\nGermanic Asia-Slavonic\u00e2\u0080\u0094 Africa, Romano-Germanic Secular interests settled, ethical ends\\nto be consummated.", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0026.jp2"}, "27": {"fulltext": "II G. FIRST CIRCLE OF NATIONS: AGR OF MISSIONS. XXVII\\nXI Ch. Ethnical Chaos resulting from the corrupted Cognition of Humanity.\\n197. Resume of the dangers to which the cause of humanuni is exposed upon its course 861\\nof extension Final issue of progress: will reveal what use man bad made of his endowments\\nand opportunities Humanity as reinstated by the glorified Redeemer in order that by it the\\nworld may be spiritualised. Deformations and reformations of this thought; its Jewish and\\ngentile adumbrations False spirituality asceticism natural side emphasised worldliness of\\nthe renaissance Identity-philosophy: religious side entirely discarded \u00e2\u0080\u0094Temporal prosperity\\njeopardized: materialism claims first rank for its world-theory Homogeneity of unrestricted\\negoism\u00e2\u0080\u0094 Humanity made a mechanical association of production and consume Misgivings as\\nto such a fabric, (Lemontry, Perthes,) poorly qualified to unite men into the great brotherhood\\nChanges incident to city and industrial life, and in economics No progress toward general\\nwelfare Marx, Sismondi, Cherbulicz.\\n198. Dangers not in overpopulation or scarcity of food, Malthus Valuation of individual 3(i-i\\nlife, a sign of advanced civilisation; its reverse side the labor market which cheapens life-\\nDanger not in the wars of the future, but in the moral decadence Loss of liberty in the associa-\\ntion of productions and consume Materialistic sociology (Schaeffle) worse than old Roman\\nstate authority\u00e2\u0080\u0094 Social body resembling a protoplasmic mass Highly differentiated orgamism\\nliable to sudden collapse The dark shadow of modern civilization Possibility of averting\\ndisastrous experiments. Rational methods of adjustment and reconstruction Confederacy\\nof European free states would not avert the dangers to which humanity stands exposed.\\n199. Danger located. Man s condition not bettered through mere culture. Vice of past 366\\nages cast into new molds Depravity emboldened, despises to borrow respectability from\\nhypocrisy Growing indifference as to resisting wickedness. Old age prudent to avoid such\\nannoyances, as connected with combating the bad (Lasaulx) Decrease of ethical decisiveness\\n\u00e2\u0080\u0094Less vagueness of allowances and expediencies\u00e2\u0080\u0094 Parallel betw former and present forms of\\nsocial life Phantasy evaporating, reason gaining strength Darwin. Herein the danger: Decline\\nof sentiment and piety not to be repaired by rationalism Virtue at random in cosmopolitanism\\nMaterialistic phantasm of a European Republic.\\n200. Arch-type of perverted Humanity as to unity and dominion: Babylon --Tendency 3(ji\\nperpetuated: Fasces of .Rome; Byzanz- Aachen; Rome-Moscow; is to culminate in an antitype\\nFigure now assuming shape corresponds with the daring attitude of the Babel emblem\\nChristian thought in single-handed contest, because unsupported by nations -\u00e2\u0080\u0094Mixed nations agitat-\\ned by antispiritual forces (Ratzel) North America Semitic blood diffused in Christian nations\\nworks more than ever disintegration, under the label of cosmopolitanism Deference to\\nDroyson s conclusion Forerunners of the final appearance of the personified bad arising No\\nstate will risk to commit and endanger itself by contracting the odium of defending the Christian thought\\nwhich encounters a trio of old enmity.\\n201. Combinations of infidelity and superstition at the times of Christ to be repeated 369\\nStoic superciliousness and superstitious fieuzy Spinocism; Pantheism a crazy-quilt of Indian\\npatches stitched together by German needles A. Guenther Schoperrhauer s pessimism-\\nSpiritism akin to Shamanism (Wundt.) Buddhistic theosophy Never did infidelity displace\\nsuperstition Kant. Swedenborg Sinister pheuomona Man to appear in the completion of\\nall his known and hidden potentialities-Catastrophe not to set in without preceeding counter-\\naction against the perils of the latter days.\\n202. Separation of the contesting powers.aggressive persecution versus enduring resigua- 370\\ntion\u00e2\u0080\u0094 Contents of the Sicut deus Final result of godless culture and godly aspiration\\nOutline of the figure consolidates, which represents all that is base and bad. The bearers of\\nthe image Abhorrence of godlessness equal to the degree of love to Christ Beastly features\\nof the Bad all in one lump. Man as a unit laid bare to the root of his being, before the deep\\nroots of the Bad back of him come to view The evil-one debarred from becoming incarnate,\\nhis final representative, the man of sin The ideals preserved by the classic world. The\\nideal of humanity could not then be attacked. Undermining the basis of human ideals causes\\nthe degradation to brutality\u00e2\u0080\u0094 The umbel fully developed\u00e2\u0080\u0094 Metamorphoses of the forms assumed\\nby the antogonism to Christianity Beast risen outof the sea. Miracles mocking the mockers.\\n203. Postulate of History: Man in both repects, love to God and hatred against Him and 373\\nHis, to be fully revealed in person\u00e2\u0080\u0094 Expectation of the Church\u00e2\u0080\u0094 Instinctively the world, i. e.\\norganised enmity against God, is waiting for its leader Seductive influence of, and intimida-\\ntion through, the representative of the irredeemable part of the human race\u00e2\u0080\u0094 Adherents of\\ntrue humanity put to the last test in the crucible of suffering -Christianity to partake of all the\\nphases of the life of Christ\u00e2\u0080\u0094 Complete vindication of the truth in the sicut deus as separated\\nirom the lie\u00e2\u0080\u0094 Reappearance of the God-mau upon the earthly scenes of action. Separating\\neffects thereof: the crisis or last judgment Execution of verdicts rendered long ago\u00e2\u0080\u0094 Dark\\nspirits expelled from the world of men\u00e2\u0080\u0094 But tor this final manifestation, hist, would be natural\\nhistory pure and simple.\\nXII Ch. Consummation of the World s History. g--\\n204. Part of hist, is natural history. The earth continually dying. e. transmutating,\\npartakes of the fate of man Physicists only differ as to a fiery (Tyndall or frigid (Dubois-\\nRaymond) mode. They make man s destiny dependent upon the fate of his temporary domicile,\\nare of the opinion that nature, not mind, determines the closing act of history Absurduess of a\\nwill in the abstract\u00e2\u0080\u0094 The crisis not merely tellurian but cosmical\u00e2\u0080\u0094 Decomposition of the\\nbroad cosmical basis alone warrants man s unique position above all creatures\u00e2\u0080\u0094 What, ought\\nnot to be remains irredeemable.", "height": "3914", "width": "2394", "jp2-path": "philosophyofhist00scha_0027.jp2"}, "28": {"fulltext": "XXVIII III A. DILEMMAS.\\n377 205. Real progress to complete unfolding must include abolition of the opposites into\\nwhich man s dual nature is distracted Polarities to cease Reconciliation of faith and science\\nThe sudden transmutation into that form pf reality which is nature in essence True aims of\\nart and science, as means to realise the ideal Character of miracles Substance fashioned into\\ninstrumentalities of thought Reference to the cosmical significance of the resurrection\\nVisible things changed from being concealing garbs of reality into luminous environment of\\nthe new humanity Glory of man made perfect Former incognito of the Lord Crisis at\\nthe great day, illustr. by the discharge of an electric flux into a chemical compound Comple-\\ntion of the reductive process begun when the Word was discharged into the composition in\\nthe Roman crucible.\\n379 206. Communication of strength to Christ s adherents illustr: Action of the magnet\\nupon elements of affinity A higher imponderable force suspending the law of gravity\\nChristians are agents of the attractive power Humanity proper is to the universe what the\\nspirit-soul is to the body \u00e2\u0080\u0094Transition from nature to spiritualisation goes through man s\\npersonal life All arrested life bound up in matter is virtually liberated by Christ, under\\nconditions of the ethical process prescribed by the order of things and the order of salvation\\nCorporeality the end of all of God s ways. History complete and at rest only after this\\nconsummation Human nature to reach perfection in a multiplicity exhibiting the gifts as\\nfully developed; and the tasks accomplished in all directions and every relation\u00e2\u0080\u0094 All potentia-\\nlities free and at man s disposal The fruit, the reproduction of the seed\u00e2\u0080\u0094 The universe exists\\nfor the maturition of its secret the new humanity. Origen Amidst the scenes of his deeds,\\nwitnessing his failures and successes, man is judged according to the manner in which he\\nadjusted himself to the center and the periphery.\\nBOOK THIRD: DILEMMA OF HISTORICS.\\n00E Syllabus. References to items postponed. General topics: I. Enigmata of hist, as to its\\nfinality. 2. Progress after a plan. Investigation of degrees of development.\\nFIRST DIVISION. (Ill A.) Enigmata of History.\\nHistory no further elucidated then we have knowledge of ourselves. Government of the\\nworld.\\nI Ch. Nalnre=bound Peoples. Mummified Nations.\\n386 207. Children of nature and cultural relapses Products of degeneracy Causes of\\narrested development Instead of missing factors, polarisation and pressure, much is found\\nwhich ought not to be Civilisation means death to barbarism Conditions bordering on\\nembryonic life Children of civilised nations pass through all the stages of cultural develop-\\nment betw. childhood and adult age.\\n387 208. Wolf as to the idea of arrested life Account given of arrested logic Isolation.\\nWolf s exception does not deny downward progress Products of degeneracy Argyll.Martius\\nD Arbigny Esquimaux Acca, etc., all show traces of primeval culture Mummifying effects of\\nconquering upon vanquished peoples :Mongolians upon Mohammedans, Islam upon Christians.\\n388 209. Purpose of prolonging existence of withering nations Conscious life inconceivable\\nas the product of inanimate being. (Lotze) All men participate of inner life, reflect the light\\nof life fixed as conscience Value of existence not to be estimated by degrees of pleasure or\\ngrades of refinement. Waitz Potentialities latent in the soul designed to be universally\\nrecognized (Leo) \u00e2\u0080\u0094Insignificant threads in a piece of tapestry indispensable, if the effect of the\\nwhole is to be procured.\\nII Ch. Paroxysms of National Life.\\n390 210. Places where hist, seems on a rush, others where it seems to be at rest Tranquil\\ntimes compared to recuperation during sleep Labor deserves more attention than philosophy\\nhas given it Prosperity not to be measured by means to gratify appetites Parasites upon\\nsocial body Laws of reciprocal interaction to be fixed and taught Catastrophism in\\nGeology Historic law of pressure National differentiation demands continual adjustment\\nCustom-bound people, each bears physiognomy of its social body, of the clan, which is but a\\nvehicle of the life of its genus.\\n392 211. Genesis of distinct national character Natural law governs history to the extent\\nin which man is part of nature Volcanoes and social eruptions Stages in the history of\\nrevolutions Commotions resembling law-suits are historical necessities. Paroxysmal\\nfits explode the euphonisms calculated to extol man in his unregenerated state. Kant Se-\\nduction to false world-theories always ends in destruction of dignity and freedom.\\n393 2t2. Insane destruction of human life\u00e2\u0080\u0094 Mysterious phenomena receiving some new\\nlight Human nature open to infernal infusion Hypnotism, mimicry in Java. Bastian. Pro-\\npensity for insanity lies close beneath the tender surface of the intellect in every man: Illustr.\\nby double set of lenses in the meniscus; the least displacement in dual consciousness sets in\\nrapport with either part of the spirited world, disturbs at least the focus in viewing life.\\nHI Ch. Undulations in Ethnical Life.\\n394 213 Oscillations, like Rhythmical occurrences, must be reducible to peculiarities of the\\nhuman soul Emotions and passions alternatively determine the views men take of life New\\nviews to undergo the ordeal of conflicts One great descent, one great ascent: Sinking began\\nwith the break of human unity; ascent begins when this unity is manifested anew Rotation\\nupon the center (the cross) conspicuous enough Simultaneous commotions: Lasaulx Nations", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0028.jp2"}, "29": {"fulltext": "Ill B. DILEMMAS. XXIX\\npendulating betw. poles of energy and lassitude Selfishness punished by interspersion of\\naliens \u00e2\u0080\u0094Semitic element, the dissolvent upon decaying masses, to teach nations appreciation,\\nof that, whereof they have become indifferent, and to spurn mam monism, sham and effrontery.\\n214. Undulations in the conception of humanity betw. cosmopolitan generalness and\\nnational self-complacency, are in keeping with two fluctuating modes of thinking which ever\\nattempt to embody themselves in social transformations: Universalistic and subjectivistic\\nforms of world-consciousness Alternations in the concept of authoritative rnle Will in the\\nabstract sense of generalness People exist for the sake of the state: Individual rights subordi-\\nnate to the will of the organisation: advocated by Ouizot, Hegel Subjectivism reacts: State\\nthe product of individual wills, a contract on terms, separable at pleasure of parties: There the\\nancient, here the modern state Alternations of public opinion Seasons of fashions Oscilla-\\ntions of aethetics Both, universalistic or communistic and subjectivistic forms of world-con-\\nsciousness to poise the erroneous views in their attempts to rule true humanism out of order.\\nIV Ch. Hero=Worship. Genius and Talent. The Press. q\\n215. Who are the Great? Regulators of the oscillating world- theories: Carlyle Con-\\ncept of the world s government rendered profane if attributed to popular favorites: (Niebuhr)\\nGenesis of leading minds What great men owe to the totality of their respective nations.\\nLanguage Influence of mental and moral atmosphere Receptivity to be cultivated first and\\nforemost Duties of society to individuals, punishment of their neglect In what the wealth\\nof a nation consists.\\n216. Spirit of the time, Nations have no souls Definition of national spirit great\\nminds not developed regardless thereof. Yet personality is not the result of circumstances\\nApparatus of environments not to be disregarded Not even the greatest of minds claimed his glory\\nas due to himself. Crystalline structure of excellent characters Talent, virtuosity of receptiv-\\nity, skill in self-adjustment to externals Genius hidden in the texture of the inner life. It\\npartakes of the nature of the conscience Kaehler)\u00e2\u0080\u0094 At this point the finger procures the\\nchanges in the directions which human affairs are to take Geniusa failure if not receptive\\nNo quantity of talent can supplant ingenuity Vividness of imagination, the creative power of\\nmind. Intuitive grasp Arrangement of given matters into new combinations by appropri-\\nate methods.\\n403\\n217. Masses now claim their part of the glory, because they participate in making or un-\\ndoing heroes Tyranny of the press. Facility to defame and ostracise the best at the pleasure\\nof the vilest Press a tool of schemers Shortlived renown obtained by demagoguery True\\nheroe*s not recognized until their weaknesses are forgotten Hero-cult but a sign of the search\\nafter the mind which manages human affairs through human instrumentalities The radiance\\nof great minds grows dim, because they were but surrogates for the light from heaven.\\nV Ch. Governmeut of the Universe.\\n218. Divine Guidance not to be inspected whilst at work in minor details of history.\\n(Lacordaire) Purpose and plan underlying, partly transcending hist., as disclosed by the Media-\\ntor. Pure induction could have discovered it -Axiom that man possesses Vernunft, intel-\\nlect Materialistic definition of this faculty: Schaeffle. Fichte s concept of divine rulings criti-\\ncised. .Qg\\n219. Problem: How to conceive of the inframundane relation of the Absolute Mind to\\nhistory Development of history not under laws of natural necessity, but under laws of its own,\\nunder ethical necessity Limit of self-development Free will under Divine rule. No for-\\nensic determinism Immutability of God misleading, not to be misconstructed as in dead deism\\nDivine interaction testifies to the incompleteness of things If scepticism had been rendered\\nimpossible, freedom would have been nullified The Supreme Will rather works in limits\\nof self-limitation and incognito. a\\n220. Providential interactions In migratory movements: To generate new forces to\\nguide to new ethnical constellations, to benefit subjugated nations by pressure Indestructi-\\nbility of cultural effects: a historic dogma Day of Judgment: the prerogative of the world s\\nconstitutional government, presided over by God in person God s condescention is not to be\\nunderstood by reason alone.\\n221. Recapitulation: Issue of hist, incalcuable Schelling Difficulties of understanding u\\noriginate in the interference of the bad, mystifying matters Freedom is kept safe only within\\nthe invisible organisation framed into the visible organism of humanity Interrelations betw.\\nthe two represented by binding threads running horizontally,interwoven with binding vertical\\nlines Three interlocked spheroids: natural universe, human world, Kingdom of Heaven upon\\nearth Happenings under auspices of blind fate exist not Small affairs furnish the apparatus\\nto exercise patience, prudence and trust\u00e2\u0080\u0094 Everything hinges upon the relation to the Redeemer.\\nSECOND DIVISION: (III B.) Result of History. 413\\nInquiry as to real progress on the line of human happiness Pessimism as to cultural\\nachievements. Helio-spiral and circular motion of progress. Civilisation must have a specific\\nand definite goal. Taken under aspects of economic, rational, aesthetical advance and\\nethical improvement.\\nI Ch. Progress under the Aspect of acquired Dominion over Nature.\\n222. No law of progress since history is no mechanism Evolution as individualisation 41*\\nby detachment, valid Differentiation and organisation\u00e2\u0080\u0094 Nomade-life\u00e2\u0080\u0094 Primitive agriculture\\nRational agriculture Emancipation from the clod Rise in the value of labor.\\n223. Third stage of progress marked by preponderance of the money power\u00e2\u0080\u0094 Panellation 41\u00c2\u00b0", "height": "3914", "width": "2394", "jp2-path": "philosophyofhist00scha_0029.jp2"}, "30": {"fulltext": "XXX III B. RESULT OF HISTORY.\\nof family-tenures Abolition of serfdom and slavery, only indirectly caused by Christianity,\\ndirectly by capitalistic interestedness\u00e2\u0080\u0094 New economical conditions conducive to the welfare\\nof laboring classes, owing much to increasing density of population Liberty to a large extent\\nthe fruit of heightened productiveness of the soil and of ploughing the ocean Contrast\\nillustr. Labor in German and Latin nations.\\n417 224. Conquering distances of space and time History of means of intercourse Age of\\nspeed Pacific less extensive than Mediterranean was in St. Paul s time Globe subjected to\\nman s mind Long course of developing present irou-industrv Lively interaction of all sub-\\ndivisions of culture, all claiming title of civilisation; thereby the esteem due Christianity on\\naccount of its results-Do the results of economic progress benefit the cause of true humanism?\\nI! Ch. Intellectual Advantages gained.\\n418 225. Survey of the field of research, to ascertain the modes of thinking. Schubert\\nThinking called forth by promptings to understand nature; mind attracted by the starj^\\nworlds in the first place Temple-wisdom consisted in arranging knowledge of nature\\nGenesis of science in astrology Ancient science never emancipated from priestly tutelage\\nGreek historiography in vindication of oracles. Curtius Church took worldly wisdom under\\nits care, tho teaching the laity to renounce it Antique ideas allowed to adhere to theology,\\nmarringthe clearness of Christian world-consciousness Philosophia humana Bacon\\nFreedom of inquiry. Descartes Auxiliary branches become specific sciences\u00e2\u0080\u0094 Spencer s defini-\\ntion of scientific progress.\\n419 226. Man nowhere finds the affinity confirmed which exists betw. necessities in things\\nand in reason To displace imagination (Buckle) is impossible Spencer s ideas cannot be car-\\nried out. There is unity of purpose in all scientific quarters to carry on the humanitarian cause.\\nIII Ch. Progress in /Esthetics.\\n420 22 7- Each form of world-consciousness mirrored, each conform to religious tenets Art of\\ntranscendentalism vilifies human form, maltreats the body in monasteries and torture-\\nchambers\u00e2\u0080\u0094 No realistic background.no perspective in pictures\u00e2\u0080\u0094 Art representing sentiment,rap-\\nport with nature in landscapes. Raphael.\\n422 228. Music elevated to express ideal sentiments: Slowly like other arts emancipating\\nitself from temple-rituals and funeral-rites Stringed instruments Triumph of the most\\nabstract of the fine arts Independent world-theories: Art represents them even in their con-\\nflicts Arts criterion :that it makes itself universally understood\u00e2\u0080\u0094 Diversity of nations approach-\\ning to unity.\\nIV Ch. Advance in Religio=Ethical Matters.\\n423 229. Cultures of yore destroyed, because sciences were fettered, upon which technical\\nprogress depends,mention of Dubois Raymond s disregard of the moral factor \u00e2\u0080\u0094Social ethics\\nPublic opinion Ecclesiastical ethics Legalism \u00e2\u0080\u0094Christian ethics History the realisation of\\ntrue manliness- Progress of legalistic morality. Ethics roots in religion.\\n424 230. Progress in religiousness? Religious side of civilisation cannot be said to develop\\nMan is apt to be restored to true humanity by a kind of regeneration A moral community,\\na people under rule of divine law, which is secure against arbitrary changes and above\\nhuman sanction. Kant Man s renewal illustrated: crystallisation of precious stones\u00e2\u0080\u0094 Utilitar-\\nian moralism void of religion, compared to dazzling, cold jewels. Culture owes every thing\\nto benign influences of Christianity New life from above, outlined in the changes it procures.\\nIn experimental religion man finds himself, assured of realising his destiny.\\n426 231. Reasons for the fact that religious progress is on the decline Appearance of\\nrepresenting continual defeat Spatial extent of the dominion of true God-consciousness\\nalways diminishes at the rate in which politico moral culture under the name of civilization\\nspreads out Intensiveness Ignorance as to the inner difference of the moral and religious sense\\ncauses the neglect to harmonise piety and morality, God-and world-consciousness, which are\\nfinally to merge Theocracies attempted to force this unification, whilst in the nature of things\\nreligious and political (ethical) institutions are to be kept separate\u00e2\u0080\u0094 The invisible church as\\ncompared to the corrosion of natrium Image of the monarchies.\\nV Ch. The World in the State of Perfection.\\n428 232. The world s entering the state of glory is frustrated by the bad Phenomena of\\ndemoniac nature. Satan s hiding place: that which ought not to be, doomed to destruction\\nAim of hist, as projected in man, is to be realised through him Sublimity of man not fully\\nexhibited until the entire universe is recognised as belonging to him Totality of creation\\nbound to become conformed to life resurrected In the transit to perfection the celestial is\\nincluded which also administered to his best interests. Else the termination of the fight for\\nthe possession of the world would not be assured.\\n429 233. Visible world but the symbol of the world of true reality and permanency What ought\\nnot tobe must have issued from immaterial principles. Renouvier Fechner\u00e2\u0080\u0094 Lotze Mind\\nmust be able to affect physical matter in the same mode as imponderable matter affects the\\nponderable. Illustr. sand transmuted to glass\u00e2\u0080\u0094 Nature ceases to be merely the semblance, but\\ncontinues to be the most adequate expression of tne sublime without further impossibilty of\\ndegradation Reappearance of the Mediator\u00e2\u0080\u0094 Body s temporary form inadequate to mind s\\nnature \u00e2\u0080\u0094Consequences of the transmutation of the cosmos True theocracy\u00e2\u0080\u0094 Closing scene of\\nhistory Completion of the Church Scaffolds vanish Dedication solemnised \u00e2\u0080\u0094Anthems of\\npraise Full appearance of the Beautiful Inheritance of God s children, includes sum and\\nsubstance of all cultural achievements.", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0030.jp2"}, "31": {"fulltext": "433\\nCONCLUSION. XXXI,\\n234. Goal of history, realised under method of freedom, under no compulsion, no other 431\\nnecessity but that of the Supreme Good Man to bring the secondary good into relation\\nwith God The Son of God ever was to history what the theme is in a fugue Marvelous cli-\\nmax of the concert\u00e2\u0080\u0094 Reunion of the children of God s household bringing their fruits Royal\\nrace in its glory The Kingdom which ever had floated before the vision of humanity, revolving\\nupon the mediator Historic world, enveloping the kingdom, and the outer hull of the cosmical\\norganism.\\nConclusion.\\n235. Sacred tradition was put to the test of empiric induction. Savior verified the expecta-\\ntions of his people Humanity reclines on Him like cross-vault upon keystone This work\\nclaims scientific validity Understanding of history illustr. by congruity of an architect s plan\\nwith the finished edifice Logic of History Metaphysics of history\u00e2\u0080\u0094 Gradual impartation of\\nDivine life Developing realisation of glory Thought (not idea of Hegel) as the notion neces-\\nsary in itself and for its own sake, is the truth Upon these premises this is not only a Philo-\\nsophy of History.", "height": "3914", "width": "2394", "jp2-path": "philosophyofhist00scha_0031.jp2"}, "32": {"fulltext": "", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0032.jp2"}, "33": {"fulltext": "PROSPECTIVE REMARKS.\\nPhilosophising upon Universal History began with arranging historical matter in\\nsuch a manner as might be rendered suitable in affirming or assailing either religious\\ntenets or world -theories. Because of such inferential use or abuse of evidences the\\nnecessity of much preliminary work soon became apparent. The data of history were\\nto be sifted critically, sources to be compared and verified. The undercurrent ideas\\nneeded cautious discernment in order to understand the events arising from them, and\\nto test the correctness of judgments formed respecting them at the time of their occur-\\nrence as well as by the posterity of the actors. Thus the records of human activity\\nduring fifty centuries, at the least, had to be examined by our science, now scarcely one\\ncentury old. Herder s Ideas about the education of the children of men, up to the\\ntime when he published his humanitarian aspect of civilisation, were taken up for prac-\\ntical purposes by Von Stein, Bismarck s forerunner in the work of reconstructing the\\nGerman empire. He organised the first society for historic investigation, and he en-\\ncouraged Perthes to venture into the gigantic enterprise of publishing the Heeren and\\nUckert History in Monographs Thus the zeal for the study of history was stirred\\nup in the Napoleonic period.\\nShortly after a college of experts, such as Chateaubriand, Joh. von Miller, Tenne-\\nmann, Neander, Niebuhr and others created the study of Sources. With the Ro-\\nsetta-stone found and deciphered, the world of scholars became as interested in discuss-\\nions of ^Egyptian archives as in German chronicles and French memoirs, or in the\\nresults of excavating expeditions. But owing to many modified interpretations of\\nhistory as those of Schlegel, Hegel, Guizot etc., each trying to support his preconceived\\nview of church and state, the public lost faith in historical evidences. A sceptical\\nattitude as to the reliability of the new science was the result. Consequently objective\\nexposition was demanded. Even the arduous labors of Schlosser, Weber, Leo,\\netc., to meet the demand, did not afford general satisfaction. One would find them\\neither tinctured with deism or too orthodox the tinge was too monarchical or too dem-\\nocratic, whilst others again would have the historical facts and figures strung up in\\nsuch a neutral, nugatory manner, that nobody would care to study them.\\nThe Philosophy of History, published by Dr. Rocholl in 1892, found it necessary\\nto start, twenty-five years ago, with clearing the ground in which to plant this young\\nupstart of systematic knowledge. Still more difficult it is to cultivate in this country.\\nIn our system of education a place must first be secured for this philosophic discipline.\\nOur college -curricula are so overburdened as to leave little time for this all-comprehen-\\nsive study. Annexes to universities and historical seminaries and post-graduate courses\\nprove the fact that historic instruction had been crowded out, but at the same time shows\\nthe growing necessity of its pursuit. In order to make the revelations of history appli-\\ncable to Ethics, Sociology and Political Economy its contents must be digested by phil-\\nosophical treatment. This is an indispensable requisite for the journalist and statesman,\\nyea for every voting member of a nation of sovereigns with forms of self-government;\\nespecially at the present time, when public welfare and the perpetuance of our national\\ninstitutions are expected from law and legislation, rather than from the Gospel and its\\napplication; and when Ethics seem to supersede Dogmatics.\\nWhere, then, is the chair of history to be placed Is this science with its out-\\ngrowth, the Philosophy of History, to be classified with the Natural Sciences, where a\\ncertain Sociology offered a back-seat to Clio Or with Metaphysics, by means of which\\n3", "height": "3914", "width": "2394", "jp2-path": "philosophyofhist00scha_0033.jp2"}, "34": {"fulltext": "XXXIV\\nHegel made his Idea to develop into phantasmagorial realisation The first chapters\\nare to prove,that neither physical nor metaphysical dispositions can do justice to his-\\ntory, since as the -regulator of world-theories, it must stand above suspicion of partial-\\nity. History, we claim, is not a cloud of effervescences emanating from above, nor\\nevolving from below. History like man himself, the traces of whose character it bears,\\nbelongs to both spheres. But insomuch as science as well as society, whose theories\\nhistory embraces, becomes the more differentiated, the nearer the organism of civilisa-\\ntion approaches the period of bloom and fruit bearing; and inasmuch as all vital rela-\\ntions become more sensitive, the more the functions are strained under increasing in-\\ntricacy, we find that relations are to be adjusted, and labor must be divided. The\\nfields of science are to be parcelled out, and special cultivation of each department is\\nto be entrusted to qualified workers who know enough of the kindred sciences as to\\nbe entitled to co-operation. Each has to take cognisance of the other s labor and pro-\\ngress. For it is obvious, that science forms a co-partnership, and no particular branch\\nought to act as tho it held the monopoly of explaining the universe. Each is to serve\\nwith joy and without envy as an auxiliary to all the rest. Thus by mutual furtherance\\nthe sciences enrich not only themselves and their contemporaries, but also future\\ngenerations. True civilisation is an inheritance to be improved and to be left again to\\nsuch heirs as are trained to appreciate and to augment, instead of squandering, the\\nwealth acquired by the sweat of the brow, and preserved by the shedding of much\\nancestral blood.\\nHence we trust that The Philosophy of History with its claim to admittance\\nwill not be unwelcome to the American circle of systematic thinkers. The application\\nfor an introduction ought of course to be accompanied by credentials, demonstrating\\nits possibility and utility; by a proof of method, a statement of topics, and a sample-\\nproduction of its laboratory. The synoptical statements of the Philosophy of History,\\ndrawn from empiric data shall be legitimately obtained, and made testproof by the\\njudicious application of critical principles, so as to secure conclusions untainted by\\nharrangue, mystifications and illusive deductions. A consistent interpretation of his-\\ntorical facts will then bring to view that original plan, according to which the material\\nis reared heavenward into a sublime structure. The design of the ethical cosmos will\\nthen stand out in b.ild relief, enabling us to contemplate it as that edifice, for which\\nthe nations, scattered through the ages and over the whole globe, furnish the pillars,\\nthe girders and decorations.\\nAs to the method of construction let it be confessed, that the investigation and\\ninterpretation of undisputed data of history are not to be carried on without prepos-\\nsessed ideas As often as such disinterestedness was simulated, it was unmasked as a\\nscheme to beguile the unwary. Any assertion in the premises of neutral objectivity\\nought to be met with distrust. But at the same time permit the declaration, that no\\nsuch preconception shall influence our search after the meaning of history, as that\\nwhich vitiated, for instance.the Hegelian and similar world-theories. In them witnesses\\nwere put to the torture in behalf of the Idea, until their utterances suited the pur-\\npose of the inquisitor; or they were spirited away, when it was known, that instead of\\nyielding to the Idea they would confound and disprove it. Such procedure does\\nnot deserve the adjective honest, nor can it claim the distinction of being scientific.\\nAbuse of a predetermined tendency, however, does not prove that prepossessed con-\\nvictions always invalidate philosophic deductions. It is possible that interpreters may\\narise, who, endowed with the gift of discerning the spirits, like Dr. Rocholl, need not\\nengage in dialectic subtleties; who interpret facts conscientiously, just because of their\\npronounced view of life.\\nIt is to be expected of the historian, that his studies have filled him with a decided\\naversion to everything vicious, because he continually has before him illustrations\\nof influences, which prove destructive to the sacred interests of humanity. He ascends\\nto the pinnacle of the philosophical observatory into the clearest atmosphere possible,\\nwith confidence in the availabilityof,and insight into, the fundamental plan of divinely-\\nhuman designs.\\nThe historian, furthermore, from dealing with examples of heroism continually,\\nmay be expected to possess the courage of his convictions. Is he, then, to conceal the", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0034.jp2"}, "35": {"fulltext": "XXXV\\nChristian standpoint? to avoid the use of religious terms, the exclusion of which from\\nphilosophical discussions seems to have become the fashion? and to be ashamed of the\\nChrist, lest he would run the risk of ridicule The historian, no more than history, needs\\nto be ashamed of Christian piety, to say nothing about the incomprehensibility of his-\\ntory without Christ. Faith does not obscure reason nor obstruct the light of science;\\nfaith has no more cause to shun its glare, (which it throws, perhaps, upon some weird\\ncaricatures of Christianity) than the Bible has excuse for the failings of its saints.\\nEquipped, then, with hatred of the Bad, and with love for, and unwavering confi-\\ndence in, the True and the Good, let us take up our study. And not without reason,\\nfor who wants to find reason in things must bring reason with him. We do not intend\\nto appeal to credulity. Solely the cognition of the Absolute Good and its necessity, as\\nrepresented and manifested in the human conscience, free and unreserved acknowledg-\\nment is asked for in the premises. This necessity itself insists upon the freedom of\\nthought.\\nThe method shall be chiefly inductive. History is THE empiric science; it\\nspeaks from rich experience. Advance in knowledge is possible only on solid ground;\\nfacts, critically sifted, prescribe the line of procedure their import must be carefully\\nweighed, before taken into account. Essentials must be grouped in proper connection,\\nwhere they appear to be most effective in yielding a sound comprehension. Small be-\\nginnings are not to be despised. So called accidentals are relegated to the category of\\nevery-day occurrences, without being depreciated. Nothing is to be ignored from fear\\nlest the beauty of the system would be marred. Rather deny ourselves the satisfaction\\nwhich might be derived from a nicely constructed system. Whenever the principles,\\nunderlying a catena of facts, the nexus between cause and effect is believed to have\\nbeen discovered, then exceptional cases shall not be ignored. A conclusion shall not be an-\\nnounced unless the objections have been cautiously dealt with and recorded for eventu-\\nal re-examination. More scientific circumspection can hardly be required.\\nMere analysis and rearrangement of data, according to parallel periods or their\\nsemblance, could be no more satisfactory to us than it was to Bacon. L,ikehim we dare\\nnot epitomise generalisations to form practicable syllogisms. We thereby shall find\\nourselves compelled to ascend, in search for the key of explanation, into the realm of\\nmetaphysics, if senses, and intuition, and all indications unmistakably point in that\\ndirection.\\nAlexander von Humboldt, in such emergencies, used to say: It does not agree\\nwith true progressiveness to despise every attempt at deeper insight into the intricacies\\nof things by way of analogy and upon the basis of induction, as tho the conclusions thus\\ndrawn had no more validity than a guess. Nor does it behoove us to condemn the no-\\nble endowments of the mind now reason, aspiring to knowledge under speculative ex-\\nertions, and then again imagination, that vivid energy of representation, which is often\\nindispensable where discovery is to be made, or where shape is to be given to lofty\\nconceptions.\\nIf Humboldt s acknowledgment, and similar sentences of Goethe, hold good for\\ncomprehending the physical world, how much more must it be the case respecting the\\nmoral cosmos. We adopt the advice as our apology, as often as we are compelled to\\nfall back upon intuition; and also whenever we have to refute that presumption, which\\nboasts of the ability to explain riddles of empirical phenomena merely through the\\nmediums of dissecting knife and retort.\\nThe mind of the artist, whose fancy enables him, chisel in hand, to breathe life, as\\nit were, into the marble, is filled with enthusiasm at the moment of conceiving his ideal\\ndelineated before his mind, as projected by his imagination. In giving external ex-\\npression to it, he is of course, bound to the most minute observance of given outlines;\\nimaginative contemplation does not furnish him the technicalities. But on the other\\nhand, neither does the sculptor work out his ideal by mere external measurement. He\\nmust identify his own idea with the object, and must study the inner character to be\\nrepresented by the image, i. e. the marks of physical life to be imitated by the chisel.\\nThe same subjective-objective identification is required for an intelligible reproduction\\nof historic movements in space and time. Unless the historian can transfer himself to\\nthe stages of a nation s physical development, the real meaning of ethnographical char-", "height": "3914", "width": "2394", "jp2-path": "philosophyofhist00scha_0035.jp2"}, "36": {"fulltext": "XXXVI\\nacteristics will remain a mystery. The solution is to be found nowhere but in sympa-\\nthy, in the inner act of recognition.\\nThis would lead us* to what is now called Ethnological Psychology, the considera-\\ntion of which will be taken up in due time. In the first book no other notice can be\\ntaken of it, but what bears upon the problem before us and the method of its treat-\\nment.\\nScientists assume that all human affairs can be explained by materialistic atomism;\\nwhile most all historians maintain, that history cannot be understood, unless viewed\\nfrom the position of Theism. Upon one conclusion general agreement reigns, viz:\\nthat history exhibits a development of humanity, an onward march, a continual ad-\\nvance toward higher civilization.\\nThe question, however, arises: What is this civilisation, which moves on, seeming\\ninterruptions notwithstanding Does it consist in the skillful adjustment of conduct\\nto environments by way of prudent expediency Or in the concentration of govern-\\nmental power according to the survival of the fittest Or in the lowering of personal\\nsuperiority to a common level of generalness under pretense of liberty, equality, and\\nfraternity Is not the prolongation of life the greatest desideratum, so that the baro-\\nmeter of civilization ought to be hung up in the health-office or in the statistical bureau\\nReasoning thus, naturalistic Sociology gains popularity and wins an advantage over the\\nPhilosophy of History and its metaphysicians, because they can not make civilisation\\nso simple and pleasant a task. For they, and we among them, hold that the aim of\\ncivilisation is such cultivation of character, which, because of the objective necessity of the\\nAbsolute Good, endeavors to bring reason, feeling, and will under the control of a free\\nagent, into equilibrium and proper mutual co-operatio?i. In other words civilisation is\\nto us that culture of body and mind, which is based upon the cheerful exercise of the\\nendowments and obligations, that is, upon the proper conduct of a person practicing\\nthe duties, which grow out of his relation to God, fellow-men and nature.\\nWe claim that nothing less will answer the demands upon our science of civilisa-\\ntion but the inductive analysis combined with experimenting upon the contents of our\\ndogma. By this method our science will be made as nearly as possible to correspond\\nwith the laboratory work of the scientist, from which praise and prayer to the Author of\\nthe universe and Ruler of kings need not necessarily be excluded.\\nAll learned men now agree upon the division of the labors of investigation. They\\nalso agree that no branch can succeed, if it feigns indifference to the philosophy of\\nthe moral process. Even Spencer saw the necessity of vindicating the evolutionary\\nworld-theory by a sort of rehashed Hedonism. There must be a moral philosophy\\nconcerning man s inner constitution and life s purpose. In the realm of morals any\\nworld-theory is to be tested; from this source doctrines react upon history.\\nMaterialistic moral brought forth the branch-study of ethnographic psychology, in\\norder to show the germs of culture as sprouting in natural soil.\\nNationality, however, is merely personality extended. The true understanding of\\nneither can be derived from onesided investigation. Psychology must be inquired in-\\nto to explain, for instance, the problem of languages, where it must fail again and again,\\nunless it adopts a hypothetical premise to assist in its induction. This illustrates once\\nfor all, how natural science is directed for advice to a higher council, to metaphysics.\\nAt once we stand upon the threshold of another world. It is impossible to evade\\nquestions like these: Can not the empirical field of history be explored without taking\\nrecourse to Heaven Is it probable, that solutions may be obtained by referring to\\nanother world, since nothing on earth can explain certain divergencies and disturbances\\nof cosmical, mental, and sensuous life\\nThis will suggest to us whither our inductive method may, yea must lead to.\\nWhenever we are obliged to set foot upon the domain of metaphysics, or to make a bal-\\nloon-ascension, as it were, into the heights of speculation, we shall\u00e2\u0080\u0094 in keeping with the\\npostulates, and in order to keep up communication with the solid ground, and in\\norder to keep open the line of retreat\u00e2\u0080\u0094 try the relevancy of a hypothetical fact. We\\nshall then be in the same situation as that for which the Paris astronomer is renowned.\\nLe Verrier s calculation is said to have been disproved by Peirce s equally daring con-\\nfidence in mathematical analysis on the occasion of the discovery of the planet Neptune.", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0036.jp2"}, "37": {"fulltext": "XXXVII\\nBut Le Verrier s success of intuitive reasoning none the less proves as much as Peirce s\\ncorrective computations, the value of the hypothetical and intuitive calculation; both\\nprove the legitimacy of applying a hypothetical fact. Methods of conjecturing like\\nthese, have more than once been sanctioned by success. We may be allowed to refer\\nto the similar venture upon a hypothesis in the mind of Columbus. Analysis always\\neither requires or prophesies a synthesis from which, as from a coherent whole, a special\\ncase implied finally receives its confirmation. The method of taking a hypothesis in-\\nto service is obviously closely related to that of the mathematical sciences, and yields\\nsimilar evidences: resting on physical grounds, it reaches up, at the same time, into the\\nmetaphysical spheres. Mathematics is to space, what history and ethics are to time,\\nand what all three in the abstract are to real existence.\\nThe right to propose a hypothesis is vindicated, because it forms the justifiable, if\\nnot the only legitimate connection between inductive and deductive syllogising. No-\\nthing can hinder the mind from calling upon hypotheses for assistance, in order to dis-\\ncover an approximately correct view of human life, of its original design, and its final\\nconsummation. The result must justify the method, when all parts are comprehended\\nin one synthesis that binds together the whole. From this unified conception, if cor-\\nrect, the parts receive their light and reason, according to our axiom, that the single\\ncan not be explained unless viewed from the aspect of the whole, and that the higher\\ncan not be understood by the lower.\\nAt every stage of our procedure striking parallels may suggest instructive lessons\\nand elicit comparisons between conditions of the human family in former ages and the\\npresent phases of history as to the woe or weal of humanity. Our philosophy thus\\napplied can not but act the part of a philanthropist and patriot, warning against evil\\ntendencies, so as to avoid, if possible, such recurrencies as would, by means of modern\\ncontrivances, prove more disastrous than any catastrophe on record.", "height": "3914", "width": "2394", "jp2-path": "philosophyofhist00scha_0037.jp2"}, "38": {"fulltext": "", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0038.jp2"}, "39": {"fulltext": "BOOK FIRST.\\njfctstori csj\\nProlegomena of the Philosophy of History\\nA\u00e2\u0080\u0094 COEFFICIENT FACTORS IN HISTORY.\\nB.\u00e2\u0080\u0094 OPERATIVE MODE OF HISTORY.", "height": "3914", "width": "2394", "jp2-path": "philosophyofhist00scha_0039.jp2"}, "40": {"fulltext": "", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0040.jp2"}, "41": {"fulltext": "A. FIRST DIVISION.\\nCO-EFFICIENT FACTORS IN HISTORY.\\nSYLLABUS.\\nA person in the development of his life passes through three stages. Life given\\nbegins and continues for a certain length of time under physical conditions\u00e2\u0080\u0094 man is\\npassive.\\nThen intellectual discrimination dawns; he asserts himself, and learns to adjust stages of man-s develop-\\n7 ment: passive, recep-\\nhis being to the objective world, in which he finds himself\u00e2\u0080\u0094 he becomes receptive. \u00c2\u00abve, creative.\\nThe age of maturity places before him the task of mastering and appropriating\\nthe external world, along with the practice of selfpossession and selfcontrol, so as\\nto fit him for cooperation in elevating the natural into the spiritual\u00e2\u0080\u0094 man is active.\\nThese three topics first ventilated by Lessing and Herder, were utilised in Hegel s\\nelaborate interpretation of history.\\nTo his speculation on the development of mind individually, and of mind generally\\nthroughout history, he had been led by Fichte, who deduced all being from the ego by way\\nof thesis, antithesis, and synthesis. Hegel started his deduction from the absolute idea, Lessikq HEEDEEr\\nafter the formula subject, object (projection), and subject-object position, opposition, Kitche, Hegel: applying\\nand composure\u00e2\u0080\u0094 or being in itself as unconscious; being in the act of becoming or reflected\\nin the form of something else; and being in and for itself; selfconscious.\\nScharling divested such triads of their vagaries, where the sovereign mind is imagined\\nas undergoing a physical metamorphosis, while at the same time nature is maintained as the\\nopposite of mind pure and simple. By such extravagant inconsistencies thought is made to\\nreveal itself in history, while at the same time the continual apostacy of history from its very\\nidea renders both nature and history standing contradictions to the Idea, instead of its\\nexposition.\\nScharling in Humanism and Christianity reduces the true elements of the traditional ScHABUKS Man as de _\\ntripartition to a very practical division of the ethico-historical process, viz, Man as deter- termined by nature, by\\nmined by nature, by his own, and by the Divine mind. Dorner, in throwing the light of J^nd\u00e2\u0084\u00a2 by the d Vme\\nEthics upon determination, selfdetermination and predetermination, very convincingly de-\\nscribes the moral progress of man (1.) from the state under the law to (2.) the state under the\\ngospel and (3.) to the kingdom of God s realised purposes.\\nSo much has been made evident by the labors of all preceding masters, that the historic- S^under^ he Iaw,\\nempiric world is to be recognised as natural, moral, and divinely human\u00e2\u0080\u0094 not in the order of under the Gospel,\\ntime, as tho it had begun with Hindooism and wound up with Hegel s great decades, but in\\ncoincident stages of progress.\\nThis brief sketch may nave suggested, what physical and metaphysical matters\\nand methods are to be considered in this first division. For, since natural and\\nspiritual life condition each other, so tne sciences of either province must over-lap\\nwhere both elements approach their union in man.\\nProceeding from physics through logic to ethics, we shall find the truth contain-\\ned in the Greek phrase, that man is. the measure of all things, representing, as he Manche measure o\u00c2\u00a3 aii\\ndoes, in his constitution the whole universe as a microcosm. We shall behold man\\nas the theme of history, and as its key. We shall discern, that man in every respect\\nrepresents more than the mere material for the construction of a scientific evolution-\\ntheory.\\nCH. 1. RELATIONS OF THE PHILOSOPHY OF HISTORY TO NATURAL SCIENCES.\\n\u00c2\u00a71. Man is indeed the connecting link between two worlds. This happy figure of\\nspeech, first suggested by Herder, who had also initiated that tripartition of human STm\u00c2\u00bb\u00e2\u0084\u00a2/ ds repres\\nlife mentioned above, includes at once the necessary background and apparatus for\\nthe theatre of history and the actors upon its stage. It intimates at the same time\\nthat two worlds are contending for the possession of his heart, since he is designed\\nfor both, the possession of the earth, and the inheritance of Heaven. We shall not be\\nin danger of trespassing our limits by stating, that man is of greater significance\\neven than representing the apex of that structure, whose foundation consists in\\nnothing less than the cosmical universe. For man s dual being is rooted also in the\\nworld of spirits. Hence Herder took man as the child of two creations.\\nMaterialistic Monism.", "height": "3914", "width": "2394", "jp2-path": "philosophyofhist00scha_0041.jp2"}, "42": {"fulltext": "IDENTITY-PHILOSOPHY.\\nI. A. CH. 1. \u00c2\u00a71.\\nThe offsprings of\\nIdentity-Philosophy.\\nHerakleitos; Lucretius.\\nSpinoza: Substance.\\nSchelling.\\nHegel s Idea.\\nHis pied ilection for\\nHindooism.\\nLight of Asia Sec. 58\\nArnold\\nHegelian Phil, of Hist,\\nand George Eliot s\\nChrist-Idea.\\nColorless spectre\\ngeneralness.\\nHeavenly things brought\\nto the level of indiffer-\\nStrauss on Identity-\\nPhilosophy and uncon-\\ncern.\\nHitter s geography in-\\ncites earthly interests.\\nAlex, and Wilh. v.\\nHumboldt.\\nPhilosophy of late, however, in its endeavor to reduce all dualistic modes of\\nconsciousness into the one concrete entity of materialistic Monism, has allowed the\\nimpression to spread, that human existence was to be consigned to the globe alone.\\nThe intellectual trend of the time was more than favorable to the degradation of the\\nPhilosophy of History into a branch of Natural science.\\nBuckle in 1853 wrote to Lord King-ton I confess that long ago I was convinced of the\\nfact, that the development of a people is regulated by principles, called laws, which work with\\nthe exactness of those in the physical world.\\nThe great geographer Ritter wrote to the celebrated historian Ranke: The moral\\nprocess runs in the curves of natural laws.\\nThe emphasis laid upon the study of structural geography in connection with the study\\nof history, in a treatise read before the Association of Colleges (Swarthmore near Philadel-\\nphia A. D.1892),is a significant sign of the pressure, which the atmosphere of the time exerts\\nupon the modern author and instructor.\\nBleek made mere natural causes account for the fall of Rome.\\nThe antiquated notions of Herakleitos and Lucretius were revived by the German\\nIdentity-Philosophy. In consequence of it, the origin and development of man and of his-\\ntory once more were deduced from such pseudo-syllogisms as Natural Selection, etc.\\nSpinoza had reasoned out, that thought and extension were modified states or attributes\\nof the same Substance. Schelling, following this trend of speculation, almost identified\\nthe spirit with nature, leaning toward physical Monism. Hegel improved upon both by sub-\\nstituting the Idea, as abstracted from the world of physical phenomena, for Substance.\\nFor some time the world was made to believe that history was but the hypostatisation of\\nthat abstraction. Hegelianism thus dissolved the essential value of historical facts also into\\nmere phenomena, (Schein). This explains, why Hegel for the largest part of his Philosophy\\nof History meditates upon the Hindoos and Chinese, of whom he makes the most in support\\nof his theory. He loves these dreaming Asiatics, in whom, according to him, the Deity was\\nasleep as yet in order to come to itself in the consciousness of Jesus and the Hegelian school.\\nThe weapons for the defence of outspoken Pantheism were forged from Buddhism. Much of\\nthis philosophy reflects its rays in Arnold s poem Light of Asia Under the proud title\\nof Theosophists some spoiled philosophers now try to displace the Cross by the Lotus.\\nHow far our century has become contaminated with such phraseology is illustrated by the\\npopularisation of the Christ-Idea in Miss Evans (George Eliot s) novels which still en-\\nchant some literary amateurs. Her ethics are deemed by a great many the most refined\\nessence of religion, because it relieves one from accepting the truth of the historical records\\nabout the Crucified One. This evaporated gospel is the result of applying Hegelian Philoso-\\nphy to the biblical facts of salvation. Every where we observe, how from that colorless spectre\\ngeneralness the particulars are deduced and contorted into semblance with certain pet\\nnotions; how from a void vagueness the apparation of a copious reality rises up\u00e2\u0080\u0094 a fata\\nmorgana. And this furnished the apparatus in which sacred history was to be distilled into\\nintoxicants to the religious taste of everybody, into stimulants which, under the guise of\\nscience, were to give strength for scoffing at faith. Not a few of those claiming education\\ndelighted to move in such a world of delusions, aping that quasi-religious attitude of self-\\nadoration. Thus were the earthly and heavenly things, the natural and spiritual worlds,\\nbrought to the level of indifference; and the compromise was hung low enough for selfcom-\\nplacent minds to see religious things under that perspective.\\nSchelling and Hegel, by force of their dialectics, had commanded matter and\\nmind to lie down quiet in that indifferent identity, that chaotic Pan into which they\\nhad been thrown. Strauss ridiculed that philosophy of identity and unconcern. He\\ndefined materialism to be nothing but idealism set upon its head, but now turned up-\\nside down, so as to stand upon its feet again. As the precipitate of ambiguous specula-\\ntion, modern materialism comes under our observation among the residue of other\\nsublunar freaks of history. It is necessary to become fully acquainted with its roots\\nand ramifications, its lineage being quite natural, and its seasons of growth recurring\\nnot without purpose, nor without cause. As a reaction against impudent theories, it\\nwas not the first time that materialism meted out to them what they deserved.\\nWhen the lingering clouds of idealism had been scattered by the storms of 48,\\nthe earth was taken into consideration Ritter raised geography to the rank of a\\nscience. He brought the globe to the notice of men, reminding the Germans at last,\\nthat they had something solid under their feet which was preferable to the cloudy\\nrealm above their heads. He showed how the various formations of the earth s\\nsurface exert their direct influences upon the natural dispositions or temperaments of\\nmen. The shapes of continents, direction of mountain-chains and watersheds, the ex-\\ntensions of plains or coast-lines, or river-bottoms, the wave-lines of the isotherms and\\nthe latitudes\u00e2\u0080\u0094 all were asked to. contribute toward the differentiation of the race with\\nregard to languages, customs, cultures. A period of praiseworthy emulation was", "height": "3904", "width": "2475", "jp2-path": "philosophyofhist00scha_0042.jp2"}, "43": {"fulltext": "I. A. CH I. \u00c2\u00a71. SCIENCES UTILISED. 5\\ninaugurated by savants like Ritter and the Humboldts. Ether and ocean, strata of\\nantediluvian and pre-glacial rocks and forests, the tellurian relations to the galaxy\\nand the sun s spots, all yielded their share to enrich not only the storehouse of\\nknowledge, but also to increase the conveniencies of life. The investigations of ocean-\\nbottoms and of mountain-slopes not only caused the eye to have visions of vegetable\\nand animal biology, but also resulted in direct and more practical advantages\\nperhaps the laying of a cable or the erection of a smeltery.\\nNo wonder that some heads were turned by exalting the utilisation of scientific Decline of cuitus not to\\nresearch. It is true, that this culture caused a decline of cuitus, yet the industrial afone amed upon culture\\ntriumphs of human sagacity need not to be frowned at; for, the increasing worldliness\\nand profanation of life is as much, perhaps, to be blamed upon theological stagnation;\\nwhile on the other hand, the progressiveness of worldly culture in its conquest of\\nspace and time and masses, celebrated in a series of world-expositions, bears a mark-\\ned feature of ethical import. The prosperity we owe to technical inventions and the D\\nProsperity in Christian-\\ntrmmphs alluded to, are so many evidences of the superiority of mind over matter; of i om es ,p\u00c2\u00ab\u00e2\u0084\u00a2\u00c2\u00bby \u00c2\u00b0nthe\\n_, Evangelical side proves\\nthe superiority, too, of the Teutonic part of Christian civilisation. the superiority of mind\\nover matter.\\nStill no biology nor electricity will afford sufficient explanation for the differentia-\\ntion and development of the social or any other organism. Only as an ethical\\npersonality can man render nature intelligible and serviceable, he alone being the\\n[rational agent with power to be a cause himself, on account of whom and because of\\nwhom every thing exists.\\nIn man alone is to be found the explanation of the great successes of modern\\ntimes, because he\u00c2\u00ab alone possesses consciousness which fits him for universal and\\nperpetual aspirations. Without memory, that is without experiences traditionally\\naccumulated, it would be impossible to improve upon, and utilise the prior acquisi-\\nCons made by the mind and through its culture.\\nNow history is to humanity, toman collectively, what memory is to the indivi- History is to humanity\\ndual. Without this manifestation of self-consciousness, persisting through all ages, s e h c at 47! emory is in man\\nall changes of localities and opportunities, the previous approaches toward our final\\nacme of culture would have been of no avail to us. The boast of our high attainments\\nmight even be toned down a little, if that memory were duly refreshed. For con-\\nsidering our inherited facilities and comparing with them our present state of affairs, fo ne S daown. cultare be\\nwhich to a great extent justifies the complaints of pessimism, we may as well confess,\\nthat with the means at hand a still higher civilisation and more beneficial results\\nought to have been obtained by this time.\\nThe solution for which many problems are still waiting is to be expected from\\nman s inner constitution alone, and certainly not found in geognostic conjectures.\\nAs yet by far the largest part of man s own self is hidden to systematic knowledge,\\nand the largest part of the human race as yet stands on the low grade of arrested\\ndevelopment, and belongs to the lowest strata of personal life. Were it otherwise we\\nwould as gladly give our cordial assent to the great geographer, as we thank him for a new line of argu-\\nbeing enabled to enter upon a new line of argument, where the physico-nionistic view ment s\\nmay hesitate to follow suit.\\nEvolutionism and anthropo-geography, being entangled in environments, and\\nposing upon soil and climate, try to evolve from them what never was embodied in SSTSStaSS^fto\u00c2\u00bb\\nthem. The earnest labors of geographers and geologists might have been utilised to cert lin exieni\\ngreater advantages, than has been done by Darwinism.\\nAccording to the latter, climate, coast-lines, food, or any conglomeration of atoms\\nconstitute the principal motors and factors of human activity. It is true, surround-\\nings exert strong influences upon the inhabitants.\\nBut not always, not with the same effects, not at all exclusively. Let us examine.\\nAsia is the continent of the most varying contrasts, preeminently adapted to pro- criticism of anthropq\\nduce the greatest variety of human characteristics. Deserts reach down from high geography\\nplateaus to the shores of gulfs and rivers. Jungles, prairies, forests, regions of veri-\\ntable garden-lands, the highest mountains and the largest peninsulas change off\\neverywhere. But man forgot to profit by the changes. He remained a child of\\nnature, which he could not learn to understand; instead of making it serviceable he\\ndeified that nature below him.", "height": "3914", "width": "2394", "jp2-path": "philosophyofhist00scha_0043.jp2"}, "44": {"fulltext": "Geographical and ethni-\\ncal characteristics of\\nAsia. Sec. 29, 33.\\nPeschel s suppositions on\\nculture do not hold\\nHaeckel and\\nRenan reduetio ad ab-\\nsurdum.\\nIf environments affect\\nman, then man is no\\nless to be credited with\\npower to transform\\nnature.\\nTerrestrial conditions af-\\nfect human develop-\\nment:\\nnot beyond a certain\\nlimit.\\nSec. 5, 10,44, 45, 101,219.\\nT. G. Mueller s argu-\\nment fails.\\nRivers create no cul-\\ntures.\\nBuckle: led ad absurd. by\\nGoldwtn Smith\\nand Peschel-\\nINFLUENCES OF SURROUNDINGS\u00c2\u00bb TO A CERTAIN LIMIT. I. A. Ch. 1. \u00c2\u00a71.\\nThere, through all ages, we find mixed masses of nomades and mariners, farmers and\\nhunters, traders and robbers, moguls and beggars, crowding each other, fighting and migrat-\\ning. Such friction and mixture, according to Peschel, are the main conditions for future\\nculture. Friction and mixing he takes for the cause of Asiatic culture, while Hegel imputes\\nChinese stagnancy and Hindoo melancholy and inertia to the same localities.\\nWide, waste regions may create robbers; the Sahara swarms with Tuaregs; the Gobi\\nwith Tu-kiu but so do certain quarters of certain large cities swarm with people not less\\nrapacious and not down town only. Nature fortified the people along the upper Danube\\nagainst the unwelcome guests from the Volga by a pass, called the Iron Gate while the\\nChinese had to build their wall against the incessant intruders. Now why were the peaceable\\npeople in the regions adjacent and just as waste, not robbers also? Comanches and Apaches\\nsquirm through the barren steppes of sage and cactus in Mexico and Arizona, but the Gauchoes\\nare none the better for their green pampas. Did the rovers of these deserts ever ascribe their\\nsavage life to their environments when justice forced them to abandon their favorite occupa-\\ntion of scalping? Would they have asked to be excused for their savagery, on account of the\\nwild canyons of the Colorado, if Herr Haeckel had met them there on their trails?\\nThey all have not the slightest idea of the relation between their zones and themselves. But\\nall their countries assume a quite different aspect, as soon as people from civilised nations\\neven their refuse, take possession of, and irrigate such regions and plant orange groves.\\nSince soil and climate and food have been considered as determining coefficients of history in\\nforming human character, why may not rather man form, even transform the character of\\nthe country? As a part of nature he has at least the same privileges. We see the theory of\\nevolution from environments is alluring only where it binds man to nature but it proves too\\nmuch. The beautiful regions around Nazareth did not produce the model character of the\\ncarpenter s son, as Renan strongly insinuated else why could Nazareth, proverbial for its\\nunproductiveness of any thing good, also produce those citizens who tried to dispatch their\\nrabbi? Evolution would forbid the conclusion that expansive regions contract the horizon\\nof reason, whereas it is simply because man continues on the plane of the natural, that he\\nnever rises to understand, much less to dominate over nature.\\nGranted, that the shape of the coasts and mountains of Europe was favorable to\\na manifold culture, while the tribes of Africa and Australia were deprived of such\\nadvantages by the compactness of their continents and by the straightness of their\\nocean-coasts. The monotony of scenery tells on the people in their lack of phantasy,\\nin the melancholy and monotony of their physiognomies and lingual forms of ex-\\npression.\\nYet all of these terrestrial conditions do not affect human beings beyond a fixed\\nlimit.\\nIn most cases they do not suffice to account for glaring differences which leave\\nthe scientist in a dilemma, despite the natural conditions being equal, as Spencer s\\nmagic formula has it.\\nJ. G. Mueller, for instance, asserts, that the torrid zones produce sun-worship, and frigid\\nlatitudes a superstitious belief in ghosts. Shamanism. According to that theory it should be\\nvery cold in the Congo state. It has been often repeated that the great river-valleys bring\\nforth civilised states, since the Nile figures as the creator of Aegypt, the Ganges for the mother\\nof Buddhism. But why does father Nile not continue to provide for the poor Fellahs of the\\npresent time?\\nThe three streams of Africa put together do not convey such water-power, nor afford\\nsuch great opportunities as the Amazon river alone. How shall we explain the fact, that the\\nchildren of the former fell behind, and the neighbors of the latter stayed behind? On the\\ncontrary, as against the river-bottom theory we might argue in favor of high plateaus; think\\nof the states and cultures of the Toltecs, Aztecs and Inkas in Mexico, Yucatan, Quito and\\nPeru. Why were the Chinese, why the Arabs at times, so expanding, whilst the neighboring\\nAegyptians were always stationary Not because of too many or not enough geographical\\nbarriers; for we have seen the Indians of Alaska coming down a thousand miles in their\\ncanoes to pick hops around Seattle, while the Amazon is not used by the Brazilian Indians to\\ncross to the nearer Antilles, much less to New York.\\nAs a general rule, mountains, lakes and steppes did not so much separate people\\nas rather increase their migratory inclinations. Yet the Mississippi, Amazon and Ori-\\nnoco did not accomplish that with which the Nile, Euphrates and Ganges are ac-\\ncredited. This shows that rivers become assisting factors of culture only, where ad-\\nvanced people dwell; to abandoned people they become distinct boundary lines, as the\\nSenegal became for Berbers and negroes.\\nBuckle, most severe upon the extravagancies of the race-theory, himself falls into ab-\\nsurdities. He connects the religious character of the Spaniards with imaginary volcanoes and\\nearth-quakes, whereas it palpably had its origin in the long struggles with the Moors. He in\\nlike manner connects the theological tendencies of Scottish thought with the thunder storms,\\nwhich he wrongly imagined to be very frequent in the high-lands; whereas theology and re-\\nligious tenets almost identical with those of the Scotch were generally formed in the low-lands\\nand among the Teutons, not among the Celts says Goldwin Smith.", "height": "3904", "width": "2475", "jp2-path": "philosophyofhist00scha_0044.jp2"}, "45": {"fulltext": "I. A. CH. I. 2. STELLAE AND LUNAR INFLUENCES. 7\\nBuckle was very assiduous in making 1 man s religion the product of his birth-place and\\nnothing more. Peschel in his Ethnology refers to Mexico in rebuttal of this argument. This d is^ro^s^nt hfo 1 1\\nis a land of sun-shine and serenity; but behold into what dark souls the Aztecs must have geographical allegation.\\nevolved, when we read of a collection of 170,000 skulls, the relics of human sacrifices, built up\\ninto pyramids in Montezuma s cosy court-yard. Such exceedingly unnatural depravity,\\nwhere the conditions were so conducive to refinement! And is the depravity less, or are the\\nconditions more unfavorable to civilisation in some street not a mile from the Tuilleries or\\nfrom Wall street?\\nIn our expectations, roused by propositions like those of Buckle, we were disap-\\npointed. He importuned us to believe his promise of a full account of historic de- originally countries\\nvelopment through terrestrial causes, but he did not keep it. We may name a man inhabitants. a\\nafter his native home, but originally the countries were named after their inhabitants\\nand by them. This goes far to prove, that man ever had the feeling of what we\\nformulate into this axiom: The key of nature lies in man, and not vice versa.\\nThe proposition, that terrestrial circumstances were shaping ethnical charac-\\nteristics aggravated the dilemma in which the scientific expounders of historical de- ^trl 1 m\u00c2\u00abuences Sis:\\nvelopment were caught. We on our part now propose a higher causality of determin- ec 5\\ning influences. Let us try the astral hypothesis, that line of argument, to which\\npreviously allusion has been made. It once sufficed the Chaldeans who invented the\\nzodiac for the very purpose of disclosing man and his mysterious history.\\nHistory knows of more than one Napoleon who followed his lucky star.\\nPope Paul III, according to Mendoza (as quoted by Ranke) held no important of astoai hXeSSes: 0i\\nsession of the consistory, nor made he a journey, without first having consulted the Mendoza\\nstars on the choice of fitting days.\\nNewspapers, abetting the views and opinions of the creme of society, contain columns\\nof advertisements for the benefit of such of their patrons as frequent the star-readers. One\\ncertain Sachse the Law of Numbers in the Excitability of Nations with all seriousness\\ndeals once more in astrology, demonstrating nervous sensitiveness by tabulated wave-lines,\\nwherein ascending curves correspond with the increasing number of sun-spots. This is Sldereal g 11 1 5 \u00c2\u00abV^t\\nEthnographical Psychology and automatic evolution with a vengeance.\\nNow, as the choice of our hypothesis indicates, we are far from denying a very di- a bove ointto a world\\nrect action of the whole sun-system on our bodies, not so much through the physical\\nelements of our corporeal parts, as by way of our planet. These sidereal relations do\\nexist. We shall even recur to them and make extended use of them, noticing how\\nthe sun connects millennia, at the least, of natural with modern universal history.\\nThe allusion to these sidereal influences, however, has no other object but to show,\\nthat we are pointed to a world above where, perhaps, we may find causes not divulged\\nby terrestrial grounds. By the way we may take the liberty to show also the futility\\nof that abortive attempt to degrade man, humanity and history to a mere issue of the devXpmeiir ti? e ynami0\\nplay of matter and motion. We grant a world full of natural influences upon human noTbeyonda cer-\\nnature. But as against the view of dynamics, we stand by our axiom, which will be tain limit\\nSec. 1, 101, 219.\\nrendered more and more lucid, that the laws of natural development do not affect the\\nhuman being beyond a certain limit.\\nWe shall keep in mind, that the deep chasm between the inorganic, organic, and\\npsychical parts of nature on the one hand, and the psycho-spiritual and pneumatical\\nsides of our nature on the other, can not be bridged by any superficial subterfuge of a spencer refuted:\\ncertain scientific leger-de-main. Functions can not be explained by structures, cabiTby s lnexph\\nSpencer notwithstanding. Intrinsically as the workings of the highest differentiated structure,\\norganisms may interact, (read the old article on Logic in the Britanica) life can not\\nresult therefrom. Life precedes and supersedes the cells, the protoplasm.\\nGoethe s homunculus was a travesty upon the presumption of man to figure as a crea- c.oethes travesty-\\ntor. Liebig wrote Chemistry in all its laboratories can never succeed in manufacturing a Homunculus.\\nsingle cell or a nerve or the like, which would be fit for a conductor of the vital power Limits of natura i\\nmuch less a vital germ itself. Virchow and Dubois-Reymond have endorsed this statement, science:\\nThe latter enumerated these seven riddles of the world (1.) substance of matter and EBIG IECH0W#\\nforce; (2.) origin of motion and life; (3.) conformity to a purpose apparently preconceived Dubois-Reymond:\\naltho seeming unintentional (4.) the rise of a simple sensation (5.) of a thought; (6.) of con- fe even riddles,\\nsciousness; (7.) of free will.\\nWhy, then, continue to amuse the uninitiated with the dire myths of spontaneous\\ngeneration and the like?\\nOur axiom, that despite the much popularised and believed dogma of automatic, or\\ndynamic evolution, natural selfdevelopment can never transcend a certain limit\u00e2\u0080\u0094 is certainly\\nvindicated, even by many concessions of Tyndall himself, altho evasiv He condemns the Tykdau.: Noworid-\\ntheory to he built on a\\nerection ot a world-theory upon so trail a basis and so fraught with error. basis so frail.", "height": "3914", "width": "2394", "jp2-path": "philosophyofhist00scha_0045.jp2"}, "46": {"fulltext": "Result: Human activity\\ndetermined by causes\\nbeyond known nature.\\nResearch passing over\\ninto the metaphysical\\nrealm.\\nNatural science incom-\\npetent to fill the chair of\\nhistory.\\nPhilosophy claims to\\nreason inductively from\\nempirics with as much\\nright as science assumes\\nto account for\\nmathematical trans-\\ncendentals by borrowing\\nuni versals* Sec. H.\\nTeleological intent\\nvindicated.\\nThe sole presumptii\\nNecessity of the\\nAbsolute Good.\\nThe dogma of a natur-\\nalism which falls\\nbehind Stoicism.\\nPEOGRESS MUST HAVE A GOAL. I. A. CH. I. 2.\\nWe are therefore most assuredly justified to search for the vital and life-connect-\\ning principle in the world above. Is that what the naturalists are so much afraid of?\\nWhy? The presumption of founding a world-theory upon spontaneous generation\\nand natural selection certainly has no right to interdict our search higher up. We\\nare not to blame for seeking explanation in the metaphysical realm. Why should we\\nnot suppose the postulate to which all indications point: that human activity is de-\\ntermined by causes beyond nature as we know it? Why not risk an experiment? We\\non our part have no reason to fear the loss of our good senses thereby, much less since\\nwe have sure historical experiences by which to go as pledges of success!\\nSuppose then, we set aside the unprofitable and unavailing hypothesis of mechan-\\nical lawfulness and natural necessity ruling history, and place ourselves on the look-\\nout for liberty. In case we should fail in an intelligible manner to prove real in-\\nfluences from a higher sphere of life or a supernatural source, setting things in\\nmotion and manifesting sway in historv, it would be no disgrace to retreat\\nIn Mexico and India and all around us, wherever mankind is as yet shackled by\\nnature, and lives in that stage of arrested life, which results from natural develop-\\nment alone, we find human progress at an end. The limits of ascent being reached\\nwith that point where for instance the Chinaman contents himself to dwell, natura-\\nlism leaves humanity in a lamentable condition. Even astrological fortune-telling,\\naltho betraying the consciousness of better things along with that mysterious long-\\ning of which we shall take notice as a historical fact, only aggravates the situation.\\nHence natural science is not competent to fill, and should not attempt to usurp, the\\nchair of history. To philosophise upon history means to view life from an aspect\\nhigher than a kitchen, to look upon the world from transcendental grounds, from the\\nsupernatural, if it pleases better to call it so, or as we here and there may say, from\\nspheres transeunt, which need not be ruled out of order as being unnatural.\\nSurely, such a standpoint can not disqualify philosophy, nor can it be forbidden\\nher. Nor ought it to be ridiculed, if she ascends one step higher, above baffling mysti-\\nfications and terminologies so as to gain a free position and the most comprehensive\\nrange of vision possible. Philosophy is pressed to rise above mere empiricism,\\nwhich labors under its own present predicaments, not to speak of the difficulty of\\nfinding itself out of the labyrinths of those sixty or seventy centuries full of the\\nenigmas of human affairs which are not as yet irrelevant to us. The Philosophy of\\nHistory does not need to sever her connection with the world and its nature for all\\nthat; nor to infringe on foreign grounds. If naturalism prefers deduction from below,\\nfrom material premises, to cover or account for even mathematical transcendentals, by\\nborrowing from metaphysical a prioris and results, then we, too, may claim the right\\nto use the path of deduction and to call upon intuition for assistance, without jeopar-\\ndising what was gained by induction. By applying both deduction and intuition, we\\nwill test the legitimacy of postulates gleaned by induction, and so doubly test the\\ntruth of our conclusions. If we should be arraigned for the announcement of a pur-\\npose, for advocating the aim, for speaking of a teleological intent, we beg to differ\\nfrom Materialism simply in that we seek the very end, which dynamic evolutionism\\nputs into things, so that they may have something to swing around in their circles.\\nIn that which secures the goal of moral development, we hope to find the one thing ne-\\ncessary which, concerning personal life, we regard as the necessity to the exclusion\\nof any other, in the necessity of the real, the Absolute Good of humanity, i. e. the\\nnecessity of its realisation.\\nThe aim for which we look, is nothing less than the glorious perfection of crea-\\ntion. We could not satisfy reason nor comfort the heart with the reiterated dogma of\\nmaterialism according to which human happiness and blessedness should depend on\\nenvironments and be jeopardised by outward circumstances. We have advanced too\\nfar since the age of Stoicism, as to fall behind even that. We mean to preserve the\\ndignity of history and humanity, and not to suffer them both to be consigned to the\\nmetempsychosis of water-bubbles, as it were, nor the cosmos to a pyro-technical fiasco.\\nNot until the naturalistic scientists have adduced demonstrative proof of their insin-\\nuations to that effect, will the Philosophy of History hand in her resignation.", "height": "3904", "width": "2475", "jp2-path": "philosophyofhist00scha_0046.jp2"}, "47": {"fulltext": "I. A. CH. I. \u00c2\u00a73. FALSE SPIRITUALISM VIEWS THE WORLD AS A MECHANISM. 9\\nCH. II. RELATION OF THE PHILOSOPHY OF HISTORY TO METAPHYSICS.\\nPresumptuousness of\\n\u00c2\u00a73. Because Naturalism conceives matter moving under laws of inherent ne- Naturalisu\\ncessitv, as the ultimate cause of all, even spiritual activity, and because it is apt to Lawof necessity inner-\\nent in matter explains\\nignore phenomena which it cannot explain nor deny by these laws it gets entangled either nature nor\\nemancipates mau.\\nin nature instead of getting emancipated from it.\\nPhilosophy of History in the interest of humanity refuses, as humanity itself\\ndoes, to be made the victim of such drudgery and treadmill business under mechan-\\nical laws. She is getting herself ready for the rescue of personality and the liberty\\nof thought. Even tho the attitude she takes, may to Materialism look like pugnacity,\\nshe nevertheless cultivates friendship with the Natural Sciences.\\nOn the other hand, however, our science must also settle a few items with Me- pmios. cultivates friena-\\ntaphysics. This has always shown a tendency to deprive the natural world of free 11 natural\\nmovement, to decry its relative independence, to depreciate its value as the secondary\\ngood, to calumniate it as the seat and source of sin, to despise its aesthetical import.\\nFrom such wrongs nature must be exonerated; it is to be set aright as the mirror\\nof celestial splendor and harmony. It is to be shown how and why nature is able to A\\nand must, on the other\\nretain and to display these reflections, notwithstanding its changes, its deficiencies ^a^f;,,^ items\\nand vicissitudes.\\nA false spirituality had tainted the judgment as to the relations between mind Misconception of nature\\nand matter. It could see nothing in nature but contemptible cosmic stuff, void of by a false s i ,iritualit y-\\nany formative principle. It therefore still acts as though it must take away from na-\\nture the capability of preparing itself for the reception of new scions to be engrafted\\nupon it as tho the capacity for a cooperative process of unfolding itself must be\\ndenied to nature. That false spirituality thinks it necessary to wipe out the grada-\\ntion of the ascending scale of formations by unduly emphasising Leibnitz s law of\\ncontinuity. False spirituality considers the minutest details in nature as immedi-\\nate creative acts, as tho the Creator himself were pushing every blade of grass and\\nwere throwing millions of blossoms into waste.\\nIn order to spare philosophy such absurdities of a mechanical omnipotence, Mal-\\nebranche composed his system of the Occasional Cause, improving, as he supposed, -occasionalism\\nupon Descartes. Suggestive and plausible as this system seemed, yet nature and se\\nmind were so far alienated as to represent two distinctly separate entities running,\\nwithout any parity or community of being between them, alongside of each other\\nwithout ever coming to united action, not even in the human person. Body and soul Mechanical conception of\\nare treated as heterogeneous quantities; yoked together, they never even incite each mind d matter. 86\\nother to simultaneous action.\\nAccording to that theory it is no proof that the foot is moved by the mind, tho impressions from\\nthe mind be conscious of the motion. Neither are any corporeal mutations, affecting with^LocKE. 1568 from\\nthe moods of the psychical part of human nature, nor any facts proving that the body\\naffects the mind, considered as proofs by this theory.\\nPhysical motions and mental emotions, impressions from without and impulses V ElBS1TZ s a \u00c2\u00abem P t to\\nfrom within, incitements of subjective thought by objects, were dimly distinguished Ma e bra nche s theory.\\nby Locke, and were made, or rather described, as fitting each other by Leibnitz in his\\nattempt to correct Occasionalism by Preestablished Harmony. Thus it only ap-\\npears to us as if the body was actuated by the mind or vice versa. For, the monads\\nof Leibnitz have no windows, through which any external agency, foreign to them,\\ncould enter or go out so as to affect their internal condition.\\nThis view, begging the question of having any view at all, illustrates the absur- -Mechanics- of\\ndity of the other side. One can scarcely distinguish this mechanical spiritism from \u00c3\u0084teriaifa d nT amics\\ndynamic mechanism.\\nThe old paths must be abandoned and new roads built, whereupon to arrive at the\\nsolution of the problem, viz: upon what ultimate principle is the formal construction J? m ^\u00c2\u00b0n.ti-e construc-\\njt x- ^v.\u00c3\u00bc^\u00e2\u0080\u009ei mwiwii tive principle in nature\\not the natural world to be based? Herbert Spencer,\u00e2\u0080\u0094 detaining us a little longer at SpENCER\\ndynamic-mechanism\u00e2\u0080\u0094 in the interest of materialistic monism, answers: Upon mo-\\ntion! And motion, under the subtle proviso of all things being equal, always moves\\nin the direction of the least obstruction; it everywhere follows the presupposed req-\\nuisites of centrifugal and centripetal gravitation. Every branch of a tree, the atti-", "height": "3914", "width": "2394", "jp2-path": "philosophyofhist00scha_0047.jp2"}, "48": {"fulltext": "10\\nMATERIALISTIC MONISM; DYNAMIC WORLD VIEW.\\nI. A. Ch. H. \u00c2\u00a73.4.\\nZiehen simplifies\\nPsychology.\\nPurpose not to be\\nsupplanted by mere\\nmotion.\\nDirection in the impulse\\nimmanent in the pro-\\ntoplasm indicates\\ndesign.\\nPurpose of the theory ot\\nIt evidently intends to\\nget along without the\\nUnknowable and the\\nHereafter.\\nCounterfeit ethics,\\nevolved from mollusk-\\nlife.\\nSpiritual truth\u00e2\u0080\u0094 of no\\nPURPOSE.\\nDefenders of a\\nChristian world\u00e2\u0080\u0094 theory\\nin league with\\nagnosticism.\\nin their mechanical 1\\nof nature.\\nIdealists siding with\\nasceticism taking the\\nsoul out of nature.\\ntude of every flower proves this truth, says Spencer. The whole fabric of blood-circula-\\nlation substantiates the theory of least resistance. Science at once is made very\\nsimple. Ziehen has told us that the whole story of man s being can be explained from\\nthe structural and functionary components of man himself. We do not wish to find\\nfault with this mode of generalizing vegetable, animal and personal movement as\\nequivalent phenomena, under rubrics of mechanical energies, which in higher organ-\\nisms become only more differentiated and intricate. In its limits and its place we do\\nnot dispute the truths brought out by evolutionism, if understood as the unfolding of\\ncreated life. Evolution in the progress of its affiliation or thought-filtration and with\\ndexterously manipulated wordings may conclude, that everything organic is a mech-\\nanism. This is not what compels my organism to the reverse nerve-action of raising\\nan objection. We enter protest for the simple reason, that taking such a view the\\ncognitions of type and design, i. e., teleology, are condemned without trial.\\nThe doctrine of the purpose is not thus, on the sly, to be replaced by that of mo-\\ntion; we do not allow this manner of killing the purpose by silence, or forcing it\\nbrevi manu out of recognition.\\nThe purpose has a claim as yet upon admittance to the discussion. Many inves-\\ntigators find a purpose inherent in every thing, not for itself alone, but for every thing\\nbesides. I surmise a purpose in Spencerian theories even, if they possess any value\\nwhatever. According to them the development of the species is to be understood as\\ncaused solely by external conditions. Possibly organic life may be rendered\\nequal to mechanical force. Yet this could not force us to relinquish our conviction,\\nthat the first protoplasm must have been endowed with an immanent impulse, indicating\\nsome design and prompting the unfolding of that protoplasm in an appointed direction. We\\nwould not offer the least obstruction to motion as the constructive principle on that\\nscore.\\nBut Spencer s theory, in order to maintain itself and its consistency, must deny\\nboth impulse and direction. Spencer admits nothing but a selfconstituted organic\\nmechanism, evolution pure and simple, externally conditioned by environments\\nwhich, of course, he finds ready made for no purpose. This is the long and short of\\nit. This forbids the supposition of any higher or deeper cause outside of things as be-\\ning not only superfluous but also confounding. Immanent design, the reason of\\nthings in themselves equal with their ultimate causes outside of them, and concom-\\nitant with their causal bearings upon other things, is denied for no other reason\\nthat I could think of, but to get along without the Unknowable and the Hereaf-\\nter. But on this line of cheap denial, with argument inferred from silence, and in\\nthis cowardly manner of dodging the question at issue, science turns into nescience.\\nBy design the followers of Spencer and Haeckel understand the emancipaton of\\nthe highest differentiated organism from the necessity of the Supreme Good. That\\na new set of rules of conduct, misnamed ethics, had to be promulgated, so as to es-\\ncort Materialism into respectable company, or to fortify it with pilfered material, is\\na tacit admission of\u00e2\u0080\u0094 the purpose for which the system was designed. By such\\nethics, evolved from the mollusk, spiritual truths were to be rendered indifferent\\nand of no purpose. It was to hide the strategem, by which the loss of the Good was to\\nbe kept out of view, by which the attention was to be diverted from the manipulation\\nof spiriting away the Supreme Good.\\nWill ethics of the evolutionary brand eyer be able to produce, out of matter-motion\\ncombined with sociological statistics, any substitute for what is thus treated with silent con-\\ntempt in the interest of the emancipation of the flesh Not even a counterfeit semblance\\nto it, if one knows that genuine Ethics means more than rules for conventional conduct.\\nSome people seem to think that, because of the conclusions jumped at by social-\\nists, materialism had lost its prestige and danger. This optimism, however, looking a\\nlittle like spiritual affinity and sympathy with agnosticism, might take advice to be\\ncautious. Since we see even defenders of the Christian world-theory, staunch oppos-\\ners of Darwin, Spencer and Haeckel, cooperating with them unawares, in that they\\npropagate a mechanical view of nature themselves, we must engage somewhat in the\\nexposure of the errors of wrong spirituality.\\n\u00c2\u00a74. In order to maintain the dignity of man, the idealists, siding with asceticism,\\ntake the soul out of nature. They leave as little free movement to vegetation, and as", "height": "3904", "width": "2475", "jp2-path": "philosophyofhist00scha_0048.jp2"}, "49": {"fulltext": "I. A. CH. II. \u00c2\u00a74. PROFANATION OF NATURE. 11\\nfew of the psychical attributes as possible to the animal kingdom. Thus a wide sphere\\nof organic life is withheld from nature, in which from an impetus given to it, nature\\nspontaneously may ascend the ladder of rich development and variation. The first\\ncause is continually required for the direct production of creative effects. The al-\\nmighty power of the Creator is deteriorated into a sort of world-soul. When it comes f\u00e2\u0080\u009e a a c e a ion of the\\nto the definition of miracles, the observation that they never are without a natural\\nbasis, one and all, is rendered suspicious of rationalistic heresy by that school. In\\nother respects a special manifestation of the divine will is alleged for every particu-\\nlar and simple phenomenon, so that every movement in nature becomes a miracle;\\nhence the significance of the miracle itself is lowered to an every-day affair, is made a\\nmere natural fact.\\nWeiss, for instance, warms up occasionalism in his mechanical presentation of\\nprovidence which flagrantly profanes the miracles and Him of whom they are to testi-\\nfy. A doctrine is preferred of vital force being infused continually from outside in-\\nstead of attributing so much of vitality to matter, as is necessary to make it serve\\nhenceforth as the vehicle of that imparted principle, which is to resuscitate the dor- Medieval Elementary\\nmant or arrested life. These ever repeated life-infusions are not quite the same as the 7\\nelementary (fire, water, air, and earth) spirits of mediaeval speculatists. The spir- S emte i4\u00c3\u0084\\nits were kept apart from the elements whilst the elementary substance was looked n. t to Le* w se 1 c. h 4o,\u00c2\u00b0^ 1\\ndown upon as something not only lifeless but opposed to life. Even their susceptibil-\\nityfor becoming vitalised is ignored, their adaptability for glorification denied. Mat-\\nter then remains to be regarded as that which not only in the state of final glorification,\\nbut also in the present state of existence, ought not to be. Matter is taken for ir-\\nrational stuff, for a sedimentary refuse without any meaning, as being of no use, nor\\nof any account whatever, which therefore can -not and need not be understood. The\\nlatter sophism\u00e2\u0080\u0094 corresponding with the denial of the spirit by nescience, in the way\\nextremes generally meet,\u00e2\u0080\u0094 is made the excuse for dropping the stubborn thing as un-\\nworthy of further consideration.\\nNow all this caution to ascribe as little as possible to nature in majorem gloriam\\ndei; this injunction as to the relative independence of nature by which it is attempt- Misconception of the\\ned to restrain force to play around matter like a flame around a wick; this reluctance d^nTp^^ncef\\nto grant animation to nature, which nevertheless continues ascending upward in the\\nphysico-psychical constituency of the human body, results from misconceptions of the\\nhuman soul and of divine omnipotence. It forms the rightful opposition of conserva-\\ntive theology against pantheism and materialism, both denying the personal, living\\nGod. But it betrays, at the same time, a poor opinion and narrow view of, and little\\nfaith in, Divine Providence, as tho the power of the creature would detract part of the\\nauthority and honor of God, as tho nature might become too much for Providence, if\\nman and things had a real soul in common; or as tho man s immortality would suffer\\nunder nature s participating in the soul. This fear of irreverence, or of curtailing\\nthe almighty power, or of giving room to pantheistic inferences and imputations, this ^IthllZ\u00e2\u0084\u00a2\\nsuper-cautiousness is, what caused our friends to meet with the opposite extreme in lewVo/natwe! 11111041\\nthe mechanical conception of the moving and formative or constructive principle in\\nnature and history. The dynamic-mechanical view cannot, and pretends that it needs\\nnot, to know the Unknowable. To that view things spiritual are of no purpose\\nThe pneumatic-mechanical view profanes the miraculous and direct interventions,\\nand the purely spiritual manifestations of divine condescension in the manner shown. Matter of no pdeposb\\nIt cannot understand the good-for-nothing matter for which at bottom there is no use\\nwhich is of no purpose!\\nMaterialism and pan-\\nMatenalism and Pantheism attribute divinity to nature; errinsr idealism a theism deify nature\\n*vivw/xii.7xxi, i* Pseudo-spiritualism\\npseudo-spiritualism or asceticism divests nature of a life of its own, that is, of the caoacilv for \u00c2\u00abeticism divest nature\\n7 r J f its capacity for\\ndivine immanency! divine immanency.\\nIt is plain; both modes of speculation,\u00e2\u0080\u0094 the dynamic and the pneumatic mechani-\\ncal, the one in the interest of matter, the other for the sake of mind\u00e2\u0080\u0094 create each a\\ndifferent conception of history peculiar to itself. The views obtained from such pre-\\noccupied standpoints bear not only upon the philosophical interpretation of history,\\nand upon all its auxiliary sciences, but also upon every-day life.\\nDynamic contemplation of nature makes things purposes in themselves (gold for\\n4\\nHll l", "height": "3914", "width": "2394", "jp2-path": "philosophyofhist00scha_0049.jp2"}, "50": {"fulltext": "12\\nORGANIC LIFE.\\nI. A. Ch. LU. \u00c2\u00a75.\\nDynamics posits the\\npurpose into things:\\nGold. Pneumatic\\nMechanics keeps it\\nentirely apart from\\nnature.\\nLife the constructive\\nprinciple of nature.\\nGoethe s suggestion.\\nMechanical atomism\\nindividual isation\u00e2\u0080\u0094\\nas well as the cognition\\npersonality and\\nEthnographic\\nPsychology are out-\\ngrowths of Meister\\nEckhard s, Leibnitz and\\nHerbart s theories.\\nUnity of the human\\nrace rescued by Herhart\\nin creationism, and\\nby Leibnitz in pre.\\nestablished harmony\\nboth transcending their\\npostulates.\\ninstance or the state i e. it drops the purpose. On the part of the mechanics of\\nOccasionalism facts and things are underrated as nothing in themselves but mere\\nmanifestations of pre-established harmony, or rather as direct results of divine in-\\ntervention in the most trivial occurrences.\\n(Note: Further discussion of the topics of this chapter in 1. A. ch. 5. and on\\npurpose 1. B. ch. 1.)\\nCH. III. PERSONAL AS DISTINGUISHED FROM NATURAL LIFE.\\n5. For reasons given, our discussion of the constructive principle in nature\\nmust begin with determining the meaning of the word life. The major premise\\nwhich we take for granted is, that life is the totality of the manifold (tho no monas).\\nGoethe already in the Morphology of plants saw the bearing of this cognition. This\\nsuggestion may enable us to conciliate the results of former attempts, such as those of Male-\\nbranche and Leibnitz, without a lapse into onesidedness or committing us to ambiguity. If\\nwe are not mistaken, both sides call for an adjustment of the truth which each seeks to estab-\\nlish. It is peculiar that mechanical atomism grown out of Meister Eckhard s and Leibnitz s\\nindividualisation, to which also Herbart s mode of thought gravitates, and to which we are\\nindebted for the fixing of the idea of personality\u00e2\u0080\u0094 has advanced to be formulated into ll Eth-\\nnographical Psychology. This is a very welcome, new auxiliary to our science; and the cul-\\ntivation of this new specialty is indeed of singular significance. From the atomistic concept\\nof the soul as an individualised entity the idea of a national character, of a spirit of the\\ntimes, much less the cognition of the unity of the whole human family could scarcely have\\nbeen expected. That the latter especially was maintained, we owe to the precaution which\\nmade both, the monad-theory of Leibnitz as well as the creationism of Herbart, tran-\\nscend their postulates, the one in pre-established harmony, the other in ethnographical\\npsychology.\\nSpeaking of created life, we know of but two manifestations\u00e2\u0080\u0094 natural and per-\\nsonal life.\\nEntering the domain of nature we are ready to meet the objection, that the\\nbasal ground in which mind is planted, is not to be regarded as a substance with im-\\nmanent vital qualities, but as destitute of life, as dead matter.\\nOf course, since we are accustomed to have movement implied in the notion\\nlife, analogous to living creatures, inorganic life can not be called alive. Yet since\\nmotion is the most conspicuous symptom of life, we can not help calling the composi-\\ntions and combinations of cosmical dust latent life\u00e2\u0080\u0094 life bound up as it were, confined,\\ncompressed, retarded, or (as we will use this term henceforth in this sense) arrested life.\\nOrganic life is merely the life latent in matter disengaged, life set free\u00e2\u0080\u0094 as we\\nuse the phrase in chemistry\u00e2\u0080\u0094 life delivered from its confinement. For all these rocky\\nmasses, forming the framework of the globe, all the different strata, sediments, allu-\\nvial deposits and deluvian driftings are the store-rooms for all organic life spreading\\nover their surface. More than that, all these missive storage-batteries of motion act\\nas coefficient factors in all historic events. The whole process of becoming or com-\\ning to life, and to live, is conditioned by them. In these dormant powers the Ani-\\nma Mundi is lying asleep, as it were. If we speak of spontaneous growth of ani-\\nmate nature; if natural phenomena are personified in paganism, and if ideals are hy-\\npostatised by Plato and Hegel, then more than scientific figures of speech, more than\\nrandom poetical phrases are expressed.\\nTo take life in this wider sense is altogether appropriate. For, looking upon\\nthese seeming lifeless masses, we find them in sympathy and in contact even with\\nthe planetary system. We have terrestrial life partaking of the astral. Sidereal life,\\nnot as blind force but in well-articulated pulsations, pervades, animates and agitates\\nthe crust of our globe. Magnetic fluxes and chemical polarisations vibrate through\\nthe earth, causing it to quake and men to tremble. Hence in this sense no part of\\nthe universe can be imagined as void of life, else it would represent a nonsense; it\\nwould remain unintelligible, irrational and purposeless. But as soon as the material\\ncomponents are conceived as confined, repressed or arrested life, life bound up like\\nrerX^Satu\u00c2\u00ab unitary lightning prior to its discharge, the cosmos becomes intelligible, becomes an individ-\\nual, as it were. Whether its fundamental principle may then be called force, world-\\nsoul, law of becoming (Werde-gesetz) as Ebrard termed the anima mundi, or what you\\nplease, it is a potential energy, a latent potency; it is the nascency of nature; it is\\npresent and alive. It is the essence that makes nature a unitary nascent entity. It\\nTwo manifestations of\\ncreated life: natural and\\npersonal.\\nMraning of the term\\n\u00c2\u00abrested-life.\\nAll organic life is hut\\nlife latent in matter\\ndisengaged.\\nStorage-batteries of\\nmotion participate in\\nthe anima mundi\\nits dormant state.\\nWell articulated pulsa-\\ntions, magnetic fluxes\\nand chemical polarities\\nof sidereal life pervade\\nthe terrestrial.\\nSec. 2, 21, 27", "height": "3904", "width": "2475", "jp2-path": "philosophyofhist00scha_0050.jp2"}, "51": {"fulltext": "I. A. CH. III. 5. THE SOUL INCLUDED IN ARRESTED LIFE. 13\\nhas caused many a portentuous change in the world\u00e2\u0080\u0094 not in nature alone, but in the\\nchain of personal life, in history. Where, for instance, would our coal be gotten from\\nif it had not been for the death-struggles in which an eon of existing organic life\\nexpired? And what would civilisation be without coal?\\nThe choice of our designation arrested life will vindicate itself throughout our\\ndiscussion, if it is kept in mind, that in this deceased, dead matter the very nascency ?ot*ntuiities dormant\\nln matter, from which\\nlies dormant, those potentialities which make the plants grow, just as it awoke when H\u00e2\u0084\u00a2 h s e OUL\\nthe plants were called forth by the command given to the earth. This dead mat- i! ise s c ,5 18\\nK Hypustatised thought.\\nter conveys the very potentialities which restore health to patients, which help to\\nbuild up the animal body, and from which the hnman soul arises. Remember always nebeneinander\\nthat this world of mere elements, of dormant life and objectivised (Bowen would say Einander. 1\\nhypostatised) thought, is to be set free incessantly from the form of a mere aggregate\\n(nebeneinander); and is to be led up from the state of detachment and opposition Th^worid of objectivised\\n(auseinander) into the state of pneumatic immanency (ineinander). It was on the fro\u00c3\u0084sLteofc mfine-\\nsuggestion of this truth that the notion of Consubstantiation was discerned to have IhelU e of p B f or\\nonce been rendered emblematic in the Eucharist. immanency.\\nNature is to be delivered from her confinement or arrested state, so as to enable\\nher to receive new impartations, and to produce, under harmonious cooperation, a ^S?J s ^S n!\\ncondition in which the created but nascent life latent within her can prosper, pre- F\\nparatory to a next higher form of existence. Step by step the same process of deliv-\\nerance\u00e2\u0080\u0094after cooperative preparation for receiving the impetus for the next higher\\nunfolding of life\u00e2\u0080\u0094 is repeated, life in general always remaining intimately connect-\\ned in all its interrelations, even with the lower stages passed, in whatever shapes the\\nhigher formations assume; so that even astral life remains identical with the stars of\\nour flora. Thus developing life differs in the degree of its metamorphoses but not in\\nessence, so that upon each higher notch on the scale of ascendency each individual-\\nised or differentiated part of general life, in connection and cooperation with the\\nwhole, may become the receptacle of the higher life that is to come. This is the\\ntruth of evolution as far as it goes, and several times already we have conceded this\\nwith certain reservations. This is the truth underlying the inter-relation between\\nnatural development and ethical selfculture, between religious sanctification and\\nresurrection. In every stage the individual entity is to keep up the connection with\\nall the preceeding lower stages of life, so that even the earth is obliged to cooperate The truth underlying\\nin that preparation, by which the reception of, and transition into, the highest forms \u00c3\u0084tnicritd SS^*\\nof the final state of glorified existence is conditioned.\\nIn emphasising the identity of all created life, we are well aware of the purport identity of a created\\nof the statement. We do not discriminate between the animation of the crystal, the Ii\u00c2\u00a3e\\nlily, or the ruby-topas humming-bird, or the brain of man even with the proviso of\\ncourse, that this connection of the intensified natural life in the human soul with life The Spirit does not D(y\\nin general does not include the human spirit, because that does not belong to the oHene 1 e nnecti0D\\nrealm of nature.\\nBut the natural world in its various stages of delivery of formative life, from the\\ndust in the street up to the intensified, individualised life in the soul of man at the\\nzenith of natural animation, this whole royal road of modification and elevation, in-\\ncluding the galaxy of fixed stars and the crown of queen Victoria we deliberately\\nconsider as a oneness in substance and essence.\\nNature is life in its entirety, a subsisting reality, manifesting itself in countless Natural Ife as\\nself developing formations,\u00e2\u0080\u0094 images,\u00e2\u0080\u0094 which represent the alphabet of God s imprint- nT\u00c2\u00bblTs\u00c3\u00b6vl n th0\\ned manifesto. belongs to nature.\\nWe termed the one, the inorganic part of the visible world, compressed, arrest-\\ned life. And now we assume the right of designating the whole animate] world,\\nfrom the crystal to the human soul inclusive, as such arrested or retarded life,\\nwhich from stage to stage is to be delivered from the confinement, awaiting its eleva- sphere o arresteTufe.*-\\ntion to its next higher sphere. This allegation may seem audacious, extremely para-\\ndoxical, but we warrant due explanation and are confident of general consent.\\nIt must suffice for the present to be only reminded of the other great enigma\\nwhich hovers about all physical and ethical phenomena in this world, which is unin- spirited s\u00c3\u00b6ui\u00c2\u00b0i\u00c2\u00b0 in-\\ntelligible to minds as yet in the lower state and which become intelligible only to havin^iJLLd intTtha\\nthose having passed into the sphere of pure God-consciousness. conscLusn 6", "height": "3914", "width": "2394", "jp2-path": "philosophyofhist00scha_0051.jp2"}, "52": {"fulltext": "14\\nThe irrational some-\\nthing reaching from\\nanother world into this.\\nSphere of personal life:\\nNatural self-develop-\\nment readies its acme i]\\nthe human soul, then\\nceases. Sec. 9.\u00e2\u0080\u0094 It is\\narresetd on account of\\nman, whose task it he-\\ncomes to redeem the\\nconfined life of nature.\\nDIVERSITY IN UNITY.\\n1. A. CH. in. 6.\\nSoul separahle from the\\nbody but inseparably\\nsubjoined to the spirit\\nin their union consti-\\ntuting\\nTHE MIND.\\nUnification between\\nspirit and soul indis-\\nsoluble, tho the soul is\\nto perpetuate its nexus\\nwith nature.\\nEthical\\nmanent in the physical.\\nEach a unit per se.\\nIn the world of tran-\\nsiency sphere below\\npersonal iife nothing\\nhas a purpose in itself:\\nthe final purpose of all\\nwas man.\\nIn the world of per-\\nsonality anr 1 permanency\\nhistory proper each\\nunit has a purpose in\\nhimself.\\nNature is the world of\\nMaterial unity under\\nFORMAL I\\nHistory deals with the\\nworld of\\nFORMAL UNITY UNDER\\nMATERIAL DIVERSITY.\\nThere ne-cessity,\\nheie freedom.\\nAnd need we be reminded of that irrational something, which from the spirit-land,\\ncalled the other world, reaches into the kingdom of the human mind, ever instigating turbu-\\nlence which as yet will give us much to think of and which will remain unintelligible until it\\ncomes in contact with embodied holiness.\\n6. At this instant we enter the new sphere previously hinted at, the world of the\\nhuman mind\u00e2\u0080\u0094 personal life. We enter at that moment where the acme of evolution\\nand ripeness, demonstrating the oneness of natural life, is reached in the human\\nsoul.\\nAt this stage nature ceases its conditional self development. Natural life is ar-\\nrested. Man has to take up the task of influencing nature and of elevating its life,\\nthat is, redeeming that natural life which became arrested on his account.\\nWe speak now of the human soul as mind, in which we meet the personal spirit,\\ncoming as a new endowment from above, long before Pentecost. This spirit takes\\npossession of that soul which evolved from below, coexisting and consubstantial with\\nthe body.\\nThat soul had become the inner, the liberated and intensified life of nature, sep-\\narable, but as yet not disengaged, from material life. This soul is still confined life\\nbut now in that form of natural existence, wherein nature accomplished her prepara-\\ntion for entertaining the spirit. This intensified and individualised unit of natural\\nlife, the humanised soul is coessential it not consubstantial with the body. Separ-\\nable from it, yet without severing its connection with the totality of physical exist-\\nence, this soul is subjoined to the new, the other oneness or totality of the spirit.\\nThe monas Nature, by its representative, by proxy as it were, through its highest or\\nmost intensified essence, the human soul, enters with the Spirit into an indissoluble\\nunion in man.\\nAt the moment of the impartation of this higher life the natural part is in the\\npassive or receptive mood, the -spirit alone being active.\\nThe natural part, the soul. now becomes mind, or rather to say personal life, in\\ncontrast to the monas or unit of natural life in its generalness with which it is to per-\\npetuate its nexus, nevertheless. We now observe a spiritual nature sui generis.\\nWith human mind we have the cognition of a world of embodied spirits, a very sub-\\nstantial and concrete spiritual world. AVe have, in fact, aside and above and within\\nthe complex of the natural cosmos another well organised system, the embodiment of\\nan ethical cosmos.\\nBut this latter is an entirely different, a unique world in itself. It is the world\\nof history proper, the world of permanency.\\nYonder the ocean, metaphorically speaking, where the single waves are nothing\\nbut emerging and submerging transient appearances, always part of the whole, never\\nbecoming something in or for themselves. For in the world of transiency in that\\nworld below, including personal life, nothing had a purpose in itself; everything was\\nintended for something else; the final purpose of all was man alone.\\nIn the personal world, now, each unit has a purpose in itself. Here we are in the\\nsphere where each spiritual unit is qualified to assert itself, where it is relatively in-\\ndependent inasmuch as everybody is an individual which may possess or lose itself;\\nmay appropriate the universe to its mind, or may give itself up to nature and become\\nabsorbed by it. Every one is somebody in himself, who, regardless of something else\\nor of the whole, possesses a value on his own account.\\nIn the lower sphere we had an essential, material unit, wherein the single entities are\\nbut formally different. In the world of personal life we find a formal unity in which the\\nindividuals maintain material selfhood. Hence in the natural world material unity un-\\nder formal diversity; while the spiritual world of personal life consists of formal un-\\nity under material diversity.\\nThere a world under sway of necessity and generalness; here personality asserts\\nitself and freedom reigns,\u00e2\u0080\u0094 two worlds essentially different\\nThus a blending of dualistic existence is achieved, a fact which we substantiate\\nby empirics. It only remains for us now to observe what kind of phenomena become\\nmanifest in both worlds. Each has a great deal in common with the other on ac-\\ncount of their unification in personal life a few things they cannot have in common\\naccording to the nature of the spheres to which these phenomena severally belong.", "height": "3904", "width": "2475", "jp2-path": "philosophyofhist00scha_0052.jp2"}, "53": {"fulltext": "I. A. CH. III. 7. PHYSICAL ANALOGIES. 15\\n7. What are such analogous forms, the so called physical analogies, in which\\nthe utterances of both worlds are alike? Both, natural and personal life are ruled by PHVSIrA\\nrHYMrAL ANALOGIE\u00c2\u00bb\\nthe same principles of polarity, as for instance sympathy and antipathy, manifesting SmUSjJ 1 e n a rl d S; each\\nthemselves in the affinities of minds, just as much as in the affinities of chemicals, anllngmfs toTuXas are\\nUpon the theatre of either world the powerful laws of attraction and repulsion, of ad- wo m J ach^rncedure 46\\nhesion and expansion are enacted. We speak of accumulation and concentration, of l;,,^!, thical\\nassimilation, digestion, circulation and decay in a mental as well as in the physical\\nsense. We speak of exhaustion, restoration and propagation, of losses and gains in\\nthe same way, each the reflection of analogous and congruous processes in the\\nworld opposite to, yet immanent in either one, each with reference to the ethical pur-\\nport of the procedure. It is just along the line of these analogies in which that pre-\\nparation of the lower part of personal life is tobe accomplished, which conditions the in the transactions of\\nreception of higher life-infusions, and the transition of natural into spiritual forms nattirafc rcui\\nof existence. In the transactions of personal life natural circumstances find their pS^\\nfinal purposes furnishing in the meanwhile the material for building up the ethical\\nascent.\\nIn both worlds, the natural and the moral, we have the same laws of growth with\\nits refinement, thrift and improvement; or of obstruction, retardation and death ac- gST/\u00c3\u0096Tbot^worids.\\ncording to the use or abuse of faculties, according to the attention paid\\nto opportunities or their neglect. In both the same effects of repeated\\nactions upon formations, developments and deformities of habits, opinions,\\nfashions, characters. In both the same demand for either freedom from embarrass-\\nment or for the necessity of compulsion; the demand of system, of discipline; the same\\nperils of becoming crippled; the same sufferings of separation and deprivation, and\\nthe same participations in merits or reverses, because of the solidarity of interests or\\ndefault of mutual obligations. In both spheres the energies are either augmented or\\nbecome inert under almost the same conditions. As it frequently occurs in nature\\nthat homogeneous masses consolidating gain force with dimensions or intensity, so\\nthought increases to become an idea of overwhelming and almost irresistible power\\nin proportion to the enlistment of new enthusiasts. On the other hand, we find in ^phe\u00e2\u0084\u00a2* 3\\nboth spheres increasing indolence and inefficiency from neglecting or suspending or Sec 5 9| fo/nf n?\\nsuppressing the exercise of organs or faculties; from lack of concentrated and deter-\\nmined effort; or from deficient encouragement, cooperation or discipline. It is aston- Participation in deserts\\nishing to find the same causes of diminishing vitality to the point of exhaustion, when- T\\nInefficiency from\\never the delivery from conditions and laws occurs prematurely, when restraint is neglected or sup-\\nremoved or support withdrawn, or when accustomed relations are abruptly changed, of e facuities erCIse\\nDiminishing vitality\\nTo an observer there is nothing 1 new in all this; only we seldom apply such eongruitiesto under premature de-\\nsociological problems. While posing on conservatism, we make a virtue of laziness and show conditions 1\\napathy to progressiveness by doing all to obstruct it, or else abuse it in heedless or danger- i n5 gnt into such con-\\nous experiments. Rise and decline of states, eruptions and subjections among peoples, owe grulties too seldom ap-\\ntheir effects to tli3 same polarities which regulate tension and equipoise in nations as well as problems,\\nin nature.\\nIn this connection of nature and spirit by virtue of personal life we see the reci- Reciprocity, and\\nprocity between natural and moral laws, and their validity and objective authority uy natural r\\nrevealed. an( i moral law.\\nRecognizing the union of nature and spirit in this light elicits the much debated ^//^at or a eh re-\\ncognition of duty. This union of body and mind in man implies that both have to acter of duty,\\ntake care of each other under the penalty of separation, called death. Solely from uiiifTiWVrocess oe-\\nthis task of maintaining and cultivating the unification, Ethics can deduce the first in the human soul*\\ni. DORNEB.\\nprinciple of duty.\\nIt was upon this plain axiom that Dorner at last succeeded in demonstrating the\\nobjectivity of duty and in establishing its obligatory character beyond controversy.\\nWe here see how natural law executes retribution in order to maintain the authority\\nof the moral laws, in order to keep up the conditions under which alone higher life Physical and ethical\\ni tit -L -i manifestations of the\\ncan be received. We see how and why all law is one, and why the physical and eth- one law harmonise in\\n.pjj.- ex, i stimulating the recep-\\nical manifestations of the same are harmonious m their intention to stimulate suscep- for the Good.\\n_ a Drvmmoni). SrnEi.LING,\\ntibility tor the higher gifts, to create the desire for the Absolute Good, and to set the schuhmwcweb\\nwill free to acquiesce in the necessity of that good.", "height": "3914", "width": "2394", "jp2-path": "philosophyofhist00scha_0053.jp2"}, "54": {"fulltext": "16\\nSPIRITUAL ENTITY WITHOUT NATURAL ANALOGIES.\\nI A. Ch. ILL 7.\\nThe analogies\\nprove the adapta-\\nbility and resi-\\nprocity of the\\ntwo worlds;\\nbut also cause the ap-\\npearance as if spirit and\\nmatter were identical.\\nprove the inde-\\npendency of the\\nspiritual unit as\\nagainst natural\\ngeneralness.\\nPhenomena pertaining\\nto the superior world\\nalone without any\\nphysical analogy\\nPhysical analogies de-\\nsigned for ethical de-\\nvelopment.\\nGrades of dis-\\ntinctness of\\nanalogies\\nprove that the natural\\nprocesses transpire\\nonly for ethical\\npurposes.\\nUnion consummated\\nnature spiritually ap-\\npropriated: illustrated\\nby the instrument, its\\nplayer, and the\\nsymphony.\\nExamples of purely\\nspiritual manifestations\\npertaining to the world\\nof formal unity exclu-\\nsively; Sec. 6.\\nand which require the\\nexercise of individual\\nvirtue.\\nSocieties can not possess\\na conscience nor love\\netc.\\nDrummond for the first time called public attention to this congruity of the natural law\\nwith\u00e2\u0080\u0094 he ought not to have said in \u00e2\u0080\u0094the spiritual world. But Butler had long before him\\nshown the way. Schleiermacher and Schelling had glimpses of this great concurrence, so that\\nnow the ground for a more systematic exhibition of its interaction is explorable.\\nAltho (for reasons just given) we insist upon the essential difference between\\nthe two worlds of created life, natural and spiritual, as focused in man; yet in refer-\\nence to the circumstances conditioning all earthly life, those facts occur, which offer\\nsuch striking resemblances as are enumerated above, and prove the mutual adapta-\\nbility, the interactive reciprocity and prospective unification of the two worlds; but\\nwhich are also apt to make nature and spirit to appear identical.\\nHere a wide field invites explorers; here lie the secrets and stand the puzzles of statis-\\ntics. In view of the duality and the analogies ensuing, the meaning of philosophical terms\\nmust be cleared and fixed, where so many definitions need to be revised, From this, our\\ndualistic standpoint, the truths in the systems of Kant, Fichte, Schelling and Hegel can\\neasily be appreciated, sifted from their errors, and reconstructed.\\nHere also the independency of the spiritual world in its unity can be proved\\nas against natural generalness.\\nFor, a few phenomena distinctly belong to the superior world alone, such as de-\\ncidedly refuse to be mixed with nature, and offer no natural analogy.\\nThe similarities arising from the analogous processes going on in the combina-\\ntion of matter and mind within the personal soul on the scope of ethical designs, be-\\ncome more distinct in a measure as the faculties and functions of the spiritual side of\\npersonal life being of specific spiritual quality\u00e2\u0080\u0094alone come into play and act free\\nfrom physical encumbrances. The analogies diminish in proportion as those processes,\\nin which the union of higher forms of rational with natural life, and also the union\\nof moral and religious ingredients, approach completion.\\nThe analogies disappear altogether, where the distinctions between natural and\\nspiritual functions are perfectly overt, or where the natural functions are entirely\\nunder the control of consciousness\u00e2\u0080\u0094 that is under control of feeling, intellect and\\nwill in their harmonious cooperation\u00e2\u0080\u0094 so that both, mind and matter, embrace each\\nother in normal exchange of liberty and in mutual appreciation, nature being conse-\\ncrated and the spirit predominant. This consummated, complete unification may be\\nillustrated by the relation between the instrument, its player and the symphony\\ntouching other minds.\\nSuch purely spiritual manifestations are those which concern the world of for-\\nmal unity under material multiplicity exclusively.\\nAs examples of such entities we may mention thought, intuition and language,\\nconscience and obedience, faith and character, genius and honor, justice and grace-\\nin short all such factors which require the ethical cultivation of each individual for\\nitself. Associations do not possess them in such a way as to answer for their con-\\nstituent members.\\nHence we must not be disappointed at finding out, for instance, that a trust or\\ncompany of consolidated interests can have no conscience, no love. Neither must such be ex-\\npected of the empiric Church. Of love and liberty in the Christian sense nature scarcely pos-\\nsesses the faintest foreshadowing. Whatever semblances thereof may be adduced are so faint\\nthat reason of itself was not able to gather them into coherent concepts. Unspiritual people\\nmistake meekness for weakness. The masses can do no thinking; to this task man individ-\\nually was assigned and is to accomodate himself.\\nThe pious mother can not leave her virtue to her children by way of heritage. The\\npastor can not create faith nor convert his hearers, neither can he rent out his conscience to\\nhis parishoners in order to afford relief or excuse to the consciences of his flock.\\nArt, science, liberty, honor, right, friendship are such of the good things in which\\nsimilarities between natural and spiritual interactions are yet to be found in a meas-\\nure, because in them the unification is as yet in the process of becoming accom-\\nplished\u00e2\u0080\u0094they being intended to become individual property. The mind must appro-\\npriate them to itself in the process of spiritualising nature by way of performing its\\nethical task. Hence provision was made that these mixed goods with their natural\\nand spiritual aptitudes for each other could not be bought and sold as long as the ar-\\nticle is genuine. Here the equality of all men has its limits. Here also lies the\\ncause why religion can not be disparaged and allowed to become a matter of state or\\nany government, it being intended for the service of God alone in spirit and in truth.", "height": "3904", "width": "2475", "jp2-path": "philosophyofhist00scha_0054.jp2"}, "55": {"fulltext": "L A. CH. DI. 8. PROMISCUOUS USE OF TERMS FOR ANALOGOUS PROCESSES. 17\\n\u00c2\u00a78. Personal life, i. e., soul and spirit representing each its particular world in\\ntheir union, must remain, however, in contact with all earthly relations, in which\\nalone the ethical task can be performed.\\nFor the sake of their common ethical purposes their existence is separably but accomplished\\nintimately conjoined to, and conditioned by, the natural world. Hence the congruity an^mlnd FiAh eir\\nof laws and developments spoken of. From the rejection of this dualism in our exis- union, i. e. in\\ntence from the prejudices of a monistic world-theory, attempting at all hazards to r muto\\nargue away the reality of either matter or mind all that confusion has sprung up remaining in\\nwhich impairs insight and judgment with regard to true selfknowledge, God and earthly relations,\\nworld-consciousness. Sec 39 159\\nHence the analogies.\\nFrom want of discretion of what is to be kept separate in theorising, and what is\\nto be applicable as common to both worlds or as we will rather say now in this g Ti 1 ?i, m 5 a U f\\nsense, to both spheres many blunders committed, many pseudo-syllogisms are occa- jJ\u00c2\u00a3Sto3im\u00c2\u00bb. ,eV0\\nsioned and paralogisms perpetuated.\\nWe need not wonder that, in the American phraseology the shades of meaning between E xam Dles f\\nthe words culture and civilisation are as yet controversial. We deem it necessary to use terms promiscu-\\nculture in the European sense which implies agriculture, that is, elevation of nature, im- ously used:\\n1 Sec. 35, 62, 79, 136, 139\\nproving the environments: and to use civilisation in the sense of advanced humanitananism, 182\\ni. e. Christianised culture on the basis of Ethics, which in turn signifies a higher than culture-civilisation\\nmoral philosophy. We take Montezuma s empire for a state of high Culture, but without\\ncivilised citizenship which can not be cultivated upon any other basis than that of the\\nChristian Cultus. A similar discretion should abandon the promiscuous use of the term\\nliberty. This noun indicates the more natural or politico-social condition of personal life Liberty\u00e2\u0080\u0094freedom:\\nin distinction from freedom, which applies to the purely spiritual mode of being, entirely\\nabove the sphere of natural necessity in the way we distinguish the liberty of the press\\nfrom the freedom of conscience. In like manner the word intuition ought to be left at\\nvariance no longer. Intuition certainly conveys the idea of immediate comprehension by\\nthe spiritual side of consciousness, the counterpart to that which we understand by instinct intuition\u00e2\u0080\u0094 the spiritual\\nin purely natural beings hence intuition should not be used where reflection upon sense-per- natural instinct.\\nceptions is implied as the chief source of knowing. Sec 15,\\nIt is for such a mixed mode of conceiving and reasoning concerning the relations between\\nSoul, mind, reason.\\nthe natural and spiritual functions of the mind, that the differences between soul mind\\nand spirit are so little understood; only thus can it be explained, that the English language\\nhas no adequate term for Vernunft which neither of the terms mind nor reason (Verstand) Vernunft is not\\nwill cover. Since reason must be ascribed to animals, it is vitiating to translate Kant s vjrstmd\u00e2\u0080\u0094but S\\nVernunft with reason. Verstand i.e. reasoning or Comparing Intellect, understanding, intellect.\\npertains to the natural Vernunft, i. e. Intuitive Intellect to the ethico-spiritual sphere of\\npersonal life alone. Mind would perhaps come nearest to Vernunft, if this word were not so\\nvaguely used, not only when we speak of intellectual but also of emotional and imaginative\\nphenomena of our inner life. To the word mind we have assigned a definite cognition al- Our use of the term\\nready, since we use the term to convey the very same synthetical thought expressed in the above 6 11 mare n\\nphrase personal life.\\nOn similar grounds we need not become confused in regard to religion, when one is Blunders\\nsaid to have become insane from religion, as the heavenly influence for other dare not be re- from misapprehending\\ncognised as being religious, had any thing to do with the derangement of an unfortunate sou i an d sp i r it.\\nsoul notwithstanding the religious insanity. of which some scientists are pleased to speak. Religious insanity.\\nWe need not wonder that some withdraw from the world, in order to lead a spiritual life, World\\nand are usually none the less conquered by worldliness. Such religious separatists and orders, in the sense of\\npretending to conform their conduct to celestial patterns, are not aware, that conduct yper\\nmeans just that execution of our obligations to both of the spheres to which we are related,\\nand that this conduct becomes impossible unless we remain in proper contact and concur-\\nrence with the world of tasks and duties. Dogmaticians, in more than one system have sacri- Freedom of the\\nficed the freedom of the will entirely to the natural component of man to the point of denying will.\\nit altogether. As yet the doctrines about conscience, about its independency, its unreliability Conscience,\\nor its infallibility, whether it is an original capability, or merely a psychical mood, are in\\nsuch entanglement that Bestmann found forty -three, often widely diverging definitions of\\nconscience just because of the indiscriminated or misapprehended relations under discussion.\\nThe confusion and difficulties in discerning these relations was taken advantage of by Spencer\\nin the upbuilding of his ethics upon the basis of, and from data in, mollusk-life. Such dis-\\nextremes meet\\ncrepancies will always be at the bottom, where, as we say, extremes meet. Sec. 4, 8, 10, 11, 17, 37, 89.\\nAll this certainly demonstrates the necessity of clear discernment with respect to\\nthe relations between soul and spirit in the functions of the mind, and with respect\\nto the relations of each on its part to either the physical world or the spiritual. The\\ndistinction is easy as soon as it becomes manifest, which side preponderates in this\\nconcurrent interaction.\\nIt is true, matter and mind, when it comes to practical life, are so intrinsically\\ninterwoven, and.when it comes to theorising,the confusion seems so i nextricable that", "height": "3914", "width": "2394", "jp2-path": "philosophyofhist00scha_0055.jp2"}, "56": {"fulltext": "18\\nTHE SOUL OF THE SOUL.\\nI. A. Ch. in. 8\\nDiscrimination\\nso difficult as to\\nlead many to the\\ndenial of the\\nspirit.\\nStill greater difficult!\\non account of the\\nmysteries of the worl\\nof formal unity\\nSpiritistic deceptions.\\nForfeiture of the right\\nto argue against the\\nspiritual realities\\nDual relationship\\nof the spirit\\nonly one side involved in\\nearthly conditions.\\nSoul of our soul\\nis the side.of the spil it\\nWhich by embracing the\\nsoul participates in\\nplanetary life.\\nThe other purely\\nspiritual side re-\\nmains in direct\\ncontact with its\\nnative realm\\nwhile in touch with the\\nmind also announces its\\npresence in feeling;\\ntranscenQs earthiy\\nconfines; is not subject\\nto accidentals of the\\nnatural part of personal\\nlife\\nnot even that side\\nof which we are\\nconscious is\\nsubject to\\nspace and time.\\nPolar tension, caused by\\ntlie duality of the\\nspirit s relations,\\nrenders spiritual things\\nperceptible of which\\notherwise we could have\\nno idea.\\nFichte .ir. Dornek.\\nIntegral relations of the\\ncomponent parts of\\npersonal life focused in\\nthe\\nHEAKT.\\nExistence of the\\nspirit our axiom.\\nEmpiric proof for those\\nindications of duality\\nin the human spirit to he\\ngathered in.\\nSec. 9, 10, 109.\\nour conception of the matter may seem a delusion to some, while to many others the\\nnonexistence of the spirit is a forgone conclusion.\\nIn controversies of this kind an additional fact, fraught with still greater diffi-\\nculties, was overlooked, if not frequently intentionally misrepresented, viz that the\\nessence and the effects of personal life are never to be made fully intelligible scien-\\ntifically from what one perceives of it.\\nThere are mysterious phenomena coming forth from the spiritual world to\\nwhich \u00e2\u0096\u00a0every human soul stands connected by virtue of its spiritual component that\\ninseparably belongs to the sphere of formal unity which are often willfully ig-\\nnored or trifled with. Spiritism went to great lengths in making these mysteries\\nignominious. Only the deceptions of spiritism are at fault for disbelieving\\nthe reality and objectivity of such occurrences It is in the nature of things that life\\nstupifles man from becoming acquainted with them, thus, of course, forfeiting the\\nright to argue against their reality, as in the case of music, justice, love, truth,\\nbeauty\u00e2\u0080\u0094 Heaven.\\nMany psychical phenomena, not to be ascertained scientifically, but neither to be\\nexplained away, give evidence that the spiritual side of our being is involved in the\\nearthly conditions only so far, as it must, through its connection with the soul, par-\\ntake of the mode of planetary existence.\\nThis is that innermost part of our mind, the soul of our soul, through which the\\nmind becomes conscious of itself, upon which only thus we are able to reflect, which\\nwe are apt to identify with the physical nature of our soul.\\nThe other, probably the principal part, keeping up the connection with the spir-\\nitual realm of unity, is not directly exposed to the rough handling of an epistemo-\\nlogical vivisection, because it should not be jeopardised to a complete spoliation.\\nThis part is that primary and pure spirituality, which controls, we might say\\npossesses us by force of the feeling peculiar to it; which announces its presence\\nwithin the soul, whilst at the same time it remains in touch and communication\\nwith the world of permanency and reality and which by far transcends all the\\nearthly confines into which it did not, but conditionally wants to, enter entirely. It\\nis not subject to nature nor to the accidentals of the natural part of personal life.\\nThus the unit or oneness of our innermost mind, the human spirit, consists of two\\nsides. We can not call them parts, because this section of the world of unity is in-\\nseparable; and because one side only as far as influenced by the soul, is in relation\\nwith, but not even in this relation subject to, space and time.\\nThe one side is purely spiritual, let us say pneumatic: the other psychico-spiritu-\\nal. Only the latter is in contact with the lower world, whilst the former alone is in\\ntouch with the spiritual world, of which otherwise we would not have the faintest\\nidea\u00e2\u0080\u0094 both sides nevertheless continuing their inseparable unity, rapport and sympa-\\nthy. And only by the tension of this polarity, agitating the two sides of the human\\nsoul, this divine substance or essence of our being\u00e2\u0080\u0094 of which we become clearly con-\\nscious on rare occasions becomes more or less perceptible.\\nAfter Fichte Jr. in his Anthropology Dorner has also in his Ethics conclusively\\nshown the correctness of this binary concept of the human spirit. A consistent\\nmethod then, of explaining the duplex relativity of personal life has been gained by\\nmetaphysical deductions and inferences, despite their rejection as untrustworthy by\\nmany empiricists. Now since we can compare the cognitions thus derived with\\npsychical experiences, which could be understood in no other way, we make the exis-\\ntence of this spirit axiomatic in our world-theory. This spirit added to the physico-\\npsychical soul\u00e2\u0080\u0094 called psyche, inasmuch as a part of natural life in general, is now\\nembraced, penetrated, and animated by the spirit\u00e2\u0080\u0094 makes man a living soul both\\nunited constitute the individual, i. e. indivisible mind, and are fqpused in the heart.\\nThus personal life, in one respect, sustains close inter-relations with all earthly\\nconditions; in the other it excels the visible world by virtue of its native dignity,\\nfreedom and continuity.\\nHow this human mind can maintain or lose this position may be made approxi-\\nmately-certain from many indications which have to be gathered up as we proceed.", "height": "3904", "width": "2475", "jp2-path": "philosophyofhist00scha_0056.jp2"}, "57": {"fulltext": "I. A. CH. HI. 8. 9. DUAL CONNECTIONS OF BOTH SOUL AND SPIRIT. 19\\nAt this point and for the present the statement must suffice, that the freedom of\\nthe will, the touch of conscience preceding a wrong act and the facts of divination understanding of\\ncould not be made intelligible, but for this supposition of the spiritual partner of the subconsciousness\\nsoul, and of its binary existence. To simply push aside these and many other mani- d sec^t,3?, nT,ii3?22i.\\ntestations of unreflected or sub-consciousness, explicable in no other way, or worse\\nyet, to store them into the lumberroom of hallucinations, could certainly not be con-\\nsidered a scientific operation.\\nFurthermore, under this proposition alone are we justified to discriminate be-\\ntween personal and natural, psychical and pneumatical life, between matter and\\nmind; only under this proposition can we account for the similarity of physical and\\nmoral advances and relapses spoken of in \u00c2\u00a77.\\nSo much depends on the acceptance and proof of our as yet hypothetical proposi-\\ntion the dualistic aspect of the human mind and of the binary mode of existence\\nof the spirit \u00e2\u0080\u0094that only thus we are enabled to form a correct idea of that po-\\nlarity, which yields the only probability of escaping erroneous views of either Monism Only probability\\nor Dualism. Upon the force of this argument alone can we account for the wealth Monism and err\u00c2\u00bb,\\nand corresponding responsibilities of real life; can we reason about and meditate neous uallsm\\nupon the profundity, the sources and the prospects of spiritual and future life, con-\\ncerning which we experience so many indications. ti polarity between\\nnatural and spiritual\\nUnless the investigator is given concession to set up this premise in the form of a ufe.\\nprobability at least, science has no right to dispute our right of emphasising that\\npolarity by which the world is urged on in the aspiration to ethical value. But if 0wi to which\\nour axiomatic proposition proves correct, then that polarity stands confirmed, which polarity the\\nis the main support of the identity of moral and natural law,and of the natural coun- executes the\\nteraction against moral abnormities; then that polarity, resting on a dual form of ^ftaw- the\\nexistence must be acknowledged as the cardinal principle of all cosmical existence,\\nwhich finds its final counterpoise in man.\\nThe existence of the spirit we have announced as an axiom; we feel justified to prinerp!e e of d au al cosraic\u00c2\u00abii\\nrender its dual mode of existence axiomatic too, under promise, that due affirmations exlstence\\nshall be adduced presently, so that of this legitimate position we may take full posses-\\ngii-)i-i Dual mode of existence\\nThe duality of the world in our sense, as manifested in the historical union of axiomatic!\\npersonal life, will enable us to comprehend and to delineate the biology, as it were, biology of history\\nof universal history. u delineated.\\nThe affirmations drawn from empirics of what Ethics deducts logically, namely\\nof the objectivity and congruity of physical and ethical law, make our position im-\\npregnable..\\nOur inductive introspect will become the more useful as it throws light upon our\\nretrospect. It affords new illustrations of the truth that life as such enters from on\\nhigh at every transitory stage of advancing development. In the ideal concept of\\nman s composition we found the reason for the formation of nature as it is. In man\\nthe whole of creation reached its purpose. The world is made for his sake, intended Ideal man? f\\nto become his possession, designed as the place where\u00e2\u0080\u0094 for reasons of the necessity of\\nthe Supreme Good and its attainability\u00e2\u0080\u0094 the ethical task is to be worked out. Man is sec. 56.\\nthe mediator of creation, the selfdevelopment of which stopped on his account. The It pT P ose ture\\narrested life of which he therefore has to redeem. His superority was projected in, Man the mediator and\\nand foreshadowed through, and postulated by nature, its successive grades of develop- ledeemeruf natuie\\nment prophesying his advent. The creature is formed, so to speak, after the image of creatures mow man\\nman (analogous to the creation of man in and for the image of God.) Thus nature \u00e2\u0084\u00a2*l i,\u00c2\u00a3ter and for hls\\ndoes neither emanate out of God, nor does life evolve from below. It is handed down. Slc- 13 15 i jo, m.\\nMineral does not spontaneously create organic life; the word called it forth af- Genesisof higher\\nter it had been thought of. The earth\u00e2\u0080\u0094 in accord with the thought which it con- grades in natural\\nveyed, that is, the purpose for which it was conceived and which is contained in it, i n stages marked by\\nand in accord with the preparations made by it, was enabled to receive the word, mira\\nand to answer its command.\\nThe result of this importation of the word was the generation of a new form of Generation of organic\\nlife; spermiation of organic life. The concept being communicated to nature became C omnm\u00c3\u00bc\\\\cTt\u00c2\u00b0\u00e2\u0084\u00a2 f lc\\nthe generative conception. The birth of the first life-germ, set free from the life con- THE THOUGHT\\nfined in inorganic matter or the address\u00e2\u0080\u0094is a miracle.", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0057.jp2"}, "58": {"fulltext": "20\\nAPPABATUS TO SET FREE PERSONAL LIFE.\\nI. A. Ch. LIL 8. 9.\\nLet there be\\ncalls forth a new order\\nof life: spontaneous\\nspermiation: a\\nMIRACLE.\\nMore than this\\nmeans the\\nact of inbreathing a new\\nkind of life^into man.\\nSoul the acme\\nand epitome of\\nnature.\\nSec. 10, 13, 15, 115, 131.\\nThis passage from\\nanimal to ratio-moral\\nlife through a\\nMIRACLE.\\nThe rule for all\\nnatural develop-\\nment is valid in,\\nand conditions\\nall moral\\nadvance.\\nSec. 5, 6, 20. 24, 35, 109,\\n116, 117, 118, 177, 220.\\npreparatory to the\\nreception of still\\nhigher gifts.\\nUniversal\\nrevelation\\nto be accepted before\\nspecial revelation can\\nbe appreciated.\\nSec. 90, 114.\\nBy necessity of the\\nSupreme Good the\\nincipient endowments\\nof the person are set\\nfree.\\nThe apparatus\\nfor the moral\\ntask of self-\\ncultivation.\\nSec. 7, 35, 39, 109,\\n117, 159.\\nInner endowments are\\ngifts from God\\nexternal opportunities\\nfurnished by the world.\\nIn the system of the\\napparatus, and in the\\nmethod of working at it,\\nthe laws which\\nconditioned all\\nprevious develop-\\nment are still in\\nforce.\\nSec. 7, 19, 24, 109, 116.\\nConditions of\\ndevelopment\\nSac. 35, 39, 50, 116.\\nThe organic world in its turn does not in its passage to mental life, of itself rami-\\nfy and multiply in an entirely fortuitous manner.\\nThe inbreathing of life into the first man was more than the utterance of the\\nword: Let there be! Man s creation was the result of a special consultation, with\\nwhich an act was connected. The instantaneous importation of supernatural life\\nresulted in a new species of generic life It was an animation far different from\\nany former elevation in the prior department of organic nature, of arrested life. Out\\nof mere natural organic life, altho it furnishes the organic matter upon which the\\nnew creature s life is to subsist,\u00e2\u0080\u0094 rational life can not be expounded. The first mani-\\nfestation of personal in contrast to animal life answering an act\u00e2\u0080\u0094 is a miracle.\\nSpiritual, i. e. mental, personal life denotes a new departure, conditioned by the\\nlower stage where life had become endowed with the capability to prepare itself for\\nbecoming engrafted with a higher animation. Personal nature, having inherited all\\nthe accomplishments of the former stages together with the results of their coopera-\\ntion, and having been equipped with new endowments in addition, is now to use all\\nof these acquirements in preparing itself for a next higher communication. Man\\nhas, at the least, to preserve his susceptibility for it, if he does not improve his recep-\\ntivity for the importation of the higher gift.\\nReceptivity, cooperation, and selfpreparation in the lower stages are always required\\nfor receiving the impartation of higher principles. This is the rule in ail natural and all\\nhistorical development. The impartation of higher endowments at each essential\\nnotch in the scale of ascending gradation is a miracle, intelligible only after man\\nhimself has graduated from the lower classes of natural life to the High school of a\\nnew spirituality. Unless the lessons of universal revelation ensuing from creation\\nreceive due attention, man can not pass to the class where special revelation is to be\\ncomprehended.\\nWith rational life moral development begins, based on the endowment of divine\\ngifts. This further development originates under the rule and command of the only,\\nbut supreme necessity by which potential, elective volition is set free; it proceeds under\\nthe educational discipline of warning by which potential conscience is set free, the\\nfeeling and judgment of value; it proceeds under encouraging promises\u00e2\u0080\u0094 given to\\nstrengthen human nature against the allurements of wrong valuation and of a brib-\\ned judgment trying to fill the heart with rank desires, and tempt it to neglect the\\nobtainment of the Supreme Good through which independence from nature and respon-\\nsibility are set free.\\nThus, encouraged to determine himself for the good, and amply provided with\\ndiscouragement to do wrong, man is guided on to selfculture. We recognise the out-\\nfit for a still higher attainment under condition of preserving all this freedom and\\nselfhood, by which condition personality is dignified and set free.\\nThe apparatus given for the moral task is well adapted for assisting in spiritual\\nadvance \u00e2\u0080\u0094gratia praeveniens.\\nNow the selfcultivation of harmonious development and control of nature (man s\\nown nature in the first place) is to be persevered in and accomplished. The moral task,\\nthen, consists in man s proper conduct toward creation and the Creator. The en-\\ndowments, the capacities and gifts, come from God: the opportunities for their proper\\nappliance are given in the world. The gifts internally and the chances externally,\\nconstitute the moral apparatus, set up to practice thereon the salutary work of self-\\nculture. In the system of this assigned task and in the method of working the ap-\\nparatus we see the conditions for development in the previous state, i. e. in the\\nnatural world,\u00e2\u0080\u0094 we see the natural law, the one law aiming at the preservation of the\\nSupreme Good for the benefit of all men, the law which pervades the whole fabric of\\ndevelopment still in force.\\nFor, altho we are now in the sphere of freedom, the final attainment, namely par-\\ntaking of the highest good is not and never was intended to be, unconditional.\\n\u00c2\u00a79. We repeat the reasonable conditions governing the moral as well as all nat-\\nural development, of the means and results of which nothing is abandoned on enter-\\ning a higher state. The conditions now are as ever cooperation; preparation; self-\\npreservation; conduct with creatures and the Creator; that is preserving at least, if", "height": "3904", "width": "2475", "jp2-path": "philosophyofhist00scha_0058.jp2"}, "59": {"fulltext": "21\\nI. A. CH. III. 9. STAGES OF DEVELOPMENT: MIKACLES.\\nnot promoting, the capability of receiving something better. In the endeavor to f ul- from life confined m\\nfill the conditions, men will be engaged in cultivating the susceptibility for that o llfTby to\\nguidance which, by way of chances or opportunities opened in the world, leads up to HYu personal m e\\nthe grand reception. These are the requisites for the next higher state, for which 1*\u00e2\u0084\u00a2\u00c2\u00ab!\\ndevelopment is to be set free from its nature-bound state. Man is called to rise above\\nmere natural-moral culture, where he, perhaps, busies himself with the improvement ni^!! t b (i!\u00c2\u00abi\u00c2\u00b0 f the\\nof environments, whilst neglecting his own into civilisation, where a new spiritual P e ged\\nrelationship and religious selfconsciousness are to become his recreation, his comfort\\n\u00e2\u0080\u009ei i i i i. and receptivity for it\\nand delight. tested\\nThe pledge assuring the obtainability of the best gift and highest good, quicken- inspiration*\\ning a hoping and trusting susceptibility; and the test at the same time, proving Man to preserve sum-*,,.\\nwhether the quality of the Supreme Good is appreciated, and whether the receptivity o\u00c3\u0096Sttt* 011\\nfor it has been preserved, is inspiration, with which the cultivation of religion s^preme coo by moral\\nproper, i. e., the development of civilisation, begins. This mode of communication is state under the\\nevidently chosen on account of the nature and disciplinary intent of the Supreme natural law\\nGood, which thus alone could be shielded against deterioration and profanation, and communication of the\\npreserved for the benefit of all men. Hence such communication by the word first first, anlg\\n(analogous to the first and universal revelation in creation) can be granted to those only ^ZZZliZ ToZnL\\nwho have properly practiced on the apparatus set up for natural culture, that is to life-\\nsuch as have seized those opportunities brought forth, and have cultivated the men- Thou shait\\ntal and moral faculties set free from their potential state through the command value, Wd selfhood 8\\nTllOU Shalt Genesis of higher\\nTo such only the gift of higher impulses is to be extended, who acknowledge %\u00e2\u0084\u00a2tt? develo ment\\nthemselves under the dispensation of the Law m rVe d i iousness\\nThe preparation thus inaugurated for religio-ethical advance is just as reasona- a \u00c2\u00b0ther set of\\nmirticlGs\\nble as that required for the prior state of mere physico-moral culture. The new con-\\ndition enjoined rather corresponds to, than that it should be found at variance with, Dlspeas ^^i.\\nthe rule of natural law of selfdevelopment in evolution. Still, participation in this special\\nspecial revelation\u00e2\u0080\u0094 although well founded in the nature of all concerned, in the whole revelation,\\nsystem of obtaining the best life imaginable, as well as in the nature of the desidera-\\ntum itself, and altho an act not without an empiric basis\u00e2\u0080\u0094 is to natural-minded men\\nshunning the preparatory task a miracle. Definition of\\nBy those who participate in inspiration it is easily comprehended. But smaller religiousness,\\ngrows the circle of those who remain under the discipline that sharpens receptivity, imputation of dwine\\npreparatory to a still higher communication and impartation. This circumstance, A,T\\nanalcgous to the\\nrather hastens and prepares, than prevents the great advent in the fulness of time, \u00c2\u00abnation of the first\\nman. the miracle of\\nReligiousness, l. e., receptivity for the impartation of divine life in substance (ana!o= incarnation.\\ngous to the first creation of man by an act, not by a mere command as in the case of the pr\u00c3\u0084e 4 under\\nlower creatures) ripens under pressure of misery It becomes intensified. It lives on\\npromises, lives in the dispensation of the Gospel. It comprehends, embraces the fact. Dlspen \u00e2\u0084\u00a2E\u00c2\u00b0G n os\u00c2\u00b0eE,..\\nFor at that instant the world s attention is called to the man Ecce Homo ecce homo i\\nHis appearance was not unexpected, not unconditional, not without the natural Laststage of\\nsubstratum, and with no ostentation. He merely made known how the human being The e uS e a e goal.\\nis really constituted, and what his moral task is, showing it by example, and simplify-\\ning the apparatus. Still,\u00e2\u0080\u0094 the miracle.\\nOne more manifestation of, and elevation into, a higher state is to be experienced *g morai c S Ush\\nand does not surprise those who have perceived man as having ascended into it al- hence shirking obiiga-\\nraQ v tions so mucii the less\\nredUV. excusable,\\nBut easy and sweet as the moral task has been made, and freely as the means and\\nopportunities for its accomplishment have been vouchsafed: those can not believe\\nthemselves included who worked obstructively and helped to scatter by merely\\nstanding idle, instead of keeping the natural law of cooperation; who, instead of pre-\\nparing themselves by practicing on the apparatus, turn their backs to it with con- and seifabandonment t\u00c2\u00ab\\nperdition by joining\\ntempt; who inadvertently, perhaps, are in sympathy with those who cried: thn erying\\nut-i t\u00c2\u00bb CRUCIFY\\nCrUClty the more amazing.\\nLeast of all can the highest state be entered into unconditionally. The laws of\\nall the preceding spheres are still valid; the apparatus, altho simplified, still stands\\non the plane of preparation for the last transition.", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0059.jp2"}, "60": {"fulltext": "22\\nAPPAKATUS AND GOAL OF DEVELOPMENT.\\nI. A. Ch. m. 9.\\nThe cross, standing for\\nthe ethical apparatus,\\nsymbolises\\nSec. 98, H2, 210.\\nthe\\npressure neces-\\nsary to intensify\\nreligiousness\\nand for the develop-\\nment to the state of\\nglory.\\nTension betw.\\nflesh and spirit\\nto continue between a\\nredeemed and a lost\\nworld.\\nResume:\\nDuality of life\\nfinds its synthesis\\nin man.\\nOnly following the old\\nadvice know thyself\\nwill solve the sevenfold\\nriddle.\\nReconstruct Anthro-\\npology 00 ethical\\ngrounds.\\nNeither monistic nor\\nmonastic views of life\\ncan bridge the chasm\\nbetween\\nmatter and mind.\\nNatural science in re-\\ngard to human nature\\nnot natural enough.\\nMetaphysics formerly\\ntreated of srarccly any-\\nthing but the mental\\nfaculties.\\nEthics grapples with the\\ndualistic problem.\\nPhilology alone\\nadduces\\nempiric data the\\nutterances of\\nboth worlds.\\nThe star, the stable, lily and sparrow, the storm-tossed ship and the great calm, the fish\\nand the fishermen, oil and wine, barley-bread and farmer, shepherd and warrior, Caesar and\\ncarpenter, weaver and lawyer, banker and beggar, leper and Lazarus are parts of the appa-\\nratus; temple and rampart, sword and dice, manger and tombstone, sweat and blood and\\nprayer, and the tree, are all rendered instrumental and significant in the development\\ntoward the final glorification thus inaugurated.\\nBut this will not ensue well for such as show disdain or indifference to the meaning\\nwhich the apparatus bears on redemption, who treat the offer with feigned innocence or\\nunconcern, if they do not reject it with rank hatred\u00e2\u0080\u0094 miraculous, such a monstrosity of\\nperverseness.\\nThe spheres of a happy completion can not be reached by trying to evade the\\ncross, that is, not without the sorrows caused by the tension between the flesh and\\nspirit in which piety is tested and the entire person purified\u00e2\u0080\u0094 or else rendered ob-\\ndurate not without that pressure which ever intensifies religiousness. This con-\\ncentration, to which all history tends, as we shall verify, is the point from which\\nspiritual-mindedness will expand again toward the periphery of humanity in general,\\ntoward that transition to glory which includes the globe if not the sun. Until then\\nwe stand under the tension of the polarity of the two worlds which is said to con-\\ntinue between a redeemed and a lost world.\\nThe duality of life upon which we are agreed, finds its synthesis in man. Him\\nwe could not understand unless taken as the intermediate agent between the\\nmaterial and the spiritual world, as the focus of natural and spiritual life. Natural\\nlife can only be understood under the aspect of its intrinsic connection within man.\\nWe accept the conclusion obtained by our introspective analysis, that man be-\\nlongs to two worlds, and that the appropriation and elevation of the lower by the\\nhigher will prevail in a glorious realisation of all purposes. The movements of the\\nformative or constructive and of the material coefficients meet in man. The lines of\\nobservation converge in the human being, bringing to view the combination in his\\nbeing along with the apparatus and the task performed by which the goal\\nof his true life is obtained.\\nScience nevertheless has to confess its inability to fathom man s dual constitu-\\ntion in its whole depth. Before natural knowledge as yet stands the old, old advice:\\nKnow Thyself! stands the man as the sevenfold compound riddle.\\nThere is no other help but revision of our Anthropology, or rather a reconstruc-\\ntion of it on ethical grounds. A monistic analysis of the nerves and their ends will\\nnot discover the bridge between matter and mind. Nor will monastic contempt of\\nnature bridge the chasm by tearing down the spans already spru ng on both sides.\\nThe indefatigableness, however, with which science nevertheless endeavored to con-\\nstruct the bridge, testifies to and admits of the certainty, that the bridge is to be\\nfound in man. It is only necessary to go one step further and take man in the\\nbroad compass with all that really belongs to him.\\nCH. 4.\u00e2\u0080\u0094 MAN THE SYNTHESIS OF MATTER AND MIND.\\n10. Physical science.claiming to embrace the sum total of the knowledge of nature,\\ncan not but yield a materialistic world-theory, unless it takes in the whole man and\\nrelinquishes the aversion against the supernatural. We find that it hesitates to do\\nthis. We have intimated why we judge physical science to be not natural enough.\\nMetaphysics, pretending to furnish a thorough cognition of life, did not pay sufficient\\nattention to mind as a whole, being chiefly concerned with the intellect alone, and\\nhas only formulated a multifarious and shadowy monistic idealism.\\nEthics was compelled to be in earnest with the dualistic condition outlined in\\nthe preceding sections. It comprises both, nature and spirit, under the aspect of\\nhuman destiny; it conciliates the binary sides of dualism and shows to anthropology,\\nhow the bridge over the chasm is to be founded not upon mere thinking but upon doing,\\nand that it is built in the real person of the ideal man.\\nBut after all, it is Philology, which possesses the empirical data in the utterances\\nof both worlds. Language signalises the fact that man is the scion of both worlds;\\nhis language hoards up the results of their potential unification which in and through\\nhim is to be consummated. Here, in language, must be sought, and will alone be\\nfound, the key for disclosing the problems involved.", "height": "3904", "width": "2475", "jp2-path": "philosophyofhist00scha_0060.jp2"}, "61": {"fulltext": "Man represents the\\nI. A. CH. IV. 10. MAN S BEING ON TRIAL. 23\\nIs not the trial of man, for reasons of his own constituency, that is, because of his b b a e r of\\nconscience and of his retentive and reproductive memory, to be conducted upon the f^j%\\nopen forum of history? Lazarus, thus formulating the problem at our hands, is\\ncertainly correct. Before this, the only competent tribunal, issue is actually joined\\nand the taking of testimony, examination and crossexamination of witnesses in trial\\nof the cause of humanity upon its merits is going on as before a court. This consists\\nof the judge duly authorised and of the jury properly impaneled. To them the case\\nis given and between them the trial is continued when all the evidence is in as to\\nempirical facts and perceptible data. This corresponds with our inductive part of by induction and\\nthe investigation, which has now to stand the test of deduction or vice versa. Upon\\nthe analytical follows the synthetical treatment of the points at issue, wherein fac V t^- J -jufy.\\nneither the law arising from the facts and applied in the judge s charge, nor the facts\\nbelonging to the jury must be lost sight of. Thus all the pleadings and proofs under-\\ngo a twofold review, so that upon inductive grounds the verdict is to be found by the\\ndeliberation of the jurors as directed by the deductive information of the judge. That\\nis, iuduction and deduction harmonised are to establish truth and right, and to vindi-\\ncate the justness of the judgment. Nothing less must be the rule under which the Man roots in the\\nsuit is to proceed in the Philosophy of History; else her claims upon the recognition in tit invisible,\\ncelestial world.\\nof her legitimacy would have to be quashed. Law abstracted from facts, and evidence\\nweighed in the scales of equity must decide even her case. Man s being is rooted in\\nthe elementary world. Vigorous yet most tender organs tie him to the world of sen-\\nsuous perception; but his crown lies in the transcendental, invisible world. In a g\u00e2\u0084\u00a2^^ s nat\\nstraight line, like a flame, his life rises out of mysterious depths, and differentiates Sec 9 13 K 116 232\\nitself into a multiplicity of rational and moral relations which increase as civilisa-\\ntion advances.\\nWith reference to his cosmical conditions, man (in the words of Steffens) repre- mtnb e y virft\u00c2\u00a3of 0ten\\nsents the truths contained in nature. The individualisations of nature delineate and pP ee*istenoe in\\nprophesy him, aspiring to meet and to culminate in him. With the personal life of nature,\\nman the goal and purpose of nature is reached; nature here in the human mind, Natureis\\nsolemnises her nuptials with the spirit, her sabbath-day. Up to that point nature was ^**Ynits\\nman potential, man had not come to himself as yet. Nature was the natural ego state of\\nin its preexistence, as it were; it is the altruistic state of the ego, which is tantamount th. \u00e2\u0080\u009ef richte.\\nto the non-ego of Fichte. This was the truth of Pan-anthropism, as it might be Pan-aithrapism.\\ncalled, which hovered about the mind of Hegel.\\nIn the human soul we behold the totality of cosmical nature mirrored because it Hmnan snul the\\nis the epitome of the universe; but in this revelation of the universal homogeneity, the iritnot^nTiudeT\\nin the physical correspondency between type and antitypes, the spiritual part of man Sec 5 13 15 U5 iBU\\nis not included. We emphatically maintain our essential proposition of the independ-\\nency of the spirit as the representative of that oneness in the other form of existence,\\nthe world on high. The spirit in contrast to nature and to the soul, nature s con-\\ntrast, is independent from nature, is above space and time, is seifexistent.\\nPhilosophy owes the establishment of this truth to Herbart, viz: that the spirit is\\nan ontogenous entity, that is, not a manifestation of being in its general form (which spirit an otogenous\\nentity sui generis.\\nis the soul)\u00e2\u0080\u0094 but formal, 1. e. personal being. Spirit is an entity sui generis, is not herbaet.\\nthe manifestation or hypostatisation, not the mere gradually modified qualification,\\nof the developed soul of Kothe. But this spirit takes the soul into partnership as in\\nsacred wedlock in order to elevate it to its own sphere, thus generating the physical\\nincipiencies, peculiar to the human mind. Natural man is thereby enabled to occupy u n f the modifled\\nthe intermediating position assigned him by his relations to both units, the physical RoIHE\\nand the psycho -spiritual orb. On the part of nature man is to become the net result,\\nthe flower and crown of nature, to represent all its essence as displayed in the The spirit appropriates\\npsychical aptitudes. On the part of the spirit, establishing its union with the soul of the \\\\m wm of\\nnature as individualised in man, he is to act (as the representative of both the great natural hfe\\nspiritual and the material units of Heaven, and the physical world,) in the upbuild-\\ning of an ethical within this natural cosmos.", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0061.jp2"}, "62": {"fulltext": "24\\nLANGUAGE REVEALS MAN S SPIRITUAL NATURE.\\nI. A. Ch. IV. 10.\\nSpirit represents the\\nworld of formal unity\\nSec. 6.\\nthe ethical cosmos in the\\nphysical.\\nLanguage the\\nrepository of all\\nthe sciences,\\nthe divide and at the\\nsame time the juncture\\nof both worlds,\\nsymbolising the\\nbody and mind;\\nof heaven and earth.\\nSec. Ill, 115.\\nLanguage prior to\\nnations, not the creator\\nof nationalities.\\nSchellino,\\nW. v Humboldt.\\nNational characteristics\\ncreate the languages,\\nnot vice versa.\\nGenesis of language.\\nAbandoned notions as to\\nits origin.\\nImmediate conceptions\\nof relations and things\\nbecame by thinking in\\npictures\\nand by referring all to\\nthe deity\\nstereotyped signs, the\\nunderstanding of which\\nwas lost.\\nM. Mueller s tracing\\nlingual affiliations.\\nAegyptian picture-\\nlanguage.\\nBbugsch.\\nDescent of\\nlanguage from\\nthe world of\\nformal unity\\ndemonstrable\\nfrom its unifying\\neffects.\\nMother language.\\nTranslatable.\\nDead but immortal.\\nW. v. Humboldt repudi-\\nates evolution of\\nIts essence inexplicable\\nas posterior to mature\\njildgin ent.\\nSec. Ill, 115.\\nHenceforth, we can but occasionally take cognizance of Anthropology as regards man s\\nindividual make-up (Physiology, Psychology) or the social organism (Ethnology, Sociology).\\nThe scope of our science does ^not yet allow the interlacing of Anthropology with our system\\nin consecutive order or parallel progression. Such symmetrical exhibition of the congruity\\nof, and systematic reciprocity between, physical and ethical science must be left to a future\\nPhilosophy of History.\\nThe repository and synopsis of all the sciences just now referred to, is language.\\nIn a striking manner it reveals the fact, that spirit and matter were designed for each\\nother from the beginning. Language at the same time forms the great divide and the\\njuncture of both worlds. It means communication.and furnishes the means for it. The\\nword is the conductor and symbol of thought uttered in the world of space and time.\\nIt is the symbol of the concinnity and conjunction of body and mind, of the sensuous\\nand the mental-moral concomitants, of Heaven and earth. The material factor and\\nformal part of speech is sound, derived from a specific set of organs, not so wonderful\\nfor their delicacy as in their arrangement while personal thought and emotion con-\\nstitute the essential substance and formative principles.\\nSchelling and W. v. Humboldt accredited too much to language, when they es-\\nteemed it as the creative principle of national peculiarities, as tho language were\\npropagating mind. We claim that national characteristics are rather creating the\\nlanguages. They merely bring to consciousness those distinctive features of native or\\nnaturally innate propensities which coexist with, but are excelled by, language. For\\nthe gift of speech, as we shall prove, can only be taken as a descendant of the spiritual\\nworld, and hence as the capability of the mind to work upon the line of the inceptive,\\nwe might almost say, nascency of the mind.\\nLanguages therefore are to be considered rather as tongues, offsprings of the\\nvernacular of particular groups of people but language as a function of the spirit,\\nspeech as the vehicle communicating thought, existed before such clusters of people\\nbecame nations and races.\\nThe notion that language was of human invention, and began with mere imitation of\\nnatural sounds, is given up by every person, even tho slightly educated, since that crude idea\\ncould not prevent the rise of Philology to the rank of systematic knowledge and to philo-\\nsophical importance. The other notion of language having been instilled by the Creator\\nready made, went the same way.\\nNational consciousness was at first molded in the forms of the mythological\\nmode of picture-thinking, and moves on by way of tradition. It loses the feature of\\nimmediateness in conceiving the relation of things.\\nConcepts were fixed to stereotyped signs, and the past was reproduced without be-\\ning understood. Whenever language had assumed this symbolic shape and had be-\\ncome mere repetition in expressing fixed parabolic idiosyncracies, then it became\\ndiversified. Each branch again molded and stereotyped sectional peculiarities in\\nkeeping with changing religious apperceptions and their symbols, in times when\\neverything was deemed closely related to the deity. This becomes very evident from\\nM. Mueller s teachings of lingual affiliations, and from Brugsch s ingenious inter-\\npretations of the Aegyptian picture-language.\\nLanguage proves its spiritual descent by becoming\u00e2\u0080\u0094 according to its nature in\\nthe physical sphere\u00e2\u0080\u0094 a unifying factor, by virtue of which it outlives the fates of\\nnations. Hence language may with all propriety be designated as embodied spirit.\\nIn this capacity it combines separated tribes into generic units. It becomes the\\nelaborate vessel, wherein the remembrances of the childhood and home of each set\\nof people are handed down to successive generations; conveying the most tender\\nsentiments and the noblest inheritance: becoming a mother-language. Thus even\\nthe diversity of languages, once separating people, is rendered a means of reuniting\\nhumanity again, since now in its old age the remembrances of its childhood return\\nwith that mysterious vivacity of the memory in second childhood. Translatable as\\nlanguages are, dead but immortal, they communicate to us, what our antipodal\\nAryan cousins kept sacred ever since our ancestors separated from them four\\nthousand years ago.\\nW. v. Humboldt said: I am convinced that language is to be regarded as a\\npotentiality given to man in his early childhood, since its origin and essence can not\\nbe explained as a mere product of understanding or mature consciousness. The", "height": "3904", "width": "2475", "jp2-path": "philosophyofhist00scha_0062.jp2"}, "63": {"fulltext": "X A. CH. IV. 10. GENESIS OF LANGUAGE. 25\\nsupposition that thousands upon thousands of years must be taken into account, will Prototypes the\\nbe of no avail in proving its evolution. Such an invented contrivance can not be prerequisites\\nthought of, unless a proto-type, present to the mind, is presupposed. H er\\nHere we stand upon the great divide, before the mysterious hiatus no evolution\\nwithout proto-type; no word without the thought that was reflected from the mean- g| \u00c2\u00ab\u00c2\u00abthought reflected\\ning of things, in their interrelations, and in their relation to man as their issue and Uehuart\\npurpose, even before his world-consciousness had matured. A re-ligere (according With e^^e n es to\\nto Webster a re-viewing of things of which a cognizance is present in the mind s \u00c2\u00bbi*\u00c2\u00ab\u00c2\u00b0ns lan ew*e is\\nidea) takes place; and an unconscious, intuitive remembrance of the truth, that ob-\\njects were created after and for the image of the subject in whom they find their\\npurpose, re-curs to the mind (Herbart s discovery). Language is born. Man named\\nthings according to their import upon himself manifesting his right to be their\\nmaster, he takes possession of what was delineated within him and assigned to him. with the first\\nWith the first utterance of thought the first revelation of the spirit is given. In uttera f ce man\\n.j. x. 6 proclaims his\\nlanguage the spirit announces his appropriation of the natural world. And up to right of\\ndate there is the instinctive feeling in man, as McCosh remarks, that unsophisticated natura, riatlne\\nlanguage comes nearer to the truth than most of our artfully twisted diction\u00e2\u0080\u0094 the\\nterminology of diplomacy which, according to Talleyrand, uses language rather to r^m^\\nconceal, than to reveal the real meaning of a thought.\\nLanguage is innate in man. This we can prove by deduction at least, while wha^te^wto^ST\\nmaterialistic monism can not disprove it, either by intuition, induction or deduc- ot dlsprove\\ntion. Man ever possessed language in the same way, as now consciousness lies Language innate in the\\ndormant in the mind. Both consciousness and language were born within man in consciousness mated\\nexactly the same manner as he is born now, that is, unconscious of their possession, j a n 1,e is bo\\nNow as ever internal impressions from above are received in that silent camera unconscious stat\\nupon the sensitive plate as it were, by way of instantaneous instinctive feeling as Not the result of\\nfrom a voice, as well as from sense-perception by way of the sensorium. Now as ever re ectlon\\ndoes the impression awaken the adequate expression reverberating the incurring\\nvoice from the diaphragm of the mind.\\nMax Mueller corroborates this truth in noticing that the language of children, e^mmS. prec\\nbecause of its originality is more regular in its declension and conjugation. This a priori\\nshows reconstructive ability in the unconscious recesses of consciousness where the g* te p ries of\\nmind carries its formative principle. It reveals that competency for making intui- Sec 27\\ntive valuation and comparison, and for drawing logical conclusions\u00e2\u0080\u0094 the inexplica- correctness of the\\nble a priori categories of Kant and Aristotle,\u00e2\u0080\u0094 that ability which is not always and m. muklLTmccosh.\\nnever all at once present to reason in its engaged state.\\nLanguage does not result from so called progressive and inheritable evolution. Its language always a unit\\nheight of symmetrical perfection is not even to be accounted for by empirical education and rn vi nding with the\\nscientific culture. Rhetoric partakes too much of the nature of virtue as that it could be put the opposite unUo\\non from outside to every person by any training As the eye and the light preceded Ophthal,\\nmology, so, language precedes grammar; it contains its types of beauty, its parabolic nomen-\\nclature in the back-ground of the psycho-spiritual part of the mind, along with which those\\ntypes were given to man. In this reserved recess the potency of language is working with the\\nsame exactness with which the many-colored crystals shoot together in the dark cavities of\\nthe rocks. It works with the simplicity of the heptachord governing the sounds, and with the\\nprecision of the bee, building its hexagons with the greatest possible saving of time and the Gift of speech is akin\\nleast expenditure of wax. to the spirit\\nThe ability to express relationship, and to communicate the essence of person- in^he\u00e2\u0084\u00a2\u00e2\u0084\u00a2.; spoken\\nality is always present as a unit in conformity with the nature of the spiritual realm oraaTuratT^S*\\nof unity from whence it was spoken into, and is again called forth from, the human materia nersity\\nsoul. Mind within creates and constructs its expressions in its own way, in precise\\nanswer to the external occasion. This is the meaning of speaking the truth. Lying\\nConveys the essence of\\nis contemptible just tor the reason, that thereby language is abused in representing personality\\nman and things to be what they are not, thus corrupting the whole sum of personal speaking the\\nrelations. The special arrangement of the organs of speech in direct connection teinng a EUTH\\nwith the organ of thought has also been taken notice of as indicating and illus- LIE\\ntrating the distinction, directness, and, to some extent, the independence of speech Offering\\nfrom the lower functions of our organism. As speech is certainly the most spiritual the most spiritual\\nfunction of the person in its entirety, this special physical adaptedness indicates its persollTntts 116\\nspiritual significance, especially in the offering of prayer. These unique phenomena entirety,\\nof spiritual life prove, in every respect, that language does not evolve from below.\\nmeasure", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0063.jp2"}, "64": {"fulltext": "26\\nLANGUAGE PROCLAIMS MAN S DOMENION OVER NATURE. I. A. CH. IV. 10. 11\\nThe objection has been raised, that the monosyllable languages doubtless belong to the\\nenratomo^ynabU age of man s childhood, only arrested in their development, and were still waiting to be\\nand isolating languages. maae perfect. This circumstance was alleged as proof against the character of unity and\\nSummary of the spirituality of language, because the Chinese had become isolated on that account. But the\\nresults oi our inference is futile. That erroneous view could only have been taken when comparative philo-\\naTt\u00c3\u00b6 C the n gift otVeech 8 logy was in its childhood, that is, when we were not yet acquainted with the immense cop-\\niousness of Chinese literature.\\nNo. The assault against the truth that man as a person excels the natural world,\\nMeans of direct cou icl derive no succor from language. For language scorned an alliance with all\\nwith\u00e2\u0084\u00a2heSit\u00c3\u00bcai that went in denial of the spirit; it became our ally. If ever the truth of the spirit s\\nworld. aseity could have been shaken, language would have revealed what is in man,\u00e2\u0080\u0094 as the\\nphysican reads the stomach s condition from the tongue.\\nLanguage renders man conscious of the fact, that a spirit lives within his soul,\\nMans pos.t.on venfied.^ virtU e f this un ion stands in direct communication with the spiritual world.\\nThis demonstrates personal man as being the medium between the two spheres of his\\nexistence. Thus again man s position is verified, his spiritual excellency substantia-\\nted, his freedom assured. This latter assertion is now to be proven by still more con-\\nvincing evidence.\\nMans moral task in- Man s moral task requires of his corporeal constitution to obey the necessities of\\nreglwngd\u00c3\u0084\u00c2\u00bb over nature in the order preordained, as mirrored in grammatical rules and a priori cate-\\ngories, and without severing the connection with the preceding development in the\\nYml .ife^or lower stage. This conclusion has been found already as the starting point of duty,\\ntaking the inven- g ut the task\u00e2\u0080\u0094 originally the pleasurable cultivation and preservation of his person and\\nna r tiirai hls of paradise\u00e2\u0080\u0094 consists in the very contest with nature to obtain or regain full dominion\\nSE^f\u00c3\u0084Pf over it. Man began his task with the proclamation of taking possession of nature by\\nla guaBe the invoice made of the creature at the birth of language.\\nOne may call this a clever allegory of things which man is supposed to have formed in\\nhis child-like beginning. But granted that the description of the fact was childish talk, it\\nKinship of would only corroborate what M. Mueller says of the original freshness and correct directness\\nlanguage with of the cnilds language. The discovery and understanding at so late a date, of the truth of the\\nfreedom o e under discussion having been narrated at such an early time and in language so unso-\\nphisticated, speaks promptly against an invention of either the language or the story.\\nWords upon All lasting results of endeavors made to master the situation, of the endeavors in\\nruined monu- which the word always took the principal part, were retained in language. Monu-\\nv ictoryof mT^d ments, intended to proclaim victories of the mind over physical stubborness, were in\\novlr death! h d turn destroyed by mute or brute force. But the thoughts symbolised in words took\\nthat they are w ings and lived forever, testifying to their own spiritual nature and indestructibility,\\nwitnessing their victory over ruined matter and over physical power after all.\\nThus the word, not to be fettered or killed, proclaims the freedom of man as\\n\u00c2\u00ablatiortodominfon against the subjection under natural necessity; it proclaims relative independence\\nThe partt hich the word from nature upon moral grounds. The word maintains the liberty of man in his do-\\nthe r wM\u00c2\u00b0idi n mastering m i n ion over nature as inherited from his spiritual side exclusively, where alone he\\ncan preserve it. Free movement, rational and free choice, does not cover all that we\\nmean by freedom; these civil liberties are the natural analogies merely of freedom in\\nthe higher and causal sense. It is the energy of the mind, felt as the will,\\nwhich Gretchen insisted upon, when she would not follow Faust from the dungeon\\ninto liberty, that is, freedom in the natural sphere,\u00e2\u0080\u0094 is the parent of liberty.\\nTirit^sfeeiin of We define will as the spirit s feeling of its own energy, as thought in action.\\nits own elfergf Hence freedom is an attribute of the will inasmuch as it is heaven-born. Hence lan-\\nL 8 \u00c3\u0084H Bht in guage is akin to freedom of the will as it initiates the dominion over nature.\\nPerhaps language could speak more clearly of the union of the natural and spirit-\\nual in man, and of will and freedom in particular, were it not for the difficulty of\\ndiscerning physical from ethical motives, and for the paralogisms perpetrated on that\\naccount. It is for this reason, that the concepts of freedom and liberty\u00e2\u0080\u0094 just as that\\nnnde a r misap P h ned iU of conscience for the same reasons\u00e2\u0080\u0094 are liable to be mixed up and taken amiss.\\nanalogy. sec 7, s. Liberty su ff erg as muc h abuse as language, wherein we find another proof of their\\nspirituality and for the ontogeny of the spirit itself. For, it is the common fate of\\nthe highest blessings, when brought into intercourse with natural life, to be turned\\ninto curses.", "height": "3904", "width": "2475", "jp2-path": "philosophyofhist00scha_0064.jp2"}, "65": {"fulltext": "I. A. CH. IV. 11. NECESSITY AND FREEDOM. 27\\nFreedom is often entirely identified with liberty, and thus lowered tc the class of these LhibwtVs blonder in\\nanalogies between physical and spiritual life, which become so natural to us, that we forget liberty. neces61 r\\nto distinguish mental, corporeal, if not carnal, incitements, events, and results, from spiritual\\nmotives, events, and effects. Such a mistake was made by Leibnitz, when, for an illustration\\nof the difference between necessity and liberty, he made the magnetic needle speak to other\\nneedles about choosing another direction. He sadly failed, of course, to show his point. Not-\\nwithstanding the blunder, he illustrated the kindredship of both, language and liberty, be-\\ncause of their common, purely spiritual source. Leibnitz s disparagement of them was merely\\none of those cases alluded tc, where extremes meet. The caution, desirable for a definite con-\\ncept of liberty, that is, of freedom in the natural moral sphere, is to be exercised especially\\nwhere a true and clear picture is to be drawn of the correlations between liberty and neces-\\nsity. Hence we shall always use the term liberty in distinction from freedom, its spiritual\\nsource.\\nWith reference to necessity in nature human nature, i. e. the physical part of\\nthe mind always included\u00e2\u0080\u0094 we find in nature appropriation and deprivation, distri- to^atHt\u00c3\u00bcde\\nbution, and assimilation, and excretion of the refuse in the processes of both, bodily S monst?ate e our sity we\\nthese processes. Of the imponderable influences, impressions and oppressions of the\\nphysical and mental atmospheres, as to their healthy or nefarious conditions, we re-\\nceive very decided convictions, usually without much reflection. Altho we are de-\\nWho does not preserve\\nfreedom deserves no\\nliberty.\\nDecision to deny one s\\npendent upon or oppressed by these things, yet in spite or perhaps in consequence of seif \u00c2\u00bbt liberty affirms\\none s freedom.\\ncompulsion or want, we feel free, we take the liberty, to form our judgment about\\nthem. Notwithstanding the resigned attitude we are forced to assume against inevi-\\ntables we maintain our liberty? no\u00e2\u0080\u0094 our freedom. Gretchen told Faust; Ich will\\nnicht! This illustrates that by our reflecting upon these necessities and the conflict\\nwith them, we affirm our consciousness of the higher life which wants to deliver us\\nfrom the restraints of natural confinement. This feeling and thinking over the mat-\\nter proves our innate freedom. Otherwise it would prove that we would not care to\\npreserve oui freedom and did not deserve liberty. We may choose to deny ourselves of\\nit, but this again would prove that the deliberation and the decision are in our own\\nhands, that even in foregoing liberty we are at liberty to do so. Thus we affirm the\\nfreedom of the will even under serious constraint.\\nWe are agreed that if it comes to the moral sphere, the idea of freedom must not\\nbe suffered to remain a mere capricious notion,but must be disentangled from the ac-\\ncustomed analogies and from a promiscuous use of language.\\nLet us here ask: Do liberty and necessity always exclude each other? We hesi-\\ntate to hastily adopt such a conclusion. There is a natural necessity to which we Sil?\u00e2\u0084\u00a2 8 1011\\nvoluntarily submit. Now what prompts our volition to do it? In the first place there despite natural\\nis a feeling that it will be better for us to choose against our inclination, because of inclinations\\nan advantage to be gained in this direction or a damage to be avoided in that or out ou f Te p rd for hi s he\\nof regard to an obligation higher than both, higher than Utilitarianism would pre- concepts of which\\nscribe, or Eudemonism would care for. This feeling may be very faint, generally it is the\u00c2\u00b0morereKdupon.\\nmore so, the more reflecting thought is turned upon it. It is a potent faculty\\nof the mind, which must be developed under cultivation along with the other facul-\\nties and in harmony with them.\\nHowever feeble this feeling, it infallibly indicates (i. e. speaks into) what is bet-\\nter for us and what is worthy of us or not. We may be conscious of the advice at\\nonce, and in this case have an immediate judgment; or we may refer the indication and immoral 1\\nto reason for disquisition and adjustment. In the usual cooperation of both, feeling judgments,\\nand reason, the latter will preponderate in the verdict; and this,in most cases,will en- Manifestations of the\\ndanger the verdict. For there are sundry grounds to suspect reason of unreliability feehng of value\\nand partiality there are suggestions and motives felt to rise from another kind of\\nfeeling, from sensuous sentiency, which have an interest to bribe reason so as to de-\\ncide in favor of a misrepresented value, under the influence of the will, which then\\nwill make the mistake.\\nMind will argue in favor of something preferable for certain reasons while\\nthe inward feeling, our moral sentiency has a fine sense for the Absolute Good. It\\nis conscience pure and simple, which feels the sole necessity of this Good and recog-\\nnises nothing besides. It is most certain of the Supreme Good as having all value\\nand virtue in itself. It acts as the plenipotentiary of the realm where freedom and\\n5", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0065.jp2"}, "66": {"fulltext": "28\\nJudgment and\\nreason\\nunreliable;\\nunder motives arising\\nfrom the sensuous\\nfeelings.\\nConscience the\\nplenipotentiary\\nof the sovereign-\\nty of the\\nAbsolute Good. 11\\nGuardian of freedom\\nand personal dignity;\\nsuing free will to\\nagree with the con-\\nditions of the solitary\\nnecessity\\nCraving for something\\nbetter. is an affirmation\\nof our\\ndestiny for the Good\\nwhich is designed for us.\\nTask of culti-\\nvating harmony\\namong our\\nfaculties and\\ndesires.\\nSubsequent to\\nwrong preference\\nof the secondary\\ngood.\\nCorrupt concept of\\nindependence leads into\\nservitude.\\nIncorruptibility of the\\nstill small voice.\\nKinship between\\nconscience and\\nlanguage.\\nConscience keeps up\\ncommunication with\\nthe world of\\nformal unity but,\\nfor reasons of preserv-\\ning itself and man\\ndignity, withdraws into\\nthe privacy of\\nsubconsciousness.\\nCONSCIENCE THE WARDEN OF FREEDOM I. A. CH. IV. 11.\\nlove reign supreme by necessity of the spiritual nature in its formal unity under ma-\\nterial diversity. It represents the sovereign Good which alone is necessary but not\\nto be forced upon persons lest its value would be lowered. Hence the free conscience\\nwhilst insisting upon the solitary necessity, at the same time respects and preserves\\npersonal freedom, liberty included. That fine feeling, even retreating, yet ever con-\\ntinuing to remain in immediate touch with the Absolute Good, and very distinct from\\nreflective consciousness, if decided against by deliberate reason\u00e2\u0080\u0094 i. e. judgment in\\nconjuncture with sensuous motives, that is, willfulness withdraws because of its\\nesteem of freedom, not however without holding the person under durance of respon-\\nsibility and thus upholding man s dignity.\\nNow reason by its preponderance has formed a wrong judgment. It has willful-\\nly, perhaps, mistaken the arbitrariness of volition for freedom of the will, and has\\nled the whole person into error as to the real value, as to that which might be bet-\\nter; mistaking it for the highest and alone necessary, i.e. the Absolute Good. It has\\nmisapplied the secondary good in nature, if not something worse. Still the subter-\\nfuge of having erred from ignorance is no excuse, since that yielding to the imagined\\nsomething better, wanted by the will, implies the affirmation and acknowledgment\\nof the higher destiny which determines what is really serving the best interests all\\naround and is truly in our favor and for our own benefit.\\nWe feel the best to be destined for us, and ourselves destined for it. Now the\\ncultivation of harmony within ourselves, that is making our faculties and their\\nfunctions to agree with our destiny, the cultivation of harmony between the natural\\nand spiritual worlds as being blended in our being, is the very task to be performed\\nfor reaching perfect communion w:ththe world of unity. It is the necessity of this order\\nin the nature of the Absolute Good which sues free will by warnings to consent to,\\nand to voluntarily determine itself for, this union. For, notwithstanding this neces-\\nsity, will is to remain as free as the Good held out to it, is free inasmuch as it is not\\nto be forced upon our acceptance. Freedom is to be maintained under all circum-\\nstances for reasons of love and because of the whole constitution and nature of the\\nspiritual world. Only in this sphere and under consent to this inner necessity the\\nfreedom of the will can prosper\\nWhenever reason and volition\u00e2\u0080\u0094 in their capacity of free choice (both obliged to\\ncooperate by virtue of their spiritual kinship, since the principal character of the\\nspiritual sphere is unity, and since the apparatus contains the condition inter-\\nrelated connection and cooperative interaction of all spheres of development) when-\\never reason and volition give way to false valuation of the preferable, mistaking the\\nsecondary relative good in nature for the Supreme Good and misapplying it, and ig-\\nnoring the spiritual interest under the spell of self delusion, then personal life becomes\\nestranged from its source and native home. The transgressor becomes sensual in pro-\\nportion to the practice of habitual arbitrariness. In the confusion ensuing he takes\\nperverseness and obstinacy for consistency of character, especially when laboring to\\nturn relative independence and dominion into emancipation from the authority of\\nthe spiritual, and into corresponding servitude to the lower world.\\nPart of personal life, however, always individual and resisting absorption into\\nthe generalness of the sphere of formal diversity under material unity, is not thus\\nto be seduced and adulterated. It is the language of the spirit-land, the still small\\nvoice. It is the universally understood expression of the feeling which can not be\\nintimidated to leave its post as representative of the Absolute Good and as witness\\nfor its necessity which can not be alienated from keeping communication with\\nGod. It remains on speaking terms with the Good. It alone perpetuates the con-\\nnection and contact with the indissoluble spiritual side of personal life, of which we\\nknow that it transcends selfconsciousness It surpasses that part of our being\\nwhich is confined to the form of existence limited by space and time.\\nThis feeling, in order to maintain its independence, its incorruptibility and free-\\ndom, retires into the innermost recesses of the mind (the psycho-spiritual life), where,\\nout of reach of peripheral turmoil, the purely spiritual constituents of personal life\\nare bound together by their nature of unity, where the person is kept in durance of\\nresponsibility, so that the dignity of man is at the same time preserved in the pri-\\nvacy of retired conscientiousness.", "height": "3904", "width": "2475", "jp2-path": "philosophyofhist00scha_0066.jp2"}, "67": {"fulltext": "I A CH. IV 11. LOVE IN RELATION TO NECESSITY AND FREEDOM. \u00c2\u00a39\\nIn the meanwhile other feelings usurp the function of deciding what is neces-\\nsary, belying the ego as to the necessity of the secondary good, by denying it to be the\\nhighest good. The whole mind gets confused and disturbed and unbalanced. The\\nappetites, cutting loose from the authority of the spiritual principle of unity, become\\ndissolute and they dominate, altho losing themselves into the sphere of the mani-\\nfold. They oppose and reject the control of the spirit in order to reign under as- holds man^JSer 1\\nsumed liberty, notwithstanding the reproachful feeling of the misery of serfdom responsibility, sec\\nunder natural necessity. This painful split is the empirical state of personal life, Freedom of Ming\\naggravated by the unceasing conflict between the spirit and the flesh. Serf dorn is KXis ^st! 6 freedom\\nhumiliatingly felt, it is mortifying. Free will is lost, and the rest of the will-energy\\nby degrees will also be lost entirely, because the natural part, when severed from the\\nspiritual union, falls under the natural law of disintegration and cannot live.\\nThe answer to the question How may the loss be retrieved is to be obtained from\\nthe science of the purely spiritual Good. We can here only give the assurance, from what we\\nknow of its self esteem, that amends will not be forced upon man at this hour of the world\\nwithout the asking.\\nEquipoise of nature\\nThus the equipoise of the two worlds virtually is balanced in man who belongs t^tongLV^the^caie\\nto both. Under this aspect alone he and his history may be understood. That equi- Spb^Snce .wiak\\npoise is indicated by the tongue of the scales of righteousness as held up here beneath andalone\\nby conscience weak and alone. And thus solely and truly the equation between the\\nparadoxical relations of necessity and freedom in either sphere is demonstrable.\\nIt will even stand the test of experiment I\\nThe features of mutual adaptability of nature and spirit to each other, and the\\nfeatures of kinship among the spiritual entities of language, conscience, and free-\\ndom are also demonstrable and empirical in every relation of love. Its spiritual\\nnature intimately unites love with the feeling of value and the freedom of the will. k ve! sslty an\\nNobody will deny that love, like conscience, is a personal matter. Kinship of the spiritual\\nAgain it is the promiscuous use of the term caused by the misleading analogous processes language, conscience\\nspoken of, which transfer love to things. We can only love persons, not even ideas, were they i 1 1 1 T T N\\never so holy. The doctrine of this unique energy and entity Love belongs to Ethics, altho perfection,\\nthe autonomic, we may say mechanical-autonomic Moral-philosophy of the Kantian school,\\n(Calderwood closely following,) utterly ignored it. Kant mentioned love only as a poetical calderwoud slights love,\\nluxury e car dinal principle\\nin ethics\\nConsidering then the relation of love to freedom, nobody will deny that it is in the Love personal nke\\npower of any person to accept or reject, to renounce it, or to deny oneself of the per- conscience\\nson loved, or to make one s self even a sacrifice out of love, and in the interest of the\\nperson loved. All who understand the strong hold it takes and by which it draws;\\nwho can the more appreciate its necessity for life because of the very separation from\\nits object: all such will testify that in this highest and most intense power of the unifying power\\nbond of perfection, freedom and necessity are intrinsically interwoven. The grief of love like\\nof separation demonstrates anew the indestuctibility, indissolubility and unifying anguag\\npower of the spiritual essence, and also the interrelations of those coefficients of\\nhuman nature, which we know already by their family-likeness. As language and\\nconscience, feeling and willing or volition and valuation, judgment and adjustment,\\nare recognisable as twin-pairs, as it were, so freedom and necessity permeating and\\nbalancing them all, seek to escape from being paradoxically misconceived, and they\\nseek to find their conciliation in the human heart. At any rate the conciliation between\\nnecessity and freedom is wrought by love.\\nHere the indiscretion, identifying spiritual functions and purposes, and blending them\\nindiscriminately with the correlative processes of natural life, works most disastrously^\\nThink of the comparisons made between the love of a tigress toward her cubs and the love c aut on aga i ns t\\nof a mother. The necessity as well as the freedom of love come, of course, under the class of identifying the freedom\\nanalogous processes in which, on account of the union between the psyche and the spirit, both w ith their physical\\nmodi of necessity, along with love itself, penetrate most deeply into the physical part of human ^^a] 1 h s\\nnature. Hence the tangle and wrong application of the communicatio idiomatum as it Sec. 7, 8.\\nwere, becomes peculiarly mischievous in incidents of this kind. Moreso, since emotional differ\\nfrom rational phenomena in that they belong to the sphere of passiveness, and are therefore\\nprone to split and to burst out in passions. Here clearness about attributes and functions,\\nmotives and purposes is of highest importance for history whenever it is to announce\\njudgment.", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0067.jp2"}, "68": {"fulltext": "30\\nlove s emblem: sacrifice.\\nI. A. Ch. IV. 12.\\nThe blending of necessity and freedom with lcve,and the blending of love with the\\nwhole fabric of the human being is exceedingly important to morality. Hence it is\\nespecially desirable in this instance, that the lines between spiritual emotion and\\nnatural sentiment, and between that set of sentiencies and the rational energies must\\nnot be obliterated.\\nFor the sake of humanism the cognitions of these psychological items should be\\nallowed no longer to become corrupted and misconstrued through the pseudo-conclu-\\nsions alluded to upon the naturalistic basis. For, severed from their spiritual source\\nlove and freedom must pine away\\nThere are theories, popular and easily propagated because pandering to the low predilec-\\ntions of growing sensualism, which teach to apply love along with liberty in the mere natural\\nsense. Both are equivocally attributed to physico-psychical life, after the psyche has been\\npurged of every vestige of spirituality. This is evidently done to humor the masses, who\\nmistake the spiritual for the religious life, which per se, and in the sense here propounded, it\\nis not.\\nIt is evident that in such a muddle of affairs the understanding of man and his\\nhistory in the most sacred and solemn concerns is not only impossible, but that then\\nwild world-theories are promulgated, and wrong views of life prevail which can not\\nbut be pregnant with very serious consequences. On the other hand, it is evident\\nthat with the proper achievement of the unification of spirit and nature in man, and\\nthrough their proper permeation in the rational-moral sphere, that is, under methods\\nof applying Ethics to actual life truth, conscience, necessity and freedom and love\\nwill all fully and forever stand by each other in personal relationship. These enti-\\nties, if such we may call these cardinal factors, will by virtue of their purely spirit-\\nual nature, render the union inseparable and will form a partnership of coefficients\\nfor still higher purposes.\\nMeanwhile love s emblem, representing the union of the necessity of the good with\\nfreedom and with love, is\u00e2\u0080\u0094 sacrifice.\\n12. Let us frame the results of the inductive analysis so far found into a syl-\\nlogism. Max Mueller once said Language stands one foot in the realm of nature\\nand the other in that of the spirit. This corroborates our axiom and the result of\\nour investigation, that language reveals what is in man. For this reason the mere\\nscientific way, if one-sided analysis dares to assume the name, will not lead to our\\ndiscoveries.\\nNeither comparative craniognomy nor the hap-hazard measurements of physio-\\nlogical and experimental psychology will by themselves be able to disclose the\\ngeneric constituency of a single person and his grand significance, much less that\\nof the race as a whole.\\nNeither will the philosophical disciplines by themselves accomplish this, altho\\nDes Cartes already opined that out of his cogito and his sum he could explain\\neverything, in doubts of which he had begun his inquiry Comparative philosophy\\nof religion attempted to explain the formations of national characters and to ac-\\nrouid n discfose\u00e2\u0084\u00a2hat the count for forms of governments, revolutions, dissolutions\u00e2\u0080\u0094 but at its best it treated\\nonly one side of life, discarding the other.\\nAs previously mentioned, more might have been expected of moral philosophy.\\nBut it was rarely made a rule that a moral philosopher should know as much of his-\\ntory as of metaphysics, and that for a genuine anthropology all historical material\\nas well as the whole of nature should be ransacked. It is not generally conceived\\nthat universal history and ethnography must be to ethics what natural history is to\\nphysiology, and what both are to the medical science. Had ethics been aware of its\\nrelation to history and physiological psychology, it could have pondered over a little\\nmore material it could have availed itself of a few more auxiliaries and coefficients\\nStill it lacked the ethnological and the philo-\\nlogical data, contributed only since the quiet, empirical work of missionaries had\\nbegun to command the respect of the philosophers. It also lacked the discoveries\\narchaeological and philological, made by a score of daring explorers. It is only re-\\ncently that ethics, like Dorner s system, seems to become a qualified coworker with\\nphilosophy of history for the most correct interpretation possible, of man, humanity,\\nBuilders of scientific\\n\u00e2\u0096\u00a0world-theories, in order\\nto cater sensualism\\npurge the soul of its\\nspiritual elements,\\nmistaking the spirit as\\npertaining to religion\\n\u00c2\u00bbdone. Sec. 5, 15, 23, 35.\\nTo guard against such\\nperils\\nThe true theory of\\nethics is methodically to\\nbe applied to practical\\nlife.\\nUnion of the\\nnecessity of the\\nGood with free-\\ndom and with\\nlove is represent-\\ned in love s\\nemblem\\nSACRIFICE.\\nRECAPITULATION I\\nM. Mueller on the dual\\nnature of language\\ntongue alone does\\nuniting the natural\\nand the spiritual.\\nContributions of\\nthe missionaries\\ntoward our\\nscience of true\\nhumanitarianism than Plato and Spinoza had at hand.\\nSec.", "height": "3904", "width": "2475", "jp2-path": "philosophyofhist00scha_0068.jp2"}, "69": {"fulltext": "I. A. CH. IV. 12. PHILOLOGY PROVES THE DUALITY OF HUMAN NATURE. 31\\nand history, so as not to leave out of sight the final goal of historic progress. We\\nfound that so far the most conclusive arguments for the union of the spiritual and\\nnatural worlds in man, have been furnished by comparative philology. By the study\\nof tongues, and of families of languages, the truth of real life can be discerned ap-\\nproximately correctly, because it deals with disclosures from both worlds; and because\\nin its documentary proofs it possesses a firm basis of historical realities and the\\nevidence of disinterested eye and ear witnesses. Altho a great many are mutilated\\nand some are mere fragments, yet others are found which supplement the meager\\nsuggestions of the first, and when all are deciphered and speak, one set will restore\\nthe full sense otherwise missing, whilst an other will correct erroneous interpreta-\\ntions of former times along the whole line.\\nWhile races mingle, states break up, and nations perish, their languages com\\nmemorate their fame or their fate, and dead stones become living witnesses above The essentials in the\\nsuspicion. Languages may be called dead, but in their tombs we find more than cohesfoifanT 501\\nretarded or arrested, we find resurrected, life. They possess that character by virtue continmty\\nof their higher substantiality, which never becomes subject to the natural law of de-\\ncomposition, but which on account of the unity holding sway in the spiritual realm\u00c2\u00bb\\ncan ever be resuscitated by translation. They are like sighs for deliverance, uttered\\nby that creature which forms a part of our own being, notwithstanding our being un-\\nconscious of it. Hence philology alone is cempetent to show beyond controversy the\\ntrue import of history and nature associated. It learns man s inner condition not\\nwithout due consideration of the material part that serves as the substantial con-\\nductor of the spiritual elements, nor without criticism, and not without handling-\\nsome solid stuff in excavating.\\nPhilology exhibits the proofs of the dual character of personal life\u00e2\u0080\u0094 of human Thesumandsubstance\\nnature we will say henceforth,\u00e2\u0080\u0094 as her triumphs. From the proofs we posit as the es- and h tne n ,^pe V c e ts S fo r r ey\\nsentials of the sphere of formal unity in personal diversity cohesion, continuity our deductions.\\nand unity of consciousness.\\nUnless we are sure of these three manifestations of the spiritual in this material\\nworld, we can have no knowledge of what we mean by humanity, and what may be\\nthe purpose of its life. We could know as little of this, as we could be sure of our\\nown selves, if our lives were not held together, under all bodily changes, by our\\nself consciousness. The tripartition of conscious life, alluded to in the beginning, and\\nthe triad with which we conclude our first glance at man, is to be materialised in the\\ncogito of the person who is sure of his sum. Without recognising his conscious-\\nness, all the formal diversity of the world of material unity remains a dire riddle,\\nthe most portentous of all enigmata.\\nNow let us examine, whether our ascent from the manifold to that unity to be\\nperfected in the One, did not mislead us; or whether the One is superfluous, so that\\nthe secret hidden in diversity, might be discerned regardless of unity.\\nIn the first germ of plant life, (exact science states), the prototype of the genus Germinal t ype contains\\nmust be\u00e2\u0080\u0094 anticipated, imagined. Were we able to introspect that type, and to inter- g enuT en\\npret its design, we would be able also to delineate or construct in our mind the ant c^ated-imagined.\\npeculiarities of a plant from germ to crown. We might further be able to explain\\nthe significance it bears upon its whole genus, yea upon the whole economy of na-\\nture. The first germ containing the type, then, would represent the character of its\\ngeneric totality. Such conjecturing is legitimate,and evolution constantly works upon\\nthis proposition which gave birth to the young science of biology. It is legitimate\\nbecause the totality of nature does not consist of a collection or an agglomerated\\nmass, but is an organised unity, be it ever so finely differentiated and widely varie-\\ngated.\\nIn a much higher sense does the theme of universal history rest in man\u00e2\u0080\u0094 as its The postulate,\\na. derived from\\ntype. The whole fabric of its continual and progressive development is implied in man s deveiop-\\nhim. He is the key to it. Man s being as a person is bound up with the region be- Mm as P the e proto-\\nlow him,\u00e2\u0080\u0094 circumscribed only by the limits of the material unit of nature in general, type of historical\\ni.^i, -T^Li development.\\n\u00e2\u0080\u0094on account of his intrinsic connection not only with articulated organic lite, but\\nalso with inorganic, compressed, confined life. On the other side man is just as in-\\ntrinsically connected with the spiritual unit of personal diversity. He has thus be-", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0069.jp2"}, "70": {"fulltext": "32\\nMan s dual rehv\\ntion to inorganic\\nlife even, and to\\nthe spiritual unit\\nas an\\nindividualised\\nmember.\\nAltho a member\\nof the higher\\ngenus, yet\\nnecessary to\\nremain one of\\nthe lower also;\\nso as to elevate along\\nwith himself the whole\\nof nature belonging to\\nHumanity a unit:\\nconjoining in\\nitself the two\\nunits of the\\nworlds above\\nand below.\\nLanguage the focus\\nfrom which to view the\\nunit of universal history;\\nHistory not iutelligible\\nunless considered as a\\ntotality.\\nMORAL COSMOS.\\nHistory s teachings\\nmade applicable in a\\nsound world-theory,\\nfounded upon the\\nduality of human\\nnature.\\nThe Good in\\nreach of all.\\nThe Bad\\navoidable and to\\nbe resisted.\\nMan the microcosm of\\nthe natural and moral\\ncosmos combined\\nHumanity considered a!\\nman developing,\\nHistory as the\\nmacrocosm of man.\\nHistoric importance of\\nevery individual.\\nMan. not the\\nenvironment,\\nshapes his weal or woe.\\nMoral and mental\\nprogress initiated\\nby personal and\\nnational life\\nissues from the\\nspiritual sphere\\nof personality,\\nnot from that of\\nnatural\\ngeneralness.\\nSec. 6.\\nHISTORY BRINGS OUT THE IMPORTANCE OF EVERY PERSON. I. A. CH. IV. 12.\\ncome individualised as a member of the spirit-world, a natural\u00e2\u0080\u0094 spiritual entity, a\\nspecimen of a higher genus, a person. His development, as such a personality\u00e2\u0080\u0094 by\\nway of self cultivation in the moral process, that is, in his advancing appropriation of\\nnature in order to lead it upward in and with himself makes it necessary for him\\nto remain a member of the lower genus also. This, for the present, is his vocation\\nand position. He, and nature (forever belonging to him) with him, is in a state of\\ntransition to the spiritual, unified mode of existence.\\nIf this dual membership of human nature, implying connection inter se as a.\\ngenus; if this formation of one unit called humanity, conjoining in itself the polar\\nunits above and below, is established by the science of languages, then we possess in\\nlanguage a focus true and sure, from which universal history may be looked into.\\nThrough this object-lens its whole significance and all its conjunctures must be\\nobservable.\\nAll history is then conceived as one entire whole, from the connections of which the\\nsingle items can be examined as to their merits or demerits, their value or their faults; we\\ncan then trace out the interchanging causes and effects of oppressions, insurrections, pro-\\ngresses, relapses, failures: we can locate depravity and its consequences. Not without this\\nreference to the whole are we able to judge of what is worthy to be imitated, or what is to be\\navoided as dangerous. The good results obtained in the happy realisation of the true and the\\ngood and the beautiful, are thus sorted out and exhibited, treasured up and made applicable.\\nSuch a practical and beneficial service of the Philosophy of History, is vouched for by analo-\\ngous services of other applied sciences, and by precedents in the past. We thus become en-\\ncouraged in the attainment of the good, and in the resistance of the bad. For, notwithstand-\\ning all earthly distress, and all obstacles, the good is within reach of all. With due attention\\nand circumspection false steps may be avoided, if errors are laid open.\\nHumanity considered as man developing, and history as the macrocosm of man\\nso that man is conceived as the microcosm of both, the natural and the ideal (ethical)\\ncosmos will deliver into our hands the key to both worlds in the human person. Man s\\npersonal character will then reflect from his surroundings, from improvements made,\\nfrom the way his environment are cultivated or influenced by him, instead of the\\nenvironments determining his fortune. The shaping of man s private and civil af-\\nfairs is laid into his own hands. The elevation of nature, by pressing it into his\\nservice, that is, by making nature cooperative in her own elevation, will then be\\nbeautifully illustrated. Wildernesses become transformed into festive grounds of\\nworld s exhibitions, or into ideal resorts of idyl life: into the imitations of paradise,\\ncalled parks after it; into orchards with choice fruits to sweeten life, and flower\\ngardens to adorn it.\\nMan s esthetics become refined with his ethics, but of course, not vice versa. His\\nethics will be purified by the true aspect, appreciation, and acceptance of the Supreme\\nGood, until civilisation in its noblest sense becomes his habit, his second nature, in-\\ndividually and collectively. Hence the singular importance of every individual\\nmember of humanity. For not only the day is given to him or her, but also the op-\\nportunity for higher attainments, which self interest should teach him to use properly\\nfor the good of others also. Not only does he exert some influence for good or evil,\\nwhich spreads (the latter more rapidly according to a mysterious, subnatural law) in\\nsmaller or larger undulations, but he also, in great part, helps to mold the weal or\\nwoe of coming generations. The development of potentialities in the human person\\nis repeated in all directions throughout human history, hence history must be concei-\\nvable as man unfolded, explicated, explained, extended, (the truth in Spinozism).\\nThe initiative required for new steps of progress is to be taken from a sense of personal\\nduty.\\nThis explains why true advance of a nation under abolition of inhumane practices, why\\nsocial reforms etc. can not be expected from the masses. That is the duty of those to whom\\nthe principles of the higher life were transmitted most felicitously in whom the continuity\\nand unity of consciousness have become crystalised, as it were, so as to form the vital part of\\ntheir being; while the masses will resist laws restrictive to selfish and natural inclinations,\\nand will vote for laws for others to obey. It is the tendency toward generalness which\\nschemes at class-legislation.\\nStages of advance must proceed, not from the oneness or generalness of nature, but\\nfrom the oneness of the spiritual world of which individuality is a characteristic at-\\ntribute by way of\u00e2\u0080\u0094 the deliverance of each personality from the natural-state.\\nChristianity was planted and is to be propagated only in this way. Take the develop-", "height": "3904", "width": "2475", "jp2-path": "philosophyofhist00scha_0070.jp2"}, "71": {"fulltext": "I. A. CH. IV. 12. HARMONIOUS DEVELOPMENT INTO CHARACTER. 33\\nment of a person. In the first years of life natural propensities predominate, altbo Personality developing\\nlittle by little traces of moral and mental potentialities, of the union of soul and Luit derated\\nspirit, that is, of mind, become apparent. Special features of future combinations of gln\u00e2\u0084\u00a2aines r s al\\ntemperament and character assert themselves, even sparks of genius. Appetites gov- Relative purity of\\nera the will until judgment gets the upper hand. Physical obstruction, restraint, or childhood\\ncompulsion sets the will free; the word sets reason free conscience emancipates itself offner 1 development\\nfrom reason, while the moral sense is yet more vivid than the mental capacities; con-\\nunder practice on the\\nscience becomes distinct from other sentiencies or emotions, and in case of contradic- apparatus.\\nImport of the latter\\ntion, it indignantly withdraws. For it is questionable whether love and conscience in )on Ethics and u p\u00c2\u00b0\u00c2\u00bb\\ntheir orignality and relative purity are ever more undefiled and vivid than in early genesis of\\nchildhood. At first the natural predispositions and spiritual capabilities are not yet cons se? S 39 e ?i S 7, 159.\\ndifferentiated. Incitements from the outside world under the discipline of attention,\\nimitation, education, must aid in setting the faculties free, according to the ethical\\ncondition of cooperation of the lower state in its being guided on to the higher.\\nThis is the significance of the natural apparatus not only with respect to the ethic-\\nal task, but also in respect to the genesis of consciousness and to moral deportment. h ghe?s C pL f re m the\\nBut task and apparatus do not alone procure the deliverence of the mind. The dif- condltloned\\nferentiation of the faculties goes on also under the other condition,\u00e2\u0080\u0094 to which the dis- m^T^de?c1Sti\u00e2\u0084\u00a2\u00c3\u00b6oii\\ncipline at the apparatus is only preparatory and mediative, of receiving and accept- rar mer endowments is\\ning influences from the higher sphere of permanence and unity. Thus the manifesta-\\ntions of selfconsciousness ripen into internal character and external adaptness and\\nconduct. The more harmonious the endowments of the mind are disciplined to bal-\\nance each other, and the more habitually the moral and mental activities are regulat- h!ner S perso7iai but\\ned by the spiritual concomitants, the better will a person be fitted to overcome the \u00c2\u00abnd normal\\nobstacles and adverse circumstances arising from the natural sphere; and the more extended. 611\\nvirtuously, serenely will the person fill his place in the cooperative order of so- Sec 23\\ncial life. To be sure, such normal, proportionate development is rare, very rare. The\\ncombined process of it, called civilisation, advances slowly, under difficulties increas-\\ning with differentiation growing more complicated, intricate and subtile. Thus, one-\\nsided cultures are generated in which, as a matter of course, nations participate.\\nReason and discipline cultivated at the expense of feeling, produced the Roman char-\\nacter and the Kantian frame of mind. Aesthetics and imagination cultivated at the expense\\nof ethics, produces Greeks, Frenchmen, and Goethe. Speculation and resignation at the w xamr) ipa f\\nexpense of the will, are the stamp of the Hindoos and Schoperhauer; legal sense at the one-sided culture,\\nexpense of love, produces Pharisees, Moors and fanatics. Emphasising faith without love, Reason at the expense\\nill... of feeling Roman.\\ndeadens a church; love without fidelity, ruins the family, the hearthstone of the state. Esthetics at the expense\\nBeing busy with the whole world from selfish interests will sharpen the calculative trend of ethics\u00e2\u0080\u0094 Greek.\\nCarthage and Venice. Much urbanity but no patriotism, developes to only that sort of\\npublic-mindedness which has its eye upon a golden upper crust. Abandonment of mind and\\nheart for the sake of the stomach, will create a populace crying for bread and circuses at all\\ntimes; brutes who will overthrow law and order, crush authority and superiority, and demol-\\nish what they cannot rebuild, as they have done in yonder city once in a while. For we had\\nbarbarians not so much in the Hercynian forest as in that town which used to march at the\\nhead of civilisation, prescribing refined fashions to the world for centuries. And even in\\nsome great towns nearer home, we find lower and upper strata of arrested life, under the\\ninfluence of mean spirits.\\nFor this reason of defective, onesided culture we cannot philosophise about history upon\\ncrutches of calendar-schedules and social statistics. Higher topics and larger categories\\nmust be systematised, instead of cutting up history into centuries, localities, anecdotes and onesldedness\\ndetails. History digested, is not to build screens of generalness for the individual to hide Questionable education.\\nhimself, but to bring out the truth of individual culture, which is more than the training or\\ngood breeding now called education. History moving in cycles, measured out in heaven,\\nand concentric with eternity, must not be considered in a one-sided and narrow manner.\\nIn expanse, the civilisation of the Twentieth Century for which we must get\\nready, will, Deo volente, surpass that of any previous period. But whether it will\\nmake human happiness more general without increasing misery in extensive pro-\\nportions also whether it will intensify civilisation on the line of true ethical per- Progress \u00c2\u00b0f culture at\\nr the expense of the cultus\\nsonal culture, and not at the expense of genuine culture these are the problems. renders dviijsa\u00c2\u00aban\\n10 r problematical.\\nTheir solution depends on the deliverance of personal life from the generalness of\\nthe natural sphere, depends on the practice of personal excellency which will have\\nto be qualified for encountering the baseness of that sphere, which is, for the sake of\\ngenerality and from its nature, inimical to excellency. Philosophy of History has to\\nfind out the onesided tendency of culture, and to give warning.\\nPhilosophy of History", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0071.jp2"}, "72": {"fulltext": "34\\nFUTILE METHOD TO OBTAIN AN IDEAL.\\n1. A. CH. IV. 13.\\nPersonal excel-\\nlency tested by\\nencountering the\\nenmity of the\\nsphere of\\ngeneralness.\\nFutility of\\narranging a\\nsystem by which\\nhumanity in\\ngeneral could be\\ncomprehended\\nfrom typical\\nspecimens of\\ntimes and\\nnations.\\nCarlyle,\\nLavateb,\\nJoh. v. Miller.\\nAll earthly fame\\nwould not suffice to\\nfashion a satisfactory\\npattern of true\\nhumanity.\\nProto-type of\\nhumanity.\\nSec. 9,12, 35, \u00c2\u00bb2,10T 117,\\n120, 233.\\nThe seer s vision.\\nImpossibility to\\ncompose the\\nproto-type or\\nideal man by\\nreason or\\nimagination.\\nHoussBAU. Sec. 12.\\nIt must, therefore, guard itself against onesidedness and dead dogmatism. Hon-\\nest and sober and circumspect, it must qualify itself for pointing out the way to\\nprosperity, and the goal of progress it must throw light upon it from above, and\\ngain the confidence due an experienced guide. It must be critical, theoretical, and\\nrealistic in the study, in order to build up a consistent world-theory and thus enable\\nitself to give practical hints to the schools, and to Houses of Parliaments.\\n13. History has brought to light what is in men. The natural grounds, occupied\\nby all men in common, afford every possible opportunity which develop formations\\nas various and innumerable as those of the oceans and the atmosphere. As one tree,\\nin aspiring to the light, spreads its top more than another, while at the same time\\nits ramifications spread in the ground and go deeper for nourishment, still resembles\\nother trees whose common mother is the earth, just so mankind multiply their rela-\\ntions and wants, invent contrivances to satisfy them, diversify their aspirations and\\noccupations, and yet always bear the same stamp. Theoretically, nothing would be\\nin the way to exhibit the stages of development by a specimen of each nation, and\\nto combine, as Carlyle would have it, such types into a system or a scheme of uni-\\nversal progress.\\nThis was Lavater s idea when he collected his pictures of typical physiognomies. He\\nattempted to show to some contemporaries what time it was in the world, whether 1794 A. D.\\nor 1894 B. C. but Lavater and phrenology would by such means show it as little as a clock\\ncan do it. Such a construction would lead to the same result which Joh. v. Miller arrived at,\\nafter he had summoned the manes of heroes and rulers, of thinkers and speakers, for examin-\\nation. And now Ye giants with beasts in your escutcheons, Ye of old pedigree, looking up to\\nus from cathedral-crypts and down upon us from ruined castle-portals: Ye conquerers from\\nMemlebenand Westminster; Thou enchanted Hohenstauffen in Thy Kyffhaeuser; Ye holy\\neminencies from Peter s tomb; Caesars and barbarians with stiff necks; Kings with your once\\nmany-crowned skulls under your once mighty arms; Ye councilors of popes, and Ye beauties\\nonce ruling them and ruining their countries; Ye scholars with laurels upon your high fore-\\nheads and with august frowns; all Ye majesties in fields of sciences; all Ye leaders in bloody\\nbattle-fields stand up Who were Ye? Human beings of high qualities? Rarely. Noblest of\\ncharacters? A dozen at best out of your thousand names. Were Ye the disposers of the fates\\nof billions of people, avengers of wrong and vanquishers of the bad, protectors of the weak\\nor were Ye mere drivers of men? O lie down again! Tools Ye were, with the maddest of\\npassions some of you! Wheels Ye were, nothing more, wheels in the great clock-work of\\ntime, just like others far more numerous than Ye, only less notorious here beneath, through\\nwhose interactions the Ancient One on High moved the hands of the clock of the world. It\\ndoes not yet show time to adjourn for final judgment. We must wait as Ye must, and we must\\nlie low down like Ye Lie down again\\nA construction of history of this sort, as we will find again with Carlyle, may\\nyield poetical satisfaction but humanity as a body, if contemplated as such a me-\\nchanical unity, is torn asunder in a manner as to freeze out its heart. In putting it\\ntogether again, we need to be careful to save the dignity, freedom, and personality of\\nhumanity.\\nWithout much art it has been demonstrated as the object of history to unfold the\\nwhole of man s nature to full view, and hence as the task of our science to summar-\\nise the meaning of all the contents thus revealed, and to reduce it to a unitary per-\\nsonality. Our curiosity has been aroused for a comprehensive glance at such a per-\\nson by reviewing personal life in the inductive method and the deductive. The\\nfirst philosopher of history who received such a vision saw the contents of human de-\\nvelopment represented in the figure of a person made of metals. At the proper time\\nwe shall introduce that seer and his vision.\\nBut since that visionary figure can not be recognised as the typical man, who\\ncan be the one who would completely answer the image? Who is so perfectly fitted\\nto represent the ideal of each of us as to be recognised at once and by all? How is\\nthe picture to be composed as to light and shade and tone of color? Considering the\\nthousand-fold caricatures and mutilations to which the human frame and mind are\\nsubject, when not even an Apollo or a Venus would suit everybody as a model\u00e2\u0080\u0094 how\\nis the typical and ideal image to be conceived? From whence would the standard\\nand normal measure have to be taken? Whence the rule, to begin with, for singling\\nout and putting together the main features only of all that is worthy and sublime\\nenough to answer your ideal and mine, and to be respected universally, into a mere\\nmosaic to say nothing of the adaptability of a person, thus theoretically composed.", "height": "3904", "width": "2475", "jp2-path": "philosophyofhist00scha_0072.jp2"}, "73": {"fulltext": "I. A. CH. V. 14. LIMITATIONS OF THE SPECIFIC EMPIRIC SCIENCES. 35\\nand if actually realisable, for this rough life? Rousseau said, the one who could in-\\nvent such a picture, even if merely wrought out in the shape of a simple biography, no^tobelnvented\\nwould need be deemed God himself.\\nAnd where, if that ideal image of man was really discovered and exhibited,\\nwhere would the standpoint have to be chosen for its admiration? What would be\\nthe criterion required for duly appreciating it without bias and without wild reverie?\\nAt a more suitable occasion we shall take up these questions. But since there\\nmust have existed one primitive man, carrying within him the type of the human\\nrace (so far as we are allowed to go back according to our agreement in Sec. 12 with-\\nout provoking the suspicion of reasoning in favor of a foregone conclusion), then\\nthere was latent in this truly human person the whole project, the image and theme\\nK Continuation of the\\nof human history\u00c2\u00bb discussion in ens. i\\nTo listen to. the accords and discords of this theme, to the music in the spheres\\nof the eons, through many variations, but ever with a harmonious solution like the\\nmost sublime symphony\u00e2\u0080\u0094this is our conception of the Philosophy of History.\\nCH. 5.\u00e2\u0080\u0094 THE PHILOSOPHY OF HISTORY versus UNSATISFACTORY INTER-\\nPRETATIONS OF HISTORY.\\nNote.\u00e2\u0080\u0094 With reference to the position of our science we are obliged to solicit patience for\\na few moments. It is necessary to dwell a little longer on that position, so as to gain the epis-\\ntemological aspect under which to enter the system proper. The present remarks stand con-\\nnected with those in the first and second chapters, which had to be postponed until the disqui-\\nsition with the sciences on physics and metaphysics might clear up the wrangle, so as to con-\\nfront us with the real object of the contentton,, We thereby were furnished with the material\\nor coefficients to be considered. We like to take from the fullness thereof and let the conclu-\\nsion follow as the natural result. Each of the empiric\\nsciences of nature.\\n14. The question next in order, therefore, is How is philosophy to be ren- language, and uw-\\nhas its limits;\\ndered applicable in subservience to a comprehensive interpretation of history?\\nEach empiric science, of either nature, or law, or language, deals with a specific\\nobject of which we can have subjective experience. Experience alone entitles a the-\\noretical construction of the particular subject to a claim of objective weight and sig-\\nnificance. The establishment of the objective truth is the reason for, and the purpose\\nof, theorising it is the privilege of science and its vocation.\\nBut the empiric sciences, notwithstanding the experiences, have to build upon\\nfirst principles universally granted, altho, perhaps, not empirically explicable, such builds on universal,\\nas the immutability of space, the continuity of time, or the universality of right, ioltsTorntin 118 aliea\\netc. Natural sciences, for instance, take it for granted, that there exists, apart from\\nthe mind, an objective, corporeal, visible, and tangible world. Without such presup-\\npositions the sciences stand in the air they are hanging in the wind\u00e2\u0080\u0094 especially\\nthat of jurisprudence\u00e2\u0080\u0094 of current opinions swaying the times. Likewise does his-\\ntoric science presuppose that at some time this or that happened, whether we were\\npresent or not, and regardless of our opinion about it. But neither of these sciences\\nis able to substantiate its allegations relative to any first cause or, as the case may\\nbe, to any secondary effect, or to time, or to substance, etc.,\u00e2\u0080\u0094 conditions which are\\nirrelevant to the theory erected into the framework of first principles.\\nOther empirical sciences which could prove or disprove doctrines by facts, we\\nhave none provided we are allowed to classify Mathematics with Metaphysics on the \u00e2\u0080\u009eM^Tature me\u00c3\u00b6,Aos\\nsame grounds that we claim language as belonging to the histories. We therefore nescience\\nstate each science in demanding objective and authoritative validity for its theory,\\nmust concede a partial disability to acquire or to adduce full proof of the reality of\\nits knowledge. Each contains something of the nature of nescience of the posse\\nnescire each is confined to a more or less limited domain of knowledge, each suf-\\nfering from incompleteness, or from breaks, or some hiatus on account of some de-\\nficiency or other, not to be supplemented from its own resources. Hence each stands\\nin need of a certain transcendental equation as it were, of what the astronomers [Js^IcienVft-olmSts\\ncall the equation of the center. None of these sciences can vindicate its presup- E q U a^ s n 0U r ce t s he center\\npositions unless it overreaches the terminals and terminology of its own domain and Sec 26\\nthereby ceases to be that exact science. It certainly, to say the least, forfeits the\\nright to dogmatise on a world-theory.", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0073.jp2"}, "74": {"fulltext": "36\\nPhilosophy the umpire.\\nAversion of the\\nEmpirics t a pre-\\ndominant position of\\nMetaphysics.\\nEpistemology, Sec. IS\\nisehafts-Lehre.\\nDependence of Phil.\\nHist, upon scientific\\nand historic specialties.\\nPhilosophy not t make\\nlaws, not to impose\\nprinciples.\\nBOWNE.\\nWhat duty Is history as\\na science tu discharge.\\nSettling accounts with\\nAgnosticism.\\nRemonstrance against\\nthe standing and\\nsneering protest as to\\nUnknowable under\\ncover of which a false\\nworld-theory is\\nimposed.\\nFeuerbach conclusions\\nfrom Agnosticism in\\nPolitical Economy.\\nphilosophy: the umpire among sciences. I. A. Ch. V. 14.\\nThe complement required by each is to be afforded by another, whereby a general\\nand comparative science is achieved whose duty it is to find reasons, to make ab-\\nstracts, as it were, warranting the sacredness of the terminals, and the clearness of\\nthe title, stating the encumbrances pending and the derivation of principles from\\nother sciences; and sanctioning the legitimacy of their application\u00e2\u0080\u0094 lest one theory\\nmay steal a march on the other. This science, defining the cognitions underlying\\neach, and proving their true relationship with impartiality, is Philosophy,\u00e2\u0080\u0094 the um-\\npire.\\nThere is a certain aversion noticeable to such superintendency and surveillance\\non the part of Metaphysics; the Sciences seem agreed to set up Epistemology of\\nlate, in order to put it in the place which Logic since Locke s time occupied, and\\nwhich is now said to be vacated because of the mixed-up condition of antiquated Log-\\nics. Epistemology is to show that philosophy, too, is superfluous on the strength of\\nthe self-sufficiency of Physiological Psychology. The Logics of old thus modified may\\nsuit well enough to supplant the name of Mental Philosophy but all of that is not\\nwhat we mean by the Philosophy of Sciences Wissenschafts-lehre.\\nSays Murray of Montreal: Philosophy is precisely the endeavor to bring our\\nknowledge to complete unification. And while it must oppose any attempt to reach\\nthis end by hasty generalisations, it can not rest satisfied with a recognition of prin-\\nciples in such complete independence, as to bar the way against their being brought\\nunder some superior principle which comprises them all.\\nSuch independence however is forestalled by the experience made in the intui-\\ntionalistic schools of Germany. Philosophy depends upon the two empirical sciences\\nwhich it deems neither inferior nor superior, the natural and the historical. The\\nfunction of philosophy is not as Bowne thinks, to make laws. It is not obvious that,\\nbecause philosophy cannot borrow its principles from the other sciences, it must im-\\npose its own principles upon them. On the other hand, philosophy is not simply to\\nengage in surveying the government s lands, as it were, to map out the sections\\nand the roads by which the harvest is to be gathered in, or to locate the mills where\\nthe grain is to be garnered and ground. That is to say, philosophy is not so much to\\ndescribe nor to prescribe, the brain-work in the derivation of first principles upon\\nwhich agreements are facilitated, but rather to explain the origin of ideas held in\\ncommon and their subsequent application in either causing on interpreting facts and\\nphenomena of spiritual as well as physical life.\\nOf course, exception here may be taken again on the part of some savants againsj\\nour combining the physical with the spiritual under the standing protest that the lat.\\nter was Unknowable. This incessant assertion may be renunciated with the remark\\nthat Materialism is welcome to act as tho it had nothing to do with it. Whether it\\nhonestly ignores the spiritual altogether and can get along without it, is no concern\\nof ours. We think naturalism per se has enough already of what it does not know,\\nlet alone the spiritual world and our experiences of it. But this cannot induce us to\\nwaive our right and freedom of inquiry.\\nPhilosophy congratulates Science in its endeavor to establish monistic naturalism\\nor natural monism, provided it does not promulgate immature results as an all-suffi-\\ncient view of life and as the correct world-theory. The Philosophy of History only\\nasks in return, whether it is to be blamed for taking cognizance of matters which\\nhave been the talk of men throughout at least forty centuries A standing and\\nsneering protest against the Unknowable is, in its fidgetiness, a sympton of the\\nweakness, indigency and willful nescience of materialistic evolutionism; it is an\\nadmission of that one-sidedness which not only refuses to listen to honest advances\\nof conciliatory correspondence, but which ever generates intolerance and fanaticism.\\nWe do not rebuke naturalistic monism for its incompleteness and deficiencies, but we\\ncondemn the arrogance with which, in spite of this concession, it decrees to the public, that\\nits dogmas are incoutrovertable truths, that they prove all spiritual corollaries and co-\\nefficients to be at least insignificant and therefore nugatory, if not dangerous. Feuerbach\\nfor one drew these conclusions with great force and fervor, and he now has scores of dis-\\nciples misrepresenting the German nation in its Reichstag. Such popularity shows the\\nsecret of the impudence with which the public is imposed upon, which is in keeping with the\\npoverty of that kind of thought defined as mere phosphorescence of brain matter. It shows\\nthe dishonesty of Agnostics for reasons well known to themselves, reasons which do not like", "height": "3904", "width": "2475", "jp2-path": "philosophyofhist00scha_0074.jp2"}, "75": {"fulltext": "A I. CH V. 14. PHILOSOPHY FORMS THE CRITERION. 37\\nto get an airing and to be unmasked. But this justifies our reproach, previously expressed Materialistic Sociology\\nin the statement that they have forfeited their claim upon science and their title of being disavowed by\\nscientific, since real science can not pose in a simulated attitude of unconcern and leisure, as mD LL md virchow.\\nlong as not all is rendered intelligible that is present in history as an efficient or an effect.\\nOur attitude, in withdrawing scientific courtesy from materialistic monism, is justified by\\nnone less than Tyndall himself, since, in his settlement of the controversy with Virchow, he\\ndiscountenances the agitation of unqualified journalists, who, to the chagrin of the great\\nsearcher after truth, prejudice science as being an ally to social-democracy.\\nEmpiricism may certainly have its reasons for its animosity toward the spiritual. Em\\nWe need not cast this up to it as an imputation. But, if it denies philosophy the ferring\\nright of umpire, and the acknowledgment of being a science, then we can only certitude! 1\\nmake allowance and account for its clamor to exclude Metaphysics by averring that\\nempiricism prefers scepticism to certainty! In the meanwhile, Philosophy is not\\nthus cheaply to be ruled out. As yet it is included in the college of sciences. And it\\nneed not be ashamed of taking full cognizance of the spiritual world, where after J 1\u00e2\u0084\u00a2 spiritual\\nall, and nowhere else, the synthesis of true monism is to be found. But on account s y nthesis\\nof its very relationship and inner nature it forces itself upon nobody, merely rising\\nin defence of certainty and of freedom.\\nPhilosophy already is, and has been for a long time, engaged with the postulates phil0S the criterl0 n\\nand premises of the common truth, namely, that the particulars require the univers- apprehension 6 o\u00c2\u00a3 true\\nals\u00e2\u0080\u0094 the primum cognitum Leibnitz would say for their explanation. Of this gen-\\neral comprehensiveness and scientific consistency it is the criterion and discipline. It\\naspires to bring all knowledge to a unity in which contradiction is silenced. It de-\\nfends the comprehensibility of everything connected with personal life (i. e., with\\nnatural spiritual life), with human nature, as we shall say henceforth, emphasising the\\nadjective human. It also defends the ability of the mind (i. e. the synthesis of soul\\nand spirit, not merely that of the intellectual or mental faculties), to understand its\\nposition and to comprehend spiritual manifestations.\\ndefends the compre-\\nNow, whenever a particular branch of science shall assume that it may dodge ^ncerns ty of a which\\nsuch discipline and still appropriate principles not belonging to it, philosophy will human nature\\ndetect the smugglery and will denounce the false use of the filched property. The\\nparticular science thus exposed will then, of course, hate philosophy and cry thief,\\nso as to divert the outsider s attention. But the unreasonable hatred alone should\\ndefends the mind in its\\nthrow suspicion on such presumptuous empiricism, and should cancel its claim of t de a 5 n t0 understan4\\nbeing unbiased, truthful, and trustworthy. For, if any science stealthily deals with\\nwrongfully acquired propositions, whereby it tacitly admits their value as general\\nprinciples, without being able to give an account for their possession how can we be atTn|prin\u00e2\u0084\u00a2ipies r aS\u00c3\u00a4\\nsure that such science, tearing the general and true principles out of their proper theirvliu 6 prove sec.2.\\nconnections, made proper use of them in its conclusions? That the misapplied prin-\\nciple is true in the premises certainly does not prove the truth of the conclusions\\nthus erroneously, if not surreptitiously, obtained for deceptive purposes.\\nIt has come to the knowledge of history, that such tricks have been practiced. It\\nis therefore to the interest of all the sciences, that they should not lose their credit Th e oredit rue\\nJ science maintained.\\non account of a case of embezzlement or forgery having been exposed in one or\\nanother quarter of the domain of systematised knowledge. Any branch of true science\\ntherefore, will certainly lend its support to a responsible auditor who examines the\\nvouchers. For, philosophy in itself has a more dignified office than the occasional\\ndetective-work alluded to. It aims at the correctness of all knowledge as a whole, so\\nthat out of its conservatory of synthetic rehearsals the particulars of a special branch-\\nr Veracity of philo-\\nscience may receive new light or additional confirmation from other than its own sophicai judgments t\u00c2\u00bb\\nbe ascertained by the\\nsources; so that for each part of knowledge it can be decided, satisfactorily all around, concert of the\\nempirical sciences.\\nwhich inferences are admissible; so that each in the concert can have its vouchers\\nand collaterals sanctioned as testproof.\\nIn turn the veracity of philosophy can thus be ascertained likewise. If any\\ngeneral axiom does not cover all facts brought to notice by any experience or new\\ndiscovery, does not suffice to account for all the phenomena observed and reported by\\nqualified witnesses; or if any principle, hitherto held as an axiom, is plainly and\\nsuccessfully contradicted: then that conception is erroneous and needs to be adjusted\\nor must be abandoned.", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0075.jp2"}, "76": {"fulltext": "38\\nErroneous axioms to bs\\nabandoned.\\nThe umpire an expert.\\nPHILOSOPHY AS THE CLEARING HOUSE\\nI. A. Ch. V. 14.\\nContempt of empiricism\\nby the idealists\\navenged by Darwinism.\\nSec. 15\\nPhilosophy is to the\\nsciences what the\\nclearing house is to the\\nfinancial world.\\nScience unable to prove\\nthe congruity of\\nknowledge.\\nContest of the\\nfaculties.\\nSchilleb.\\nAll sciences to be\\nco-ordinate.\\nPhil, not to be\\ndictatorial;\\nnot to be sensitive to\\ntiiticism,\\nThis occasionally occurs; but philosophy as a whole is not overthrown on that ac-\\ncount. Not all its judgments are void because some verdict or law had to be repealed\\nafter better information. On the contrary, philosophy thus corrected is rendered\\nthe more reliable. Enriched through experience it is the better enabled to give\\ncautious advice, judicious assistance, and just decisions. The umpire thereby be-\\ncomes an expert.\\nWhen and why does philosophy once in a while get off the track? Perhaps empirical\\nsciences did not furnish correct, perhaps even entirely mistaken data. This is not impossible.\\nFor it must be kept in mind, that philosophy can not be expected to leave her own observ-\\natory or court-room in order to find out particulars which within her own domain she can\\nnot find. If this were possible, then philosophy would be the only science, the others mere\\nauxiliaries, drummers and errand-boys; then empirical science, aside from it, would not be\\nnecessary. Proud Kantianism and Hegelianism acted in that manner toward the scientific\\nschools. Darwinism with its saucy Spencers, Feuerbachs, and Huxleys caused a revision by\\navenging the errors of the former.\\nThanks to the dual tension of rational life the usefulness and necessity of\\nphilosophy is endorsed so much the stronger, and it is fully restored through the re-\\ncent detections of its fallacies. It could not have made the blunders if it had not\\neither confided too much in the facts as represented by scientists, or if it had not de-\\nspised the reality of things beyond the horizon of reason purged of those things be-\\ntween Heaven and earth with which Goethe upbraided them. That some of the con-\\nclusions from defective premises were found wrong, not purposely counterfeited, and\\nwere set aright, or were marked spurious and set out of value and circulation, is to be\\naccredited to the philosophical clearing-house.\\nJust as impossible as philosophy could go out in search of the material of knowl-\\nedge and just as much as it has to confide in the empiric reality of this material,\\ntrusting the love of truth and keen observations of scientific experts,\u00e2\u0080\u0094 just as little\\ncan empiricism find, describe and prove from its own sources the general congruity\\nof knowledge thus contributed and accumulating. Both have to work together, to\\ntake notice of and advice from each other. Confidence must strengthen this union\\ndespite some unavoidable controversial altercations; and the good fellowship must\\nnot be allowed to turn into antagonism by the occasional boisterousness of a col-\\nleague. Thus the contest of the faculties for preeminence, of which Schiller spoke a\\ncentury ago, may be compromised; and the good understanding will not be shaken\\nbut strengthened when inconsistencies are announced immediately.\\nIt is not so much the sum total of collected experiences and evidences (regardless,\\nperhaps.of their intrinsic value) that is to be compared and booked; but it is rather\\nthe equilibrium established, the consistency of the insight gained, which elucidates\\nthe truth from corroborative evidences brought along by each special science, under\\nthe double (inductive and deductive) trial.\\nOn this line the negotiations are to be carried on to the exclusion of all dictator-\\nial dogmatic assertiveness. Otherwise philosophy could, in one case, yield but life-\\nless and unprofitable abstractions of doubtful quality, and would merely be tolerated\\nfor amusement, perhaps, or as a curiosity-shop. In the other case philosophy would\\nrender herself obnoxious once more. If history, for instance, should be construed\\nfrom the thought-affiliations of Spinoza-Hegel, then its conception would run out as\\ntheirs did, namely, with the infallibility and omnipotence (that is, rather, with the\\npreposterousness and impudence) of the idea. It behooves philosophy to be mod-\\nest. Her modesty will bear the test in that she is not oversensitive to criticism; she\\nvirtually will court it and even criticise herself, so as to maintain her competency,\\nlest she be pushed aside again as before.\\nBoth empiric sciences, the natural and the historical, needing and complementing\\neach other, make philosophy indispensable, and rehabilitate her prestige just at pres-\\nent, when the empirics split up more and more into special branches and often over-\\nload the system. Philosophy for this very reason has no inclination to monopolise\\nscience; it stands against the formation of esoteric rings; it can not abuse the influ-\\nence of its necessary control and connecting power. It rejoices over every advance,\\ndiscovery, and successful experiment of the empirics, because it thereby becomes\\nmore enriched in itself and ever better equipped to serve as the beacon-light at the", "height": "3904", "width": "2475", "jp2-path": "philosophyofhist00scha_0076.jp2"}, "77": {"fulltext": "I. A. CH. V. 14. ORGANISED KNOWLEDGE OF HUMAN NATURE IN ACTION. 39\\nharbor where the nations communicate and exchange their goods; to serve also as a is the less dispensable\\ncandle-holder, occasionally, for some who dig in dark shafts to bring out the material n P e iX B yL c ifi3ttra. sph\\nthat affords warmth and light.\\nPhilosophy is encouraged again by the feeling of satisfaction from being appreci-\\nated. Her offices are certainly worthy of esteem at the present time, when the differ- esteem when 0rthyof\\nentiation of the social organism necessitates not only division of labor but also or- caul 1 o\u00c2\u00a3 lab0\\nganised labor; and when a rank subjectivism necessitates the laying of deeper orgamse,i\\nfoundations for the reverence due to mental and moral pre-eminence and authority.\\nElse that peril of disintegration would befall society of which Goethe already gave\\nwarning to theorists:\\nDie Theile habt Ihr in der Hand\\nNur fehlt Euch leider das geistige Band.\\nPhysics, Psychology and Epistemology along with those sciences, which are in\\nneed of metaphysical axioms, have a natural inclination to encroach on forbidden\\nground; and they do this under pretense of manufacturing each its own principles by\\nits own logics. They are multiplying and treat each other as tho each had the ninety-\\nnine-years lease of the whole field of knowledge for itself; as tho each stood for the\\nwhole organism of systematic knowledge.\\nPride and jealousy on that score are pardonable as the natural outgrowths of the\\nenthusiasm each must have for his discipline and of the pedantry which is almost unavoidable\\nin the schoolmasters life. But the stiff, apodictic contradictions protruding 1 into public life\\nin our age of hurry and brittle paper, of inexperienced reporters and satiated or perplexed\\nreaders, make the literary clearing-house a necessity, where the circulation is watched and\\nvalue is made legal tender. Whenever shallowness or error is most noisy and busy in making\\nproselytes, then it is time that largeness and profundity of learning, that soundness of private\\njudgment and adroitness of system are more than ever to be insisted upon in all public\\ninstitutions and especially in those of mental and moral training.\\nIt is proper to predicate of the animal organism that it contains systems of\\nnerves and muscles, of circulation, digestion, etc. In order to understand either one\\nof them, even the medical specialist is obliged to bear in mind that the various sys-\\ntems work together for the organism, else they severally collapse. Their functions can be\\nobserved in the vital state alone, that is, in their connection among themselves by to^emp^c 11080\\nmeans of the whole. So must the WISSENSCHAFTS-LEHRE be more than a schematic SS^\u00c3\u0084LTt?\\npresentation of the contents of universal knowledge, for schemata are not systems, that\\nmuch less organisms of interactive systems. Precisely in the same manner as our\\nbodily and psychical organisms are constituted and interwoven, does philosophy rep-\\nresent the living organism of harmonised knowledge with its many systematised ^S^StSh^x\\nsciences. It keeps up the connection and preserves the health and vitality of the two body among eaeh other\\ncomplicated sciences of personal life as manifested in nature and history.\\nIn philosophy the observatory is established from which the movements of both, sciences as laboratories,\\nphilosophy as the\\nnature and history, can be properly and distinctly espied. Out of our laboratories observatory.\\nwith their apparatus, efficients, and agencies, we have ascended to this observatory.\\nIt is not so crowded as that we might not entertain the hope of being understood.when\\nwe enlarged upon the necessity of the Philosophy of History as being the philosophy of phiios of o? humaji e\\nhuman nature in action. nature in action S ec us.\\nThe sequel may demonstrate the propriety of its pretensions, where it requires\\nless selfdefence and selfpraise in the measure of its value and truth becoming more\\nobvious. Our apology for the selfrecommendation which was deemed necessary\\nwhile stating the position and project of our work\u00e2\u0080\u0094 is based upon the facts that ideal-\\nistic philosophy did not only distort history, but was also calumniated and ostracised, phi!. or hist th the false\\n15. Together with the idealistic construction of history in the forepart of our\\ncentury, philosophy itself was overthrown, blown down by the storms of 48. The ex-\\ncesses of speculation had caused a general derision against the studies of things of\\nthe mind. The disregard of experimental sciences was paid back with more than\\nsilent contempt. The reaction against the Identity-Philosophy was one of those Cause of \u00c2\u00abpopularity\\n\u00c2\u00b0i spiritual things.\\nrecurrent oscillations in history whose nature we will have a chance to discuss later\\non. Men let go of the a prioris. Scientific problems were to be worked out without\\nprejudgments. This was well enough. But that the scientists of natural, and, con-\\nsidered of course as the vastly more practical, knowledge pretended the necessity of", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0077.jp2"}, "78": {"fulltext": "40\\nPHILOSOPHY TO BE MORE HUMANE.\\nI. A. CH. V. 15.\\nGttizot s government\\nof religion.\\nIntellectualism identi-\\nwith religion.\\nSec. 11,56,66.\\ntied\\nIntellectual superiority\\ntogether with al which\\ncame from ahove was\\ndeemed oppressive.\\nSec 11,56,58, 66, 72, 95,\\nLeveling and flattening\\nof thoughts.\\nCriticism of the pre-\\ntentiousness of colleges\\nunder pressure of the\\nanalytical method of\\nstudying.\\nSettling accounts with\\nmodern Epistemologv.\\ncf Sec 14.\\nMusing and thinking.\\nGenesis of self-\\nconsciousness and\\ncomprehension.\\nNachtseite des\\nSeelenlebens.\\nSub-consciousness.\\nTerm intuition ought\\nnot to be applied to\\nreflective function of\\nthe mind.\\nBowne.\\nSec. 8, 10,\\nUnreflected\\nconsciousness.\\nSec. 8, 37, 113, 221,\\nemancipating their investigation from the oppression of spirituality because this\\nwas suspected as being identical with religion, as being ecclesiastical authority in\\ndisguise, the government of religion, upon which Guizot enlarged) \u00e2\u0080\u0094that was the re\\nsuit of jumping from false premises to wrong conclusions. The fact is, that soul-\\nlife was mistaken for religion, since religion had been misrepresented by rational-\\nism as a matter of mere intellect. Hence all mental superiority was identified with\\nthe government of state-churchism, wherein religion had been identified with reason\\nand a cultivation of sentimentality. Without sufficient cause all intellectualism\\nhad become unpopular whatever came from above was regarded as an impugn-\\nment on the freedom of thought. And every thought had to be flattened out, and all\\nscience put to such a level, that even ignorance and mental inertia might grasp it.\\nThere was a time when German burghers organised Bildungs-Vereine in which\\nBildung was made a pretext for vulgarity.\\nAnd we also have experimented to democratise learnedness. We have arrived at prac-\\ntical times with a largely increased number of special studies, in the enumeration of which\\ncollege catalogues vie to excel each other with which the students are overburdened and\\ninflated. Analytical studies are the fashion\u00e2\u0080\u0094 unaware as yet of the truth, that analytical\\nmethods, indispensable in the realm of natural sciences, are vitiating all those studies whicb\\nfrom the nature of the spiritual sphere require synthetical treatment, for instance languages.\\nStudies requiring a lifetime are put up, cut and dried, in abridged manuals, which are\\nrushed through by reading and reciting so many pages on the part of the students. It is not\\nthe custom with us, as in Europe, that the student goes to hear Prof.\u00e2\u0080\u0094. In our country the pro-\\nfessor goes to hear the class. It takes a lifetime to study experimental psychology or similar\\nspecialities, so as to master them, and to become able to experiment, and to keep abreast with\\nthe times. Yet schools promise to imbue students with them in a nutshell in a term or\\ntwo. If one glances at the books, which most of the students return to the second-hand\\nbook-stores after the close of the term, he will see the essential, and of course, more difficult\\nchapters marked omit. In the latter parts of these books he scarcely discovers a finger-\\nmark the book was not read the term was too short.\\nSurely, the world has arrived at the pinnacle of this glorious century in a fin-de-\\nsiecle spirit, which calls for the restoration of philosophy, that is, for the rehabilita-\\ntion of the mind. Less belle-letters, more profound ability to form true, judgment\\nand a noble character are now in demand. It is said that even the better medical\\nschools again recognise Metaphysics. Perhaps Anthropology, too, will soon be rehabi-\\nlitated in its former place from which physiological psychology pushed it aside, so\\nthat man becomes better acquainted with himself, i. e. comes to himself again, and\\nthat a true sociology may result therefrom. A pressure from below threatens more\\ndanger to freedom, to love of fellow-men, to the administration of justice, in short\\nto civilisation, than any oppression from above ever did. The collision, if not collapse,\\nmust be prevented if possible by removing the cause, viz.: inhumaneness.\\nNote We touched on Epistemology and on Sociology and much of the present academic\\npractice not with the intention to offend. The discussion on the genesis and formation of\\nthought, and about the organism of knowledge perhaps, might have been carried through to\\nthe conclusion when in the preceding chapter the relation of our science to Metaphysics was\\nventilated. But the few sections intervening had to intercede in order to show what stand we\\ntake in regard to Epistemology. This part of the anthropological investigation, presently to\\nbe resumed, will organically lead over to the following division.\\nMusing and thinking are different phases of mental activity, tho at the root they\\nare one. We may call that root immediate conception, intuition, inspiration, imagi-\\nnation, divination, vision, presentiment, if not pure reason itself it is always a\\npeculiar flashing-up from the occult recesses of man s being of which he is uncon-\\nscious. The Germans call this deep source in the mind Nachtseite des Seelenlebens.\\nWe termed it Sub-consciousness. But just as in the case of the promiscuous use of\\nthe term intuition which even Bowne often identifies with reflection upon sense-per-\\nceptions, whilst it ought to be distinguished as a phenomenon of the purely spiritual\\nside of the mind,despite its character of being analogous to what in the purely natural\\npart of the soul we call instinct, its radical opposite\u00e2\u0080\u0094 so we must have\\nsome more definite term for this obscure recess of the mind. We therefore, and for\\nreasons becoming apparent later on, will denominate it: unreflected consciousness.\\nBy its undeniable presence man s being is perceptibly proven to be in contact and\\ntouch with the really existing world of higher, of unconfined life, with the world of\\nspirits.", "height": "3904", "width": "2475", "jp2-path": "philosophyofhist00scha_0078.jp2"}, "79": {"fulltext": "I. A. CH. V. 15. SUB-( UNREFLECTED CONSCIOUSNESS AND WELL-BALANCED MIND. 41\\nEvidently it is necessary to clear up our opinion on this subject. The phenomena\\nof that sphere must be brought forth again from the lumber room of hallucinations\\nwhere they were stowed away out of sight. They need be separated, also, from the\\nalloys of sprites, of mere imagery, and phantoms and they need be defended against\\naspersions wherein they were identified with the latter.\\nIf we succeed in the discriminations repeatedly referred to, as we should, then the\\nway is open for correcting the definitions of intuition and its kindred phenomena,\\nand for their distinction from other states and modes of mental activity then the\\nwellspring of intellectual functions will become observable and the genesis of our feTtf\u00c3\u0084eTpirVt 116\\nthoughts and cognitions, and their relations to inspiration and divinations, also.will be tJ%Z n rt1A\\nbetter understood and appreciated. Then epistemology, now prone to interpret\\nthought as the simple result of the molecular motion of nervesubstance, will see its\\nway clear to pass over the threshold that separates the sensational from the emo- vicissitudes to which\\ntional and spiritual sphere. It is correct, that we must watch the catena in which ratioci\u00e2\u0084\u00a2t*le n C ognition S\\nthe series of conceptions is gathered in, stored up, and arranged, from sense percep- L r sed sec 3\\ntions up to compound thought-combinations, ratiocinations.and transeunt cognitions.\\nThe work of discussing correlative or analogous phenomena, of critical siftings,\\nof comparing notes, of giving reasons for approval or disapproval or of showing\\ncauses of misconceptions and misapprehensions and pseudo-deductions or giving ac-\\ncount of the ways in which disturbances of sound judgment are possible\u00e2\u0080\u0094 all must\\nbe settled before we may logically proceed toward not only plausible but cogent and\\nconsistent conclusions, compatible with unsophisticated facts.\\nBut it is not correct to denounce all this work as being in vain, and to drop the The v*\u00e2\u0084\u00a2**? source of\\nwork before all this is accomplished under pretense of the unavailibility of the truth is^d in the process\\njust because of ignoring the source or root alluded to. The investigation of it tuit p i\u00c3\u00b6n t!fou g h a t, truth,\\nbrings us face to face with delicate points which require special and penetrating e\\nstudies on dangerous ground. It is an operation in which the observations are some-\\ntimes subject to justifiable doubts, if one from that root, which ramifies even into\\nplanetary life, would cut loose under the illusion that pure reason itself would an-\\nswer the purposes for which intuition must serve, or that pure reason alone could ex-\\nplain intuition and its kindred phenomena.\\nWe must repeat that the particulars can not be understood unless explained un- General cognitions\\nder consideration of all their bearings upon the whole and of the bearings of the thereto unity m\\nwhole upon the particulars, that is\u00e2\u0080\u0094 from the aspect of unity.\\nNo such an all-embracing cognition, no synthetical comprehension is ever ob-\\ntainable by way of pure logics, nor by methods of everlastingly sceptical criticism ah coexisting faculties\\nand dialectic sophistry; it can never be conceived without the cooperation of some wt^sTbeTonsTder.\\nother,if not all the endowments of the well-balanced mind. All the faculties are in un- $\u00c2\u00a3\u00c2\u00a32t**ki\u00c2\u00a3b!\u00c2\u00a3a i.\\nceasing reciprocal interaction when one is engaged, altho the one may preponderate Hy^ U0t8,\\naccording to its or their momentary activity. This point was first and well taken in\\nHerder s Metacriticism of Kant s Kritik.\\nIs it not the same with the functions of the physical part of human nature? Do not the\\nbodily organs sympathise in their functions and cooperate without our consciousness being BodHy *un*tfons i\u00c2\u00b0\\naware of it? And do they not cooperate in acts of purest thought? That they do this, is so thoughts etc, so that\\nemphatically admitted, that many claim to be convinced of the origin of their consciousness argumenragalnstThe\\nfrom these very bodily interactions alone. We see that the difficulty of conceiving this gen- re,llit y of spiritual\\neral and complete reciprocity is not a whit greater than to comprehend the cognition\u00e2\u0080\u0094 DgS\\nsensuous perception.\\nWe may be able to overlook a whole sphere with all its radii, as we stand in the\\ncenter, or Imagine our point of view to be there and take in the whole compass by\\nlook or thought in successive order or even all at once in the same manner as we\\nnever can see all over the surface of a globe and yet comprehend it.\\nIt is not our purpose to argue for omniscience, altho for a view that shall come\\nThe concept of complete\\nvery near to it. All we desire to maintain is but the right to acknowledge imagina- reciprocity of the\\n00 mental faculties as\\ntion as taking part in the transaction of comprehending, in forming what mav be wel1 M that o{ sense\\n1 perceptions is intuitive.\\ncalled a compound apperception, analogous to the taking of an instantaneous photo-\\ngraph.\\nComprehension means more than a chain of conclusions gained by consecutive\\nreflection upon causes and effects, by a relative or negative mode of thinking, or by", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0079.jp2"}, "80": {"fulltext": "42\\nMUSING AND THINKING.\\nI. A. Ch. V. 15.\\nExtent of\\nperception\\nas contrasted with that\\nof\\ncomprehension.\\nPerception does not\\nadvance to comprehen-\\nsion without mutual\\ndiscipline and control\\nof the faculties,\\nimagination\\nincluded.\\nThinking:\u00e2\u0080\u0094 Kant.\\nMusing: Copernicus.\\nImportant as imagina-\\ntion is as the creative\\npower of the mind, the\\nlabor of method\\ndeductive or inductive abstraction, in all of which intuition also plays its role. Per-\\nception does not advance to the grade of a comprehensive cognition, and comprehen-\\nsion is not realised, unless our intellectual faculties, imagination included, cooperate\\nin harmony with the feeling of valuation and with the energy of decision, that is\\nunder the discipline of mutual control. Full and true comprehension, of course not\\nin the absolute sense, is obtainable; but not without the untrammeled use of that in-\\ntrospective capability manifest in the depths of our being, not without that quick\\nflash of in-tell-igence which outruns thought as fast as the glance of the eye outruns\\nour slowly following feet.\\nOf phantoms and the like we need not be afraid if we agree with this assertion. On the\\ncontrary, never was a grand system of rearranged ideas conceived and projected from any\\nSystems of concom- mind without the genius that influenced a Copernicus or Columbus, a Newton or Haydn.\\nmitant ideas never j t t een i us which always first discovers the full original import of old but rearranged\\nconceived nor projected 1 J6 ,,\u00c2\u00ab,.*_\u00e2\u0096\u00a0 4.1, *u j- i_ j i.\\nwithout the mind of the ideas under a spell of an infusion, as it were, as tno the discovery or invention had been sug-\\ngenius. Sec. 216. egte( j to h j s m i, 1( j by some outside mind other than himself. The form of such a more than\\ningenious idea is analogous to yonder event, when the greatest legislative organiser beheld\\non the mount the archetype of the new creation.\\nThe difference between musing and thinking may be illustrated by the two phil-\\nosophers of Koenigsberg and Frauenburg; the one, pen in hand and bent over books\\nthe other leaning at the window in the silent dark of midnight and pensively looking\\ninto realms above.\\nMalebranche has proved, and Bowne reiterates, that vision is actually inde-\\npendent of light. That architectonic power of the phantasy, so frequently spoken of\\nwith disdain, that apprehensive imagination, has the plant and design of the structure\\ncomplete before the mind at one stroke, long before the hands slowly go to work.\\nIntuition nevertheless, does not spare us the labor sequent to its revelation.\\nGenius does not release us from the task of methodical thinking. Each single in-\\nstance or inference must properly be put to its place as indicated by the design of the\\nthinking is indispensable w h i e in order to do this work swift enough, before the vision of a beautiful and\\nclear combination of thoughts withdraws from consciousness, many a writer puts\\nwriting utensils in near reach of his place of- repose. Every one of us has repeatedly\\nbecome aware of the fact that the most desirable insights, so plainly before his mind,\\nvanish from him beyond reproduction, as soon as reason begins to reflect upon them.\\nOther conceptions of similar rank are only retainable if immediately fixed. This\\nproves that intuitive cognitions are compelled to undergo the process of reflective\\nreasoning in order to become recognised as knowledge.\\nHence science does not only not suffer f rom,but becomes enhanced by such compe-\\ntition of the intuitional with the usual rational conceptions of thoughts. Science may\\nbe obliged to open her eyes more widely at some or the other occasion, and to extend\\nher borders; or perhaps, to revise a theory here and there that before seemed so nicely\\nto fit everywhere, in order to embrace the whole. Does it hurt, if the truth of any, even\\nbe it theological, system or interpretation, or of any construction of opinions is chal-\\nlenged and put to the test by new discoveries? or if experiences from real life demand\\na reconsideration?\\nNo. We have more faith in the truth, in its attainability and indestructibility,\\nthan to fear damage from any source. New discoveries or experiences will never\\ncause more than a revision, perhaps, or a rearrangement, sometimes a restoration,\\nof formerly rejected elements. For it will never be possible in the world as it is\\nto demolish entirely whatsoever took its origin in personal life\u00e2\u0080\u0094 not even a falsehood\\nmuch less a truth; neither will it ever be possible to create or invent new conditions\\n:an r not e b\u00c2\u00b0e f Ktet 8 for the existence or the exercise of personal life. And not only was there always a\\nSec 3i ray of life and light in any rational concept brought forth, as in a crystal that may\\ndeserve a resetting: but even when the time of its significance was spent, it retained\\na certain value in collections. Such tokens then still serve as object lessons, instruc-\\ntive at least as to the place once occupied by them in the fabric of the whole;\u00e2\u0080\u0094 yea, of\\nwhich, as illustrating certain truths, we often need thus to be reminded.\\nDeduction consists in the efforts to comprehend and to formulate the general ef-\\nfect resulting from single or combined activities from which to show the effectual\\nbearings of the whole upon the constituent particulars. We may as well name it\\nso as to fix intuitive\\nflashes of compound\\napperceptions.\\nFrequent results of\\nintuitive cognitions.\\nNew discoveries\\nbut rearrangements of\\nold truths. Sec. 34.\\nNew conditions fo:\\nistence or for th\\nIssues of personal life\\never of lasting import.\\nIntuition in relation to\\n\u00e2\u0080\u00a2deduction.", "height": "3904", "width": "2495", "jp2-path": "philosophyofhist00scha_0080.jp2"}, "81": {"fulltext": "I. A. CH. V. 15. 16. INNER NEGATIVES DEVELOPED. RE1D DAGUERRE. 43\\nspeculation. For, this whole, this totality of compound apperceptions and syntheti-\\ncal judgments as to man s standing before the court of history, must stand before our\\nview as a world in itself, as a synthesis or rather as an organic system of various, of\\nall syntheses, as one compatible and consistent, tho at the same time adjustable, body of knowledge on 6 which\\ncomplex conceptions. This is virtually the goal toward which all thinking inadvert- KSTtaSw\u00c3\u0084S^w\\nently aspires; it is the presentiment of that which is felt must be true, and the com-\\nprehension of which must be within our reach.\\nThe body of these compound syntheses may well be compared to a unanimous resolu-\\ntion of the House and Senate in joint session, representing the thoughts and wills and all An d\\nthe combatant interests of forty-five well organised states containing about seventy millions tie syntheses illustrated.\\nof intelligent people. And in addition, to a resolution carried similarly by an international\\ncongress, which would bear on the common interests of humanity in general. The name for\\nsuch an all-comprising synthesis of organised knowledge can be no other but\u00e2\u0080\u0094 Truth. And F th\\nthe key to its inner combination can be nothing else but Faith.\\nThis compound cognition is not a mere imaginary world, altho our conception of\\nit be like a negative partly prepared in a dark enclosure of our being. It contains the 5 rS 1 18\\nuniverse as it really is for the soul has forwarded, focused, and concentrated in itself all compound of incipient\\nthe essential contents and mysteries gathered up on its way of development through all spheres gener^once^tl^e.\\nand stages of nature, besides those mysteries, which are the innate inheritance of the d^\u00c3\u0084Td\u00c2\u00ab a\u00e2\u0084\u00a2\\nspiritual constituent, and in which the soul by virtue of its union with the spirit sunlight o\u00c2\u00a3 reason\\nparticipates.\\nHence, the mind contains, under the name of universals (Kant s Catego-\\nries not only the frame for the reality of the universe, but also the feeling of what sec^.w^Tn^i, 37, 38.\\nthe universe ideally even should be. This true perspective image is reflected there\u00c2\u00bb i T s h mln mage o\u00c2\u00a3 nature\\nand there waits to be developed, that is, to be recognised under the sunlight of ec 9 W 5 m\\nthe reflecting mind: to be awakened\u00e2\u0080\u0094 occasioned said Malebranche,\u00e2\u0080\u0094 by incite-\\nments from outside, by suggestions from the spiritual as well as from the natural\\nspheres. The latent reflexes are to be lifted up into, to be appropriated and compre-\\nhended by, consciousness. This is the work of the speculative activity of the mind\\non its spiritual part. The image is thus made intelligible, and may then be\\nshown to those, who can now understand what they themselves felt before, without\\nknowing the process of developing, i. e., obtaining it. The world thus reflected has\\nmade its first step toward its realisation and transfiguration into the spiritual form DA8UJ!BM\\nof existence. Upon that scope of speculative comprehension of true reality Schell-\\ning, Oken and Hamilton found their object-lens for looking at things in their real-\\nistic theorems of nature at the very period when Daguerre experimented with the\\ncamera obscura\u00e2\u0080\u0094 a singular coincidence, illustrating the correctness of Dr. Reid s\\nScottish realism.\\nFrom inductive retrospects we have now gathered sufficient indications to show\\nthat man alone offers the focus for philosophical reflection. We found the human h*\u00c2\u00bb\u00e2\u0084\u00a2\u00c2\u00bb.\\nbeing to embody that whole, which is the requisite for understanding the single fac-\\ntors and events. Man is the world in miniature. The image after which nature is\\ndeveloped lies in man. In personal life, as we use this term, we found the theme of\\nhistory, after nature in her way and on his account had celebrated her wedding with indications gathered by\\nthe spirit, and had begun to commemorate the festive occasion in her serene sabbaths. the retrospect\\nIn man, nature and history, matter and mind, are present in their mutual adapta-\\nbility. Their relations are felt to be reflected upon the background of consciousness T\\n1.1...L \u00c2\u00abi Image of nature as\\nso as to be formulated into a unitary concept of concrete,altho hyper-phenomenal and re \u00c2\u00ab^ted i\\ntranseunt, reality. All historic truth must be explicable by deduction from this com-\\npact synthetical cognition.\\n16. We understood how history is the unfolding of man with all his gifts, po-\\ntentialities, predispositions, faculties, and opportunities. We now add: History un. \u00c2\u00bbt the slmeTm e s the n\\nfolds man in his fallen state; as having lost the vivid consciousness of his destination the^cus for^wio-\\nby which he ought to have allowed himself to be constantly inspired but as com- n ature a and fl history upon\\ning to again by way of feeling his loss.\\nThe vista of the typical man of our expectancy, mirrored in creation, becomes Mans unfolding\\nblurred on that account. Its presentation and proof is made a great deal more diffi- materuu 5 hlstory lls\\ncult. Still the craving for a general concept remains as a sign of the real presence 9, 10, 13, m.\\n6", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0081.jp2"}, "82": {"fulltext": "u\\nHuman nature in its\\nfallen state aggravates\\nthe comprehension of\\nlife in a synthesis.\\nHegel s failure from\\nignoring the fall and\\nthe losses.\\nMan s unfolding con-\\nsidered under topics of\\nculture as issuing from\\nphysical, psychical,\\nethical and religious\\ndata:\\nResults of physical\\ndevelopment:\\ncities, tools, weapons,\\nof psychical life:\\ntemples and tombs.\\nEXTERNAL TOKENS OF DEVELOPMENT.\\nI. A. Ch. V. 16.\\nof the image\u00e2\u0080\u0094 i. e. of the integrity of the archetype\u00e2\u0080\u0094 remains only so much the\\nstronger. And in our search for the synthesis of syntheses we grapple with the vari-\\nous topics of historical development in order to explain them even in their vexatious\\ntangle with the other problem just now hinted at. Human life must be followed out\\nin all its details as it actually is human nature must be comprehended in every re-\\nspect and under all circumstances. But most all philosophers have failed in this. In\\nHegel s otherwise clever exposition, for instance, all the derangements caused by the\\nlosses were left out of view\u00e2\u0080\u0094 a sad defect.\\nIn generalising these conditions and relations the following topics would result:\\nMan s physical condition, now passive and dependent, offers to our consideration the\\nhistory of the development of his physical endowments; those gifts, common to all and to be\\nput in use by all capabilities which assert themselves in the earliest beginnings of culture.\\nWith them these effects were worked out which would come under headings of gratification\\nof appetites, propagation of the race, maintainance of existence by means of food, cover,\\ndefences. This comprises the results of activity in agricultural husbandry, in architecture,\\nmanufacture, traffic, war. Objects of observation on this line would be cities, tools, weapons.\\nThe investigation of the psychical self leads to the problems of languages and know-\\nledge; to man s scientific search, within himself and without, after means for extending\\ndominion over physical forces it leads to the refinement of emotional and intellectual faculties\\nand optional energies. The results consist in geometry, astrology, arts, literature, aesthetics:\\nof which we find the traces in temples and tombs.\\nWith regard to the moral sense we observe man speculating upon the authority and\\nobjectivity of rights, laws, duties, retributions. The coercive and corrective executions of the\\nmoral law within and of the natural law without in their cooperation keep him from utter\\ndegeneracy they urge him on to improve his condition, and to better and free himself.\\nThe faint manifestations of the sole necessity of the Good within him secure his aptitude\\nfor the elevation of character under selfculture, and his susceptibility to the influences\\nfrom above which draw him upward secure his dignity and his freedom. Man learns to\\nrespect rights and duties, liberties and restrictions for the sake of reason and for reasons of\\nstate. Man organises, sets up sacred land marks delineating possession. He deliberates upon\\nlegislation, judges conduct, modifies government. He also loses himself in the lusts and\\ndespairings of sensual dissipation; he feels how the natural and the spiritual constituents of\\nhis inner being react upon and resist each other. The results of these activities we observe\\nin the founding of states, in the rise of philosophers and legislators, of despots and liber-\\nators; in civil institutions; in the formation of ranks, castes, dynasties.\\nThen, and not least of all, because representing the cardinal principle of culture, we\\nwould have to philosophise upon the phenomena of man s religious sense. The movements\\nin this sphere are most numerous and most distinctly pronounced. There is the sacredness of\\ntradition, transmitted in the internal remnants of primeval God-consciousness; and there\\nare the external and ruined symbols and tokens of original universal religiousness. There is\\nthe universality of worship in which offerings of prayers and sacrifices ever predominate.\\nThere are to be compared the cosmogenies, myths, rites, theologies; the various forms of\\nreligious deformations and reformations, of hieratic doctrines and institutions. The mold-\\ning influences of scepticism upon society and private life morally and mentally\u00e2\u0080\u0094 its causes,\\neffects, and its cures, too, would here have to be looked into. We would have to demonstrate\\na primitive and universal, then a general, then a special revelation, culminating in the in-\\ntensified and saving religion; and finally the consummate blending of the moral and\\nreligious aspirations. We would have to trace depravity to its deepest, and meditate upon\\nsalvation in its highest manifestations. We would have to follow all this through traditions,\\nsymbolic figures and rites, sacred writings and holy writ; through religion intensified under\\npressure, expanding again into the periphery of universal humanity\u00e2\u0080\u0094 all these movements\\nunder the captions of Cultus, Church, Missions.\\nA Philosophy of History certainly would embrace all these revelations of human\\nlife; and the outline drawn would be the proper arrangement in groups\u00e2\u0080\u0094 representing\\nindeed the cyclopedia of all the sciences. Do we need to give reasons for declining a\\nmethod of such analytical treatment?\\nTo draw parallels like musical scales upon which to copy the signs of a symphony,\\nscales picturing the ascending and descending stages, rests, and arrests of progress,\\nsymbolising the music thus written; and to set under these musical scales as a text\\nor theme all the interactions, perhaps, of all the coefficients, of each part of culture\\nsuchTnaiysis^orhuman i n its reciprocity is not our design at present. That fine attempt of Spencer s\\nouUinVsVke em Sociological Tables may some day come to completion, but can nature bottle up the\\np s e odoiogicai Tables,- spirit? And what materialist would have enough interest left for buying the high-\\npriced books with their reiterating rubrics of structural and functional evolution, in\\norder to possess that sort of a key to human affairs? For after all, the best arrange-\\nment of the immense amount of material would not much simplify the survey. It\\nwould be so analytical as to impair the desired result, namely, the focusing of human\\nStates, dynasties, castes\\nWitnessing to the\\nmodifications of\\nreligious life.\\nTraditions, symbols,\\nrites of cultus,\\nsacred writings.\\nwhich do not simplify\\nthe survey,", "height": "3904", "width": "2495", "jp2-path": "philosophyofhist00scha_0082.jp2"}, "83": {"fulltext": "I. B. CH. I. MAN AS PROTOTYPE OF THE WORLD OF PERFECTION. 45\\nnature and its development in one universal and comprehensive synthesis. It would\\nbut resemble the natural history of man as given in a report of his post mortem\\nexamination, filled out upon a statistical blank.\\nIn this work we shall not endeavor to arrange the explanatory arguments of\\nman and history according to such schemata. We would get no more than a series of c\u00c3\u00b6mprXnswlTynthet-\\nspecial monographs on languages, governments, arts, letters, etc., each by itself, and -omIfw ^dS\u00c2\u00bbi\\nwould get no further than where we are now. Such books we have; they are of little princ,ples\\navail in comprehending the leading principles underlying human affairs.\\nTo understand man is all that is necessary in order to render the books of nature The natural and spiritual\\nelements of man life\\nand history legible. Know the human type or typical man, and life past and present mirrored in history;\\nbecomes as lucid and cursive reading, as this imprint from a score of graphite\\ntypes, made of the lead that rested in a mountain far away and prepared by a bun- history the biography\\ndred hands\u00e2\u0080\u0094 now conveys these thoughts to the readers mind. In a similar manner and mirror o\u00c2\u00a3 man\\nis man the type, as it were, communicating to us the fundamental principles of\\nhistory, the essence of whose unfolded fulness he is. After the essence is extracted\\nand the sense understood, that is, when man s contents are epitomised, then the mat-\\nter is exhausted and the remaining bulk becomes irrelevant. The character of an\\nAfrican forest may be correctly presented to the mind from the description of a few\\ncharacteristic trees, without inspecting all the forests extant there by actual ex-\\nploration.\\nIn History all constituent elements point to man; for in him implicitly lies their\\ncause and purpose and resolvent. Whosoever undertakes to write or read his\\nbiography has easy proof of the truth at hand. He has himself for an object lesson, Definit i 0n of the\\nhis inner and exterior life is a sample and epitome of the whole. The Philosophy of pi iio SuP hy of History\\nr the harmonious consulta.\\nHistory as we take it, is the harmonious consultation with humanity on the subjects of self= tionwith humanity on\\nthe subjects of self-\\npossession. Thus our science makes man acquainted with himself for history is per- consciousness and\\nJ selfpossession. Sec. 14.\\nsonal matter unfolded, extended, revealed. Hence personal man himself (not in the\\nabstract of human nature) furnishes the material for the Philosophy of History as\\nwell as History furnishes the material for the mirror in which man sees himself. In\\nhis ascending grades and perpetual succession he solves the problems assigned to\\nhim in every respect, from compressed, arrested, confined life up to glorification.\\nIndeed, up to perfection. For man is not only the type and theme of that his-\\ntoric development which precedes the transition into the state of .final realisations; theme 1 \u00c2\u00ab.ewiTof\\nbut also the type of the ultimate goal and continuing state of consummate perfection absolute realiiy\\nwhich surpasses and supersedes all present realities. At present the ideal of that world\\nof absolute reality is reflected in him by refracted rays only, at its best. This ideal The ideal at present\\nrefracted bv broken\\nwe will try to show later on, when in due course of our observations we shall pass the ra s but wiU shine\\n-..J, -.-\u00c2\u00bbi-ifl. forth in full orb.\\nmeridian where it shines forth from human nature in full orb.\\nB. SECOND DIVISION.\\nOPERATIVE MODE OF HISTORY.\\nSYLLABUS.\\nHaving surveyed the coefficients of history, and to some extent inquired into the\\nmethods of their treatment by the sciences, we now address ourselves to the modes in e!ins with which\\nhistory works.\\nwhich, and the means by which, history itself works with the material, making time\\nand space the repository of the effects of its activity.\\nIn a general way we might think of those means which are at man s disposal,\\nnamely, the instincts of preservation and propagation. The one will act in the man-\\nner of contraction, seeking to protect life better and better against increasing inse- 5?,p h JaVo7 man e\\ncurities; the other will work in the direction of expansion, inciting effects of domin-\\nion, teaching organisation, or urging on to migrations.\\nFurthermore such other means would have to be noticed by which historic move-\\nments are conditioned, as for example the influences exerted by climes and localities.\\nBut about all of these things, not much need be added to what was quoted from Ritter j\u00c2\u00a3 calities and climes\\nto Buckle. The time is past for such broad and yet cursory discussion as Eith, the dis p\u00c2\u00b0 sed of s\u00c2\u00abc l\\nengineer, and as Spencer used to carry on about environments.", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0083.jp2"}, "84": {"fulltext": "46\\nEEASON OF VALUE IN OBJECTS.\\nI. B. Ch. I. 17.\\nProblems which require\\nmore profound\\ndisquisition.\\nPurpose. Sec. 3, 4, 101.\\nTheory ot the\\nOccasional Cause\\nfoundered at demon-\\nstrating the adaptation of\\nmotive to its aim.\\nHuman soul is the\\npurpose of nature\\nrealised. Sec. 5, 6, 15, 18\\nThings have a meaning\\nas far as they are\\nfor other things.\\nbut have no purpose in\\nthemselves. Sec. 6.\\nMeaning of things lies\\nin their rational order.\\nPurpose only to\\nbe found by\\nconsidering* the\\nwhole.\\nIllustrated by a machine:\\nTruth in Occasionalism.\\nSec. 2, 3, 4, 15, 19.\\nGenesis of the\\nconcept of\\npurpose.\\nThe relation of any\\nentity to others de-\\ntermines its value.\\nThe present state of knowledge requires of us to stand face to face with more\\ncomplicated problems. Questions are now brought up which demand a settlement,\\nduring the deliberations of which the position of our science with reference to his-\\ntory proper will be determined, outlined, and illustrated at once. We are confronted\\nwith the terms, purpose, movement, development, and plan of history.\\nCH. 1. THE AIM OR INTENT OF HISTORY.\\n17. The concept of purpose implies, in the first place, a complex proposition.\\nSome agency intends, that is, wills to operate upon some object, in order to accom-\\nplish\u00e2\u0080\u0094a certain end.\\nHow all this is to be explained, or whether it is possible and necessary to find an\\nexplanation at the outset, has been a matter of much controversy. It was just this\\nquestion which was ventilated in Occasionalism that mechanical view fixed upon\\nthe Occasional Cause which was unable to account for the notions of cause and ef-\\nfect, and unable to connect motion and aim in their mutual adaptability.\\nIn the animated world the purpose comes in for realisation; the end is reached in\\nsuch a way, that the means become purposive themselves. The human soul, being\\nthe aim of nature, is nature s purpose realised in man. Besides this end nature had\\nno other purpose. The purpose is now man himself, having a purpose in himself.\\nHis organs are his means serving the higher end of his soul. A living whole is pre-\\nsented, in which each organ serves as a means and has, by virtue of membership there-\\nin, a purpose in itself for the sake of other purposes. Things have no other meaning\\nbut that they are means to realise a purpose. We stand before the purpose which\\nlies in the objects themselves.\\nWhen reasoning about any circumstance we evidently bring the idea of purpose\\nalong with our minds and constantly apply it. This is explicit whenever we find it\\nnecessary to ask, whether things are of any account. We claim the right to ask, for\\ninstance, for a reasonable account of the notion time, or space, or substance, etc. If\\nany value is claimed for them, proof is to be given for their possessing specific at-\\ntributes.\\nReason seeks a reason in things they must reveal what their object is in order\\nto be recognised as objects. Unless we find a meaning in, and a reason for them, we\\ncan not understand them. Their reason or meaning we find in their rational order.\\nIn order to ascribe any fitness to them, we expect of them that, besides their being\\nput into a proper arrangement, they possess certain qualifications. Whenever their\\nimport is discerned thereby, the cognition of the purpose is established what\\nachievement results from their purport is the purpose of the object. The thought of\\npurpose governs history down to the scene of action, to the earthly circumstances, en-\\nvironments, and concomitant factors of the event.\\nLet this be illustrated by a machine. Certainly, anything unusual in the line of these\\ncontrivances attracts our attention. This is the truth contained in Occasionalism. We expect\\nthe expression of some clever thought in it, just as the Niagara Falls suggest grand concep-\\ntions and emotions, speaking to us, as the poets say with deep truth, in the immediate child-\\nlanguage of the mind. The first idea called forth by the strange thing is the question as to its\\nadaptability for a certain performance. Unless that much interest is awakened we treat the\\nmachine with unconcern we deem it nonsensical. But the arrangement of its parts strikes\\nus; it attracts the attention of the beholder who brings a sense for the indicated fitness with\\nhim; yet not the fitness is asked for, but the finality of the purpose. If the intent is\\npointed out, thought becomes satisfied; and then every detail of the mechanism is found\\nworthy of closer inspection, since it is seen to partake of the purpose of the whole. As soon\\nas any detail becomes irrelevant, that is, if the purpose can be realised without it, then that\\npart is thrown out as an encumbrance. The machine is simplified because its aim is to econ-\\nomise. Hence it is more to the purpose to take out the encumbrance, so that an improve-\\nment, perhaps, may be put in its place.\\nWe now venture to assert that there is no entity thinkable per se, which would\\nlack all relation to a higher aim than what it has in itself. Even the random heap\\nof sand, the most indefinite formation imaginable, is more than mere being, because\\nnot intended for itself alone. That sand is of more import than at first appears we\\nshall yet see how it exceeds its actual reality. For all real being exists with regard\\nto something else, which determines its value according to its being subservient to\\nthat something else, This relation to its purpose is what renders any object valua-\\nble. The purpose is the reason for any entity.", "height": "3904", "width": "2495", "jp2-path": "philosophyofhist00scha_0084.jp2"}, "85": {"fulltext": "I. B. CH. I. 17. ANTITHESIS OF THOUGHT AND MATTER.\\nDead matter and its agglomerations would be unmeaning The existence of an irra- A notn i n g i s\\ntional thing we cannot conceive. If anything is nothing to us, that, of course, does not say inconceivable.\\nthat it is nothing to the whole. The thought of nothing is therefore, as Descartes said, not\\ndemonstrable. It has been found by Max Mueller that there is something, yea a great deal,\\neven in the Nirwana. The thought of a purposeless life is akin to suicide, and even this can Nirwana is the f anc i e( j\\nnot be perceived without raising the question why? For these reasons we see some sense state wherein all\\nin the great sand-deserts if viewed from their historical relations, from the aspect of their n e e u tr \u00c3\u00a4iis e a d. e\\nunity with the whole.\\nWe have the genesis of the concept of purpose in that everything real exists in\\norder to conform to an equivalent value. The attribute of quality assigned to it The tendency of\\npostulates its purpose, whilst purpose in turn stipulates its value. Thus we derive tioli of purposed\\nthe cognition of a world full of purposes. The world as a whole with all its component\\nparts receives its significance from this all-controlling concept of a realisation of\\nfinal purposes.\\nFollowing out this line of thought, we arrive at the great antithesis apparent in\\nthe world around us, viz: the contrast between thought and matter. Analysing the ^\u00e2\u0080\u009e^Jft^f\\nmode of existence in the world of life as it is given, that is, considering it from the matter,\\naspect of interacting causes and effects, we find the complex workings of life de-\\ntermined by thought, underlying it all. We find that world of life to be nothing else Matter ^thought in the\\nbut thought in the process of substantiating itself, aspiring to embody and thus to substantiating itself\\nexpress itself in the extending objectivity of the world. This is the Idea which hover-\\ned before Spinoza, Fichte, and Hegel In order to do this, thought needs energy, ^STSiSt\u00c2\u00bb\\nsubstances, means. Thought makes them subservient to itself by way of appropri- ^\u00c2\u00a3SS^ bm P wer\\nating them in order to subject them as means for this end, hence the objective self-\\nprojection of thought.\\nA glance at plant-life may illustrate this. The construction of the vegetable world is evi-\\ndently based upon design, determined by a formative principle. Obviously the design is im-\\nplanted, inwrought with the peculiarities each plant possesses, independent of external condi- Design in pi ant -iif e\\ntions. The influences from without upon its typical principle may cause abnormal forma- can not be altered or\\ntions, even artificial improvement; but they can not alter the ground plan. The influence othertype. y\\nceasing, the plant will return to its generic type. Much less can such influences supplant the\\nground plan by types at variance with the primitive and inwrought character. For this is not\\nto be reduced to chemical processes, or to a number of moving atoms, or to a hap-hazard\\ncombination of molecules.\\nThe naturalist will maintain that the coherence of homogeneous particles, forming ever\\nmore differentiated species of organic structures, depends on those higher grades of arrange- vegetable life is not\\nment in the vegetable structure which are regulated by the characteristics appearing in the p or^tothe 11\\nmore perfect species. Very well; this particular norm-prescribing principle, hereditary in electro-magnetism of\\nthe ascending scale of vegetable life is the ground plan we speak of, the devised scheme, the\\nengrafted project, the vital force which makes plant-life what it is in contrast to crystal life.\\nIn accord with, and through this principle the purpose reveals itself. We desist as yet from Development reveals the\\nshowing that purpose, for which matter is thus prepared and guided up to the formation of purpose. Sec. 21.\\nhigher organic life, for which it makes, to which it aspires.\\nBossuet found the same inherent design in relation to purpose and described it thus:\\nAll that shows order, proportions well chosen and means fit to produce certain effects, inherent design,\\nshows also an express end, consequently a formed design, a regulated intelligence\\nand a perfect art. What Janet syllogises as to the catena between final cause and\\nultimate effect also corresponds very well with our line of thought\u00e2\u0080\u0094 giving even the\\nreason for the adage that history throws its shadows ahead: When a complex com-\\nbination of heterogeneous phenomena is found to agree with the possibility of a\\nfuture, and which was not contained beforehand in any of these phenomena in partic-\\nular, then this agreement, being comprehensible to the human mind only by suppos- unit of y the o^ganunf.\\ning a kind of preexistence of the future act itself in an ideal form, transforms the fact\\nat the instant of its realisation from a result into an end\u00e2\u0080\u0094 then we have a final cause.\\nAn inner purport is necessarily to be ascribed and attributed to every object of\\norganic life, an intention for development by means of a more and more articulated\\norganism. This purport, characterising organic life, does not acquire the organs\\nfrom outside as something alien to the organism, not in a mechanical manner. But\\nas many as are needed are produced by the organic life itself under the norm-giving t^e^f^ tt no\u00e2\u0084\u00a2-\\nand constructive principle, for the sake of and in conformity with the whole organism glvins principle\\nin which all the developed organs or adapted structures have their significance and\\nunity. The many are for the sake of the one whole organism, and that whole conveys", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0085.jp2"}, "86": {"fulltext": "48\\nBODY AND SOUL\u00e2\u0080\u0094 SEP AEABLE.\\nI. B. Ch. I. 18.\\nThe thought or purpose\\ninherent in organism\u00e2\u0080\u0094\\nthe\\nSOUL.\\nThe variety of means\\nhrought forth form in\\ntheir arrangement for\\nthe purpose the\\nBODY.\\nMechanical action of\\nnature declines, after\\nthe highest forms of\\nphysical life is reached\\nIts further purpose is\\ndisintegration.\\nits purport which also, on the other hand, is not acquired since or through the develop-\\nment from without. The organism, as a whole is, moreover, held together by its pur-\\npose, so that it may become a means for a greater purpose in wider relations be-\\nyond its own sphere. The purport or tendency to carry out finality is what gives\\nunity to the whole combination in subservience to the general purpose. This purpose\\nis the thought which interlinks the chain of changes through causes and effects.\\n18. Purpose is thought in the act of objectivising itself; thought projected is\\nmatter, is the means for the self realisation of the purpose. Suppose now, we denomi-\\nnate this unit of the purpose the soul Ebrard called it the Law of Becoming; and\\nHegel too, for that matter. It surely is the thought inherent in things, the meaning\\nor sense which we found in them. This granted, then the variety of means wrought\\nout by the living organism which conditions their entity and unity\u00e2\u0080\u0094 outside of which\\nthose means can have neither purpose nor being \u00e2\u0080\u0094would constitute the body\\nPurport, then, is purpose in its process of becoming realised; it is thought,\\nsubstantiating itself\u00e2\u0080\u0094 by projecting the means in behalf of the unitary purpose\u00e2\u0080\u0094 in the\\norganism, that is, developing the organism as a means for realising itself, for its own\\nsake. Thus purpose becomes the soul as a unit, while the means in their connection\\nand oneness of purpose become its body, which consists in the variety of means and\\nexists merely for the sake of the purpose, i. e. for the sake of its soul.\\nThe means, the single organs in their connection, receive their adaptness and\\nsignificance, i. e. their purport, from their relation to the common purpose managing\\nthe whole-from their relation to the soul. The body possesses its ideal and its unity\\nin the apprehension of, and adaptation for, the purpose. The organism is substantia-\\nted purpose in which the antithesis of body and soul gnds its synthesis, its identical\\nindividuality. Mechanical interaction, the chemical process of the alteration of mat-\\nter is reduced to mere instrumental and secondary purport, relating ahme to the\\nbody in which nature s purpose ends. The physical processes have no further import\\nfor, or relation to, a higher purpose\u00e2\u0080\u0094 no immediate purport with regard to the pur-\\npose of the soul. After functional life ceases, the chemical inorganic life continues\\nits mere formal purpose of disintegrating the material elements, because- they are\\nintended solely for the cycling life of the lower sphere.\\nThe unit of purposes, on the other hand, the soul continues to convey the thought\\nof purpose to higher forms of life or modes of existence serving the spiritual purpose,\\nwhere the purpose and value of matter exhausts itself or ceases. Hence the soul is\\nfrommatteT 1 sep sec b o e separable from matter. The multiplicity of elementary or secondary purposes has\\nbeen exalted to the sphere of qualitative unity, from which, by the substantiation of\\npurposet^kes its thought, they had become differentiated, and for the sake of which they had been em-\\nthe stlges r of gh braced and used as means by the thought of design.\\nnatural, rational i n order to render the gradual revelation of this thought of design in the sub-\\nquaiiflcaTionsand stantiated purpose more explicit, we state the chain of our syllogising thus:\\nThe physico-psychical organism was intended to lead up to rational existence\\nthat very matter, which before\u00e2\u0080\u0094 in its irrelative and detached mode of existence,\\nmultiplying by the differentiation of means\u00e2\u0080\u0094 seemed rather indifferent to the pur-\\npose. And that very same material substance, which prior to its elevation into the\\nsphere of, and consequent participation in, rational life\u00e2\u0080\u0094 appeared to be of no purpose,\\nproved itself fit for the purpose in the form of select material, and served its part in\\nthe graduation of the purpose.\\nFor it is the issue of the natural order of things, it is the end for which the natural\\nworld exists, to serve the spirit in its unity as a means for its objectivation and ex-\\npression\u00e2\u0080\u0094as its polarity. For this end spiritual essence substantiated itself as the\\nthought of purpose in the concrete, and to this end, in order to be materialised, the\\nindividual purpose entered the transitory unifying stage in the organism of personal\\nlife. It is here where the intensified purpose-the soul-where the ends and issues of\\nthe natural and instrumental purports in their concentration are realised; where the\\nvery soul and quintessence of nature appears\u00e2\u0080\u0094 individualised in the highest differ-\\nentiated organism; where on the scope of personal life the soul is embraced by thfe\\nspirit, and its unique purpose becomes evident.\\nThe soul alone conveys\\nin itself the thought of\\npurpose.\\nSec. 3,5,9, 12,24, 116, 120.\\nThe soul is the\\nquintessence of nature\\nindividualised for the\\nahove purpose.", "height": "3904", "width": "2495", "jp2-path": "philosophyofhist00scha_0086.jp2"}, "87": {"fulltext": "L B. CH. 1. 1\u00c2\u00ab. MORAL COSMOS OF HIGHER PURPOSES. 49\\nHere the process of mutual appropriation and permeating penetration tran- soul s ur ose\\nspires. Here the qualification or fitness for the still higher aims of the Dur\u00c3\u00bcose is ^e medium \u00c2\u00bb1?\\n..\u00e2\u0080\u009ej ji r f tinn between matter and\\nmeasured by the moral standard. the spiritual essence in\\nThrough the ethical process\u00e2\u0080\u0094 this is the true element in Rothe s system\u00e2\u0080\u0094 the\\nnatural world is designed to be appropriated, we may say sublimated, and elevated \u00c2\u00ab^\u00c2\u00ab\u00c2\u00ab\u00c2\u00bbfitness is measured\\nby the spirit which is engrafted into it. Nature, in the form of the rationalised a d oblTn^ite\\n_ permanent value.\\npersonified soul, obtains in mind its permanent value, finds its rest and ultimate True element in Rothes\\npurpose. The mind\u00e2\u0080\u0094 the combination of individualised natural soul-life with the S\\npersonifying and unifying spiritual essence\u00e2\u0080\u0094 being intended for the most sublime\\nmode of real existence, finds its purpose in the consummation of its personal union\\nwith the spiritual world of equipoise or perfect equanimity in yonder world of real-\\nised purposes, absolute reality and perfection.\\nWe spoke of the natural world as being predisposed or designed to convey matter\\ni. e. substantiated and willing thought of purpose, up to the sphere of moral quality\\nin human nature.\\nIn equal manner is history designed to conciliate sovereign thought with its\\nobject, i. e. with confined or arrested life, with unrevealed purpose\u00e2\u0080\u0094 its raw material. th^purpose in\\nas it were, to be prepared and to be led up to better conditions, to an existence theS cosmos\\nworthy to live. It is the intent or object of history to win over the raw material of \u00e2\u0080\u009e\u00c3\u00a4tir?? cLmos at in the\\nnature-bound, or arrested, or unredeemed human life to the established purpose-\\nHistory works to win life from all ethnological circles, and persists in urging them\\non to higher attainments. Just as we saw the copiousness of living creatures in\\nprogressive degrees of development, so we may expect a variety of historic material bi?ta\u00c3\u00a4\u00c2\u00a3 th? 088\\nin stages of development and degrees of value, being worked out through rounds of *\u00c2\u00a3%*u**\u00c2\u00a3! t0\\nages and made subservient to higher purposes. In the moral cosmos we clearly dis- reality\\ncern that progress in which the thought of humanity, its destiny and its life, is re- S\u00c3\u0084 is\\nvealed more and more, and is sheltered from endangering situations, so that human- thought^ 011 of the\\nism may unfold and philanthropy fully realise itself, so that mind may gain the personality, of\\ncontrol over the mere physical force-substance. pLTauthropy.\\nThis, speaking in a general way, is the purpose of history. It mirrors that\\nwhich, in a very abstract but, we trust, in a correct way, we tried to formulate in the\\npreceding section.\\nBacon blamed the sterility of the sciences up to his time, upon the false deductive\\nmethod of seeking explanations of matters known but not understood from purposes -m a!/^:\\n\u00e2\u0080\u0094instead of seeking their explanation by induction from efficient causes. He gave a poSl^dS L\\nloud warning against the abuse under which a true view of nature is mutilated, on SSiST efficient\\naccount of which nature is treated with contempt, and through which it is degraded\\nto serve hollow, not holy opinions.\\nThis is still to be deplored in cases where the purpose is conceived as existing\\napart from the objects, where it is only brought to bear upon things in a mechanical isstm inorder\\nway from outside, instead of demonstrating the reason of things, whereby alone they\\ncan become objects and obtain their value.\\nNot only the natural sciences were thrown into confusion by the false methods.\\nMore than they, was history made to suffer from distortion, misconstruction, and ar- wrong purposes\\nbitrary application of its manifestations and teachings. All sorts of purposes were imputed t0 history\\ninterpolated, in order to derive such principles from it, which were to serve corrups\\npurposes. History was made to serve as witness to falsehoods imputed to it, which\\nwere entirely foreign to its real course.\\nThe whole aspect changes, however, as soon as the immanency of the purpose is Pur ose\\nunderstood and this truth is established. Then purport gradually reveals itself as SelbstZweck in history.\\nthe final purpose purpose per se,\u00e2\u0080\u0094 Selbst-Zweck.\\nDroysen in his Histories corroborates our exposition, saying: The secret of\\nall motion is the purpose. This discovery came just in time to confirm what we drovsens corroboration\\nwere trying to demonstrate. In these few words the dawn is signalised of the revolu- f this pregnant Sec 18,\\ntionising import of those pregnant paragraphs 17 and 18.\\nThe course of history, incessantly moving toward the mysterious future, would Movement in\\nbe as meaningless as the nonsensical machine, if it did not reveal the thought of its have a^oai?* 3.\\npurpose in rising degrees; if we could conceive no true and valuable object in it; if", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0087.jp2"}, "88": {"fulltext": "50\\nIs there any other\\npurpose than that\\nimmanent in history\\nSec. 101, 218.\\nLAWFULNESS IN NATURE AND HISTORY. I. B. CH. II. 19.\\nthere were no higher ends in view for humanity, no goal where higher purposes will\\nbe realised. History would be utterly nugatory if we could not draw on a sum of\\nclear and beneficial profits; if its value could materialise nothing in the interest of\\ntrue philanthropy.\\nTaken for granted that actors and actions have a value or a purpose, then there\\nis a reason in history. The single question remaining open is, whether the purpose\\nimmanent in history is the only one. The answer will appear when the plan of his-\\ntory comes to be discussed.\\nThe order in which\\nmeans are employed to\\nreach the ends.\\nLawfulness not from\\nmere natural necessity;\\nbut arising in thought,\\nto adjust and perpetuate\\nthe purpose to\\nfinality.\\nReason applies the idea\\nof regulative rules to\\nwarrant the competency\\nof reason itself.\\nFitness of\\nthings\\nis the law inherent to\\noccurrences i. e. their\\nadaptness to their\\neffectuality; it is their\\nmotif.\\nTruths of Mechanical\\nOccasionalism and of\\ndynamic mechanism apt\\nto be harmonised.\\nSec. 4, 15, 17.\\nCH. II. THE LAW OF HISTORICAL DEVELOPMENT.\\n\u00c2\u00a719. In order to reach a certain end, means must be employed. And if they are\\nexpected to do proper work, more than mere probability must be presupposed of\\nthem. They must not only be suitable for a definite purpose, but also stand ready for\\nservice at the place and time needed. We have no use for fortuitiveness, disorder,\\nprobability, nor for occasional accomodation and gradual adaptability, Each agent\\nis demanded to be at the post of his service so as to be relied upon in the great com-\\nbination of life s emergencies. If the order of means were insecure or deranged, the\\nrationality of the purpose would be thrown back into doubt. The means, then, must\\nappear in spatial and temporal order, where their fitness will be affirmed by their en-\\nsuing effects. They will, moreover, enter into operation under conditions which\\nmake their occurrence a prognosticable certainty. The regularity and unerring cer-\\ntitude of their effects\u00e2\u0080\u0094 conditioned, of course, by the noninterference of restraining\\ncounteractions, and by persistent competency\u00e2\u0080\u0094 awakens a feeling not only of secur-\\nity and of the fitness of things, but also of appropriateness under the sway of judicious\\nlaws.\\nThe best proof for the constant energy and effectiveness of these laws lies in the\\nunquestioned dignity ascribed to them, whenever natural necessity is even made the\\npattern, instead of the analogy or corollary, of those moral laws, which govern hu-\\nman affairs in the sphere of personal life above the natural. Those scientists who\\nunwittingly furnish this proof elevate the lawfulness under discussion so high as to\\ndeclare the moral law superfluous and as being supplanted by natural necessity.\\nIn fact we all are used to attribute so much rationality to the chain of ac-\\ntions, that our reason attaches the rule of the law, i. e. the thought of adjustment,\\nas specific laws, to the occurrences themselves. We cannot help doing this, because\\nreason not only demands for its satisfaction the thought of the final purpose, but it\\nalso applies the idea of a regulative rule in order to understand the fitness of things,\\nand to be sure of the soundness of reason itself. In no other way can the consist-\\nency and competency of reason be warranted.\\nNotwithstanding the truth of this axiom, some may rejoin, that nowhere in na-\\nture had they found laws, which certain phenomena were bound to obey. It may be\\nenlarged upon that it only seems to us as if nature was penetrated by lawfulness, be-\\ncause our sensibility is affected by such conjunctions of concurrences, which happen\\nin the same ways and under equal conditions.\\nIn order to secure the explanation of lawfulness in the universe against all\\nmisleading premises or irrelevant inferences, it may be added that nothing demands\\nour attention save these concurrences, and that every consideration not pertaining\\nto their respective chains of phenomena must be ruled out of order whilst every as-\\nsured recurrence of certain changes, following the same given impulses, must be\\ntaken into account.\\nDespite these exceptions taken in the pleading for natural necessity, we feel in-\\nclined to make use of our liberty to try a hypothesis and to bring forth our evidences\\nin its support. We posit the supposition, that the fitness of things is inherent in\\nthe occurrences and is not a mere fitness of things in a transcendental order or in\\nforensic motives. We need this supposition in order to reason correctly, that is, con-\\nsistently with the reason of things and in accord with the laws of logic.\\nWe suppose, then, that the adaptability to the ruling principle, the law, lies in\\nthe very motive energy itself. (If this can be substantiated, then the error of Me-*", "height": "3904", "width": "2495", "jp2-path": "philosophyofhist00scha_0088.jp2"}, "89": {"fulltext": "I.B. (JH. II. 19. NATURAL AND MORAL LAW IN UNISON. 51\\nchanical Occasionalism is corrected, and the truth which, as it seems, dynamic\\nmechanism wants to establish, is admitted and utilised.)\\nWherever a force stirs, moves, works there it follows an inner method, and owes\\nits direction to its own law. Force can not be described nor systematised in any\\nother way. Force only becomes apparent in the order of phenomenal series, hence L f h is th u l power\\nwe are accustomed to call law what is nothing else but our conception abstracted matter and facts\\nfrom what we observe, and imagine to know, about the nexus of recurring appear- oAhe^rfghtof 1\\nances. Law, in fact, is the power of thought as exercised upon matters and facts, in *h ason to contro1\\norder to express, in this manner, its right of controlling them thus regulating their\\nmutual relations and subsequently their qualitative attributes also manifesting\\nthat right of thought in making matters the means of announcing itself, and mak-\\ning them to adhere to the thoughtful arrangement for their own sakes.\\nIn what, then, does the authority of this individualised, or, if you please, hypos-\\ntatised law consist? We answer, in the fitness of things in the appointed direction\\nof force, and in the selection of what substance is to move toward a certain result\\nin the regular arrangement of means to a certain end. This arrangement, selection,\\nadjustment, and direction of means to explicit purposes, is exactly the same forma-\\ntive reality in natural life, as that which in the sphere of personal\u00e2\u0080\u0094 physico-psychico-\\nspiritual\u00e2\u0080\u0094 life is called mind. (The appellation rationality or reason would be inade-\\nquate and insufficient.) It is the reason of things\u00e2\u0080\u0094 i. e. that part of the purpose in- It is the man ifes-\\nwrought into them\u00e2\u0080\u0094 which ordains and directs forces, and contrives at means, and tatipn of the\\n,-,,lj, soul s right to\\narranges and disposes of masses which conducts the movements, effectuates events, live in union\\nand acts, so as to realise its end. Law is the manifestation of the soul s right to live^ Wlth the smrlt\\nin union with the spirit, that is, to realise itself as the purpose. This is our concep-\\ntion of the reality of the natural law.\\nWherever we find the fitness of arrangement under an apparent guidance as re-\\nferred to, there we recognise reason in the conformity of facts to law, or, if to some\\nanother word would sound better we find homogeneity. If we ourselves make such\\narrangements, we want them to be consistent with the fitness of things in general\\nwe require of them to be reasonable theoretically and practically we expect of them\\nas proof thereof, that they answer a certain chief purpose. The motives, as we call unison wfth m\\nthe differentials between the law and its direction toward the purpose, these motives moral law 7 9\\nare adjustable, since the natural law is in unison, and at bottom one, with the moral\\nlaw. The authority and power of all law lie in its being a continuously operating mJ^wiu^Z\u00e2\u0084\u00a2\\nunit which, as the manifestation of thought, knows how to adjust circumstances and pu p U Te ith unity f\\nto direct relations very strictly on the whole. There is no contradiction in this all-\\nembracing lawfulness here is the sphere where right is might.\\nIt is very significant that we had to enlarge upon this explanation. Whoever is initiated\\ninto the intricacies of sophistry about natural and divine rights, needs not to be informed The domain of\\nthat we occupy contested ground. Before we can procure our title of legitimate occupancy lawfulness.\\nto the examination of which the fifth chapter shall be dedicated we must first determine\\nthe province of law.\\nRenouviers (Les Principes de la Nature), in his suggestive, altho unsatisfactory manner, French- monistic\u00e2\u0080\u0094\\nentertains a similar view of force being identical with law. Taking the offensive against philosophy goes far to\\ncoroborate our line of\\ndynamo-mechanical evolutionism, he brings out arguments which corroborate our syntheti- argumentation.\\ncal conclusion. He looks upon common matter as the vehicle of a radiant energy of force. Renouv,eks Sec 233\\nIn the formation of living things the physical and chemical laws seem to work as under\\nplastic guidance When his monads of a superior order appear, then the phenomena\\nensuing need new laws to exhibit them. Living matter must be the space-corollary of a\\nform of psychic existence superior to that of which dead matter is the adequate embodiment\\nThe connection of our soul with the body in the synthesis known as a person involves new\\nmodes of conduct in the bodily materials themselves, which out of that connection would not\\nbe found moving as they now do, namely in the service of mentally determined ends. Our Each manifestation of\\nimaginations, our passions never occur without the cooperation of all our faculties and acts represent^ fwe in\\nfrom degree to degree, from the highest organs to the lowest atoms, being modified according relation to other forces.\\nto the law. Each of these acts, while existing inwardly for itself, is a force in relation to\\nother correlative forces. The effects of these forces constitute a phenomenon of harmony be- without such relativity.\\nyond which we can not penetrate, and which is one with existence itself; for there is no ex- See. 17, 21.\\nistence except by relations and communications.\\nThat that which has no purpose is unreasonable, Renouviers does not deny. The\\npity is, that he from this idea could not find his way open to accept our thought in ^^j^rf thought;\\nplace of his monads it would be so easy, natural, and rational. It is barely this Monads put in its plac", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0089.jp2"}, "90": {"fulltext": "52\\nSomething in the world\\nreally wrong.\\nNew biological\\nhypothesis\\nan originally\\nentirely animated\\nworld.\\nW. Jaues.\\nCaution needed in fixing\\nlaws for the natural\\nworld.\\nModesty to be exercised\\nin establishing rules\\nfor judging historic\\nevents.\\nActivity of\\nhistory partly\\nunder natural\\nnecessity but\\npartly in\\nfreedom.\\nThe limit of\\nevolution.\\nNatural determinations\\nwell definable\\nHuman destiny affected\\nby climes, etc.\\nExamples:\\nHindoos in contrast to\\nGermans.\\nJavanese.\\nMoLEScHorr.\\nFRAMING LAWS FOB INTERPRETATION OF HISTORY. I. B. CH. II. 20.\\nprejudice against the sovereignty of the thought, that hinders him and others from\\nseeing the way clear to accede to our world of absolute unity, continuity and freedom.\\nHe transcends the materialistic monism of the evolution theory in admitting that the\\ncongruous concept of law and purpose indicates that there is something in the world\\nreally wrong. And he comes near the assertion, of an original and entirely ani-\\nmated world, from which this partially dead world has fallen and is to be restored by\\nredemption. This is congruent, (William James said in the Philosophical Monthly,\\nMay 93) moreover, with a biological hypothesis, of which we seem likely to hear more: the\\nnotion that dead matter has evolved from the living, rather than living matter from the\\ndead.\\nFrom this excursive illustration of our thesis it is to be seen how much caution is\\nadvisable in finding and fixing the laws of the natural world. Frequently natural\\nphenomena are determined by coincidences of various causes, which may mutually\\nsupport or neutralise their effects. In a case of such intricate happenings it is by no\\nmeans easy to find the special law for each. One not familiar with the difficulties\\ndoes not hesitate to jump to a conclusion.\\nOn the strength of some conjecture a seeming law is readily postulated. The ex-\\npert will be careful in rendering judgment. He will take into account many agen-\\ncies, especially in fixing the law of history.\\n20. In establishing rules for judging historic events care and modesty should\\ncertainly be exercised for they are the laws whereby descendants judge those ances-\\ntors at the bar of history, who in their day and generation did much earnest labor\\nand suffered no less privation for the benefit of posterity. With caution, then, we\\nproceed to find the laws.\\nHistory results from the reciprocal interaction of the correlative factors: liberty\\nand necessity. It is man unfolded, thought realised, the purpose differentiated into\\na countless variety of purposes; and it tends, under the practical forms of every-day\\nlife, toward the complete union of the two worlds in the human mind. The natural\\npart of man, to which, as we have seen, the whole of nature contributes and belongs,\\nis subject to natural lawfulness. But exempt from the dependency of this realm\\nwhere necessity holds sway, is that side of personal life, which remains intimately\\nconnected with the world of formal unity and which is not necessarily and never\\ndirectly influenced by natural life. Hence, altho laws can be abstracted from histori-\\ncal data which actually rule the temporal life of man individually and collectively,\\nyet nations as well as persons are subject to them only to a certain extent, under\\nconditions and circumstances well definable.\\nTo this category belong the laws by which climate affects human destiny. Ow-\\ning to them the Southern Aryans, inhabiting the low-lands of the Ganges, are char-\\nacterised by that gloomy, brooding mood of the mind, which dulls all energy and\\nkills personality. It is a melancholy sight to see a nation of several hundred mil-\\nlions of people held in check by a few thousand foreign conquerors; whilst other cli-\\nmatic influences, have assisted the Germanic nations, their kinsfolks, to become an\\nindustrious, hardy, liberty-loving people\u00e2\u0080\u0094 the standard-bearers of civilisation.\\nLet us here, once for all, state that wherever we speak of the Germans in these pages, we\\nmean what is explained in \u00c2\u00a745. In addition we trace German blood even in the Hidalgos and\\nin the savants of the Paris of today. All three Romanised (the Latin) nations contain as much\\nGerman, as Roman or Celtic elements. The tribes with scarcely any mixture are those be-\\ntween the Alps. Rhine and Elbe, and the Scandinavians, from whom the Normans set forth\\nabout a thousand years ago. Hence the Anglo-Saxon Americans are always included with\\nfirst honors.\\nGeographical situation has much to do with nutriment, tho the temperament\\nof a nation is never entirely depending thereupon, and laziness is not to be reduced\\nto the absence of cold. Modes of character may, more than we think, depend upon\\nmodes of life and victuals, so that Moleschott, on that score, was not so much out of\\nthe way, when he said, that the Javanese and the negroes of Suriname will remain in\\nsubjection to the Dutch, as long as they feed upon rice and banana. Yet all this can\\nnot discourage our hope that something can be made out of these nature-bound peo-\\nple notwithstanding their poor food.", "height": "3904", "width": "2495", "jp2-path": "philosophyofhist00scha_0090.jp2"}, "91": {"fulltext": "I. B. CH. II. 20. INFLUENCES UPON NATIONAL CHARACTER FORMING. 53\\nTo environments belong the effects caused by the law of motion. This Historical course under\\nin a special manner modifies human development. We shall have to say a great deal law of motion\\nabout polar tension, a strain by which the great family-opposites act and react upon\\neach other. Ethnic polarity works in such depths as to be scarcely noticeable, yet\\nnot less distinctly, persistently, and beneficial as the system of gulf-streams or of the poiariti\u00e2\u0084\u00a2\\nelectro-magnetic fluxes. There are the mysteries of the centripetal and centrifugal\\npower, drawing and binding great masses, affecting thereby individual life without\\nthe individuals becoming conscious of it.\\nThese occult influences cause those differentiations of the masses by which all\\nlife continues to aspire to higher formations. The laws underlying these processes giesYn history!\\nwork effects in history similar to those of natural fissuration, segmentation, cell-di- SSSfu^ and 6 of\\nvision, etc., upon which the propagation and growth of plants and animals depend, ?nTh1ch^o P h ie ,S\\nThese laws operate in migration and colonisation, in the excretion of defunct matter, oond age^of^toai\\nin the precipitation of unfit material. They may be observed wherever nations sud- nece i\\ndenly rise, or gradually become stagnant in their public life where people wilt and centripetal and oentri-\\nwither after periods of prime and bloom without yielding fruits of any account fugal gravi *y;\\nwhere people finally disappear with the forests they cut down or burned, after their\\nwelfare had run down in proportion as their springs disappeared.\\nThe natural laws prevail in proportion to mental and moral neglect and they\\nrecede according to the advance of true civilisation. They largely direct the alter,\\nnate stratification of lower classes and upper crusts of castes and outcasts\\nand they frequently help to shape political oppositions, breaking through the strata\\nfrom below in answer to the percolations of licentiousness or to the aggravating\\npressure from above. They are active where polarity sharpens the social contrasts\\ninto class-hatred, and where nations are split into parties ready to extirpate each germinalarticulation\\nother. Upon all such movements these laws throw their imponderable weight. Be- stratification;\\nside the law of first germinal articulation pointed to the fact of stratification. The\\nformation of more or less hereditary and castelike classes acts analogous to Volta s\\npile, if our figurative speech is not pressed too far. By that stratified condition of\\ncertain people a tension is established, which is necessary to incite retarded life to\\naction or to arouse the thwarted dignity of selfhood. Manliness, abandoned before,\\nso as to allow nature to rule and to degrade human beings into mere things, will\\nthen no longer allow men to be spoken of as labor on the market. Thus caste acts\\nupon caste, either stimulating and exciting, or conservatively and as a sedative. Each\\nclaims the strength and service of the other, both balancing each other in the limits\\nof their functions. Thus the social ranks may be compared to electro-magnetic bat-\\nteries in that they contain at the same time the energy of apathies and sympathies\\ndischarging currents which now paralyse, now enthuse and electrify the masses; now National differentiation\\nwith clannish jealousies and then again with a kind of involuntary public-minded, poiarit\u00c3\u00a4r simua?to\\nness. Here we meet laws which become demonstrable even in the cystic incrusta- NEWTo N magl IC sec.li.\\ntions and agglomerative affinities of our own surroundings. It seems to be a historic cross-breeding:\\nlaw, that only such races and families improve by crossing which stand related Natural select,on\\nby neither a too close nor a too remote kindredship. In the proper degree the infu. Masses of classes upon\\nsion of new blood affords not only a transient incentive but creates even nobler spe-\\ncies. If the distance of relationship is abnormal, then malformations ensue from\\nsuch unions, and the weaker element becomes defunct.\\nIt seems to be a law that the periodical assaults of rude nations, possessing\\nyouthful vigor, generally stimulate people or dynasties, which labor under superanu-\\nated culture, to new exertions of defense at least and that by the amalgamation of\\nthe conquered with the conquerors dynasties and nations are rejuvenated, which were\\nalmost exhausted by over-refinement and effeminacy.\\nIt seems to be indispensable that nomade tribes break in at critical turningpoints\\nof history, in order to supplant imbecile dynasties by elevating their leaders from\\nthe saddle to their shields and to the thrones they have declared vacant. Some na-\\ntions, it seems, needed repeated invasions to keep them awake and alive, and that on indications of provider\\ntheir account regions became exhausted, or others were deluged by sands or waters, w h ici?natu7eTs e Dr b o y ught\\nor rendered uninhabitable by the drying up of extensive lakes, whereby peoples were to bear upon history.\\ncoerced to wander and to push themselves into the territories of those who needed to\\nbe aroused.", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0091.jp2"}, "92": {"fulltext": "54\\nUNDULATIONS OF HISTORIC EPOCHS.\\nI. B. Ch. II. 20.\\nRhythm In epochal\\nrecurrences.\\nPolarity balancing\\nfashions.\\nSpontaneity of ideas.\\nwith respect to the\\nchanges of anarchism\\ninto despotism.\\nKeflex nerve-action, i. e\\nfatigue with respect to\\nprogressiveness and\\nconservatism\\nInquiry into certain\\nlaws leads to heights\\ninaccessible to scientific\\ninvestigation.\\nThe limit of\\nphysical\\nconditions\\nbearing on history is\\nprecisely delineable\\nwhere the influences of\\nthe spiritual side of the\\nmind become manifest.\\nSec. 1, 5, 19, 24, 57, 101,\\n219.\\nMost of the European aggregations and many of Asia were thus compelled to\\ncease their internal feuds and to organise states and political state-systems. This\\nfor instance, was the apparent reason for the Germans being harassed by the visita-\\ntions of Attila s, Dgengis-khan s and Soliman s Hungary-Polish and Tatary-Turkish\\nhordes, in the years A. D. 444, 888, 1214, and 1688.\\nAnd most probably\u00e2\u0080\u0094 to take another illustration of the balancing power of po-\\nlarity\u00e2\u0080\u0094the fluctuations of public tastes or ruling fashions also must be reduced to\\nnervous relaxation and reaction, or an analogous physical law. There arises a\\npleasure in contemplating a foreign ceremonial, or an admiration of ancient art.\\nThe fancy becomes more than satiated by a craze for Rococo style or for Chinese\\ndecoration until the taste for each of them in turn suddenly slackens. We have a\\nsymptom of fatigue; reaction sets in; Queen- Anne style or some other fad agitates the\\nfactories and the bazars. The polarity and the tension move, repulse, and attract, so\\nthat the display of forces, thus disengaged and generated and transferred, makes com-\\nmotion perpetual and not altogether disadvantageous.\\nTrifling as the caprices of fashion and custom are\u00e2\u0080\u0094 yet even such of us have to obey\\nthe laws of their removal or revival, as think ourselves above its tyranny. There\\nis truth in the phrase, that we are children of our time. While meditating upon rul-\\ning laws of desire and satiety and discontent in their reversed order of sequels, we\\nare unable ourselves to escape the power of a catch-word, or the enchantment and\\neffect of a ruling idea\u00e2\u0080\u0094 or the whims of our tailor.\\nThere is a sway of natural lawfulness propelling the contagious and spreading\\npower of ideas which often has assumed the form of an epidemic; exciting the masses\\nand rushing them along into the vortex of wild enthusiasm. It generates that in-\\nfectious fear, which instinctively stuns everybody, and instigates the frantic ragings\\nof heedless crowds, of the unbridled rabble.\\nNatural law, furthermore, shows its signs of changing polarity in the interactions\\nbetween the progressiveness of emancipating tendencies and the hesitancy of conserva-\\ntism. What a ponderous problem for ethnological psychology is presented in the\\nregularity with which anarchy ever turns into despotism, easily altlio not entirely\\nexplicable as it seems by giving fatigue as a reason. In the excitability of political\\nhopes and fears we see the regard for the law of obstructive and promotive forces in\\nthe processes of life\u00e2\u0080\u0094 the very forces which are in the purposes of the forethought.\\nAs laws of polarity they are in close relation with the laws of gravitation tho the\\noscillations of the pendulum regulating this sphere are beyond calculation. There\\nis a rhythm of epochal recurrences, tho their causes may remain inexplicable and\\ntheir intervals can not be measured.\\nAbove all, there are many more signs of the dominant position of natural neces-\\nsity as regards personal life, to which we must submit, without being able to account\\nfor them by any hypothesis. Natural laws are the prerequisites for the growth of a\\nmultitude of empirical sciences and for technical adroitness. Through all kinds of\\ninherited qualities and acquirements, and in all sorts of accomodations to surround-\\nings; and in the mechanism of reflex action from repeated sense-perception, they\\nexert their silent influences. They manifest themselves as the all-embracing and\\nmodifying power of usages and habits. The inquiry into the laws of the rise and\\nspread of ideas in any age, and their exhaustion after their force is spent, leads to in-\\nexplorable realms. Those laws of historic expansion and contraction, exaltation\\nand depression, and the order in which they alternate all point toward the height\\nof half-embodied spirit-life, that height which is inaccessible to scientific investiga-\\ntion. Our not understanding them, however, does not necessarily prevent us from\\nseeing lawfulness in what proceeds from thence.\\nYet all that lawfulness is powerless after a certain limit is* reached. The effects\\nupon history caused by nature differ from those caused by spiritual influences in a\\ndegree similar to effects of waves of light or sound upon those receptacles of sense-\\nperceptions the sensitised keyboard of the sensorium, as it were\u00e2\u0080\u0094 in their contrast\\nto the conceptions of the work of art formed by the ontogenetic, creative conscious-\\nness.", "height": "3904", "width": "2495", "jp2-path": "philosophyofhist00scha_0092.jp2"}, "93": {"fulltext": "I. B. CH. HL 21. LIMIT OF NATURAL DEVELOPMENT. 55\\nThere will always be minds rising above the level of mere law-regulations; al-\\nways a few, who do not submit to prejudices, false tendencies, and capricious public\\nopinions; who care little for the praise or disdain of the world. There always will be influence\u00c2\u00ab* men of\\ngreat characters, who outgrow the law of growth and maintain their superiority as progress.\\nregards the law of relapse and retrogression. For here we have approached the\\nsphere of mind-life proper, where the genius reigns.\\nTheorigin, growth, and effect of a school of painters may serve as an illustration. In as-\\ncending degrees the followers of a particular master may improve in correctness of drawing,\\nin technique of colors, etc. This, of course, altho the result of practice and experience is tiie spirit in men who excel\\nmere formal, nonessential part of the art. The essential part is the ingenuity of the master mere lawfulness\\nand founder of the school. He is celebrated and held in highest esteem, until a still greater\\nartist arises, who sets aside the whole sum of previous achievements, and digresses from the\\ntrodden path of a traditional rule of aesthetics. Independent of the drawing-master and of\\nformer theories of color, he will render another set of techniques suitable to his ideals, en-\\nhancing thereby, perhaps, the general state of the culture of his age.\\nRecall to mind how prominent explorers in the fields of astronomy and chemis-\\ntry, for instance, had the courage to break the fetters of time-honored doctrines and Ex P lorers:\\nbiasing views, and were successful despite the derision of their contemporaries.\\nThink of the religious reformers of all zones, how they animated large strata of re-\\ntarded life, elevating whole races to a better consciousness and more profound con-\\nvictions, by bursting the incrustations of distorted traditions and heinous usages, Reformers\\nwide-spread, hoary with age, and seemingly inseparable from the lives of the nations.\\nReforms consist in abolishing such customs as result from mere natural develop-\\nment and which in that lower sphere have become still more base, abnormal and cor-\\nrupt. Or they counteract the poison oozing from the corpses of national bodies\\nwhich died of their abominations, the poison which is ever carried along by a certain\\nhistoric undercurrent.\\nIn the spheres of the True, the Good and the Beautiful, we everywhere see mental\\nlife endeavoring to preserve or to regain its proper freedom. The cardinal inquiry inquiry chiefly\\nconcerning these spheres, therefore, is not about that which stirs up, provokes and \u00c2\u00abtinddVswithth e pian\\nchallenges the laws ruling in history, but that which seeks the law and abides by it, which* p^XV^ d that\\nsubmits to its rule, thus coinciding with the plan in history. Before we proceed to in- r^n\u00e2\u0084\u00a2l e nktory awa\\nvestigate that problem, however, sundry preliminaries may be necessary, which are\\nobtaiuable in the best way by looking at the great movements of history at large.\\nCH. III. HISTORIC MOVEMENT. NATURAL COROLLARIES.\\n\u00c2\u00a721. Motion and development are to be strictly discriminated. The terms con-\\nvey distinctly different conceptions. The cognition of motion does not include the noAmpiy aim\\nmomenta of progress or of purposes which are contained in the term development. \u00c2\u00abDevelopment- implies\\nMotion as such is aimless and merely serves the latter. To the mineral kingdom de- nn e ai d purpo\u00c2\u00b0se. toagoalor\\nvelopment is not attributed. We speak of it only where motion serves to unfold,\\nonly in the activity of the organic world. The term motion takes in the wider scope.\\nIn the astral world we have the great circuitous movements of revolving masses.\\nTJ 1*1 j_i .i.,.. Movement comprises\\nIn this purely mechanical concurrence they serve in measuring the distance of time inorganic world;\\ni development takes placo\\nand space, and in perpetuating certain commotions going on upon our planet. In fa the organic aione.\\nour world the ponderous masses of stone are conductors of incomputable motion and\\npolarity our whole earth, oceans included, receives impulses and irritations from\\nthe movements going on in the firmament, movements so rapid as to appear to us as Firmament dead\\nthe emblems of absolute rest, of solemn silence, yea, devotional quietude. True, we *\u00c2\u00b0\u00e2\u0084\u00a2e r d\\nare as yet unable to fix the causes of the regularity in the rotation of planetary\\nsolids and fluids. But if by conjecture we can ascertain how motion all around us\\nbecomes apparent and measurable, so that we can reason backward and apply the\\nmeasure found to the divisions of astral measurement which prove correct to the\\nsecond\u00e2\u0080\u0094 then we may in like manner conjecture the effects of sidereal motion upon\\nthe knowledge gained from experience. Why should our inferential conclusion not\\nalso claim an approximate correctness?\\nThe moving star plays its part in revealing the relationship between matter and Bearing of sidereal\\nmotion. By the movements of matter nothing but the fact is rendered explicable movement c po s 5\\nthat elements change places. But what power they are possessed of is only brought\\nto view by observing the phenomena of attraction and repulsion. Hence we hold", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0093.jp2"}, "94": {"fulltext": "56\\nForce in motion\\nbecomes sub-\\nstance in the\\nconcrete.\\nForce in motion is the\\nself-assertion of life,\\nsubstantiating itself by-\\nvirtue of the purpose, to\\nestablish the relation of\\nexistence. Sec. 43.\\nThe purpose indicates\\nforces as the means for\\nits self-incrustation or\\nembodiment, for\\nmaterialising itself.\\nSec. 17.\\nGeneration of\\nforce in the\\nsocial\\ndevelopment.\\nThe power dormant in\\nnature-bound races.\\nPermanent motion of\\nbodies toward each\\nother.\\nKlRlVHHOFF, LOTZE.\\nSec. 22.\\nIt is the purport of mo-\\ntion to give expression\\nto the purpose in its\\nestablishing relation-\\nships. Sec. 19.\\nMotion in the concrete.\\nThe firmament emblem\\nof absolute rest.\\nFluxion** of Newton.\\nSec. 20.\\nMotion at rest as applied\\nto people unnoticed\\nIn history, but yet of\\nconsequence.\\nMOTIVE FORCES IN SOCIAL ORGANISMS. I. B. CH. ILL 21.\\nthat force is the characteristic feature of motion. Without this motive principle\\nneither the motion of masses nor of their parts would be thinkable. The mutual\\ntendency of finding itself or fleeing from itself is inseparable from matter. Hence\\nforce and, ultimately, motion can not be subtracted from matter. Dead matter is an\\nimpossible idiosyncrasy, since force can never be observed as accessory to matter\\nbut is always demonstrable as its essential attribute. Perhaps matter is found to be\\nthe substance subsisting upon force, which becomes force in the concrete whilst it is\\nmoving.\\nThe purport of forces set free in the living organism aims at the embodi-\\nment of its principle through assimilation it embodies itself to increasing thick-\\nness and surrounds itself with means. The consequence of this increasing selfin-\\ncrustation, or of this accumulating encasement, or of this selfassertion of life, sub-\\nstantiating itself according to the thought of purpose by virtue of its indwelling en-\\nergy, is the generation of new forces. Thus we have now concurrent motion, com-\\nmotion. Affinity and accumulative assimilation are the first phenomena of induced\\nmotion, i. e. disengaged or liberated force as soon as the latent force is aroused\\nby breaking the lifeless bulk of consolidated matter.\\nIn the social organism the very same series of generations will be found. Take\\nthe promiscuous mass of an uncultured people in which the powers of historic move-\\nments lie dormant. More than we see upon the surface of individual life is force ac-\\ntive in attraction and repulsion. More and more the adjustment of affairs causes\\nmodifying changes. Tribal groups represent the first accumulations. The immedi-\\nate effects are marked by a general pushing and shifting in the crowded locality.\\nAdditional force is generated more warmth is set free by friction and expansion\\nmigration is the result. In such a permanent state of internal commotion from\\nlatent heat and growth, we actually find the bulk of uncultured masses, altho\\nhistory in general becomes scarcely aware of it, as long as the motive principles of\\nthat latent force are not called forth by other powers and set free to expand for\\nhigher purposes.\\nNowhere in nature is rest or inertia to be found. The particles of those bodies\\neven are in permanent motion toward each other (says Kirchhof!) which seem to us\\nhard and immovable. Not a particle of all that exists is dead or motionless,\\nLotze corroborates. Nothing can be perceived as being, unless being related to some-\\nthing. But without motion there is no relation. Take relation away, and existence\\nis inconceivable. (This thought of Dr. Rocholl was in print before Renouvier s similar\\nconclusion had been published.)\\nAnd this relationship upon the premises of motion and force (the rudimentary\\nelement of all created life) includes the idea of purpose. In that sense the sand of\\nthe dunes and the block of granite are but force bound up, motion in the concrete*\\nmotion substantiated, life compressed, like that which is presented to the mind b*\\nthe term: firmament! Affinity penetrates the universe and all therein, and adhesion\\nholds together and keeps up the secret connection among all the things related to\\neach other\u00e2\u0080\u0094 by means of the incommensurable fluxion of Newton.\\nAnalogous to this seeming inertia of nature is the life of the hordes upon the\\nsteppes, or of those people who must be assigned to the lowest notch in the scale of\\nhistoric life. They are moved by as great a variety of compulsive and repulsive in-\\ncitements, by pleasure and pain, etc. as any high-wrought human being, tho their\\ncommotion influences or reflects upon history no more than the compressed life and\\nthe oppressive silence of the Rocky Mountains. Such people were ever full of life, as\\nthey still are, just as the mountains contain the powers which make them the back-\\nbone of a hemisphere. Forming, as these people do, and as we shall see, the basal\\nsubstratum of the human race, their movements cannot be morally indifferent; even\\nthey possess qualifications which contribute a certain value to history, whereby they\\nbecome objects of great import. Were it otherwise, their emotions and the commo-\\ntions ensuing would not fit into the order of things. But since the idea that there\\never existed a people void of any trace of culture is unwarranted and since a mere\\nsupposition of that sort would be absurd\u00e2\u0080\u0094 they are rather people of consequence, the\\npurpose of whose existence will evince itself throughout all history.", "height": "3904", "width": "2495", "jp2-path": "philosophyofhist00scha_0094.jp2"}, "95": {"fulltext": "I. B. CH. HI. 21. VITALITY IN PROPORTION TO REST. 57\\nIn motion history originates; motion sets it in operation; but rest also, being la- i mportanc6 of rest e\\ntent motion, plays a very significant part in, and does much for, the activity of man- latent motion\\nkind.\\nLife is a process of renewing itself out of itself. At regular periods, at certain\\npoints of ascent and decadence, rest supersedes motion. These periods of rest are the renewai r cess f\\nopportunities for recreation and concentration, that is, for gathering renewed force.\\nGoing to sleep means to the human body the restoration of nerve-tension; not only\\nthe saving of the given, but also the accumulation of new strength. The same is under tension of\\ntrue of the large bodies of nations with whom the change bears the character of a poluritles\\nnatural necessity, in proportion as their intellectual life is less apt to recover part of\\nthe required strength from a different source. It is to them necessary for the same\\nphysical reasons that childhood, first and second, needs more sleep than the mentally\\nvigorous and well supported organism.\\nThe import of our conclusion becomes obvious. Zoellner says: During sleep the S iee P the opposite from\\norganism is busy to refresh and replenish forces and faculties for the active thinking ethnical life,\\nand doing of the coming day. In like manner are these epochs of intellectual ZoELLSSR\\nstandstill or retrograding culture times of recuperation for themoral instincts.\\nSuch is the fact, only that we would prefer the word sentiency to instinct.\\nIn sleep the machine seems to stand still, because the incessant working of the\\nphysical organs and of the soul, going on in the unconscious state and in the lower\\ndepartments of natural life, are less esteemed. We generally deem them as unessen- ikep und^Iw, 11118\\ntial, because the governor of all, for which, as a matter of course, reason is taken, has\\nretired. We forget what work is going on in the various inner departments for his 5? e Z\u00e2\u0084\u00a2oi HS*X\\nsake. We lose sight of that motion by which new vitality is contracted and those en- has retired\\nergies are stored up, which are in demand for future mental and corporeal activi-\\nties. We are apt to neglect the truth, that behind the screen of seeming inertia the\\nnourishing of the several systems and their hundreds of sub-divisions, the indispensa-\\nble changes of physical stuff, the secretions of vital saps, and the excretion of the\\nnoxious refuse, are taking place undisturbed. In no more salutary manner than in\\nsound slumber can the forces spent be recruited and the reenforcements be marshal-\\nled again into rank and file, and the means be put in proper state of readiness accord-\\ning to the needs of consciousness when returning to its day s work.\\nNo less needful are those periods in the lives of nations, during which every sign People with arrested\\nof mental progress has disappeared, periods which, nevertheless, are times of invigora- th t\u00c3\u00b6 ir fut\u00c3\u00bce\\ntion and preparation for some great event in the future, when, perhaps, even to them reforma\u00c3\u00bcon rhaps a\\nshall be assigned an important role in the reconstruction of humanity.\\nOf a movement of history as a whole advancing as it does after a method of\\nrhythmical, or rather fugue-like arranged, synchronisms and anachronisms\u00e2\u0080\u0094 we can movesHk a h fugue\u00c2\u00b0~\\nonly speak in metaphors. All we can do is to classify or systematise specific series \u00c3\u00b6f k anaXol S ms *ZT m\\nof similar situations by severing the historic motions from their contemporaneous syncronisms\\nconnection, and then to arrange the grades of advance into series of dates according\\nto the consecutive order of time. Notwithstanding the cumbersomeness of the proce-\\ndure the following results are gathered together.\\nThe uninterrupted current of history never runs smooth like a pleasure trip down\\nthe river of time: it rather runs through and across the ocean with its cycles of rising\\nand submerging billows. This is as necessary to the world of nations as it is to\\n_ _ Tidal motion as\\nnature. Tides stopping would mean general stagnancy and would cause putrefaction necessary to history a\u00c2\u00ab\\nto nature.\\nin every domain of organic life.\\nThe motion in the moral sphere, to be sure, differs from that in the natural.\\nMotion provides the natural sphere with the equilibrium of gravity. Movement in\\nthe moral sphere must serve to balance between predispositions for either inertia and\\nrestiveness, or insomnia and restlessness.\\nNobody may compute, where the rush and push of energy will exhaust itself, or\\nwhere and when the reaction of apathy will begin to resist even normal progress. So\\nmuch is sure: no energy can be lost. And so much we may venture to state, that the By serving each\\ntendencies of motion in space with their contrasts of expansive strain and concentric other the forces\\nmaintain\\npressure, are always under the tension of this polarity. By serving each other they themselves,\\nobtain their force to maintain themselves.", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0095.jp2"}, "96": {"fulltext": "58\\nMotion relation\\naeon, Bowne.\\nContinuity of\\nevery energy.\\nUndercurrent of\\nnoiseless progress.\\nDefinition of\\nPOLAK TENSION.\\nTensions of polarities\\npropelling the move-\\nments: conditioning\\nmotion and rest,\\nexertion and exhaustion,\\nSudden catastrophies\\nless important.\\nAnalogies of silent but\\npowerful movements\\nfrom geology.\\nSteady and tranquil\\nmovements in history\\nanalogous to those in\\nnature.\\nE. g. the settlement of\\nAmerica.\\nEthnical strata as in-\\ndicated by languages\\ne. g. the sequence of\\nTurnian, Accado-\\nSumerian, and Semitic\\nlayers.\\nMovement in\\nhistory partly\\nnatural\\nbut none such as that\\nof a mechauical\\nperpetuum mobile.\\nMere movement\\nrepresented by a\\nstraight line\\nthe course of which is\\nnot calculable in\\nadvance.\\nYam Hoeven.\\nMOVEMENT AND DEVELOPMENT. I. B. CH. HI. 22.\\nBy and by we will probably find that the vexatious categories of time and space will\\nfind their synthesis in, and be reduced to, the same formula. Borden T. Bowne in his Intro-\\nduction to PsychologicalTheory settles this problem with Mill, Part I. Chapter 4.\\nPower and seon (Zeit-raum) remain, at any rate, the prerequisites for every pro-\\ngressive and retrogressive movement. Beneath the surface of the scenes of action,\\nthere is always moving the undercurrent of that noiseless progress which becomes\\nrecognisable only post eventum. It is there, where an equalisation and amelioration\\na transmission and transition of ideas is going on, no less, if not more formidable,\\nthan the revolutions and their counteractions alternate upon the broad plane of\\nhistory. Motion and rest, exertion and exhaustion propel the historical movements.\\nWith regard to their continuance and intervening stops we dare not omit to\\nconsider a few more items.\\n22. Geology and history throw light upon each other in certain respects as to\\ntheir silent but powerful movements under the law of polar tension, that is, in\\ntheir common subordination under the relationship between purpose and force in the\\nconcrete.\\nLooking over the history of the crust of our earth, we seldom notice any other\\nbut those energies in action, which silently and steadily produce the most portentuous\\nchanges. Sudden catastrophes are usually of a mere local character. Gradual wash-\\nings, seourings of rocks, and glacial driftings of the moraines, sediment from slowly\\nmoving elevations and submersions have wrought changes of no less import than\\neruptions and floods.\\nThere lies a granite block which broke from a mountain hundreds of miles away,\\ncarried that distance by a slowly moving glacier which on its way down smoothed off rocks,\\ncarved out long and broad valleys, and formed narrow passes, all on the same journey.\\nYonder rocky layers covering hundreds of square miles, were produced by the still and\\nsteady work of almost invisible creatures of the animal kingdom, and by their death. The\\nfaded shells of the seamussel, brought to light by miners who worked a mile or two above sea\\nlevel; the luminous crystal, deeply imbedded in the primeval granite; the round pebble,\\nground and smoothed by currents of water during centuries before time was measured, and\\nnow found below thick and alternating strata of alluvium, shifted down upon them from the\\nmountain slopes\u00e2\u0080\u0094 to all of these it once happened, that they were put in their places and were\\ngiven their shapes by the formidable, quiet movements of natural forces.\\nIn an analogous manner the silent work of history transpired. Unavoidable\\neruptions, sudden overtlirowings, invasions, and conquests are not the rule, but in\\nmost cases local affairs. As a general thing we observe the weightier transactions,\\nthe migrations and colonisations, to be the lasting effects of slow and unobserved,\\nso-called prehistoric movements.\\nSince we are now enabled to trace out the shiftings and driftings of the rhythmical\\nmasses, let us do so. The raging torrents of sudden start, and the lasting occupa-\\ntions of territories in consequence of them, were rare events. The settlement of\\nnew countries usually proceeds less turbulently, as illustrated in that of North\\nAmerica. The pressure in the rear was caused, perhaps, by the gradual change of\\nfields of pasture into arid sand-steppes. The shifting movement of the people, thus\\nbecoming nomades, goes in the direction of more favorable regions. First the high\\nplateau was preferred on account of a feared inundation. Then the rivers were fol-\\nlowed down to their fertile bottom-lands.\\nThus the stratifying material is sliding down layer upon layer. We notice this\\nprocess in the formation of languages, where one supersedes the other. At the base\\nwe have e. g. a layer of Turanians an Accado-Sumerian layer shifts in upon it and\\nupon that again an Assyrian, the Semitic layer. The partial amalgamation thus\\ntraceable signifies the gradual and long enduring movement. We need not always\\nimagine bloody upheavals and conquests for an explanation of lingual changes. We\\nmay as well, and rather, take it for granted, that a quiet force moved in the direction\\nof least obstruction and formed ethnic sediments and strata.\\nSuppose then, we represent a succession of such movements of history in general\\nbecause from the aspect of the whole alone can we understand the parts and in this case\\nthe plan\u00e2\u0080\u0094 by an unbroken straight line. The advance of political organisation among\\nthe alternating ethnical augmentations would then have to be imagined as another\\nline of culture, running along with the first as to time. But the line of advancement", "height": "3904", "width": "2495", "jp2-path": "philosophyofhist00scha_0096.jp2"}, "97": {"fulltext": "I. B. OH. III. 22. MODE OP CULTURAL PROGRESS. 59\\nmost not be drawn straight as that of movement, because the culture line, de-\\nnoting ascents and descents, that is, representing the rise and decline of nations ro U P res r ent a ed V by C a\\nand of whole epochs of culture, would have to be a wave line. wave- me.\\nBut does this pictorial parallel of cultural advance afford an explanation as to his-\\ntoric motion\\nMovement through space is natural; cultural advance through time is to its\\nlargest part mental and spiritual. Those who would make history a thing evolved\\nfrom nature pure and simple, will show by statistical figures that movements of his-\\ntory may be figured out like the distances of the firmament. They take movement\\nand development for the same thing. The consequence must be, that culture would\\nbe the same at all times a thing of mere natural concern.\\nSo did Van Hoeven lately deny that culture makes any progress. He said, we are no\\nfurther advanced than the ^Egyptians of old, and that mankind turns in circles, only to return\\nto former conditions. Very well\u00e2\u0080\u0094 instead of parallel wave lines take the figure of the snake p 1t\\nbiting its tail, that is, a circular movement of culture like those going on in the firmament- not in a circle\\nAnd in that case we would, after all the hurly-burly, be compelled to reckon culture as re- 221.\\nmaining at a standstill. Sometimes it seems so. It is a sad spectacle for the humane observer\\nto see that civilisation in the side streets of Paris or Washington is not a bit advanced from\\nthat of Babylon or Carthage. We actually have street Arabs. But we must postpone the\\nmelancholy theme for future consideration, until we shall have understood more of the whole.\\nOnly so much may now be stated in regard to this parallel between cultural ad. but in spiral,\\nvance and physico-historical motion, that the latter, as movement, keeps on straight heli caiiy corres-\\nin its natural line, whilst culture goes on in circles. wherein freedom comes\\nBy a mechanical conception of history advancing toward its purpose, the moral cre-\\nator of history, i. e. human free will, is debarred from its influence. Would not free\\nwill under this aspect have to be taken as a mere extension or succession of geologi-\\ncal motion, resembling at best the hand on the dial plate, merely pointing to the\\nplace in the circle of the movement? In that case Spencerianism would be justified\\nin reverting universal to natural history. Then, of course, history must be calcula-\\nble by a system of statistics and numbers, which point out the gradual prolongation\\nof natural life as the highest Good and most ethical purpose of modern, progressive\\nhumanitarianism.\\nBe it conceded, for argument s sake, that under the scientific sheen, under this\\nmechanical aspect, life s, movements and human destiny could be figured out, and\\nthe horoscope could be set, after the movements of the firmament\u00e2\u0080\u0094 then materialistic ma\u00c3\u0084Lti\u00c3\u00b6 concept of\\nevolutionism would likewise have to admit that such calculations are futile. We on anal08y\\nour part can see no other purpose in those experiments than to amuse ignorant infi- mechanics\\ndels for a while. In the affected scientific agility we surmise the hidden tendency to\\nprove meditation upon the spiritual world as superfluous if not ridiculous, or at least\\nas stupidly unscientific.\\nBut the derision will fall back upon the horoscoping and tabulating of dynam-\\nism. For, says Lotze, nowhere, not even in the transmission or simple mechanical\\nmotion is to be noticed a complete equation between the causal impetus and the pro-\\nduced effect. The result of the pressure urging on is rather determined by the effi-\\nciency of every agency participating in the movement. The resulting motion is the Motio \u00e2\u0084\u00a2\u00e2\u0084\u00a2\u00e2\u0084\u00a2\u00c2\u00bbe fro=\\n\u00c2\u00ab,.,,_\u00e2\u0080\u009e _ pressure is determined\\nsummary of both, the force urging, the object reacting. On the part of the obiect to y the force UT e in e and\\n,_,..._ J the object reacting.\\nbe moved, cooperation is the more necessary, the more complicated its constituency. lmxK Sec 2L\\nHence there will be observable in any combination of agencies, and in proportion to\\ntheir variety and mode of cooperation, a system of reciprocal interaction, in which Free wui versus wind\\nthe counter efficients determine the final effect. I fa r\\nwhich latter is\\nUnder these circumstances nothing would be gained for the computability of nlitaSby* 16\\nhistorical movements by substituting any impersonal principle in the place of free thought, nor by\\nwill. The blind power supposed to move history under the classic name of fate supers 1 \u00c2\u00a758, 96.\\nwould still hover like a dark cloud beyond calculation, to be vanquished by thought under the aspect of\\nno more than by superstition. The idea of history would remain obscure, and any m^t ^mL h,story\\nregularity of its course would be only the more incomprehensible, if man were im- sLTnTake sman as\\nagined as a complex system of natural elements and as their mere playground. physicafeYe^entsand\\ntheir Dlay-ground.\\nFate directing historic movements upon tracks ever so even and straight means\\ndeath to all thinking. Culture advances in circuitous movements indeed, but it\\n7", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0097.jp2"}, "98": {"fulltext": "60\\nDISCRIMINATION BETWEEN PROGRESS AND ADVANCE. L B, CH. IV. 23.\\ntends upward and moves in spiral, helically corresponding curves, the curves of the\\nnuts, representing, as it were, the grooves of natural necessity, and the threads of\\nthe screw representing personal will. And in these uplifting circles not only human\\nthought but also human freedom comes to its right.\\nDiscrimination between\\nmovement\\nand\\ndevelopment. \u00c2\u00a721,\\nDevelopment pertains\\nto organic life only,\\nbut ceases after its acme\\nof individualised being\\nis reached.\\nManifold elements of\\nbeing reduced to the\\noneness of intensified\\nlife in the seed-germ.\\nNatural development\\nlimited by decadence\\nand decomposition.\\nAscent and descent of\\norganic life\u00e2\u0080\u0094 as below\\npersonal represented\\nby an\\narch-line.\\nThe permanent disposi-\\ntion, the national\\ntemperament of a\\npeople, consisting\\npartly of inclinations\\ntoward natural\\ngeneralness, partly of\\nmanifestations of real\\nmind-life, represented by\\nhorizontal lines,\\nwhich are intersected by\\nvertical lines\\nrepresenting men of\\nenergy and excellent\\nminds.\\noverlooked by Schablinq.\\nA general progress\\nunder various orders of\\n\u00c3\u0084evelo pment,\\nCH. IV. HISTORIC DEVELOPMENT\u00e2\u0080\u0094 MIND S INTERACTION.\\n23. The error to be avoided in speaking of historic progress consists in identi-\\nfying movements with developments, progress with advance. What is the differ-\\nence, and what is to be understood by development?\\nSince motion does not explain the course of history whose purpose can be\\nnothing short of humanity in its full and true sense, and whose goal is not reached\\nby mere indefinite progress we take it for granted, that history moves, at least, in\\nthe line of development. In order to see what that means, we proceed in our usual\\nmanner. We first define the principle of development by way of induction, setting\\nout with the investigation of empirical facts in natural life. We are determined to\\nsecure a firm hold and a clear conception.\\nThe idea of development is borrowed from the province of organised life, outside\\nof which the process is not found. Development means the unfolding of the inner\\nwealth of thought, purpose, life. At present we confine ourselves to the unfolding of\\nphysical organisms without mixing in any speculation upon relations.\\nOn that score development is that mode of motion which, after having arrived\\nat its acme of individualised being, ceases to convey a definite thought. Vege-\\ntable life develops in upward movements until the bud unfolds into bloom. The\\npurport of the plant is then exhibited; development in the proper sense is exhausted\\nand terminates. The processes and interactions of the system have reduced the mani-\\nfold elements of being to the oneness of intensified life in the individualised seed-germ.\\nPlant-life has returned to its generic type. All that follows the blossom can only be\\nconsidered as the decline of plant-life, ending in decomposition. This descent, this\\ndevolution which is no longer evolution, does not deserve the name of, nor ought it to\\nbe considered as pertaining to, development. For, its declining stages with increas-\\ning clearness represent mere being, not life. To merely vegetate is not to exist. It\\nis, therefore, development in a wider sense, if the line of ascent and descent, describ-\\ning a semi-circle, is considered as comprising the sum of life in an organic entity.\\nWith this geometrical figure as an emblem of a compound cognition we shall\\noperate to good advantage, since in the life of nations we deal with more than\\nmere botanical specimens.\\nThe law of necessity under which nature labors, and nations too, as far as their\\nconsciousness is to be described as nature-bound is surpassed in man, nevertheless,\\nby the liberty which is derived from the sphere of spiritual freedom. In the life of\\nnations we see not only the aggregate of individualised souls, blossoms of nature as\\nthey are, but we discriminate also a sphere of voluntary and individual activity mov-\\ning above the natural inclinations. In a people as a whole always exists a permanent\\ndisposition of which all personal activity partakes and by which the latter is largely\\nconditioned. That public spirit, this fixed national temperament, we may well rep-\\nresent by a horizontal line. But then we see how this is everywhere intersected by\\nvertical lines denoting more or less independent personal life. Only thus the fact can\\nbe explained, why a nation (determined by their nature, as Scharling has it, who for\\nthis reason failed to explain their having rulers), may contain excellent minds of\\nhighest aspirations, altho having outlived itself and plainly bearing the marks of de-\\ncadence. We would greatly err in taking the conspicuous minds of Plato and Aris-\\ntotle as representing the mental condition of their time and generation in general.\\nIsaiah, Neander stood in direct opposition to the simultaneous decline of their re-\\nspective nations.\\nKeeping in mind this phase of our subject, we may speak the more appropriately\\nof the development of the human race as a whole. For, altho diversified into self-ex-\\nistent parts, and presenting a picture of a manifold articulated, simultaneous and\\nconsecutive activity of interchanging effects in the frame-work of space and time\\nyet we have before us the unitary process of a general progress under a series of", "height": "3904", "width": "2495", "jp2-path": "philosophyofhist00scha_0098.jp2"}, "99": {"fulltext": "I, B. CH. IV. 23. SOCIAL BODIES DEVELOPING.\u00e2\u0080\u0094 CIVILISATION.\\n61\\ndevelopments. These arise from the mysterious depths of the species homo; theyreveal\\nand may bring to the consciousness of the individual a wealth of inner potentialities,\\nof which, whether becoming conscious of the possession or not, each partakes. It is\\nowing to these various degrees and series of special developments, that those poten-\\ncies within each human individual are called forth, so as to be recognised by the ego\\nin order to be cultivated under the increasing support of the whole. But altho this\\nindividual cultivation may partake of the collective facilities, it is yet a thing of the ca ,i ingforth individua\\nfree will and not of any compulsion. Individual selfculture may help, on its part, b^ttaS^^Se**\\nto further elevate common interests, but no earthly force can coerce a person to assist j ne r ^iie g suppor o\u00c2\u00a3\\nin the improvement of the social condition.\\nTJ xi j. i an under reciprocity of\\nIt now tins process, thus progressing under the reciprocity of willingness, is individual willingness.\\nsteadily going on, as on the whole it really does, underneath and in spite of all the\\nturmoil\u00e2\u0080\u0094 then civilisation advances into what Guizot defined as that state of human affairs, Se^agf!\u00c2\u00bb preface.\\nwhere society takes care of the best interests of the individual and is ready to appreciate his Guz T\\ngood services in return.\\nAll of that which pertains to such unfolding of relations, to those augmentative Truth in evolutionism\\nattainments, and to this continuance of changing and enriched formations of cul-\\ntured life, we aptly design as development.\\nLet us consider the means by which this sort of evolution is brought about. We\\nthink of La Place s theory. Parts sever themselves from an original astral mass of Places theory\\ncondensing gases. By the rotation of the main body they are carried along in their\\nmotion, being attracted by the regulating forces of gravity. Each part moves cen- First principles of\\ntripetally towards a concentrating nucleus of its own, and centrifugally towards the deveIopment:\\nsolidifying main body. The whole solar system, along with every phase of natural\\nevolution as far as the sun reigns, can be explained by this more than a clever sun- det f 1,u ent a d d e\\nir parlui M tuwaru selfhood\u00c2\u00ab\\nposition, namely under the originally intuitive now inductive aspect of severance and\\ndeparture toward selfhood. These two, aperture and detachment, are the first prin-\\nciples of, and the means for, development. Applied to organic life we call it differ- Sr^\u00c3\u0084\u00e2\u0084\u00a2*** 10 in\\nentiation. The first cell tends to unfold itself: for, movement in organised life im-\\nmediately shows a tendency to realise its purpose, to express the typical thought it\\ntending to unfold the\\nrepresents. It is the tendency towards individualisation in the midst of a com- P ur P use e th \u00c2\u00abn-\\n,.i a herent typical thought.\\nplexus of combinations which seem unfavorable to that tendency; whilst all, never-\\ntheless, further its best interests by way of higher differentiations.\\nUnfolding goes on in repeated extension of roots, stems, branches, augmentations,\\nblooming, and ripening of new germs of intensified life for the renewal and multiplication of\\nthe species. A moner has been discovered in the Atlantic Ocean, named Protomyxa Auranti-\\naca, which shows no trace of differentiation. It is simply a gelatinous, animated plasma. It\\ncontracts its nourishment by antennae-like protruding, slimy protuberances. Then the tiny\\nball contracts itself, excretes a cyst, and, after a cleavage, the fold or furrow of fissi-gemma-\\ntion becomes visible. It separates into a number of small globules, which again grew to the\\nshape of the parental body. The same mode of development which La Place adopted for ex-\\nplaining the formation of the telescopic v/orlds in the firmament, we recognise in the micro-\\nscopic world in a drop of water. We may elucidate this mode by another example.\\nObserving the vital movements of the egg-cell we notice fecundation, fissuration, seg- Protomyxa Aurantiaoa,\\nmentation, detachments and augmentations, in short, the unfolding of organs. This is the the .without a\\nevolution of the animal body a progressive fission into parts, i. e. differentiation.\u00e2\u0080\u0094 The puny\\nround, filmy and moving pellicle, this jelly-like, jerking substance, called Amoeba, has neither\\nmouth nor digestive organ, neither muscular nor nervous structure, no organ for motion nor\\nrespiration. All these services are rendered by a viscous mucus through which nourishment\\nenters at every point, while it moves by the oscillations of its fluxional structure, as an entity\\npropagated by self-detachment.\\nAnalogous to this latter example are all the functions of the members of a de-\\nveloped organism involved in the undifferentiated structure, in the form of latent po- c,Zp,,und iTu of utent\\ntencies. Progressive division of labor causes the constructive development of the ani- P e\\nmal organism. As it increases, the functional energy forms its particular structural\\ninstruments. All the functions of assimilation and propagation, for which the finest\\nsystematised body correspondingly needs the most diversified and adapted organs, are\\nfound to be bound up together or undifferentiated in the wonderful capabilities of\\nanimated matter in its most primitive and simple form.\\nThe higher stages of development are conducted upon the simple principle of di- chren inV P a ie\u00c2\u00b0of the\\nvision of labor. The energy, originally resting in every part of the bodily substance, tir differenS^", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0099.jp2"}, "100": {"fulltext": "62\\nDIFFERENTIATION OF THE SOCIAL ORGANISM.\\nI, B. Ch. IV. 24\\nCharacter of member-\\nship never abandoned.\\nfirst stages of\\ndevelopment:\\nSpontaneous detach-\\nment, unfolding\\narticulation, and\\nsystematical distribution\\nof functions. Sec. 5, 116,\\napplied to the pro-\\ngressive development\\nof the social body,\\nwhere the\\norganisation.\\nGenesis of\\nnationalities.\\nFirst period\\nof a nation.\\nColonial life.\\nCultural grade of a\\nnation is determined by\\nthe higher or degraded\\ncognisance of the deity,\\nto-which everything in\\nlite is related.\\nSec. 13, 15, 20, 23. 24, 71,\\n78, 86. 96, 125. 126. Ml,\\n132, 137, 139, 156, 175.\\n190.\\nRelation between Cultus\\nand Culture. Sec. 8.\\nSecond period\\nin the development of a\\nnation.\\nundivided and identical, is, in the course of evolution, set free to assume the diverse\\nshapes which the functions require, until it finally appears inherent in a system of\\ndistinct groups of structural members or special interacting agencies. The perfec-\\ntion of the animal body is reached. It consists in its fitness of construction for the\\nmost complicated functions, in the aptitude of particular organs for their own spe-\\ncial work and for that of the organism as a whole. Differentiation and all perme-\\nating motion in ever increasing selfhood, mark the progress of development but in\\nsuch a manner that the character of membership is never abandoned.\\n24. As the means by which development pursues its progressive tendency and\\nnascency we found spontaneous detachment, unfolding articulation, and distribu-\\ntion of functions.\\nNow we apply these factors to the social body, the bearer of history. Here the\\ndiversity of functions renders the organism into an organisation, wherein the social\\nformations continue to differentiate themselves into families, into various kindred\\ntribes, social grades, and international connections.\\nEvery real growth of any social organism is conditioned by the possibility of un-\\nfolding, and by the multiplying and variegated selfassertions of its constituent parts.\\nIndustrial enterprises, governmental functions etc. will, in course of progressing or-\\nganisation, branch out into so many special departments, each requiring its own\\nbook-keeping and consequently the multiplication of offices. So each business sets up\\nits own factories, requiring the aptness of each factor in its place. And whenever\\nsuperabundant energy obstructs the selfassertion of ambitious persons, and crowds\\nout individual aspiration, then colonial nuclei detach themselves from the nation,\\nonly to transplant the same process into other quarters in behalf of a new nation.\\nThis affords a picture of historic movement, development included; it is for the\\nsake of the latter that the natural, bee-hive-like commotion continues. In the first\\nperiod of existence a nation is embarrassed by natural necessities, and is scarcely\\ndreaming of its future political possibilities, being engaged only with itself. The\\nspirit of the new settlement works noiselessly and attracts little outside attention.\\nThe aggregation of neighboring households seeks mutual concord and succor. The\\nincipient nationality disengages, however, from its embryonic condition. It forms,\\nunder modifying circumstances, its own vernacular.\\nAs in folklore mysterious structures and sceneries arise by moonlight, so society\\nin its primitive stages shapes its thought-pictures into fanciful poetry, until lan-\\nguage outgrows this youthful condition and becomes the wonderful depository from\\nwhich the wealth of characteristic propensities shines forth, which originally were\\nlying dormant deep in the soul of the new-born nation.\\nAs such, that stage of society is to be imagined (and really is wherever new\\nprairie is broken which immediately precedes the appearance of a natinn upon\\nthe theatre of history. The national spirit is generating, in accord with the\\nhigher or more degraded cognisance of the deity, with which every fact pertaining\\nto life is thought to stand in connection. Whether God-consciousness bears a higher\\nor lower character does not depend on the culture of the intellect, but culture rests\\nupon it and will stand higher in proportion to the purity and unsophisticated feeling\\nof dependence, responsibility, and relationship. This height is to be measured by\\nthe degree in which the originally inborn susceptibility has not succumbed, below\\nits level of the adulterated original and universal traditions. The national spirit will\\nstand high in proportion to its retaining the unity and genuineness of the God-con-\\nsciousness which manifests itself at the awakening, and marks the beginning of the\\nselfconscious personality.\\nThe second period of the development of any nation is indicated by the display\\nof phantasy, the awakening imagination, the creative function of the mind. Now\\nthe national peculiarities are brought out. Natural forces are personified and the\\ndead are deified soon after attempts are made to pacify evil spirits, or to represent\\nideal relations and conceptions the idols are shaped which populate heaven and\\nearth, in consequence of picture-thinking and picture-language. Whatever excites\\nconsciousness most profoundly, or arouses fretful apprehension most seriously, what-\\never influences the emotions and sentiments of a people, call it fear, hope, devotion,", "height": "3904", "width": "2495", "jp2-path": "philosophyofhist00scha_0100.jp2"}, "101": {"fulltext": "I. B. CH. IV. 24. FROM COLONIAL LIFE TO STATEHOOD. 63\\ntradition, religious instinct\u00e2\u0080\u0094 anything but love; for of the relation of love between Traditions and the\\nman and the invisible, no language in that stage has a term\u00e2\u0080\u0094 all this is represented thinking misunderstood\\nby a confusion of ideals, and finds its expression in corresponding idols, images, l^doutry,\\nrites, temples, and tombs. Tradition is the more firmly clung to and kept sacred, the 2 Mytholo(fy\\nless it is understood.\\nWherever the eye, since man has. forgotten to look to heaven, did not lose itself\\nin earthly things and beasts and wherever, therefore, a better sense had made per-\\nsons ideals and deified ancestors and heroes of the past there myths of the gods\\nspring up. They keep a powerful sway, and are nourished by the faint echoes of the\\ninner life and by narratives of a hazy past. The mountains, the forests and waters of\\nthe distant home are immortalised by immersing them in the resplendent morning made thV^irogate r\\ndawn of the gods in the dim recollections of an intercourse of God with man upon\\nearth. The tree and the spring are fancied to be inhabited by ghostly beings\u00e2\u0080\u0094 the\\ninner anxieties objectivised. The sphere of the relative good is identified with that\\nof the Absolute Good. Nature in its entirety is taken for the deity. The raptures of\\nsensuality are taken for the highest blessings. The disgust with, and contempt of, perversion of the\\nlife are the next steps where abandonment to the most abject depravity is made re- mVTlbillTZpi^\\nligi on i3 made Mgious.\\nNow all these distracted, and finally completely subverted notions react powerful-\\nly upon the formation of the people. In the meantime the unavoidable differentia-\\ntion of national life proceeds, ever more threatening to desiutegrate and scatter the\\npeople, unless the idea of a world-empire, or the reality of a powerful dynasty\u00e2\u0080\u0094 the Reminiscence of the\\nperverted reminiscence of human unity\u00e2\u0080\u0094 keeps that cultural nation together. Pro- toVappue\u00c3\u0084\u00e2\u0084\u00a2\\ngress notwithstanding its being thus arrested in one place, goes on differentiating found n worldem P ires\\nand forming varieties, in another. Here goes on, however unnoticed, division of lab-\\nor, selfassertion of functionaries, assertion of might survival of the fittest some\\nterm it, wherein we however, find the perverted idea of dominion and personality), nri^\u00c3\u00bc n^tai**\\nThere we see the growth of population; but the activity in every direction, the irrita-\\ntions, provoked by combating interests, rights, and liberties, lead to wars. Or the in-\\ncrease of friction and transmission of heat spread infiammation of the passions Reminiscences of man-s\\nthrough the body politic, shaking it as with fever and causing civic upheavals d^/nlonover Lture\\nand revolutions. Then again the accumulation of capital, and of landed estates, and \u00c2\u00a3\u00c2\u00a3d survwai \u00c2\u00bbfthe y\\nthe emulative endeavor of the wealthy to drain the physical world and the personal\\nof its proceeds; and, above all, the great polar tension balancing all the intricacies of aVions must f\\nrelations multiplying thousandfold all must serve in differentiating, cultivating, de- serve to develop\\nveloping society.\\nThe third period of national development generally approaches the critical point\\nTake Rome for example, or its modern parallel\u00e2\u0080\u0094 our own culture. The wealth of ^niriona^f^o Jment:\\nemotional life and moral sentiment recedes in proportion as the preponderance of vw\u00c3\u0084^deSe^ 1 6\\ncold reason and practical calculation increases. Conduct is governed by considera- rL*ncTdKiine1n\\ntions of utility and by selfishness. The diplomacy of expediency takes the place of plant life Sec 23\\nacting upon principle. Urbanity is simulated to take the place of humaneness and\\ncordiality. Thinking is misused to set aside the necessity of the objective good and\\nthe obligations resultant, as well as the authority of the common good with its rights\\nand duties and its discipline. Reasoning turns to the knowledge of words and\\ntheir uses, dialectics, rhetoric, and sophistry and in the form of scepticism it\\ndecomposes the roots, annihilates the fundamental conditions for normal progress Author tyquestl0neil:\\nand common welfare. Patriotism pines away. From the oneness of national aspira- thought with-\\ntions an abstract, philosophical morality detaches itself like the bark from a sick masses r m e\\ntree. The ascent of the vital sap in the core and the bast of the trunk ceases c\\n_ T scepticism causes\\nWhile the core turns black and moldy, the naked wood assumes a selfsufficient atti- decomposition of\\ntude, and under its smoothness hides the inner hollowness and dry rot. progress and\\nIt is symptomatic of this state of affairs, that intellectual and moral thought we are\\nwithdraws from the masses and from public life, and an occasional warning remains\\nunheeded. Summing up of experiences and observations for critical analysis signal-\\nises the period preceding the wreckage of a ship of state, the moral bankruptcy of an\\noverestimated culture.", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0101.jp2"}, "102": {"fulltext": "64\\nRecognition of per-\\nsonality turns into\\nSubjectivism, or\\negoism.\\nInvention of an\\nindifferent deity.\\nBreak between intellect\\nand moral sense, and\\ndetachment of both\\nfrom public life.\\nAristocratic supercil-\\niousness aped.\\nClass-hatred.\\nDifferentiation has\\noutrun itself; the husks\\nopen seeds drop must\\nundergo the process of\\ndeath\\nFOR STILL HIGHER DEVELOPMENT.\\nI. B. CH. IV. 24.\\nbut the purpose is safe\\nwithin certain\\nbarbarians.\\nDevelopment described\\nhitherto procured by\\nand derived from\\nnature, is limited;\\nSec. 1, 3, 20, 54, 57, 101,\\n219.\\nthe line drawn where\\nthe deepest but empiric\\nrelations to the world\\nof formal unity begin.\\nSec. 6.\\nwhich are supernatural\\nbut bear experimenting,\\nHighest develop-\\nment pertains to\\nrelig-ious life, is\\na personal\\nmatter.\\nIts effects can only in\\nmodified sense, i. e. as\\ntheir results, become j\\ncommon good.\\nIt cannot be expected\\nfrom historic advance:\\nDifferentiation, as in the case of the deeper cell-cleavage preceding fissuration, be-\\ngins development. But it becomes disintegration, whenever it continues to split up\\nthe activity of the developed organisation to the point of dissolving membership. The\\ncrisis sets in when the mutual recognition of personality changes into subjectivism or\\negoism. Our age declines, the contemporaries then say. The break between the\\nintellect and the moral sense, and the detachment of both from public life, ends in a\\ngeneral collapse.\\nA remote and transcendental, an indefinite and indifferent deity, which nobody\\nneeds to revere and nobody can love (because we can only love a personality), unites\\nminds no better, not even as well as the nearer relationship of being fellow-citi-\\nzens could do. Finally nothing binds people together but egoism and class hatred.\\nSubjectivism, the caricature of the grand cognition of personality, which was the\\nbest boon that posterity derived from the fights and thoughts of the dark ages\u00e2\u0080\u0094 be-\\ncomes the prevailing principle, the basis of scepticism subjectivism emancipates\\nitself, subject only to the mysteries of orders and to scantily covered passions. It\\nis that principle which estranges the individual from philanthropy which, at the\\nexpense of all that is holy, is declared fashionable and deemed aristocratic it ren-\\nders society reserved, dignified and stiff\u00e2\u0080\u0094 until it dies. Differentiation has outrun\\nitself. Hence the seeds of such a culture, too, severed from a personal God and\\nfalling from the husks of a deistical world-theory, have to undergo the process of\\ndeath.\\nRemember, reference was made to Rome as the example.\\nNevertheless, the purpose was as safe as it ever will be. For at the period of\\nRome s decline, within a people which seemed dead material, there lay the promise of\\nhigher advance. Rome\u00e2\u0080\u0094 Mistress of the World thus furnishes an object lesson of\\nthe semicircle of development 23) diverging with the basal line of its diameter at\\nits descending end, at the moment of her death.\\nThe purpose lay dormant, but safe\u00e2\u0080\u0094 as we shall see\u00e2\u0080\u0094 with certain barbarians.\\nWe have arrived at a point of development, where it is very sensitive to anything\\nsharp. We shall return to it with something that heals.\\nSo far we have treated of development as procured by, and derived from, nature.\\nThis evolution as applied to national life fortunately has its limits; not all that is to\\nbe developed is going that way. The line is drawn, above which the laws of inheri-\\ntance and of accomodation lose their efficiency. The genius of art is not heritable,\\nmuch less religiousness. All which pertains to the world of formal unity, perpetuity\\nand freedom, is above natural necessity. And if it were above reason, it is only be-\\ncause it was not intended to be visible from a point below reason.\\nThe deepest, most vivid and empiric relations of each single individual to the\\nspiritual and supernatural world can develop in no other but personal mode\u00e2\u0080\u0094 but as\\nsuch personal matter they can bear experimenting.\\nThese experiences can not be put on by training, nor handed down by tradition;\\nthey can not be indoctrinated nor acquired by culture\u00e2\u0080\u0094 least of all by onesided culti-\\nvation. In this sphere we make experiences each one for himself alone. I must fol-\\nlow the dictates of my own conscience. The conscience of another has no claim upon\\nmine. This was the point which Kant intended to demonstrate; if he failed it was not\\nthe fault of his theme. We know that societies have no conscience; and now we add\\nthat not even the Church can vicariously make these experiences for its members.\\nThis kind of empirics can only in a modified sense, that is, as to their effects, become\\na common good\u00e2\u0080\u0094 inasmuch namely, as the results of the inner life of the religionist\\nmay affect the inner life of others by way of a certain rapport, which, tho never with-\\nout strict adherence to the principle of personality undefiled, unites the spiritual\\nworld.\\nIn this sense civilisation possesses a treasure which is inheritable from genera-\\ntion to generation and transferable from nation to nation. Nevertheless it is only\\nthe sum total of theoretical empiricism concerning spiritual matters, and is, after all,\\nlimited to mere exhibitory technicalities. Whatever immortal elements are parts of\\nthis treasure can not be verified as issuing from natural development. Hence the de-\\nvelopment of the mind in its full sense and in every direction is not to be expected", "height": "3904", "width": "2495", "jp2-path": "philosophyofhist00scha_0102.jp2"}, "103": {"fulltext": "I. B. CH. V. 25. GENESIS OF THE COGNITION OF THE PLAN. 65\\nfrom history. The so-called religious progress is simply the perpetuity of fixed So -caiied religio\u00c2\u00ab* pro-\\nmethods to facilitate personal development. Whatever natural elements are contain- perpe^tyTfVfixed\\ned therein,\u00e2\u0080\u0094 as referred to in the description of its progress through times and na- d^i\u00c3\u0096p^e^app^wh-\\ntions and from the globigerinse upward to the issues of psychico-moral life inclusive ing p er\u00c2\u00a3ection\\nconstitutes but the natural basis for just so much of development as is sufficient to\\nunite mankind, because of its psychical grandeur, into a natural unity, a genus.\\nBut the development of the mind as a personality does not stop here. And from ah preceding deveiop-\\nthis onward only that effect of the naturally developed basis upon the inner, that is\u00c2\u00bb Stratum. 18\\nthe personal, or psychico-pneumatic life comes under consideration, which reacts\\nagainst the spiritual influences. In the course of further development we have to\\npay attention simply to the interactions of both, the natural basis and the spiritual\\ninfluences, and to investigate the residuum and the results of this interaction and re- observable oni y to such\\naction. Henceforth the reaction of physico-historical against purely personal develop- expe^enceTf Those 3 1\\nment chiefly demands our observation. One more notice is to be given, however, be* mteract,ve relatlons\\nfore we go to this work, viz that this interaction and reaction is observable only to\\nsuch persons as for themselves have some personal experience thereof.\\nCH. V. PLAN OF HISTORY.\\n25. The surview of the coefficients of history in the first division led to the\\nconclusion that man is the type and theme of history. In order to reach the conclu-\\nsion of the second, which treats of the operative mode, it remains to discover the plan\\nof history. Is there such a thing as a preconceived destiny, a plan determining the\\nmovement of history? For the present, and for the sake of closer connection with\\nthe foregoing, let us take up the question stated in 17, ff.: Is there reason in his- Connective with Sec I7ff\\ntory?\\nLooking again at the monotonous heap of loose sand upon the seashore we see\\nno reason in it. The first impression we receive is one of nonsense, of the unintelli-\\ngible. Why? Because there appears to be no order, no ruling principle we see no\\nfitness of the parts for a definite purpose the thing has no value, so that we miss\\neven the excuse for its preservation the mere thought of it is annoying. We have\\nthe involuntary feeling that every idea of consistency is lacking, or rather, we for-\\nget even that disorder reigns. The sight of it becomes utterly indifferent to us, be-\\ncause it reveals no thought, nor does it suggest one within us. We miss all reason in\\nor for the sand-heap. Do we? Then perhaps the thoughtlessness is on our side. For\\nwe must remember that the particular cannot be understood unless considered in its\\nrelation to the general. We can think no parts without the universals. If thought\\nshall be educed, we at once ask: why? If there is any sense to be found in the parts, it\\nmust be attributed to them from without. Things mechanically incite reason to\\nmake a comparison, that is, to imagine the relationship. In the things themselves\\nwe must not expect to find a plan we would not even be able to see things per se, v\\nr The reason in historic\\nunless we observe their relations. The concept plan we solely gain through the movements, i. e the\\no o purpose in any event.\\nmethod in which the laws of logic operate within us. We recognise a purpose, and\\nthis cognition is based upon a conclusion. This conclusion is derived from repeated\\nevents, from events subsequent to incidents of similar import, which we have noticed\\nbefore and now compare. The conclusion is the synthetical apperception of various\\ngeneralisations, which are consistent among each other, and all of which can be ac-\\ncounted for by reason. Hence the prerequisites for forming a conclusion can not be\\ngotten out of an analysis of things taken by themselves. In the aggregations of\\nsand particles there is no suggestion for our mind which would awaken the idea of a\\npurpose, or, as we now say, of a plan.\\nWe may analyse things as much as we please, as infinitesimal as possible, a rea- Wh mat w us is\\nson for them we do not find in themselves. We come to a judgment about them onlv the m hanica imcite-\\n1,0 J ment or thought by\\nby observing their interrelations. Remember the machine and its parts. In equal things, to form a\\nx- -a comparison, 1. e. to\\nmanner the thought of purpose immediately strikes us, when we take in a pano- j. m iafionshi eir\\nrama of a city, a theatre, or a church.\\nIn any structure we see a plan realised. Order and system prevail about the\\nwhole. Thoughtfulness, yea forethought is expressed in every detail. By utilising\\nminds and materials, and by preparing and arranging either of them, according to", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0103.jp2"}, "104": {"fulltext": "m\\nPlan of move-\\nments is not to\\nbe discovered by\\nany analysis of\\nthe coefficients,\\nbut by way of\\nlogic, that is, by_\\nestablishing- their\\nrelations. \u00c2\u00a722,24.\\nIllustration\\nThe architect and his\\nplan in relation to the\\nbuilding, and to the\\naspect of the beholder.\\nIn the plant\\nmotives and plan\\nare inherent.\\nIn history the\\nplan but partly inherent.\\nI. Part of the\\nplan which is in\\nhistory.\\nFirst proviso:\\nOne original typical\\nman carries within him\\nthe type and design of\\nhistory which is but\\nman unfolded.\\nHis endowments con-\\nstitute the material of\\nhistory; since the\\nunfolding of his poten-\\ntialities causes the\\noutgrowth of relations\\nand opportunities.\\nSec. 10, 12, 16, 38, 11\\n119, 168, 176, 185, 197,\\n201, 205, 232.\\nHistory is at man s\\ndisposal, and does not\\nconsist of mere\\npossibilities.\\nMan shaping his own\\nfelicities and fatalities;\\nis the creator of history.\\nSecond proviso\\nThat possibilities of\\nabnormal development\\nare not taken in consid-\\neration.\\nII. Part of the\\nplan has objec-\\ntive existence in\\nthought,\\nDESIGN IN NATURE BECOMES DESTINY IN HISTORY. I. B. Ch. V. 55.\\ntheir adaptness, a specific idea is carried out. We imagine motion, i. e. differentia-\\ntion, etc., to have taken place in the execution of the plan, whereby thought found its\\narticulate expression. In our contemplative absorption we even became surprised,\\nperhaps, at finding our own thought engaged in criticising and judging, that is, in\\ncomparing the apparent plan of the builder with our own idea of practicability, with\\nwhat the plan ought to have been. Every part stands for reason, hence the reason of\\nthe architect calls forth our own. His design is made identical with his person he\\nis even made responsible, not only for the appropriateness, but also for the execution\\nof the plans and specifications.\\nThe plan underlying the construction of a plant is innate in the plant all its\\nmotives are inherited.\\nBut the design of the cathedral of Cologne stands in an external relation to it.\\nThe plan which outlines the upbuilding of history is partly inherent in its de-\\nvelopment; but it, at the same time, controls the historic movement to a considerable\\nextent from the outside, that is in so far, as the plan remains objective.\\nWith regard to the objective guidance of the historic development, the thought\\nwhich animates the latter, also distributes its formative principle among the great\\nnations of culture. And among them, on the other hand, that part of the plan be-\\ncomes evident, which points out the course and task of history from its own natural\\nconditions. Just as the plan is identical with the plant, that is, with the matter of\\nwhich it consists and which at bottom is substantiated purpose, or life, its soul\\n\u00e2\u0080\u0094so is the plan of historic development inherent in history, making it self developing\\nin accordance with the nature of its material.\\nAnd the material of history js man. In his nature he carries the type of history.\\nNow, if there is one original, typical man\u00e2\u0080\u0094 which in the meanwhile we take for\\ngranted, as we took for granted one first amoeba\u00e2\u0080\u0094 then he will contain within him\\nthe plan of all the formations into which human affairs may shape themselves, since\\nhe represents the common root of the entire, wide-branching genus. History is\\nbut man unfolded. Hence the project must be delineated in him. Then the\\nstructure of history is but the explanatory unfolding of that with which his inner\\nlife is endowed. Thus history is to be considered as the unfolding of all human po-\\ntentialities and all the opportunities growing out of their realisations: as the unfold-\\ning, furthermore, of all the relations existing among these potentialities themselves,\\nand between them and the opportunities growing out of these relations to the world\\nwithout.\\nHistory is the actualisation of that for which man is destined and this is deeply\\nimplanted into his entire being and disposition. His development will prescribe the\\nformation of history. It will be what he makes of it, for it is at his disposal. He\\ncauses his own felicity and fatalities. History merely consists of this expansion of\\nall the copiousness of possibilities lying within him in form of his own incipient po-\\ntencies. Hence the unfolding of his capabilities does not only consist in indefinite\\npossibilities and notions, but will enter into relations, will realise itself, will take\\nplace, will become facts. It will form the synthesis of pure formal being and forma-\\ntive existence. In other words: Man comprises all the material which with refer-\\nence to the development of the historic process and its completion\u00e2\u0080\u0094 is formative prin-\\nciple and plan at the same time. That is, man is not only the type and theme, but\\neven the creator of history.\\nAll this is correct, provided there is one historical, typical, original man.\\nAt this instant we as yet desist from considering the possibility of abnormal\\nmovements, and from considering the fact of man s activity being restricted in many\\nways. Disregarding all these circumstances as most all philosophers have done, we\\nmight very well perceive in this historic development the vision of an ideal unfolding\\naccording to the plan which originally was designed in his own person. But we dare\\nnot lose sight of these circumstances because others have done it.\\nHence we are referred to that part of the plan which, on the other hand, is not\\nencompassed by man alone, but which in the thought has also objective existence\\nand stands outside of man and history, ever contriving to procure his welfare.", "height": "3904", "width": "2495", "jp2-path": "philosophyofhist00scha_0104.jp2"}, "105": {"fulltext": "I. B. Ch. V. 25. THE WORLD S concert and providence. 67\\nThe design and plan, i. e. as far as it is imparted and has entered into the combi-\\na n order that the pur-\\nnation of the human constitution, does not make history alone. It this were the case\u00c2\u00bb pose, i. e. comnmnica-\\ntion of the Supreme\\nthe historic development would be in jeopardy. It would be exposed to irreparable Good-be not\\nmalformations and monstrosities. Misunderstandings, as those of the analogies be-\\ntween the natural and the spiritual, misapplied liberty, for instance, without a\\nregulating, rescuing control of fore-thought, upholding the original design, would\\nbring the best intentions of pure thought to naught. Development would be revert-\\ned to the worst entanglement. There could be found no standard by which to adjust The symphony com-\\ndevelopment worthy of, and in harmony with, personal life. The ideal, original plan -con^rt- wouw 1 le 8\\nwould be marred beyond recognition. The true theme of the great symphony, com- rescuing contoi ofthe\\nposed for the worlds concert would be drowned in the noisy turmoil and by the rethought\\nboisterous conduct of such disposers of history as were heard of at the fin de siecle\\na hundred years ago\u00e2\u0080\u0094 and by the clashing of their plans.\\nWe close our several lines of argument with this statement as the sum and\\nsubstance of our observations we find that the plan controlling the development of without the rule of\\nhistory lies partly in it as the motive potency, and partly outside of it in an overrul- ,wrttoa\\ning Providence.\\nWe have not hesitated to hint at the place where the plan may be looked into,\\nwhich stands aloof, and apart from, earthly commotion; how it is to be perceived and The place where the\\nto be put to the test. Whether it can be handled as the necessary rule and meas- j a^lHr^eartMy\\nure, can be demonstrated by its effects. A closer inspection we reserve for the proper c o mmotion\\noccasion. It must suffice that we have shown, why this plan is a postulate of reason,\\nand that its correctness must be demonstrable. Unless we are agreed in this, we\\nmust despair of ever becoming able to give reason the satisfaction, that man can ac-\\ncount for matters and facts. Despite such a negative result, the reason within us u\\nr P The plan a postulate of\\nwould insist upon its claim for an answer to its postulate. This postulate of reason reason; its correctness\\nK must therefore be\\ncan not point us all into an empty void which is unthinkable\u00e2\u0080\u0094 since matters and facts demonstrable.\\npress upon us with incitements to think, and since reason itself continues] to chal-\\nlenge reasons.", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0105.jp2"}, "106": {"fulltext": "", "height": "3904", "width": "2495", "jp2-path": "philosophyofhist00scha_0106.jp2"}, "107": {"fulltext": "BOOK SECOND.\\nVhe\\n^Philosophy of Jr/story.\\nDiv. A.\u00e2\u0080\u0094 Substructure. First Circle of Nations.\\nB\u00e2\u0080\u0094 Second Circle of Nations Aryans.\\nC\u00e2\u0080\u0094 Third Circle of Nations Mediterranean Basin.\\nD.\u00e2\u0080\u0094 The Divide of the Times.\\nE.\u00e2\u0080\u0094 Third Circle of Nations Post-Augustean Period.\\nF.\u00e2\u0080\u0094 Second Circle of Nations: I ndo-Germ an Medieval Age.\\nG.\u00e2\u0080\u0094 First and Most Peripheral Circle of Nations Age of\\nMissions.", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0107.jp2"}, "108": {"fulltext": "", "height": "3904", "width": "2495", "jp2-path": "philosophyofhist00scha_0108.jp2"}, "109": {"fulltext": "SYLLABUS.\\nHaving become acquainted somewhat with histories, the fundamental principles of our phi-\\nlosophy we are prepared to consider the construction of history as exhibiting these principles.\\nThe first of the seven divisions, into which the data of the second book arrange themselves\\nwill be given to a survey of those regions in which, according to the ethnographic material found\\nthere, history had its beginnings.\\nAs soon as the race- enters upon its stage of action, the first indications of a universal polarity,\\nagitating it, become noticeable and are to be scrutinised. This will at once put us in the position\\nfrom which we may view the first of our three concentric circles of nations.\\nWe look upon the scenery where history performed her first great feats with least ostentation.\\nHere the broad ground-works of future complications come in sight for out of the obscurity of pre-\\nhistoric eons in which time and eternity seem to be mixed up in the dense vapors of a Tohu Vabohu\\nthere protrudes, distinct enough, the fundamental masonry of the structure. Its Cyclopean massive-\\nness is to a great extent impenetrable to scientific research. Yet this much becomes apparent, that\\nthe race then already was subject to the law of polarity. The systematic workings of this law are\\nintimated by the curves and courses of the substructure. The same strained condition, we may say\\npolar tension is observable which henceforth always exists and produces the contrasts between\\nthe Oriental and Occidental nations.\\nUnder polar tension that historic strain may be denoted, which is caused by such contrasts of matter\\nand mind previously referred to, or by such characteristic opposites as the one here pointed out.\\n(1.) Taking our position upon the great divide which the Asiatics up to date call the Roof of\\nthe World we distinguish between Turano-Mongolo-Malayan nations of the East, and the Ugro-\\nTatarians of the West. The right wing consists of the aborigines of China, Tibet, and the coasts of\\nthe Pacific, America included. The left reaches across Siberia, out to the Finns and Lapps of Eu-\\nrope. Their common center is the high plateau of Central Asia, Africa is irrelevant as yet to his-\\ntory, only serving as a dumping-ground, as it were, for fragments of different peoples, the scattered\\nelements of which occasionally react across the northern and eastern borders.\\nThis outlines the widest compass of ethnological propaedeutics.\\nThe eastern part of the first great circle of our race leads but a vegetating existence, so to say;\\nits natural temperament represents feminine passiveness, whilst in the western part virile charac-\\nteristics of personal and energetic aggressiveness prevail. All these nations lead a nature-bound\\nlife, bearing the impress of their physical environments more marked than the few features of\\nspiritual qualifications.\\nThe use of the word nature-bound may be permissive for conditions of human life, where, through\\nneglect of cultivating the mind, man allowed himself to remain under the bondage of natural necessity, in-\\nstead of entering upon his career of spiritual development, so that this side of personal life became arrested.\\n(2.) An equal ethno-psychical contrast determines also the next smaller circle. The people\\nconstituting it progressively enter upon a most promising career. This second circle comprises the\\nIndo-Germanic people\u00e2\u0080\u0094 the Aryans. With them again we have a right and a left wing, which are\\neach subdivided into northern and southern counterparts. To the right wing belong the inhabitants\\nof Iran, and those of the Indus and Ganges regions to the left the Germanic nations and those of\\nGraeco-Roman culture. In the reciprocal irritation, reaction, and augmentation of energies, the\\nstrain of opposition, i, e. the ethnical polarity, here again produces those distinct features of history,\\nwhich we associate with the presentations of Oriental and Occidental life.\\n(3.) Then follows the third and innermost of the concentric circles under Roman dominion\\nIt represents a basin in which all the ethnical elements of the ancient times flow together, and\\nwhere the ever agitating polar forces are discharged into the bulk, so as to prepare a new order of\\nhuman affairs.", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0109.jp2"}, "110": {"fulltext": "72 SYLLABUS. II.\\n(4.) The fourth division will then demonstrate that the course of events arrived at the turn-\\ning-point of history. The opposing principles now cross, pervade, penetrate, and neutralise each\\nother. We find ourselves in the midst of contrasts\u00e2\u0080\u0094 upon the historic height of many disclosures\\nwhere the hidden theme assumes plastic form. The key is given which opens the reality of things\\nanticipated. Light is thrown upon the retrospect and upon the prospect of the ultimate issues.\\nAfter looking up from physical life and looking back from personal life fully realised, reviewing the\\npostulates and forebodings of the mind in all directions, and seeing the union of spirit and matter\\ncompleted, we will become convinced that the solution of all problems is found, and that our axioms\\nare affirmed.\\nA new factor now enters into the life of mankind. It is the pneumatic principle which hence-\\nforth works through history, aiming at the realisation of human destiny. This new efficient is im-\\nparted from the higher sphere. It had been typified by surprising phenomena at every new stage of\\ndevelopment, even in the evolution of the natural world. In ascending lines and cycles this princi-\\nple of personality and perpetuity affects the human masses one by one, attracting, influencing,\\nuniting them and all their further relations.\\n(5.) In the fifth division the gradual permeation of humanity with the new power, proceed-\\ning from the center, begins to work toward the periphery of the three concentric circles. This\\ngradual expansion corresponds in reverse order to the former narrowing down of the cultural pro-\\ngress. This newly engrafted energy, this life proper, had appeared concentrated and intensified in\\nthe One in whom the realm of unity and perpetuity centers. From His immediate surroundings a\\nunique influence now expands over the entire mass mixed together in the Roman basin.\\n(6.) The sixth division again reviews the second of our concentric circles as brought under the\\ntransforming activity of the new leaven. Again we meet those kindred people who in the remote\\npast already sustained that polar tension between the oriental and the occidental modes of thought.\\nThe leaven now works throughout the whole lump, until every branch of the Indo-Germanic race is\\nenlisted in the movement and therein recognises its special task and destiny. By virtue of the new\\nlife the cultivation, not only of the natural forms of existence, but also of the spiritual side of life,\\nin the special sense, aspires to higher attainments. Man becomes conscious of the full value of a\\nperson and begins to prepare himself and nature for a still higher form of existence.\\n(7.) With personality enfranchised, the task of humanity is fully understood. Man as co-\\nworker with God spreads the new life to the countries of the largest circle and penetrates the broad,\\nmassive substratum of arrested human life. This, the seventh division will show as the work to be\\nexecuted in the present age. The thought realised upon yonder highland in that year, which is the\\npivot-point of the times, in deep condescension, in the form of history condensed,\u00e2\u0080\u0094 this thought now\\nmanifests the most expansive power; it becomes world-embracing, world-transforming.\\nHuman life in its most sacred relations is now unfolding, whilst the sharp contrasts of dark\\nshadows also extend. The organisation of the realm of consistent unity, harmonious continuity, and\\nspiritual personality is initiated. The goal before us is the consummation of the Good, the True, and\\nthe Beautiful in the final process of transfiguration to perfection and glory. This will be the theme\\nof the closing part.\\nThe original intent to elevate and deliver confined life penetrates into the same life universal,\\nfrom which we saw history emerge in the first division. When the end aproaches the purpose again\\nsurpasses the sphere of empirical investigation: it transcends scientific research. As it was at the\\nbeginnings of history that prophetic vision alone could see the dim, prehistoric past of which the\\nmind had retained only faint recollections,\u00e2\u0080\u0094 so the ideas about the future, floating in the mind, as\\nyet scarcely more than intuitive presentiments and anticipations, can only be conjectured from\\nanalogies in nature and history. For, tho this mysterious future transcends our present understanding,\\nyet it does not entirely lie beyond our ideal apprehension. In the seventh division we merely present\\nthe fact that these ideas of origin and destiny are ever present in human life, as proofs of the fact\\nthat history actually ever moves at the threshold of that grand consummation of all purposes,which is\\nindicated by all analytic and synthetic thought. The new energy of the spiritual stimulus, trans-\\nmitted to, and taken up by, the masses of people in the widest circle pushes onward until it encom-\\npasses the periphery in an unbroken line. This activity seizing nature-bound people and delivering\\nthem from the long confinement of arrested life makes it evident, that they now joyfully partake\\nthereof; this activity, which thus signalises the approaching completion of the purpose of history:\\nis nothing but the extension and multiplication of that solvent power of affinity which rests in the\\ncentre.", "height": "3904", "width": "2495", "jp2-path": "philosophyofhist00scha_0110.jp2"}, "111": {"fulltext": "IL SYLLABUS. 73\\nIn a brief resume let us review this development with reference to the Histories in Book First.\\nLet us take a glance over the plan of our arrangement which we judge to be clearly indicated by the\\ndata actually at hand.\\nThree orders of self-culture in a concentric progress of preparation rotate around [the center.\\nThe most distant circle and most obscure culture extends farthest into the dim horizon. The uni-\\nary and unique center, the great point of gravity, comes to view as the apex of the broad substruc-\\ntures, and as the synthetical oneness of all preceding centripetal movements. This unit proves itself\\nto be the climax of true life intensified, and as the purpose in the concrete.\\nHe is the life of humanity personified, the project of human destiny substantiated, consecrat-\\ning himself to the satisfactory solution of all truly human problems. He is fully able to ameliorate\\nall earthly conditions, consequently qualified to impart the new principle, i. e. the thought and will\\nfrom above. This perfect personal life thus becomes the well-spring of the new issue. It seizes the\\nnarrow, nearest circle in its preparatory state of culture, in order to lead from thence upward.\\nGradually spreading, the forces augment while permeating and influencing the second circle. Per=\\nsonality develops in due relation to its arche-type, until the idea of a new, and universal humanity\\nprevails.\\nThe members of this truly human family in concurrence and cooperation with the central\\nunit of the world of formal unity assume the work of freeing those nature-bound remainders of\\nhumanity from their arrested state of life, which constitute the largest, heaviest, most distant and\\ndead-like orbit. All along the lines of advance the new principle becomes acknowledged as the\\nradiant center; as the One substantialised in a generic new race; as the One who always had been\\nthe hidden proto-type and is now the sum and substance of all truth and all life, i. e. of reality\\nitself.\\nThe following exposition must justify our arrangement of the historic contents. It must ap-\\npear, whether the disposition of the material is made to order for the sake of some invented plan and\\nthen artificially imputed to history; or whether history actually moved in these concentric, upward\\nand downward cycles, in which each human being is carried along, tho revolving upon its own axis\\nand in its own course. It must become evident, whether history is here constructed to suit an er-\\nratic, private orbit, or whether history itself brought along the reason, the material and the method.\\nThe plan is so lucid, that it may easily be shown, whether such interpretation of history s\\nrevelations is forced or fanciful or which of the data, adduced as empirical testimony, witnessing\\nthe truth, would have to be challenged, or be thrown out as an interpolation.\\nA. FIRST DIVISION \u00e2\u0080\u0094SUBSTRUCTURE OF HISTORY.\\nFIRST CIRCLE: TURANO=MONGOLO=MALAYAN NATIONS.\\nMay the comparison of history to a theatre, where the drama of the world is giv-\\nen and repeated, hold good once more. First in order, then, will be an inspection of\\nthe foundations of the building itself. After this the construction of the stage in its\\nnatural sequence will be described. The wide firmament will form the back-ground,\\nour globe the solid play-ground. Here the natural conditions will be outlined. Then\\nhumanity in general, as a unit, is to be comprehended. The great enigma of history\\nthe bad, must not be overlooked. The diversity of the human race is to be rendered\\nintelligible. This multiplicity of nations will at the same time bring us face to face Polar tension, sec. 22.\\nwith the law of polarity. The polar tension displays its power in the array and\\ncontrast of those peculiarities, by which fractional parts of the race either regulate\\nor outbalance each other, conditioning thereby in a great measure all future activity,\\nand directing the march of progress.\\nUpon the basis here indicated we must pursue the investigation to the point\\nwhere the broad stratum of the Turano-Mongolian peoples assumes a definite shape.\\nWe have to take better notice of all this, than has been done heretofore, because the n^ri^pies*^*\\nsubstratum in its wide range bears strong relations at every point to the historic ^IZ^hSeUto^\\nstructure built upon it.", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0111.jp2"}, "112": {"fulltext": "74\\nMan related to the astral\\nworld as well as to this\\nterrestrial.\\nMan compared to the\\npyramid. Sec. 185,204.\\nMan as the center and\\nto some extent the issue\\nof the universe.\\nMan s position in, and\\nrelation to, two worlds.\\nWalter Scott.\\nFacts in debating; the\\ninterrelations between\\nthe mind, human\\nhistory, and the\\nfirmament.\\nConsideration of the\\nindirect planetary\\ninfluences; postponed\\nfrom Sec. 12.\\nSiderial conditions\\ndirectly influencing\\nhuman interests.\\nProofs that man and his\\nhistory and the visible\\nuniverse are committed\\nto each other and\\nmutually related.\\nMankind merely a part\\nof humanity.\\nKrause.\\nMan s central position\\nnot fortified by the\\nillusory idea, that stars\\nare inhabitable;\\nand not weakened by\\nquantative\\ninsignificance.\\nThought more than\\nequivalent to the vast-\\nness of dimensions.\\nTHE HEAVENS EXEET INFLUENCES UPON HISTORY. LT. A. CH. I. 26.\\nCH. I. DESCRIPTION OF THE SCENERY CELESTIAL BACKGROUND.\\n26. Entering the proscenium upon which the human race is to act its first role,\\nwe find the curtain down. Nevertheless, we may examine the external equipments,\\nand even endeavor to search into the hidden scene. What we metaphorically call the\\nopera-house is the place for the people who were actors without knowing it, and at\\nthe same time spectators without understanding what was going on. What we call\\nthe structure of the great edifice includes those manifold conditions in the midst of\\nwhich our earth is situated. In order, therefore, to understand the mighty prepara-\\ntions, we have to consider a series of influences, which are as yet almost incommen-\\nsurable, which however interweave themselves with the civilisation of the entire\\nworld.\\nHumanity as well as man individually forms the apex, as it were, of a pyramid\\nresting below in broad extent upon earth, and at the same time reclining, as seen\\nfrom every side, against the starry sky. Or rather: Man in his earthly appearance\\nis the center and partly the result of the enormous periphery of the whole universe.\\nWe are in the same perplexity as the ^Egyptologist, who, unless he brings the\\nconstellations of the heavenly world into relation with those funeral piles upon the\\nborders of the desert, is unable to interpret the full meaning of these monuments.\\nIn other words: We must look at man and his history not only with reference to his\\nearthly transient situation, but also with respect to his position in, and relation to,\\ntwo worlds.\\nSays Walter Scott: Do not Christians and Heathens, Jews and Gentiles, poets and\\nphilosophers unite in allowing the starry influences?\\nWithout emphasising the fact admitted on every side, that the world is appropri-\\nated by the human mind wherever the cosmos is reflected in reason; and without lay-\\ning much stress on the fact that man, the microcosm, is a combination of all elemen-\\ntary components of the universe and not deeming it necessary to refer to a third fact\\nof the influence exerted by the skies upon history, in handing down from heaven the\\nmeasure of space and time, and in conditioning the distribution and development of\\nour race: there yet remains another view to be taken of human life. There are\\nproblems concerning the relations between personal life and the physical skies which\\nreach far beyond the facts mentioned. But our present surview compels us to post-\\npone the consideration of that aspect,which takes account of those cosmical relations\\nof our planet whereby our lives are but indirectly influenced.\\nThe effects of sun and moon upon the electric currents, encircling and affecting the\\nglobe, are established beyond doubt; so are the interferences of forces from both of these\\nbodies with the tremendous convulsions going on within the thin crust of our earth.\\nThe billows of lava belching forth from subterranean depths, and the undulations of the\\natmospheric shell, depend as much upon the cyclical return of astral perturbations as the ti-\\ndal waves. In occurrences of this kind, in volcanic eruptions, the mechanism of the laws and\\nthe regularity of their effects are apparent, nltho hidden by the variety of the phenomena and\\nby their sudden changes and incomputable intervals.\\nAll this, however, does not cover what we understand by the central position of\\nman in the universe. It all merely shows, how man with his history and the visible\\nuniverse are committed to one another and mutually related.\\nWhen Krause lectured on the Philosophy of History, he, in his pensive manner, spoke of\\nour human race as being merely a part of humanity. Mankind on earth, our empiric hu-\\nmanity, did not satisfy him. He held, that Universal History necessarily transcends mundane\\nexistence. To him it resembled a turning wheel. The starry world formed the rim and the\\nstars he imagined to be inhabited by human beings in various stages of perfection. A grand\\napperception a pity only, that it is an idea with no more probability of realisation, than the\\nidea of establishing communication with the man in the moon.\\nDismissing the claim upon a star for a man s future dominion may seem unfav-\\norable to his central position; it seems to become weakened more yet under the im-\\npression, of which we can not rid ourselves altogether, that between the enormity of\\nthe solar and astral systems and the insignificance of our diminutive world, there\\nexists such a contrast in quantity, as to render the role we play upon our scene of\\naction a paltry affair. This is one of the incitements of thought to arise and show\\nitself equal to the occasion; to exercise its power in the mastery of physical magni-", "height": "3904", "width": "2495", "jp2-path": "philosophyofhist00scha_0112.jp2"}, "113": {"fulltext": "II. A. CH. I. 26. VALUE OF MAN versus IMMENSITY OF THE SOLAE SYSTEM. 75\\ntudes and in manifesting itself as more than their equivalent; to outbalance the vast-\\nness of bulk and dimension so oppressive to our feelings.\\nThus our problem reaches farther than the cosmical conditions alluded to.\\nThe Natural Philosophy of former times took its ease in contemplating man as\\nii, Man and the universe as\\nthe Microcosm He was estimated as being the heart and center of the visible contemplated by the\\no natural philosophy of\\nuniverse, the entire macrocosm in miniature. The radii of the stellar orbits by-gone times.\\nconcentrate in him; the planet moves and forms its constellations in his behalf; it\\nfondles and feeds him. Resting upon alchemy and soaring up to astrology this\\nscience of nature from its heights of attainment looked down upon the compound of\\nthe elements as upon one grand, unitary and animated body. With the glittering\\nstars on high as well as with the sparkling crystals, and with the brilliant, precious\\nmetals deep in the bosom of the rocks man converses and stands connected as by Resume of the ancient\\nmagic. Innumerable junctures and ominous cycles, represented in the Zodiac and about man ash* 8\\nKabbala symbols, and secret forces seeking and fleeing each other: all form a mys- fwels s, ietocosm\\nj_j.il -ill t Agrippa von Nettesheim\\nterious nervus rerum which is imagined to connect that one animated and resounding f. u D j AC ob boehme,\\nbody. Such were the endeavors of thought to find the total differential and counter-\\npoise in the interest of burdened feelings.\\nIt was no mean superstition that made the Magi of old follow the star of Bethlehem.\\nAnd if those were superstitious notions to which Paracelsus, Agrippa von Nettesheim, and\\nRobert Flud were addicted, when in simplicity of heart and integrity of purpose they\\nsearched for the philosopher s stone, they ought to be praised, rather than upbraided. This\\ntrio simply drew the sum total of oriental intuitions, when they outlined cosmical life by geo-\\nmetrical figures or kabbalistic buffoonery. The rays of the stars were forced down to man Kab\\nto focus in him and man made the best possible use, under the circumstances, of these scanty Zodiac.\\nlines of light in order to reach up into the stars by force of magic, if not by Virtue of\\nthought. People conversant with the art in which Jacob Boehme excelled, set up the figure\\nof man in the midst of the zodiac belt; and then by lines drawn from the signs and constel-\\nlations wherein each planet stood toward each corresponding organ and mood in the human\\nbody they would establish connections with the feelings and fates of a poor little heart. In\\nthis manner Kepler set the horoscope for Wallenstein, and figured out the emperor s\\nnativity.\\nThese attempts, upon the whole, were made to solve a great problem, indiscrim-\\ninately formulated but vividly felt. They were philosophical experiments of a high\\norder and of real merit. Using the incompetent means then at hand, these thinkers\\ntried to bridge the awful abyss between astronomical expanse and human predica-\\nments in close quarters. It was the unintentional and unconscious activity of the\\nintellect to liberate feeling from the pressure of overwhelming immensities and dis-\\ntances, and to assert the right of substituting qualities and values in the place of\\nquantities. The weight of man was put into the scale opposite the gigantic masses\\nand their embarrassing order, their stiff, chilling method.\\nMan s royal highness was to be exalted over the universe spinning through\\nspace. In a word, it was the search for the true position of man in contrast with\\nmere nature the search, too, for freedom from an ecclesiastical providence which Attempts of the mind t\u00c2\u00bb\\nmade man s dignity its game. Aspirations like these assuredly desire to be appreci- nature 081\\nated rather than to be derided. It is significant that by these very efforts more sei- ments wner a eb e y X Ke P l ier\\nentific gains were procured than some seem to imagine. Kepler, for instance, dis- ^Equation of e the\\ncovered the real trauscendental equation, now known as the Equation of the Center/\\nThe leading idea of all these speculations\u00e2\u0080\u0094 more and more cleared of erroneous inci-\\ndentals during the process\u00e2\u0080\u0094 about the value of the mind in contrast to the bulk of\\nmatter, will maintain its right as long as science itself exists as the proof of this\\ntruth.\\n27. The cosmos presents itself as an admirable arrangement and systematic\\ndistribution of masses, moving in orbits of geometrical exactness, and concealing\\ntheir perfect harmony under an artistic carelessness as to symmetrical order, whereby r e e e h r\\nJ -j world of true reality, as\\nmechanical monotony is avoided. To admire and magnify it as reflecting the glory of L s i. s 1d\u00e2\u0084\u00a2ho f u S ht stan\\nthe higher world, as the parabolical resemblance of the true altho transeunt reality\\nis certainly not improper. We take it, at any rate, as a system of substantialised\\nthoughts sublime.\\nThere are eternal laws of life at work (regulating the polarity of potential energies along\\nwith the relations procured thereby) known as the Universals or as the a priori cognitions rlfuhitive^nd^ton 68\\ntabulated in Kant s categories which determine our thinking, and which are innate in mind: laws of li\u00c2\u00a3e im P ri nted\\neternal laws which operate with mathematical precision and with logical necessity, and which UP n Sm sec 10, 15.\\nare imprinted also upon the cosmos in the forms of proportionate measures and weights,\\nchemical affinities, animal instincts, etc.\\nCenter. Sec; 14, 42.\\nThe cosmos as the", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0113.jp2"}, "114": {"fulltext": "76\\nThe cosmos as the pre-\\ncipitate of thought:\\nin itself but matter in\\ndead motion.\\nThe entire universe,\\ndespite its awful vast-\\nness and glory and\\nnascency, consists of\\nmere stuff in dead\\nmotion.\\nSpectroscopic analysis\\nproves it to be the world\\nof material unity.\\nSamples of the\\nchemistry of the\\nheavens.\\nThe hypothesis of\\ninhabitability of the\\nstars not harmless.\\nThe hypothesis of a\\nlimitless, unitary, and\\ninhabitable universe\\nunprofitable.\\nThe visible finite world\\na small part of the\\ninvisible; yet the center\\nof the created universe,\\nwhich is limited by the\\ninvisible.\\nThe earth is man s own,\\nas the universe belongs\\nto him.\\nThe invisible world in-\\nfluences the visible in\\nequal manner as creation\\nInfluences man.\\nSTARS NOT INHABITABLE. II. A. CH. I. 27-\\nThat is to say no more, however, than that this precipitate of thought into which\\nwe can see, is nothing but matter in dead motion. It is blind nature tied up to neces-\\nsity, altho reflecting the mind outside and above it. The universe as the product of\\nthe nascency of nature is not a creation of unrestricted life, but of the strained con-\\ntrasts which cause the phenomena of polar tensions. This explains why the contem-\\nplation of the masses above, if stripped of their poetical lustre of being glorified\\nworlds of light, fills man with awe and consternation. Pondering over that sway of\\ndomineering legality, stringent order, and blind necessity, man at first becomes dizzy\\nand confused. Looking into the distance of space, discovering ever new worlds in\\nboundless expanse, he arrives at a point, where the understanding comes to a stand-\\nstill. This incomprehensible realm seems continually to reproduce itself out of the\\nnascency of the world-ether.\\nYet we insist upon the fact that this totality of nature is in itself but elementary\\nstuff in dead motion; it is proved to consist everywhere of the same substance. The\\ngalaxy as well as the most distant asteroids and nebulae shining through the galaxy\\nfrom the farthest depths of space, are all composed of the same materials as the street\\nwe are passing. Spectroscopic analysis has established this beyond controversy, since\\nit initiated the chemistry of the heavens.\\nThe atmosphere of the sun has been proven to contain zinc and copper that of the fixed\\nstar Adebaran. quicksilver and tellurium. The spectroscope has revealed the fact that nebu-\\nlae, which were a standing puzzle up to present times are nothing but masses of blaming 1\\ngaseous substances. This visible universe thus presents itself as a fabric of incessant forma-\\ntion. There is no void in space; everywhere things are generating and passing away; pass-\\ning into transition and reproduction, compactness and explosion, concentration and combus-\\ntion. The history of the cosmos with all its splendor comes under the heading of dead motion.\\nAnd this commotion of masses in space remains to us as incomprehensible as space itself.\\nAnd a star is to all appearances a lonely deserted portion of space, not to say a gloomy waste,\\nevidently not a suitable dwelling-place for angels.\\nBut will not such an assertion have to be taken as a reproach against the eternal\\nwisdom of God, if life in the common-sense use of the term, if animation is denied to\\nthe multitudes of stars? if they have to be conceived as purposeless? The emptiness of\\nsuch a universe in the vast expanse of which our earth should whirl around without\\nneighbors fit for companionship may become oppressive indeed. It seems harmless\\nand preferable to imagine, that, if not goddesses, at least creatures inhabit these\\nworlds: now astral ghosts, now angelic beings. But these suppositions were not quite so\\nharmless in times past; and a certain amount of danger is still lurking in such\\nfancies.\\nThe error of such imaginary reasoning originates in the poor, mechanical pre-\\nsupposition that this visible universe, our cosmos, was all that had been created. A\\npart was taken for the whole. May it not be possible, even probable, that the uni-\\nverse, including the most distant star-heaps, is to be conceived as a fraction only, a\\ndiminuitive world, as compared with worlds beyond? The averment that our visible\\nuniverse is unlimited and the single one, is to be taken for what it is worth: as an\\narbitrary and gratuitous supposition by which to prop another unprofitable hypothe-\\nsis. For, scientific bearing it has none. Against the truth that this world is ours, no\\nobjection on the ground of its being the only and limited world, could stand the test.\\nIf raised it could in no manner shake our dogma, viz: that man is the blossom and\\ncrown of creation; and that for his sake the earth, altho not as to its quantity and\\nastronomical position, yet with respect to its purposive significance is really the center\\nof all created worlds, of the entire universe.\\nWe take it for granted and sufficient for all practical purposes, that this visible\\nworld is that of man, that it belongs to him; that around him and his secret the cosmos\\nrevolves. A transient cloud-picture in the clear firmament is as nothing compared\\nwith the extended blue background. Just as insignificant may this visible universe\\nbe, when compared with the impenetrable invisible world.\\nIf we may venture to suppose the possibility, at least, of a similar difference\\nbetween the cosmos and the invisible world then the solitude of our little earth will\\nbe less awful, tho this small planet alone be inhabited by rational beings.\\nIf from a certain fear of loneliness we would reject this hypothesis, then we would be\\nmoved to awe none the less by the sands of the Sahara, each grain of which forms an unintel-", "height": "3904", "width": "2495", "jp2-path": "philosophyofhist00scha_0114.jp2"}, "115": {"fulltext": "II. A. CH. I. 27. THE STANDARD MEASURE OF MAGNITUDES. 77\\nligible and to all appearances purposeless particle. Amazement at each armor-scaled\\ninfusorium of the genus foraminifera of which the chalk formation in the cretaceous strata\\nconsists or at the compressed ferns and other cryptogams of the primeval world, which form\\nlayers like the lignite-bearing beds on the Pacific coast, and like the Appalachian coal-fields jrlto inorganic matto\\nof 50000 and 60000 square-miles respectively-would be just as justifiable, as our astonishment at\\nan empty, useless star.\\nImmensity is a mere relative conception. The hugeness of the heavenly bodies\\ncan no more be compared with the smallness of our earth, than the Himalayas\\nwith a human brain. In order to make comparisons, we need a standard measure for\\nmagnitudes we ought to agree, first, upon what is to be called \u00c2\u00abmagnificent. A\\nmicroscopic object may cause admiration as profound as another, discovered through\\nthe telescope. Perhaps the standard of greatness wanted is hidden in the lens\\nthrough which we look, after all. The splendor of starlight above our heads glitter-\\nMeasure or greatness in\\ning through incommensurable distances, and the unlimited throng of luminous jelly- the ien se through which\\nfishes (medusae lucernuridae) glistening upon the briny deep below our keel, will\\nmake it difficult to decide, whether the greater or more astonishing facts of natural whether tL more 6\\nv_i astonishing facts are\\nscience are found above or below. found through the\\nYet both these worlds, the starry sky full of brilliancy and mysteries, and the\\nWorlds above and helow\\nwonderful deposit of organic life, reduced to an inorganic world, are made of the same consist of the same\\ntelescope or microscope.\\nWorlds above and\\nconsist of the sal\\nelementary stuff.\\nstructure, an entity of homogeneous elements.\\nFor the sake of argument we might enlarge upon a notion of Hegel, corroborating our\\nview. He was of the opinion that the earth is the most concrete, and in its kind the most ex- caution against ancient\\nalted member of the cosmical organism, of this visible universe. But since this opinion, if cosmogonies.\\npushed to a conclusion, would fall in with the cosmogonies of ancient traditions, we will not\\ncommit ourselves to it.\\nUpon the earth, small as it is, mighty commotions have been and are still going\\non, in which the entire universe cooperates as the concomitant, to which it ren-\\nders the background. More than that. The whole periphery and background with\\nall their spheres are engaged in the upbuilding of the human body. This is formed\\nunder influences from very distant environments not less than from the terrestrial\\nworld around us. Thus heaven and earth assist in the formation of universal his- Heaven and earth\\ntory. The cosmos furnishes the stage, and portions out the duration of seasons, pe- h\u00c2\u00a3y, sSncTthl human\\nriods, eons. This universe being that of man, makes his story universal history in- S. ,s the common\\ndeed. It is this which requires our attention hence we hasten to get away from\\nyonder expanse, where poetic fancy loves to roam, but thought declines to follow.\\nCH. II. THE STAGE SCENERY OF HISTORY\u00e2\u0080\u0094 TERRESTRIAL BACKGROUND.\\n\u00c2\u00a728. If we have not succeeded in bringing out the invisible celestial world\\nas the corollary of the visible universe if we dare not flatter ourselves to have\\ndemonstrated the excellency and importance of our planet as its center, purpose and\\nissue, for whose sake all the astronomical constellations take place in order to\\nserve as chronometers and to disclose the first principles of mathematics\u00e2\u0080\u0094 we may\\nyet entertain the hope of having secured a greater esteem for, and to have\\nexcited some higher expectations with reference to, our little planet and its mar-\\nginal average, as compared with the immensity of the astral display.\\nImportance of the\\nWe will for a moment present to our minds that gigantic nebular ball which a,th notwithstanding\\nits comparative insig-\\narose in La Place s imagination. nincance, jetter\\nestablished.\\nFrom that gaseous globe, by force of its rotation, one part after another became detached\\nand was thrown out into space. Each of these projectiles continues to whirl around, conden- La places hypothesis;\\nsing and rounding itself, under the law of gravity. Each in order to concur in the rhythmical eonti mlal detachment\\ndance of the spheres, is kept in perpetual eliptical motion by reciprocal attraction, proportional different iation e sec. 24\\nto the quantity of matter and the squares of distances. Their interdependence does not forbid\\nensuing subdivisions.\\nThus the solar system is,\u00e2\u0080\u0094 owing to Herschel s affirmations and to the proofs of the spec- herschel, Ross.\\ntroscope\u00e2\u0080\u0094 despite the exceptions taken by Ross,\u00e2\u0080\u0094 generally acknowledged to have originated,\\nunder such separations, and the differentiation to have been thus animated, of which the mill- Material unity under\\ntiplicity of nature s formations are the copies and final results. Hence the material unity rma dlversity Sec 6\\nunder formal diversity.\\nConcerning our earth, which now alone interests us, we adopt, for argument s\\nsake, this theory of its gaseous origin. Heat diminishes, some elements enter new\\ncombinations, new conditions multiply. Complex portions become solid and separate", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0115.jp2"}, "116": {"fulltext": "78\\nFORMATION OF THE SOLAR SYSTEM.\\nLT. A. Ch. II. 28\\nFixed tendency of\\nnature to develop from\\nunity into the manifold.\\nFormation of our globe.\\nGenesis of th\u00c2\u00ab globe.\\nThe earth s history re-\\npeats itself in histoiy\\nproper; but no further\\nthan what human\\nbiology is involved in\\nthe nascency of nature.\\nThe globe firm, its s\\nface still changing.\\nRitter, Lyell.\\nChanges of even the sur-\\nface in the second and\\nthrough the fourth or\\nGlacial period up to the\\nstone age.\\nor protrude from the gaseous mass according to their more liquid or more solid shapes.\\nThe first heterogeneity signifies the beginning of the formative process, that is, of\\ndifferentiation. It becomes the fixed tendency of nature to develop out of the oneness\\ninto the manifold.\\nGases moving into new relations generate what now is discovered to be liquid air.\\nThe fluids, being heavier, gravitate to the center of the spheroid. The gaseous remain-\\nder escapes from the nucleus, which cools off and contracts. Chemical affinities are on the\\nincrease. Sidereal changes occasion upheavals, ruptures; and torrents of the liquids rush to\\nand fro, especially when mountains rise and immense areas of oceanic bottoms suddenly sink.\\nSuch are the rudimentary premises of the generally accepted or, at least, most popular\\ngeogonic interpretations. From this stage of geognosy let us follow the course of Werner s\\narguments, which were but little modified by those of A. v. Humboldt and Leop. v. Buch. It\\ndescribes a mode of slower formation.\\nAt the bottom of the liquid which covers the nucleus, the promiscuous mass of a stony\\nprecipitate stretches forth. New driftings form upper strata whose pressure upon the lower\\ncauses them to harden into crystalline stratifications. The flowing waters carry together\\nhomogeneous matter. The elements find and bind, flee and free, and amalgamate with, each\\nother.\\nIntermingled matter is gradually transformed into solid combinations. A kind of fer-\\nmentation agitates the masses. Pressure, then counterpressure is exerted. The granite crust\\nwarps, it bursts. Furrows open, folds double up. Mountain ridges are lifted up, whilst below\\nthe labor of stretching and rising continues. Transverse folds ensue so that the backs of\\nmountains are broken and cross-ridges, passes, and gorges, and valleys are formed thereby.\\nThe steepest peaks and wildest ravines alternate where the most primeval layers are lifted\\nhighest and do not furnish loose material enough to fill up the gaps.\\nThe gases and waters also continue their transitions. Rains and floods wash out water-\\ncourses. For many centuries glaciers convey and deposit moraines, which are now high pla-\\nteaus. The mountain chains stretch away from east to west on the eastern, and from north to\\nsouth on the western hemisphere. The austere Rockies and the Alpine systems, owe their\\norigin to the mechanical and subtile movements of crystalline formation while the rugged\\nCascades owe theirs to sudden and more recent eruptions.\\nThe fact is, that water and ice had more to do with the formation of the present surface\\nof the earth than subterranean fires; that the expansion and warping of the crust was a more\\nindirect result and that sudden volcanic eruptions are not the rule, being as a general thing\\nof rather local occurrence, as, for instance, those convulsions which must have taken place\\naround the Pacific Ocean.\\nThus we see the ground coming forth into daylight, preparatory to higher and\\never more selfdifferentiating forms of being. We refrain, however, from tracing out\\nthe formation of human history as if it were analogous to that of the structural uni-\\nverse. The earth s history repeats itself no further in history proper, than human bi-\\nology is involved in the nascency of nature.\\nSuch construction has been tried and history trifled with. Here and there we shall not\\nhesitate to allude to the analogies, whenever the process of natural development bears upon\\nboth nature and history, with sufficient importance or real congruity as to justify their being\\nnoted.\\n29. The foundation of the theatre of history is laid deep and stands firm. The\\ngreat partitions, those mountain ranges between which the life of the nations is to\\nmove, the coulisses from which the actors enter, are erected.\\nBut the earth is, to say with Carl Ritter, a cosmic individual designed for pro-\\ngressive development. Hence we, too, proceed. After the main formations were\\ncompleted and the continents delineated, a series of finishing touches are discernible.\\nLyell (taking Europe alone into consideration!) speaks of a First Continental Period\\nwhen the mainlands were higher and extended farther into the seas. A period of general\\nsinking seems demonstrable in which many islands were separated from continents. The de-\\npression was, however, more general than Lyell thought and it must have taken place even\\nat the ocean bottoms. The very large basins of greatest depth must have sunk so abruptly as\\nto suddenly drain the continents by roaring floods and thus considerably tear them up.\\nThis must have happened before the Glacial period, i. e. Lyell s Second Continental\\nPeriod, set in. New elevations cause the reunion of some islands with their mainlands. Isth-\\nmuses emerge from the floods and connect continents. Glaciers spread themselves here and\\nrecede there one-half of what are now the United States is buried under moving ice-fields.\\nIt seems strange, but it has been ascertained even in America, that the traces of the elephant\\nand the hippopotamus, and even man, are to be assigned to this period. Up to the fourth pe-\\nriod various detachments of islands, climatic changes, etc., are caused by the sea-currents be-\\ning changed, the sea-bottoms subsiding and the sea-coasts being submerged. Tranquil and\\nslow as such changes continue, and little as the present condition differs from that of the lake\\ndwellers in the pile-villages who are said to have had their time in the stone age, at least\\nfive thousand years ago\u00e2\u0080\u0094 the quiet procedure of similar changes is still observable.", "height": "3904", "width": "2495", "jp2-path": "philosophyofhist00scha_0116.jp2"}, "117": {"fulltext": "II. A. CH. II. 29. TELEOLOGY AND GEOGRAPHY. 9\\nLet those whom it pleases not seek other explanations for paleontological or paleonto-\\ngraphical and geographical problems. Let the question be discussed whether water or fire\\ntook the most important part in preparing our scenery. Answers to these inquiries are of\\nlittle consequence to the problem now before us.\\nAll that we are concerned with is a definite cognition of the labor of progressive The labor of progressive\\nJ.-L. -i i differentiation.\\ndifferentiation. If we may compare the body of the earth, as it surmounts the level\\nof the ocean covering two-thirds of the surface and articulating the continents, with \u00c2\u00bbhe formation ana\\nthe organism of the human body, then we are justified to speak of continents as eart e hYs\u00c3\u00bc\u00c2\u00b0rface, so e far\\nmembers and organs by means of which the earth-body performs its part in the task X are ons\\ndetermined thereby.\\nof universal history.\\nThe formative or constructive principle, i. e. the thought underlying our cor-\\nporeal structure, can not be understood, unless we learn for what purpose and func- g^^e\u00c3\u0084\u00c3\u0084\\ntions the parts or organs are intended. So the thought which underlies the formation ^^^\u00c3\u0084Su^\\nof our globe becomes intelligible as soon as we learn to appreciate the historical i T e hht0TiC!lX\\nsignificance which the continents bear by virtue of their position and natural char-\\nacteristics.\\nTeleological view\\nHence we now contemplate the teleological significance of our terrestrial scene ^J^\u00e2\u0084\u00a2 1 1\\nof action. earths surface\\nAccording to Ritter, again, the course of history is prescribed by the given situa-\\ntions and relations to geographically divided space. He undertook to prove the pos-\\nsibility of predicting the progress of every nation as modified by the repion it in-\\nhabits. Only upon the appointed soil is that welfare obtainable which fate, eternal\\nJ Ritter s overzealous\\nand just, has put in store for every loyal people So much tor the teleology teleology; not\\n_; ,j_* considering\\nof the geographer. The fallacy of such sanctimonious effusion results from a\\nlack of insight. The fact is overlooked, that the natural grounds of national develop-\\nment are nowhere and no longer the original and normal conditions. And it is just geographica! conditions.\\nthis difference between original and present geographical conditions which we ought\\nto consider, for it is indicated on every side. Teleological contemplation is valuable\\nonly in proportion to the modesty of its expectations. Thought (and the wish father-\\ning it) must not undertake to prove too much.\\nAsia at one time extended a great distance farther east, and was also more closely con- original shape of Asia.\\ntiguous to Malayan India than at present; for the South Sea of China seems to be a more re-\\ncent depression. A series of open questions startles us at the very beginning of our inquiry\\nfor original conditions. We sea that we must reckon with, at the least, variable quantities,\\ntho we thought the basis of the earth s history to stand so firm.\\nCapeland was by Hooker recognised as a primeval and independent island, annexed to\\nj._i_ Hooker on formation OS\\nAfrica only by the subsequent alluvions which made the continent grow toward the south. Africa.\\nWe have, on the other hand, a number of main-lands, the greater Antilles for instance, which\\nbecome islands by the subsiding and receding coast of their continent, the very coast which\\npreviously had been the interior country of South America. The Po and the Adigo have, in\\nalmost imperceptible manner transformed the old sound between the Alps and Apennines into\\nvery fertile lowlands. So have Volga, Nile and Mississippi created large plains for pastoral\\ntribes and for organised and powerful nations. The coasts of the Scandinavian peninsula are\\nperceptibly rising whilst the opposite Prussian low-lands are sinking into the Baltic. The\\nsymmetrical arrangement of circles of volcanic islands under tho very remarkable circum-\\nstance, that most of the volcanoes are situated in rows which often exactly correspond to the\\ncurves of eruptive quakes; the Cordillera-like chains of atolls; and many other phenomena Conundrums of teleo-\\nindicating method in their occurrence, present perplexing conundrums to a teleological view oglca geograp y\\nof geography.\\n30. Teleology thus stands with us before an incessant restlessness and trans-\\nformation. It is self evident that symmetrical shape in the articulation of continents Symmetry \u00c2\u00b0n ge^grapw-\\nattracts the attention and incites speculation as to the import upon the life of their n al t pressed must\\ninhabitants. Let us look upon some of the most striking features of this kind.\\nA diagonal line drawn through the Isthmus of Suez across the middle of both\\nthe African and Asiatic continents, forms a very suggestive axis for both of these African-Asiatic axis.\\ngrand parts of the world, which, because of their connection by the narrow strip\\nbetween the two great gulfs, may well be considered as one continent like the two\\nAmericas. And a line cutting the latter lengthways will show a similar division two Americas.\\ninto equal parts of area on both sides.\\nNow both of these lines may have a bearing upon the condition of the inhabi- of \u00c2\u00b0n the ge^pwoai\\ntants; but their significance does not lie in their symmetry. symmetry.", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0117.jp2"}, "118": {"fulltext": "80\\nGEOGRAPHICAL ARTICULATION OF THE EARTH S SURFACE.\\nn. ch. n. 6 30\\nAxis of the Asiatic-\\nEuropean mountain\\nsystem.\\nIn the north, barbarians,\\nsouth of them nations of\\nculture.\\nSeries of deserts.\\nCommon axis poising\\nupon Bolor Tagh.\\nFar reaching effects of\\nsands drifted from the\\nwalls by the winds.\\nSystem of the Oceans.\\nThree Oceans. Buffo*.\\nThree Mediterranean\\ngulfs. Sec. 196\\nConditions modifying.\\nTariegation of fauna\\nand flora.\\nWhat in these geographical profiles we fancy to find as being symmetrical, we\\nrather ought to conceive as such ingenious strokes which we notice in the sketch of\\nan artist, who does not care for details, but is certain of thus representing the charac-\\nter of the whole, and who is sure of his success in expressing the ideal conception\\nwhich stands out plastic before his mind.\\nUnder this proviso we admit that geographical import is unquestionable, especi-\\nally with that other axis formed by the portentous Asiatic-European mountain-\\nsystem from the Biscayan gulf to the Ainoor river separating the countries north and\\nsouth. Posterior events render this axis of so great significance as to convey the idea,\\nthat it had been predestined as a means for very definite ends.\\nTo the north of this mountain-axis there camps and wanders in the east, up to recent\\ntimes in the west, too, a great variety of peoples, of barbarians, which history has passed by\\nnearly unnoticed. To the south we clearly observe from the earliest times organical differen-\\ntiations of one civilised people after an other. In the several well articulated countries on\\nthis side we admire now the ancient Asiatic culture, and then the all-controlling civilisation in\\nthe Mediterranean basin. And both of these have not ceased as yet to partake of the very per-\\nceptible polar tension, which seems to poise in this axis and which makes the heirs of these\\ncultures divide among themselves the task of enlightening the world.\\nEqually important is that row of almost contiguous deserts, which stretches from the\\nwestern coast of Africa far into China, running, in the main, south of, and parallel with, these\\nmountains which cut the world in two. Bolor Tagh, the Roof of the World intersects that\\ncatena of deserts, which begins at Cape Blanco and extends to the steppes of the Obi, through\\nthe Gobi desert as far as the Amoor. Those deserts lie under zones of distinct and regular at-\\nmospheric currents. From the barren slopes of the gigantic partition- wall drifts of f anf were\\ncarried away by the prevailing north-eastern trade-winds. Thus the plains were changed into\\ndesolate wastes, impressing their sterile nature upon the character of the people who also\\nhad drifted thither.\\nThese natural conditions, caused by the wall and the winds, gave rise to those\\nmigrations, which like tornadoes, more than once, in a mad rush devastated countries\\nand buried cultures under ruins.\\nThe lofty crests and windy sand-oceans are of greater importance than merely to\\nserve in dividing and differentiating nations or to form dead ethnical substrata.\\nSuch mountain heights possess a power of exerting not only direct influences, but\\nalso to cause and to control far-reaching effects.\\nThe clefts into which they are torn, the storms and rains which they attract and\\ncurb, the waters which they send down in specific river-systems all must help to\\ncreate nations, to locate cities, to found or destroy empires, to stimulate national\\nprosperity, to propel history. As in the case of mountains and deserts, so it is with\\nthe oceans. It will be advisable to adopt a division of the world s waters into three\\ngreat basins with their annexes of seas, gulfs, and sounds, viz: the Atlantic, the Pa-\\ncific, and the South Sea, each maintaining its more or less peculiar character. The\\nother adjoining or surrounding waters are but inlets of these oceans. The Mediter-\\nranean for instance is an inlet of the Atlantic; nothing else is its other, the American\\nMediterranean, as Buffon named the Gulf of Mexico. With equal propriety may the\\nthird one, between Asia and Australia, be considered as a part of the South Sea. Each\\nof these gulfs separates the main-lands of its vicinity in such a manner, that these\\ncountries severally seem to have been necessary ?,s ethnographic mediums for both\\ndifferentiations and connections.\\nThere are reasons, indeed, to believe, that with the changes wrought upon the\\nearth s surface, with the formation of coastlines, and with the increase of local modi-\\nfications, there went on, simultaneously, the variegation of the fauna and the flora,\\ntogether with the formation of the ethnical peculiarities of the inhabitants. The\\nmore historic coefficients, bound up in confined life, were set free, the more was this\\nincreasing variety enabled to further the independent development of specific na-\\ntionalities, and to afford them bases and places for operation.\\nAt this stage of the formation of the surface, when it is finally fixed so that the\\nmap of the earth presents its modern geographical accuracy, the geologist started in\\nwith his investigations.\\nTo the historian the task begins when, upon the fundamental substructure for\\nthe theatre of history, the first man enters the scene. The further work, the rearing\\nup of the historical superstructure, is given into his charge.", "height": "3904", "width": "2495", "jp2-path": "philosophyofhist00scha_0118.jp2"}, "119": {"fulltext": "II. A. CH. III. 31. FOSSIL MAN. 81\\nCH. III. REMNANTS OF PREHISTORIC MAN\u00e2\u0080\u0094 LOCALITY OF HIS ORIGIN.\\n31. Preceding considerations of the theme of history induced us to symbolise Man based u pon earth,\\nour synopsis of man s natural appearance by the figure of a pyramid resting with its leanm8 towards heaven\\nbase broadly upon the earth and its apex leaning against the sky. Equally descrip- pyramid,\\ntive will be the hollow, carved ivory ball of the Chinese which contains a number of Sec 25, 185, aM\\nother involuted spheroid shells, and by which they symbolise their conception of the\\nuniverse and all that is going on in it. We may for once adopt the metaphor of 5* 16 1\\nr t- tation of the Chinese\\nthree hollow, concentric or rather involuted spheroids of which the largest represents conception of the\\nthe astral, the narrower the mundane world, whilst the third and innermost repre-\\nsents man as the essence and center of both or, what is equivalent to it, the historic sentTngVe lstraunT\\nworld, which is man unfolded, forms the third spheroid. We averred that man is the Son\u00c2\u00ab\u00c2\u00bb Worlds,\\nfinal and visible issue of both our external spheroids, under the proviso that his\\nspiritual essence belongs to still another world, which, invisibly, and from an inner-\\nmost and central source, pervades, transcends, and embraces all our spheroids.\\nFor the present, however, we descend from these heights of ideal apperception 5^7 investieation\\nand lay aside the crutches of metaphoric representation in order to resume the in-\\nductive method of viewing man as he really appears.\\nGeology presents us with fossil man. Here history finds the starting point. -Fossil man.--\\nAs early (or as late) as 1863 Lyell made an index of the remnants of men found in the de-\\nIndex of the remains\\nhi via 11 drifting-s. found made by Lyexx\\nThey lie in the caves of Languedoc, firmly imbedded among the bones of hyenas and\\nrhinocerotidffi. They lie in the caverns of Liege together with the remains of various extinct\\nspecies of the fauna. Parts of the skeletons of seventy men are found in the cave of Aurignac\\ntogether with flint-knives and tools made of bones of the cave-bear and the reindeer. All\\nthese and other circumstances indicate an exceedingly remote antiquity. The fact is corro- history. lng pom\\nborated, that man lived in Europe and perhaps in North America, too, contemporaneously\\nwith the elephant and rhinoceros, animals extinct long ago in those parts of the world.\\nThere was a time, when the Vosges, the Peaks and Grampian groups were covered\\nw T ith glaciers. Fossil man, so Fahlroth designated the find in the Neander-glen, may then\\nhave lived in proximity to these glaciers. Nobody can decide for or against this. But so much\\nis certain that despite these late discoveries the search after the connecting link was in vain.\\nIt only became the more evident thereby that scientists made a poor show with the labored\\nproofs deduced, rather inferred from cephalic measurements. That skull of Cannstadt, so\\nmuch monkeyed with, has become valueless as regards the desiderata of extreme evolu- Schottkt, j. Ranke,\\ntionists, since it was sent from Stuttgart to Paris. The renowned Neander skull has been on^ deTcent of man.\\ndemonstrated by Virchow to be a malformation, an object of pathology of the same sort as the\\nShipka jaw-bone. On that score the investigators have good reason to coincide with Schottky:\\nMan s origin remains an unsolved riddle. Yea, the further we follow the earliest trace of\\nthe existence of our race, the less can the veil be lifted which obscures our view as to the\\ndescent of man.\\nJoh. Ranke affirms: Among all the known parts of humanity of present times not one\\ntribe, not an individual even, exists-which, zoologically considered, could fairly be designated\\nas the mean between man and monkey. If some would deem a witness like Virchow more\\nauthoritative, he too, may be quoted Man s existence looms up at the beginning of the qua- tertiaryperiod not\\nternary (diluvial) period\u00e2\u0080\u0094 for his existence in the tertiary (glacial) is not yet established, established.\\nThe oldest skulls extant show features of men, who, taking the lowest estimate, were in that\\nstage of development in which we find the Papua or the Peshara upon Tierra delFuego. But\\nhowever brutal the propensities of these lowest of our species, man is still man and never be-\\ncomes an ape which according to the law of relapse into the original type of a genus would\\nhave to be the case.\u00e2\u0080\u0094 All seeming transitory formations, those interesting digressions inside of\\nthe human type, are easily accounted for by science. They are either individual variations, or\\nresults of interbreeding (of natural selection\\nWith concessions like these we may content ourselves. They will remain in\\nforce altho the man of the glacial or tertiary era should be unearthed, whereby self-\\nknowledge would be neither advanced nor thrown back. For the whole argument\\nproceeds from the unproved supposition that man gradually evolved in a rather sub-\\nnatural than supernatural way from below; otherwise the controversy has no mean-\\ning. No other science would have dared to jump at such conclusions from a basis\\nof evidence so meagre.\\nIt is now denounced as an act of scientific violence, if a few utterly mutilated Rather think of destiny\\nthan thus argue about\\npieces are made to prove such a portentous assumption as the transition from ape the descent of man.\\nto man, in exhibiting his descent.\\nUpon the whole, would it not be better to become interested in the destiny of man\\nrather than thus to argue upon that sort of a descent of man?", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0119.jp2"}, "120": {"fulltext": "62\\nLAKE-DWELLERS.\\nn. a. Ch. m. 32.\\nLake-Dwellers.\\nStone pine,\\nbronze oak,\\niron birch,\\nages.\\nLake-dwellers and the\\ncommercial relations at\\n2000 B. C. Sec. 60\\nA definite chronology of\\nprehistoric periods is\\nirrelevant.\\nE- v. Bai\u00c2\u00bb curtailing\\nthe millenniums of\\nevolutionists.\\nOrigin in a place of\\nmost favorable con-\\nditions for evolution\\nnot tenable.\\nOne common origin.\\nPure fountain head of\\nthe human family.\\nChanges accounted for.\\nThe results of paleontologieal investigations become more marked as we ap-\\nproach the lake-dwellers. It is known that the first discovery of this kind of evi-\\ndence was made in Zuerich in the spring of 54. Seven years later Keller described\\nthe Celtic pile-villages. Shortly after similar remnants were found everywhere;\\nthe stone-age had been hit upon.\\nStone weapons and utensils were, however, found only in the deepest layers kjoekken-\\nmoedding. Above them bronze objects, and in the last layer on top of all iron tools were\\nfound.\\nIt was a little preposterous to classify all culture in these three successive periods; but\\nfor central and northern Europe its prehistoric significance was clearly shown. The Danish\\nexplorers divided that age into pine, oak, and birch periods, as the layers seemed thus to con-\\ncur with the stone, bronze and iron discoveries. Of course all of this systematising does not\\ntake away the difficulty of reconstructing distinct eras of universal culture with such spuri-\\nous material as the kitchen-offal of the lake dwellers.\\nThe one fact seems to be established by these discoveries that the lake dwellers\\nwere emigrants who imported ornamental objects from Asia. If we are allowed to\\nutilise this, tben we are justified in asserting that the mud-covered layers of the\\nkitten-mittens of about ten feet of thickness originated in Abraham s time, and\\nthat at that time already commercial relations had been established between Ur on\\nthe Euphrates and the markets on the Thames and Clyde. There is no special ethno-\\nlogical reason why we should desire a definite era for the age of our race upon earth.\\nIt is scarcely worth while to mention that some scientists, for some reason or other,\\nhave very gratuitously thrown in millennia with liberal hands, where there was no\\ndemand for them. Unwittingly enough they imitated the childlike naivete of the\\nancients in pretending to be very, very old.\\nWhen the durations of Egyptian dynasties were to be ascertained, we had occasion to\\nfind out how chronologists blundered in putting contemporaneous reigns into successive in-\\nstead of parallel series. We expect some more sobering up of chronological calculations.\\nTaking all facts together we will not be to blame for our satisfaction with the\\nimpartial judgment of E. v. Baer, who greatly limits the prehistoric age.\\n32. Of far weightier import than chronological computations is the settle-\\nment of another question. A very limited space of time is at our disposal from\\nwhich to determine the earliest history of mankind. The localities first occupied by\\nthe Oriental nations are almost unexplored as yet so are the countries inhabited\\nbefore the age and culture of the Aztecs.\\nLet us suppose that thousands of human skulls should be found at a thousand dif-\\nferent places all over the earth; suppose that in a thousand other localities lake-\\ndwellings should be discovered. What would it avail? Would it follow that many\\nperiods of cultural development independent of each other must be fixed? Would it\\nfollow that they corroborate the supposition, that the origin of man took place\\nwherever the most favorable conditions existed, necessary for a very gradual evolu-\\ntion of animate life to such a degree We can not understand the necessity of such\\nan induction. At least we cannot see, that such a length of time and precisely such\\ncircumstances as the present, and such evolving as is inferred, are found in the na-\\nture of the case. Nor does this view explain a number of circumstances, as for in-\\nstance, that we find people nearly void of any culture just where the most favorable\\nconditions possible would lead us to expect the highest grade.\\nA much simpler explanation of the conditions and circumstances of man s origin\\nwould be obtained by inverting the case.\\nWe would then propose, for argument s sake, instead of one thousand localities of\\nsuch discoveries, or instead of five\u00e2\u0080\u0094 one single fountain-head for the whole flow of\\nhuman existence. From this single point we may, perhaps, be enabled easily to trace\\nthe courses, by which companies of people started out into the rounds of the earth.\\nThe elements take their rise from a single, clear source, then flow off and branch out\\nin every direction; and each on its way, we are at liberty to think, partakes of so\\nmuch of the peculiarities of the soil as to assume various tempers, various qualities\\nand tastes, and even to change its color \u00e2\u0080\u0094all in accord with the various channels,\\nbasins and pools in which they run, appearing quite different from what each was at\\nor near the pure, common fountain head. The problem of man s origin virtually\\nstands as thus indicated, especially with reference to his first home. Altho much", "height": "3904", "width": "2495", "jp2-path": "philosophyofhist00scha_0120.jp2"}, "121": {"fulltext": "II. A. CH. III. 33. HUMANITY AS A UNIT. 83\\ndisfigured and decried, and in spite of all the learned efforts to discredit this aspect\\nof the problem, it still stands in the midst of all the search for the data of the unity\\nof humanity.\\nThe main-land of Lemuria situated on the imaginary line from Madagascar to Suma- P ace of origin.\\ntra, seems to have once been invented merely for the purpose of substantiating the hypothesis,\\nthat the primitive home of the Lemuridae (those ghost-like moving semi-monkeys) may f r I 1 Lemurs nd descent\\ncome handy to be utilised for the original home of man. Hence the Dravida, Papua, and Af-\\nrican dwarfs were enlarged upon as being the lowest creatures in the human scale. By a\\nturn of the hand the dexterous manipulator then patches together a fraternity of Lemurs,\\ngorillas and men. It need not be demonstrated, that mental efforts like these are nothing but\\nplays of fancy, which never ought to have been taken in earnest, and cannot be ranked with 0ne centra i common\\nscientific hypotheses. This phantasm inadvertently reveals the feeling (and but for this home a scientific\\nipi.il postulate.\\nreason we took notice of it I that a common center would be very welcome, from which the va-\\nriety of species could be established, if such a center could be gotten up with some seien-\\ntific decorum.\\nAt a conclusion much like ours did Waitz arrive, when in his Anthropology\\nof Nature-bound Nations he speculated on the generic unity of all human races.\\nHe admits that a proposition like ours of one single fountain-head presents less dif-\\nficulties and has a greater inner consistency in its favor, than the opposite view of\\ndifferent originals\\nSuch corroboration is not necessary, however. We only need to follow the natu-\\nral impulse of the human mind, which subordinates single facts in order to correctly\\nunderstand them, to the concept of the whole, and whenever through this method in-\\nconsistencies are discovered, the mind is in doubt at once as to the truth of inferen-\\ntial judgments. The results of experience, moreover, do not offer any serious objec- noTa a \u00c3\u00b6nectio n. nec\\ntion to our premise. We are confirmed in the truth that humanity is an oneness.\\n33. The next question is How can humanity be reduced to a unit? If one\\nshould answer from below, by way of several evolutions or by creations, either\\nsuccessive at different places, or simultaneous then we would have a mere collec-\\ntion instead of an organic connection\u00e2\u0080\u0094 and this view would throw us back to the\\ntime before the guess at the abode of the Lemuridae was made. Under this aspect\\nan Egyptian s idea of an Israelite being kindred to unclean beasts could scarcely be\\ntaken as an insult.\\nThe oneness of our race, which humanitarianism needs as its first postulate, can sprung from a common\\ncenter.\\nnot be maintained unless we answer from above\\nThe unit is warranted solely, if humanity is conceived as having sprung from a\\ncommon source of a generic vitality, altho this central starting point may have to be This proposition\\nsought for. Until it is found we accept humanity as originally connected with such human^anism and\\na center. In doing this we have, notwithstanding the various modifications of hu- unity !n x d; ve n rsit\u00c2\u00a3 n of\\nman nature, that unity in diversity which explains them all.\\nOur very method of induction compels us to proceed by drawing inferences from defin-\\nite empiric results. Combined correctly they place before us the secret of the locked synthe-\\nsis. Thus we may be sure to have found the right key to the problem at the same time, as\\nlock and key ever belong together. If by way of analysis and syllogising we arrive at the\\ncorrect conclusion, then this conclusion will fit the keyhole. The lock, which contains the\\nsimple but ingenious and hidden lockwork of the full synthesis, and to which our key\u00e2\u0080\u0094 i.e. the\\ncorrect conclusion formed from the analytical judgments\u00e2\u0080\u0094 belongs, will then easily open.\\nThe conclusion will prove the right key\u00e2\u0080\u0094 that is, it will prove whether analysis and syllogism\\nwere correctly executed\u00e2\u0080\u0094 if a slight touch of the key\u00e2\u0080\u0094 i. e. a legitimate application of the con-\\nclusion\u00e2\u0080\u0094will disclose the secret of the locked synthesis. Whoever has come to know the com-\\nbination, to him the synthesis proves to be the treasury contained in the safe which is found\\nwhen disclosed to be filled with wealth and wisdom in which he is to share.\\nTo restate the relation between induction and deduction, between analytical and syn-\\nthetical syllogising in our philosophy without metaphor, we repeat: All the analytical data\\nproperly combined or generalised, either affirm or disprove the consistency of arguments and\\njudgments derived from the special findings. Their true interpretation depends upon render-\\ning their proper correlative bearing upon each other, and upon the general conclusion so co- me thod in the searoh for\\ngent, that each judgment explicitly and without any contradiction yields a clear understand- the synthesis,\\ning of the adduced phenomena and incidents. The proof of their correctness lies in their\\ncommon agreement with the synthesis, i. e. the formula and figure implying the ideality and\\nreality of the facts and truths under consideration. This synthesis in turn yields adequate\\nexplanation and proves the soundness of the theory-\\nUnless we can thus reduce facts and reasons to plain unsophisticated and practical\\nknowledge, enabling Tis to engage in making the experiments and tests, our final conclusion\\nis wrong, and the syllogising needs a revision along the whole line of phenomenal empirics\\nand logical comprehension.", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0121.jp2"}, "122": {"fulltext": "84\\nPROOFS FOR THE UNITY OF HUMANITY.\\nII. A. Ch. IV. 34.\\nAxiomatic unity of the\\nhuman race is the con-\\nclusion of our induction.\\nTo he proved also by\\ndeduction.\\nFull selfknowledge is\\npossible,\\nHamilton\\nnotwithstanding.\\nAs the legitimate conclusion derived from all the premises we posited the unity\\nof the race. The binding force of this conclusion awakens the anticipation that it\\nwill also serve as a resolvent. Our conclusion will show how it unites the results of\\nanalysis and induction into a round synthesis which under the process of resolving\\nanalysis by way of deduction will stand the test. In order to become assured of the\\nunchangeable truth and demonstrative force of our syllogisation we must be sure of\\nits correct method. Then our science stands fortified, and the truth for which it\\ncontends will be proved both ways. To say that such comprehensive knowledge and\\nconvincing exposition of the subject under discussion were impossible as Hamilton\\nmight be understood to advocate such affected modesty\u00e2\u0080\u0094 betrays a desire to keep\\ncertain phenomena out of sight, or else an inclination to mental inertia. In the\\nknowledge of what man is, all other knowledge is at stake. He is the key to history.\\nHence our zeal to arrive at a full understanding of man, which amounts to nothing\\nmore than true selfknowledge. The disclosure of history by the use of this key, i. e. the\\nknowledge of man unfolded, means nothing less than the correct comprehension of\\nthe times in which we live. And such comprehension is the requisite for obtaining\\nthe proper world-consciousness, and for the adjustment of conduct accordingly, that\\nis, for future wisdom, for Applied Ethics.\\nProofs of the unity of\\nhumanity.\\nOn common origin of\\nlanguages. Sec. 10, 41, 111\\nAfter nature had\\nreached its present form\\nof development it con-\\ntinues solely in the\\ninvisible world of mind-\\nlife.\\nLanguage the divide.\\nLeibnitz. Sec. 111.\\nThree groups of lan-\\nguages for three r^ces.\\nRefuted by\\nW. and A. v. Humboldt.\\nImportance of philology\\nupon our problem.\\nGabelehtz on phonetic\\nmetamorphotic and\\nand syntactic factors\\nand mental\\nendowments.\\nJAO.TJST.\\nCH. IV. ORIGINAL MAN. ONE COMMON SOURCE OF LANGUAGE, RIGHT, RELIGION.\\n34. Our method compels us to found our reasoning upon the basis of assured\\nempiric results. Aside from the previous consideration of the common origin, we are\\ndriven to the same conclusion of the unity of the race by some other premises and\\npostulates which analysis furnishes. For as soon as we leave the field of paleon-\\ntological discoveries we meet with new facts commanding our attention. The pro-\\ngressive development, attained when the present form of the earth was completed,\\nnow continues solely in the inner life of man. All development is now transferred\\nto the invisible world of consciousness.\\nIt is not within the range of our disquisition to prove language to be the divid-\\ning line between the brute world and the human. What is necessary concerning\\nthis, has been mentioned in histories. We now take language under the aspect of its\\ncardinal importance to the history of mankind. Leibnitz was the first to call atten-\\ntion to this importance. It was thought that the classification of all languages into\\nisolating, agglutinating, and flexible groups would explain the different descent of\\nthe three races, the white, the yellow and the black. But it became evident that the\\npeculiarities of the three chief families of languages indicated more than different\\ndegrees of mental training. A.v. Humboldt had already remarked, that the grammatical\\naptitudes for construction are signs of certain stages of culture rather than of kin-\\nship. Right here we may insert what lies near and what A. v. Humboldt mentioned:\\nAs incomplete as (isolated) languages at first glance seem to be when cut off from\\noutside influences, or as odd and capricious their structure may appear, they have cer-\\ntain analogies in common, nevertheless. These characteristics will be seen more\\nclearly as philosophical insight and comparative philology approach perfection.\\nThus it was formally pointed out which way philological investigation is directed\\nand, associated with competent philosophical scholarship, is bound to go.\\nIn the latter part of our century Max Mueller s studies of the isolating- languages follow-\\ned in this direction and widely opened the way for the future labor in the field of comparative\\nphilology. In one of his Cambridge Lectures on the shifting relations of languages, after ad-\\nducing examples of the softening \u00c3\u00b6f consonants, he emphasises the fact: In proportion as\\nwe appreciate such changes of words we will become more competent to judge, whether we\\nshall hereafter have a greater mass of testimony for the common origin of language.\\nWe on our part are convinced of this common origin by force of the monosyllabic lan-\\nguages from which the others evolved, of these very isolating languages which only lately\\nbecome known to us after they had attained their high state of inflections. Hence we are of\\nthe opinion that we only stand at the threshold of this new field of exploration.\\nIn order to understand language, says G. v. d. Gabelentz, in all its wealth of possible\\nformations, we must take into the scope of our observation phonetic, metamorphologic and\\nsyntactic factors of all languages, besides the relation of each to the logical and psychological\\nrequisites of the mind in general.\\nJaquet thinks as we do, that the tendency toward concluding the unity of the race marks\\nthe present really philosophical method of ethnology. Ratzel Anthropo-geographie, Stutt-\\ngart 93.) says: Every consideration again and again returns to the sapiens homo, and adds:", "height": "3904", "width": "2495", "jp2-path": "philosophyofhist00scha_0122.jp2"}, "123": {"fulltext": "IL A. (JH. IV. 34. LANGUAGE, RIGHT, RELIGION. 85\\nIf we succeed in proving the identity of the American Indians with the Asiatics, ratzel.\\nthen the question of the unity or diversity of humanity is solved in favor of unity.\\nThis is now well nigh accomplished. K\u00c3\u0084^\u00c3\u0084SEi\\nWith reference to the requisites of the mind which Gabelentz alluded to, Hein lately\\nspoke (in Vienna 91) about Mneander crosses. Senf, in his review of the discourse, Hein and Senf, on\\nacknowledges their concurrence in all nations as shown for instance in the sun-signs and\\nespecially in the symbols of life-giving, the Ankh inRawlinson s Mgypt, and he concludes: Ankh of Rawlinson.\\nThe, sameness of symbolism in all those nations of earliest culture is founded in the unity Sense of symmetry:\\nof the human race We add that their common sense of symmetry points the same way. Common mental\\nFrom the fact that the same mode of forming new words by prefixes, suffixes and affixes ap-\\ninsufficient to explain.\\npears in all groups of languages. Prof. Pisk reasons, that such lingual idiomacy points to an\\nessential oneness of the original language which is not explained by the mere participation of suffixes, affixes.\\nall men in the common mental endowments.\\nIt concerns us to comprehend the various expressions of the one faculty of speech, comprehension of\\nThis will not be possible before all the typical and most important languages have thT\u00c3\u00b6ne SuTty oTIpl\u00c3\u00bccb\\nbeen fully indexed or invoiced as it were, and grammatically compared. Then only chfeTianlua^s Vre\\nmay we fix to a certainty that unitary original language into which the nine hun- mdexed\\ndred languages enumerated by M. Mueller seem to be reducible. But here as every-\\nwhere formative thought is swifter than the analytical treatment of the necessary\\nmaterial. Thought runs ahead of a piece-meal collection of the material to be inves-\\ntigated. With the certitude which from the sum of two ascertained angles determines\\nthe adjacent third, do we from the ascertained empirical data anticipate a common ungu^. ion of sec. 22s.\\nand central source of languages.\\nIt has been stated that the rediscovery of Sanskrit had a resuscitating effect. As\\none electric discharge may isolate, combine or crystalise a chemical composition, so\\ndid the knowledge of Sanskrit bind its twenty-nine derivative languages together.\\nSanskrit became the center of affinity and the standard for systematising the mean,\\ning of roots; and was the thread which led out of the labyrinth.\\nWith the deciphering of Sanskrit that composite synthesis was completed to which many\\nantecedent facts had pointed as upon the binding key-stone. Because of thi s fact we feel jus-\\ntified to syllogise still further and to postulate that central mean of communication upon\\nwhich the understanding of the chorus of lingual expressions depends. We anticipate a re-\\nunion meeting at a common source in which all misunderstandings and harsh dissonances\\nshall be solved. We expect to hear some day, how all the discordant tones shall unite into a\\nfinal harmonious accord. Then all the differentiations shall be reduced to the seven notes of\\nthe scale and the few letters of the alphabet, as it were, that is, to the simplified unity of the\\nspiritual mode of converse. As from the composite thought of the synthesis we can interpret\\nthe particulars, so all languages receive their due significance as units of the lingual oneness,\\naltho the latter is concealed as yet. M. Mueller somewhere dates the birth of the true idea of M mueixeb on Pentecost.\\nhumanism together with the birth of philosophy as a science from Pentecost, where the rup-\\ntures began to heal, which the confusion of tongues had occasioned.\\nSince that time comparative philology, largely assisted by the Missionaries whose\\n.1.111111 11 .j.i_ x -i Import of missionary\\nzeal was ridiculed only a hundred years ago, and along with missionary activity in activity upon the study\\ngeneral, made such strides, that Klaproth can now declare: Universal kinship of kJpboth 1 86 sec. 12.\\nlanguages is set in such clear light that we are compelled to accept their common\\nsource as an approved axiom.\\nThe feeling of right is, no less than language, the common possession of all men, universality of the\\n00 cognition of\\nand a witness for our right to take humanity as a oneness, notwithstanding the fact right\\nthat justice in the concrete nowhere exists; at least nowhere does it appear as a witnessing the unity ot\\nunitary whole. Like language and unlike mathematics, justice never could embody hl\\nitself so as to stand above the liability to err. Altho the idea of right has assumed\\nthe shape of a practice and realises itself everywhere in tangible and very em-\\npiric forms, yet it is not found anywhere, not even in an abstract form, as of world-\\nwide and equally recognised authority. Forms of speech and tribunals of justice\\nhave both grown and become differentiated to a nicety in organisms of tribes, castes\\nand states and in the midst of emerging and submerging events.\\nRight in the concrete exists nowhere on earth, yet it is present in the most di-\\nverse and modified constructions of the law everywhere as the same definite reality, universality of\\nReligion will be found of equal weight with language and justice upon the fjj^f {\u00c2\u00ab/humanity as\\nproblem of the unity of our race. We are not intent upon establishing a dogma as a ^\u00c2\u00abvw 1 01\\nto the origin of religion, tho M. Mueller once thought he had a call to do something m. mdeu.es on its origin.\\nin that direction. It behooves history simply to reckon with the fact of its existence", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0123.jp2"}, "124": {"fulltext": "86 GENESIS OF RELIGION. II. A. CH. IV. 34.\\nAccording to all indications every detail in the life of the ancients was bound up\\nin religion no less than parts of the life of modern nations. To explain its origin\\nin this connection is only possible by venturing upon the way of hypothetical rea~\\nRefutations of a few soning. Should we enter into the merits of the problem we would soon become con-\\nerrors as to its ongm. v j nce( j f fljg insufficiency of a theory which lets religion evolve from a defective\\nintellect and from natural wants or fears, for the gratification or pacification of\\nwhich primitive man should have conjectured higher beings or projected them\\nfrom his own self. It is repeated (as if mere repetition were needed to strengthen\\nthe assertion) that man created the deity in the abstract out of his concrete gods,\\nas if tliis were a matter too well settled and too antiquated as to go to the bottom\\nof it. The matter was represented in such a manner, as that man thus overreached\\nhimself, outwitted himself, dreamt of a world of poetry and phantasy, and, if he did\\nnot lose himself in more abject superstition, gradually transferred the concept of his\\nmultiplying relations from the sensuous into the supernatural sphere. This is easily\\nsaid and may all sound very rational. But a religion grown or built up in that way\\nmust be a frail thing, and would surely have disappeared entirely as soon as people\\nhad outgrown their childish notions it would have vanished with the very stage of\\nculture which produced it.\\nIt is rather questionable, moreover, whether childlikeness, if it ever existed in\\nthe quality required by the argument, would have created gods. Heman is right\\nHerman on chiidiikeness when he says Childlike it is of the negroes to shoot arrows against the eclipsed\\nas origin of religiousness. gurh p n ne y Q s no j Q orf i er f pi ease an y higher powers, but to drive off the\\nsnake which, according to their phantasy, is trying to devour the sun This, rather,\\nis childlike.\\nTo call upon the artist phantasy for assistance in explaining the origin of re-\\nphantas never sur- ligion would be of little avail. Imagination can put together only such things of\\nP ei S ce S tion Compa5 sec t i5 wn i cn it knows something beforehand. Imagination never surpasses the compass of\\nperception. This goes no further than the visible world from which alone phantasy\\ncan draw the material for the patterns it weaves into its projections.\\nTo aver that destitution was the cause of creating gods, would sadly reverse mat-\\nwant does not create t ers# ^p effect would be taken as the cause. Absence of resources of itself does\\nconsciousness or the\\ndivine not lead to any consciousness of the divine. On the contrary, it is simply the remin-\\niscence of plenty which connects the idea of the Good with the giver, hence the\\nReminiscence of the thought of the Good must have preceded the need. Destitution does not create con-\\nsciousness and what is contained therein. Thirst in itself does not create the fata\\nmorgana. But because a deity is present to consciousness, it is the most natural\\nthing to take refuge there.\\nIndigence teaches to call for help, that is, to pray.\\nprayer in earnest. If the Koman soldier was in extreme distress he would forget the command to\\nReligion not the product pray with f ace turned Rome- ward, but involuntarily would wring his hands above\\nof want, ignorance, fear ^\u00e2\u0080\u009e\u00e2\u0080\u009ej\\nor selfishness. U1S IlCdU.\\nseifmade religions. No. Religion is not the product of ignorance, fear, want or selfishness. This\\n\u00e2\u0080\u00a2do hiioso h in phenomenon so unique and universal, which alone escapes the dog-philosophy of\\nHypatia- of kingly. which Kingsley pictured in Hypatia this grandest of all ideas, confounding\\nnatural explanation, can not be made to depend upon childishness in any respect;\\nnor upon imaginary or perhaps peevish and capricious desires; nor upon the inability\\nto endure the calamities of life in silent grief. The ideal of pure reason can not\\nbe a seifmade collective conception; the idea of that which is necessary can not be\\nreasoned out of a heap of negatives, or of fatal accidents and circumstances; neither\\ncan it be reasoned away. What breaks forth from the depths of the human mind\\neverywhere and irresistibly must rest io the mind as its most indestructible\\nelement.\\nThis being a fundamental fact, let us be induced to exercise some such profound think-\\nReiigionthe funda- ing wherein the Germans delight, in keeping with their habit den Dingen auf den Grund zu\\nmental basis of every sehen, altho some of them find as many religions at the bottom as they put in themselves.\\nculture and our own\\ncivilisation. The subject deserves a thorough consideration\u00e2\u0080\u0094 for tiie religious thought has ever been the\\nSec 43, 54, 56, M, M, mos j. powerful undercurrent in the stream of history, the chief factor in every culture, and\\nthe cardinal principle of our own civilisation. Let us try, as we have done in other instances,\\nto work up the problem by reversing the customary mode of its treatment.", "height": "3904", "width": "2495", "jp2-path": "philosophyofhist00scha_0124.jp2"}, "125": {"fulltext": "II. A. CH. IV. 35. GOD-CONSCIOUSNESS\u00e2\u0080\u0094 CONSCIENCE. 87\\n35. Let us modestly state the first premise of our disquisition in the form of Hypothetical\\nassumption:\\nthe hypothesis that God is. God is.\\nIf so, He planted at the creation a consciousness of Himself into the human cfr Sec m\\ncreature\u00e2\u0080\u0094 and not only into the small part of the intellect. This imparted thought of\\nGod reveals itself in the expectation of the creature to receive something from its\\nCreator, and in feeling itself drawn to Him in all circumstances, so as to open itself\\nfor Him and to remain susceptible of Him. The Creator sees in this human creature f m ag g in man his own\\nthe reflection of His own image, and man, the creature, feels that he is thought of and H8, 116, 134, 176,\\nlooked upon. All this, at the least, is understood by the term God-consciousness. r O f gi a Vosit?ve 8i0n n\\nThus the Idea of God, as the creature circumscribes its concept of the thought-rep- t hou ht being\\nresentation of Him, is the ingrained part of man s potential consciousness, framed the ontogeneity of\\ninto the mind at that center where all its relations are focused. It is man s most\\ndirect recollection and reminder, because it is his innermost and most essential capa-\\nbility of intimate converse and communion with the Creator. If in some way the\\ndevelopment of this consciousness becomes disturbed or arrested, the Name of God\\nis forgotten. Under this estrangement the thought of Him becomes the opposite of\\nintimate. But tho the distinct feeling of God s friendship recedes and becomes\\nobtuse and indescribable, yet a reminiscence of former beatitude is felt to assert Founded on\\nempirics.\\nitself. It reappears to awaken man s consciousness, because it remains the insoluble\\ningredient of his being. God\u00e2\u0080\u0094 by way of this lasting endowment implanted into the\\nframe of the mind in its entirety and not only, we emphasise it, into the small intel- f beutet. matterot\\nlectualspot\u00e2\u0080\u0094 ever keeps in touch with man; and at every manifestation of this fact\\nwhich often seems to occur in a very indirect manner, the consciousness of this fact\\nbecomes vividly revived. This is all very empiric. The human mind is ever ready\\nto meet the thought of God, and even to seek Him. It possesses within itself an in-\\nstinctive, almost determining presentiment of being created for the sake of that\\nthought.\\nTo be sure, this feeling, this voice so weak and still within us, seems to be caused by ex-\\ntt -i, Conscientious prompt-\\nternal impressions. Even the internal impulses seem to come from without, otten in spite or ings not an outgrowth\\nour attempts to avoid them, and against man s natural will. This feeling of the divine touch t f s ifug\u00c3\u00a4i tendency\\nannounces itself as distinctly separate from, altho along with, or before, or after those other (8 11) in man.\\nimpressions and sensations which the environments call forth in the mind. Usually it is felt God keeps on\\njust because of its conflict with the world and self consciousness. It wants to tell us that God is faking terms with\\nstill on speaking terms with man. This feeling intercedes in this manner, because of our liv-\\ning in a world with which we are so intrinsically connected, as tho we were entirely bound up\\nwith it. The mind indeed would be suffocated in the coils of worldliness, if it were not for this\\ngift, through which it remains in immediate connection with its purely spiritual sphere. It\\nawakens one in such manner, because thereby alone man begins to emancipate himself from sense of moral duty, to\\nthis mere natural intricacy to become a real selfconscious ego. Altho we find ourselves as if n \u00e2\u0084\u00a2tu re lpatl0n m\\nlost, at the moment when the touch from above on the one side, and the contact with the di-\\nverting world on the other, sets our faculties free one after and with the other yet only thus\\ndo we learn by degrees to adjust ourselves to obligations, to cause other conditions and cir-\\ncumstances, and try to control them. We then and thus feel ourselves as subjects, and it gen-\\nerally takes some time until many of us can understand ourselves as being subject-objects.\\nAnd even then we have not learned to know ourselves thoroughly, because we can not under-\\nstand the single object apart from the sum of its relations to the whole. We have to learn for r engious hut, in the\\ninstance, that conscience, i. e. the knowledge that we are known, is not the religious, but in first place, the moral\\nt. phase of consciousness.\\nthe first place the moral sense, since it forbids man to retire to a private orbit of his own from\\nhis duties to nature and fellow-men. We cannotcome to a clear definition of what conscience\\nis, unless we see that it is not congruous with the religious sense, but that both must discrimi-\\nnately be kept asunder in our reflection as long as God and world-consciousness are not\\nethically harmonised and consummated within us.\\nMorally we really and solely find ourselves, if, under the process of emancipation\\nfrom natural necessity, we come to again from the moral stun of the fall. Religi= a g\\nously we find ourselves in higher connections and sacred relations, if we recognise\\nthe image within us, altho with sorrow for its being so distorted. The recognition\\nmust once have been a cognition. This finding, now the result and goal of a retro- of e the image\\nx, \u00c2\u00a75,9,10.13,15,115,131.\\nspective way of reflecting a re-ligere, as the Romans inadvertently coined the word\\nfor us, is a re-collection. This is awakened by the very same incitements from with-\\nout, from the sphere in which consciousness had diverted and scattered its thoughts, seifknowiedge possihie\\nIn this mood the mind remembers its relations, that is, reconstructs them into a state of ^ueuToL tlTthe 64\\nof unity and permanency. Under reminding conditions the attention returns to and one.\\ngathers around the central starting point. The mind gets to be converted. Such is\\nthe origin, the sum and substance of incipient religion under our supposition.\\nMoral restitution.\\ni conversion.", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0125.jp2"}, "126": {"fulltext": "88\\nWhilst revealed\\nreligion starts from a\\ncentral source the\\nother starts from the\\ncircumference.\\nDifference between\\nevolved or natural and\\ngiven religion.\\nFacts defying*\\nnaturalistic\\nexplanation.\\n\u00c2\u00a740,58, 110, 112,302,\\n212.\\nSelf made religion reveals\\nbut aversion to\\nthe one thing\\nnecessary.\\nFalse premises of the\\nreligion of evolutionism,\\nand its lack of results.\\nReligion made a means\\nfor certain irreligious\\npurposes.\\nRELIGION\u00e2\u0080\u0094 EVOLVED OB REVEALED?\\nH. A. Ch. IV. 35.\\nTrite religious organisa-\\ntion above an unbinding\\nsocial contract.\\nIt conveys the purpose\\nin itself for certain\\nends.\\nReligion to make its\\nway through history up-\\non the principle of\\nindependence from\\nnatural development\\nHumanity\\nan ethnical organism,\\ncoimection not\\ncollection.\\nPostulate of one\\ntypical person as\\nthe center of\\nhuman unity.\\nIllustration\\nKey-stone bear-\\ning all the strain\\nof the\\ncross-arch.\\nWe found the essence of all religion in the tendency of man s consciousness\\ntoward the central starting point, the reunion with God. We only reversed the order\\nof that theory which starts from the circumference into which the ego,\u00e2\u0080\u0094 after detach-\\ning itself from the center and after having become eccentric in its natural inclina-\\ntions,\u00e2\u0080\u0094 had scattered its thoughts and desires.\\nThe course by which man is conducted from the uncouth circumference of Fet-\\nishism up to the mental postulate of Monism, and further up to the consciousness of\\nMonotheism, leads into the most perplexing difficulties. Wherever this method is\\nused, it seems to be done for the purpose of ignoring some inconvenient, yea annoy-\\ning empirical facts which defy explanation by any natural process. That method of\\ndemonstrating the origin of religion from frenzy and fetishism explains nothing\\nbut a greater, because more conscious, estrangement from the Creator reveals noth-\\ning but aggravated guilt of selfincurred, selfcontracted incapacity to obtain self-\\nknowledge and a more contemptible moral dissipation, if not willful aversion to\\nthe one thing necessary\u00e2\u0080\u0094 the Supreme Good. The perversion of the true relation of\\nGod to man by way of a selfconstituted religion gets entangled into insolvable diffi-\\nculties.\\nTheoretically such a course can only be chosen under a onesided conception and false\\ndefinition of personality or from its denial. If a person is taken for a mere blank of an\\nego, the latter route may be taken. If this blank is filling out according to the spontaneity\\nby which physical development evolves, and by which the inner life of man is imagined to be-\\ncome mind by way of secretion, reflex nerve action and the like, passing from the lower\\nsphere of pictorial thinking to the higher of associated ideas and purged conceptions, going\\non in reason alone and ignoring the feeling of qualitative value: then the way may be passa-\\nble, but not without denying the ultimate purpose of all that. The telos must be either ig-\\nnored or denied before religion can be said to originate like any other natural product, to be\\nused for certain purposes like other products\u00e2\u0080\u0094 nobody knowing where it will end or how.\\nThen religion is levelled indeed to that kind of misconstrued evolution which works itself out\\nof the food furnished by climate and the soil.\\nIf on the contrary, mind is conceived as a wealth of originally innate and latent\\npotentialities, then the opposite direction is indicated. We then arrive not at a re-\\nligion from below, issuing from the diversity of radii which originate upon the per-\\niphery and converge toward a center not at a religion derived from atoms, mythical\\nnomads and erratic parts not at a religion growing up wild and haphazard in order\\nto become a socially stipulated but unbinding contract. But we come to the re-\\nligion from above, from that central source which is above arbitrariness and not sub-\\nmitted to human sanction. It lies there, where mind and God-consciousness are\\nsimply given. They are given for the purpose of a more or less free, ethical selfde-\\nvelopment that is, given in order to make its way through history aside from and\\nindependent of natural necessity. True religion is protected against being rendered\\nsubject to either arbitrary inventiveness or physical growth and decline.\\nFor this reason we reversed, by way of a new departure, the method of treating this\\nsubject (end of 13) and did not begin our explanation of religion on the periphery. Every\\nattempt at reducing religion to eccentricities must raise the suspicion of being an abortive\\neffort to explain its purpose away. Hence our starting point is the center of unity, and our\\nprocedure of demonstrating its true import passes on in the direction of concentric intensifi-\\ncation. The English, or rather Latin prefix, re, the same as er in German, in such words as\\nre-ligion, re-minding, re-cognition, re-collection, re-velation, re-generation, re-demption, is\\nthus reduced to its intelligible meaning and to the religious bearing upon the inner life.\\nWe set out from the proposition, implying all which we thus far wanted to dem-\\nonstrate, that humanity is not a collection. Considering all its connections we take\\nit as a unity, as an ethical organism, as a oneness Einheit\\nForms of speech, of laws and religion lie dispersed throughout the length and\\nbreadth of the earth like broken relics. In their dismembered condition they are in-\\nexplicable.\\nThe problem which they present to us may be illustrated by the construction of a cross-\\nvault, a double arch. The hewn stones lying around on the ground are known to the archi-\\ntect alone who values them on account of the purpose they are to serve, with regard to their\\ndestiny which he has in mind. He determined their different angles according to his plan of\\nthe building for which they are intended, and in which they are to occupy unostentatious but\\nvery important positions. -Our understanding of their shapes clears up as soon as we see\\nthem joined in their order, resting upon the centering frame as the arch is sprung from both\\nsides. The entire structure, however, the significance of all the converging angles is not fully", "height": "3904", "width": "2495", "jp2-path": "philosophyofhist00scha_0126.jp2"}, "127": {"fulltext": "iL A. CH. V. 36. PROTOTYPE OF HUMANITY. 89\\nappreciated until the keystone is inserted. This gives the equipoise to the whole by taking __....\\nA i 1^ X,. Explains the value of\\nupon itself all the strain, so that the bearing- tension of the whole is bound up in it. Then the each part in its relation\\nparts as one whole depend upon and lean against it. The whole is rendered selfsupporting t0 the whole\\nsince the keystone carries all, explains the intent of the builder, explains the import of the\\ncross-arch to the building and the value of each single stone.\\nOppert. needed such a binding insertion in order to demonstrate the existence of a primi- Turanian languages,\\ntive Turanian stock. He had studied the Mongolians, the Finns, Tatars, Turks, and Hungari-\\nans in all their bearings upon his science. The essential characteristics common to them all,\\nunderlying all their differences, were pronounced enough, still the cause of their similtude scientificrtehtof 8\\nseemed inexplicable. They severally presented many definite circumstances, each demanding postulate of the\\nspecial explanation. This could not be made by supposing a probable analogous development humauitv\\ngoing on contemporaneously in different localities. Nothing would answer but the sup-\\nposition of an original primitive stock of Turanians. Original unity became more than\\nhypothetical, it became a demand, an absolute postulate.\\nIn this very manner do we insist upon the scientific demand of the unity of the Qne Fir M\\nhuman family. We take it for granted, that with a first man as a proto-type there is the prototype!\\ngiven such an original unit of central potentiality as represents the nucleus of true los.m, 120, m\\nhumanism and affords equilibrium to all the strains under which our race writhes. If\\nmankind is not only a whole, constituted of agglomerated parts, not a mere mechani-\\ncal collection but an ethical connection and interrelated unity, then the mind is con-\\nstrained to find the center of tension which hears the strain of the polarity between\\nthe two worlds, even if it is to be looked for in depths far beyond the efforts of delib-\\nerating reason. This center, or fountain-head, or proto-type must be the starting\\npoint as well as the final focus of all the indicative rays which in direct lines not only\\nradiate through the spheres, but also penetrate the spheroids of natural and spiritual He is t0 be what the\\nlife in all directions. This center must be what we demanded when speaking of the t eds y nth e s!s\\nkey and knowledge of the secret to unlock the combination; it must be what the key- and the keystone in the\\nstone is to the cross-vault. The formula pressing this axiomatic problem is: Homo- ss vault\\nr Conclusion from mduc-\\ngeneity in the concrete, that is, the organic unity of the human race, must lie in a tion to be proved.\\nfirst man.\\nCH. V. A FIRST MAN. THE HIEROGLYPH OF HISTORY.\\n\u00c2\u00a736. \u00c2\u00bbBy correct analysis, we trust, based upon, and guided by, historic facts, we Humanit\\nhave ascended to our conclusion. The facts became propositions from which, by the a oueness\\nnecessity of logic, we had to start in search of the composite synthesis, and to carry fteproto-typef\\non our disjunctive and conditional syllogising.\\nAfter extending the lines of thought consistent with the data, in the direction to\\nwhich the proper inferences pointed, and where the lines converged, we came to the\\nstanding out from\\nconclusion that the human race forms a oneness. And as the result of combined oelestial spares in\\ncon t ras t to tne realm\\nsyllogisms, we anticipated a figure which alone can save us from the dilemma we wh\u00c2\u00abe natural necessity\\nholds sway,\\nposited the postulate of a primary representative person.\\nIf our conclusion can be substantiated, it promises to prove humanity a unity\\nand to render its doings an intelligible fabric. The figure will represent that compre-\\nhensive whole, which will answer all the requirements demanded for the explanation\\nand interpretation of history. For only when taken as a whole does human nature\\nstand out prominent and lucid from the background where the mere natural forces dLuiutiJnVeve r\\nhold their sway, and where, in contrast to the realm of light, love and freedom, the m\\ntendency toward diversity and dissolution is ever manifest. In no other way is it\\npossible to understand humanity, and to make it the object of an ingeniously pro- \u00c2\u00abon\u00e2\u0084\u00a2 uivsprowems-\\njected and intentionally perpetuated history. Here man is mirrored so that he can twowl d rid S between the\\nobserve his own life as truly reflected. In no other way is it possible to study history Necessity and feasibility\\nJ... of onelirst man.\\nto any real advantage, than by conceiving in it that grand web to which history has s 10 12 13\\nbeen so fitly compared, in which necessity forms the warp and freedom the woof. nature scienceVas a\\nFor a successful pursuance of this study the original man is postulated. He pl r tuiate ight t0\\nbears within him the theme of the opera and carries through the fundamental note, protoplasm,\\nthe motif of the grand fugue. He is the keystone in the arch of the bridge connect- 26 52\\ning both the worlds to which he belongs. The solution of the problems of history and\\nhuman life can lie only in one person. For only oneness can be organic, can be an m the interest of\\nidea, can furnish the systematic knowledge of the organism of history. That organism onefirst man\\nneeds but the typical germ from which to sprout, and into which, analogous to plant- n s ot n n Scientific 16\\nlife, to concentrate again in order to bloom, to bear fruit and seed. History needs de m ^d uns ci i2 13, as, ie.", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0127.jp2"}, "128": {"fulltext": "90\\nSymbol of the\\nhypothesis at the\\nentrance of each\\nnation sbistory.\\nYama in Rig-veda;\\nin Chinese etc.,\\nand German myths.\\nGbimh.\\nFirst man sspiritual\\nnature\\nthe microcosm i\\nof the invisible\\nworld\\ninto which man reaches.\\nDim light in the\\ntreasury-vault:\\nFoBTLAGE.\\nTHE FIGURE OF FIRST MAN IN MYTHOLOGIES. II. A. CH. V. 37.\\nonly this one man, in order to become intelligible throughout just as science needs\\nbut one protoplasm which potentially comprises the whole fabric of development\\nrooted therein.\\nScientists have always been very willing to derive the whole living world\u00e2\u0080\u0094 not excepting\\na single thing, because that would have opened the door for a miracle\u00e2\u0080\u0094 from a single primary\\nprotoplasm, Why, then, with so flagrant prejudice and a very suspicious aversion do they\\npersistently rebuke the much nearer proposition of one first man for explaining language,\\nhistory, etc. But such are the inconsistencies of human nature, materialistically speaking,\\nthat one denies privileges to others, which he claims for himself. Or may it be an inconsist-\\nency like that according to which the motion of brain matter within my skull has brought\\nabout the conviction that materialism is a poor subterfuge for a certain simulation of willful\\nignorance? It is at this point that the difficulty of the matter lies. But discrepancies of this\\nsort need be cleared up with tender care.\\nThe question brought up in the first book of this Philosophy, must now be faced\\nviz: How shall we conceive the all-sufficient, all-embracing, all-explaining mind,\\nwhich so delineates this real first man as to be easily understood by all.\\nIn the countries of the rising as in those of the setting sun, history meets with\\nevidences everywhere that man possesses intuitive knowledge of his microcosmical\\nsignificance, of his cosmical position.\\nChinese myths have it, that out of chaos man emerged as the ghost of earth and as the\\nPure One in Heaven in the same person. His head became the mountain the sun and moon\\nwere his eyes, rivulets his arteries and veins, the trees his hair. Thus the members of man\\nstretch forth in the universe. The primitive man of the Japanese creates the waters, standing\\nupon the rainbow. Weeping for his broken lance, the splinters of which became islands, the\\ntears out of his left eye became the sun, those out of the right eye the moon \u00e2\u0080\u0094both his\\ndaughters.\\nThe deity Yama, the first man of the Rig-veda is the first who died and showed his de-\\nscendants the way to the place of the spirits.\\nThe German god-legends, according to Grimm, are full of such stories in which\\nman s corporeal parts are conceived as a miniature world.\\nThe body is the center in which the image of the whole universe is reflected [and recog-\\nnises itself. The flesh is made of loam the drops of perspiration and his tears are his share of\\nthe dews of heaven. The blood was taken out of the sea the arteries from the herbs of the\\nwoods and the fields, the hair from the grass. Man s eye, so much like the sun, originated in\\nthat orb. Thus heaven and earth, flowing through man, bloom forth and sparkle through\\nhim, their child. Mythology contributes hundreds of similar reflections of nature in the mind.\\nWe see in them more than childish fancies, for which some have only the smile of superiority.\\nIn these poetical expressions there is clearly to be seen the intuitive insight\\nof these natural peoples into the connection of things, as into the living organism\\nwhich everywhere reflects, conceals, and reveals the whole in all its parts. The en-\\ntire universe is concentrated in man, who is its quintessence. A standing conundrum\\nis this figure of man as he appears in every nation at the entrance-gate of its history\\n\u00e2\u0080\u0094much like the sphinx, keeping watch over desert and tomb and temple, taciturn.\\nIn that figure the world s riddle is symbolised, whose hidden ends run out in the\\nmeaning of man. This sphinx seems to have been given to history for interpretation\\nas the object lesson of its development. Its symbolism includes our postulate even,\\nwhich from time immemorial everywhere stood before the human mind.\\n37 Man as he stands upon the earth, is the allegory of the visible world, sym-\\nbolically containing all its truth and virtually all its reality. With his head erect\\ntoward the starry heavens, his figure intermediates between the highest and lowest\\nformations; whilst spiritually he surpasses all. Transcending the visible he reaches\\ninto the invisible world As the representative of the visible he, in a microcosmical\\nmanner as it were, unites within himself at the same time also the invisible world.\\nHere however we come to a halt. We are not allowed to penetrate even thus far\\nunless accompanied by facts. We will not proceed any further until we have adduc-\\ned them so as to carry our credentials with us. But from this point on, we have to\\ndraw on the psychical life of the race for such facts as are at hand and well authenti-\\ncated. Let us find, then, and consider such data:\\nFortlage paints this impressive picture: Our soul is like unto the vaults.of a national\\ntreasury. In its guarded recesses a flickering flame lightens up a small portion of the num-\\nberless treasures\u00e2\u0080\u0094 small in contrast to the enormous wealth covered by the ghostly shadows of\\nthe subterranean storage-rooms. The meaning is this The greatest component part of our\\nmind is asleep, even in our waking state. What is awake within us is never the ego in its en-\\ntirety it is but that small part of it which is brought to our consciousness by the concentra-", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0128.jp2"}, "129": {"fulltext": "II. A. CH. V. 37. SUB- (OR UNREFLECTED CONSCIOUSNESS. 91\\nting function of the mind, called attention. It is this attention which suggested the analogy\\nof the lamp in the cellar vaults. We are told of states of the soul in exultation, after the use\\nof opium for instance, in which the intoxicated victims have panorama-views as of landscapes\\nunder sunshine.\\nThe writer knows from his own experience of the rather trance-like central vision\\ni i Illustration:\\nwhich has been described by many others, whose souls in extreme perils were at the brink of The imreflected\\nseparation from the body and had before them all they had ever experienced, done or seen, part of the mind;\\nexcept the bad whatever sceneries they had beheld or things they had known. It is a moment\\nof beatitude; a condition of youth and ideality. In delirium tremens quite different pictures\\nbut on the same grounds, unfold to the pitiable sufferer.\\nWe leave these pictures to rest on their own merits, altho we know of very well authen-\\nticated facts of similar nature in large number, not sequent to intoxication but always to an\\nabnormal condition of the organism in dangerous situations, where sudden death seemed un- I idde because it is\\nt. iij i beyond observation or\\navoidable. Experiences were had and are on record, upon which the hallucination theory can reflecting reason,\\ncast no suspicion as being illusive because physiological psychology can offer no explanation\\ntherefor. The state of our psychical being which we call awake is never awake in the full\\nsense; it is rather a permanent daze. Still more humiliating is the fact, that under the con-\\ndition of things this half-sleep must regularly change off with full sleep, when the dim light\\nin the treasury becomes almost extinct.\\nFortlage s view is corroborated by many such psychologists as Fichte, Jr., Kerner, Krev- Ps y cnoIo sts taking\\nit-., j c.1^ subconsciousness into\\nher, Erdmann, etc., and why should we not mention Shakespeare and Goethe along with account.\\nthem? These views are further supported by hosts of witnesses who were, and are, competent\\nto judge scientifically of their own experiences.\\nZschokke, the extreme rationalist, tells us in his Contemplations upon Myself about\\nhis gift of the central vision He could read the inner life of such as were strangers to him C entrai e visTon d reading\\nat the first occasion of coming in contact with them. Face and voice of such a one addressing\\nhim, would make scarcely any impression upon him externals he perceived very indistinctly.\\nBut the mind of a stranger he saw clearly before him, often to the greatest surprise of those\\nwho were witnesses, and always to his own annoyance. Such facts are amazing only to those,\\nwho pay no attention to phases of the mind or moods of the soul. Even among psychologists\\nsome feign to ignore the facts. Altho such phenomena may not be explicable, and can not be\\nhoused with certain pet theories, they are undeniable; they may be troublesome but can not\\nbe evaded.\\nReason builds systematic knowledge in the conscious state of the mind upon the\\nbasis of facts. But this does not say that judgments are reliable in all cases, nor\\ndoes it deny that a great deal of wisdom was received independent of reason. We\\ndare not lightly ignore such data of psychical life, neither do we need to despair of\\ntheir explicability. Much more important than the precocious construction of a sys-\\ntem into which these unknown quantities will fit, is to us the weighing and consider-\\ning of phenomena which ever and anon intrude upon our theories. Attempts to put\\nthem to derision are unbecoming to serious science.\\nThe conclusion drawn from the observation of these facts under this topic may conclusion: Thesouiis\\nbe presented safely in this axiom The soul in its entirety contains more than we ^\u00c2\u00b0ow th a e ?eot at we\\nare aware of.\\nSince the largest and perhaps chief portion of our life is concealed as by a veil in\\nthe innermost and almost impenetrable recesses of the soul, then this sphere of in-\\ntensified life must be the workshop of the mysterious phenomena alluded to.\\nWe have already noticed the duality of the human soul. JS** 3 f the\\nA misty veil, as it were, not to say a hiatus or break, divides consciousness into\\ntwo departments, one of which comes under control of the mind, whilst of the other Mse!t f rm sof\\nconsciousness.\\nwe can only catch an occasional glimpse.\\nEvery one of us has perceived some of the latter s very energetic manifestations. Only in\\nHegel s daughter, as far as has come to the notice of history, these manifestations seem to\\nhave become abashed after her father had peremptorily told her Es wird von jetzt an nicht\\nmehr getrseumt, I do not want you to dream any more\\nDay-consciousness and Night-consciousness (Tag-und Nachtseite des Seelen- an d n ght\\ni x. xi n ^v^vi^i. side of mind-life,\\nlebens the Germans denominated these two sides of the spiritual constituent of our\\nmind, whilst now the better terms reflecting and unreflected or sub-conscious-\\nness have come into use.\\nReflecting describes that part of the soul in which the mind deliberates upon its own Reflecting and\\nacts and perceptions; reflecting also in the other sense, insomuch as the mind in this state re- unreflected\\nfleets its impressions and compound cognitions upon the deeper background of memory for denn C ed USneSS\\nfuture attention and reproduction, where they stay, whether called up before the conscious 8 8, 15, 37 111, 113, 221.\\nstate or not.", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0129.jp2"}, "130": {"fulltext": "92\\nThese two sides (S 6, 8, 9)\\ngenerically different,\\nnot mere moods of the\\nsoul.\\nThe soul par-\\ntakes of the life\\nof two worlds.\\nDual form of conscious-\\nness compared with two\\nadjoining rooms.\\nGill, de la To\u00c3\u00bcbesse.\\nTHE HEAD\\nengaged with things of\\nthe circumference.\\nTHE HEART,\\ncore of physical as well\\nas focus of spiritual\\nlife.\\nIm port of the blood upon\\nphysical life.\\nSchobest, Beck.\\nSeat of conscien\\ncentral vision.\\nPlace of contact with\\nthe spiritual world.\\nEqual cultivation of\\nmental and emotional\\npotentialities.\\n12, 13, 15, 62\\nSOUL AND SPIRIT IN INTERRELATION. II. A. CH. V. 37.\\nUnreflected consciousness on the other hand, denotes that phase of the inner life\\nwhere the mental capabilities of the mind can not consciously deliberate upon acts, impres-\\nsions and promptings hence have no control over them. Many manifestations of the unconsci-\\nous activity from that side flash up before the conscious part, but they are not retainable as a\\ngeneral thing and seldom reproducible on the part of ordinary reasoning, remembering and\\nconsciousness.\\nThese two phenomenal spheres, for reasons given, must not be considered as mere\\nmoods of the soul, but pertain chiefly to either one of the purely spiritual or the\\nphysico-psychical constituents of the mind. Discrimination between them might be\\nmore distinct, if it were not for the fact that the physico-psychical part of the mind\\nlargely contributed and deposited its reminiscences of its preexistence also in the\\nunreflected, or subconscious, department of the mind.\\nOne who comes to himself from a state of ecstasy or from hypnotic sleep can not\\nremember anything he thought or did in this condition. In a succeeding repetition,\\nhowever, the soul is able to recall the doings in the previous hypnotic state. A\\nduality of formal existence like two adjoining rooms with different contents was\\nwhat Gillers de la Touresse demonstrated in 1889 for Medical Jurisprudence.\\nNothing but this duality of reflecting and unreflected consciousness in the mind\\ni. e. soul and spirit in their combination\u00e2\u0080\u0094 explains the discrepancies between\\nfaith and science between immediate, intuitive cognition and deliberate reasoning,\\nbetween intuition and instinct, between genius and talent, musing and thinking,\\nbetween the head and the heart.\\nBoth these latter appellations are not philosophical. But inasmuch as McCosh says, that\\ncommon sense possesses the truth before the thinkers arrange it scientifically, we must make\\nthe best of both of them.\\nThe heart, in this empirical sense, is understood to be the central seat of personal life, of\\nmind and emotional sentiency (Gemuethsleben).\\nIn the head this life becomes apparent by way of the reflecting functions of the mental\\nfaculties in the form of awakened thought. This is the reason why the intellect is prone to\\nclaim consciousness and discursive thought only for itself; and that we grant the claim, un-\\naware of the fact that all the other faculties and even the physical conditions in their quiet\\nway cooperate with pure reason.\\nThe head is the acknowledged seat of mediated or secondary, of discursive and reflecting\\nthought\u00e2\u0080\u0094 the opposite of central vision. It is generally occupied by the multiplicity of\\nthings on the circumference; is often bribed by base promptings, gets easily confused and\\nsometimes altogether prepossessed by the world of glitter and sham. In the heart (of course\\nnot in the mere physiological sense) we see not only the core of all physical, that is, unconsci-\\nous soul-life, but also, and primarily, the center and focus of the psychico-spiritual life. It\\nbears along all spiritual and ethical movements, all sentiments. And not only this emotional\\nactivity as caused by man himself pertains to it, but it represents moreover, the sphere where\\nfinite life is stimulated by the infinite.\\nWith reference to the physico-psychical side Schubert and Beck pointed out years ago,\\nthe necessity of considering the blood in conjunction with the nerves in explanation of psy-\\nchological experiences. When this is done our statements will be acknowledged as more than\\nfeasible. So much is certain, that,the dry, i. e. onesided psychology with its nerve-fluids not-\\nwithstanding, the heart does not cease to show cordial feelings, to believe, to love, and to\\nbreak, is not simply a thing of poetry altho it is true even in this respect that the\\nheart speaks most when the lips move not.\\nHere is the seat of conscience, independent of will, reason and sense-perceptions, but with\\nits direct influences upon the circulation of the blood. Hence the heart is said to possess im-\\nmediate knowledge and certainty and is deemed the medium through which the Absolute\\nGood is represented, and its reality and presence announced. Here is the form where the\\nright and the value of the Good is manifested and vindicated.\\nHere the verdict of what is worthy is rendered, and the feeling of appreciation of the one\\nthing necessary is preserved. Here intuition, divination, faith, vision, contrition and consola-\\ntion stand connected with all those virtues which are the flavor of genuine religion, histori-\\ncally known as the fruits of the spirit.\\nHere is to be located\u00e2\u0080\u0094 not, however, in a spatial sense, since all that pertains to the spir-\\nitual part of the mind lies above space and time\u00e2\u0080\u0094 the deep-lying seat of unreflected or sub-\\nconsciousness, the point of contact and intercourse with the allsurpassing and allcomprising\\norder of a higher world\u00e2\u0080\u0094 and with the underworld, too.\\nNeither of these chief constituents of personal life should unduly preponderate\\nover, or be cultivated at the expense of, the other, and ethical culture alone can tend\\nto the happy mean. Whatever may be accepted or rejected of these statements, so\\nmuch is certain, that physiological psychology will not overthrow their truth in or-\\nder to replace them by materialistic or agnostic dogmas. Natural science (espe-\\ncially as far as it is materialistic) treats of the conditions of world consciousness.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0130.jp2"}, "131": {"fulltext": "II A. CH. V. 38. OCCULTISM. 93\\nBut if it seeks to forestall spiritual truths which stand equal to empiric facts, then,\\nsays Zoellner, as is known to everybody today, it will not succeed (not even with its Nat. science\\npresent apparatus of forty odd classified nerves, each under so much pressure per pi\u00c3\u00a4ln reflectinff\\ninch, we add)\u00e2\u0080\u0094 in demonstrating pain and pleasure as the first principles of con- consciousness.\\nZoellner.\\nsciousness or of ethics.\\nNobody will successfully object to these words of the great scientist. But neither Hist, science is\\nwill we succeed in explaining the unreflected consciousness in a scientific and Scientifically 6\\nunchallengeable manner. We simply wanted to call the attention to the need of xp t la j n unre_\\nrecognising and investigating such phenomena as deserve it. We will spare our- consciousness,\\nselves the effort to find the connections between them and to classify them, for rea-\\nsons which will appear later on. Subject postponed.\\nBefore leaving- this fascinating- subject for the present, notwithstanding our incomplete 113\\nview of it, we can not refrain from pointing to the Anthropologie of the younger Fichte. Fichte s Anthropology.\\nA few thoughts suggested by this keen observer and clear thinker may be profitably added\\nwhen this whole matter will receive more light, when we behold the figure of the first man.\\n38. There exists a horrid magic art, through which uncultured hordes influ-\\nence the animal world. Among them we find occult powers at work, which need not\\nbe, and have not been, acquired by studies in sorcery, but which have broken forth\\nfrom the depths of unreflected consciousness.\\nIn the performances of sorcery, spiritism, mesmerism, etc., the amount eTn abnomal\\nof demonstrated fraud is so great as to cast suspicion over the whole. In general\\nthere is a very strong presumption against any alleged fact which stands apart from\\nthe established order of life. The uttermost care must be taken in determining the\\nfacts before placing any faith in them a certain lukewarmness is highly to be rec- pSenor\u00c3\u00a4ena^hukind.-\\nommended. This advice of Bordon Bowne is appropriate: but may not lukewarm-\\nness in religious matters take umbrage and justify itself on the same grounds To\\nomit the mention of these facts does not remove them from history.\\nHe insists upon the necessity that such psychological phenomena and occurrences recelvo\\ntheir due share of observation and that they be subjected to the most rigid examination as being of great historical\\nthe facts of hypnotism have been. Then things may be made plain and innocuous which their recognition\\nheretofore were pushed aside as uncanny mysteries and upon which, nevertheless, supersti- lnslsted Po-\\ntion was feeding. Those psychological phenomena have exerted decided influences in epochal\\nevents; and in general, their historical import has not received that attention which it\\ndemands.\\nWe keep in mind that they are to be designated as abnormal with reference to Man passive under\\nthe ordinary course of things, as symptoms of an unhealthy condition under the patient,\\npower of which man is passive, is a patient!\\nThe effects of these powers, and the wily, mystifying and baffling manner in\\nwhich they assert themselves, lead us to surmise an organ or a potentiality in the\\nnature of man which in the normal state lies dormant. This rudimentary and f ac- faculties 1 ary\\nultative organ, coming nearer to the surface in proportion of more or less debility of taanX m\\nthe nervous system, shows its susceptibility in the sphere of central vision as well as\\nin that of reflex nerve action.\\nIt shows itself now at an occasion of a visionary flash, and then as an ecstatic visionary Hash.\\ngrasp. The capability of perceiving such a flash or glance is perceptible in the Ecstatic grasp.\\nmilder and nearer forms of forebodings: it rises to the state of second sight, to the\\necstacy of a trance, to mind-reading, and up to the eccentricities of clairvoyant vis-\\nions into immeasurable distances of space and time. Manifestations of this kind in-\\ndicate a faculty of central vision a potentiality which everybody carries within him-\\nself.\\nThe capability of the grasp touches, in spite of distances, other souls and bodies\\nin a depth and by means which to us are sealed up. Of course we have a scientific Tele ath\\nname for it Telepathy. But what becomes of its diagnosis Surmise magnetism\\nToo clumsy, perhaps there is some power analogous to it at the bottom. Certain it is,\\nthat it is there and at work. We can notice it in the way that people passing on the\\nstreet will simultaneously turn and look at each other. Nobody will deny that such\\na rapport exists, and has revealed itself by instantaneous monitions in cases of ex-\\ntreme peril between friends, notwithstanding the oceans between them.\\nWe were reminded of the rudimentary organs as analogous to what we suppose to be\\n_ Rudimentary organs in\\ndormant capabilities of the inner life. Perhaps we may find more in them than mere lllus- the animal world\\ntrations. A whale s skeleton, they say, plainly shows excrescences in the place where the or-\\ngans of locomotion grow on quadrupeds. The horse carries in its hoofs the crippled bones of", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0131.jp2"}, "132": {"fulltext": "94\\nRUDIMENTARY ORGANS AS ANALOGIES.\\nH. A. Ch. Y. 38=\\neither retardations, or\\nadaptabilities designed\\nfor use in the higher\\nsphere of existence..\\nPhysical analogy: the\\nbutterfly.\\nSTrrrpositions drawn\\nfrom above f acts\\nhidden faculties in man\\nhigh\\nof existence.\\nfive toes. Such retarded growths we recognise as remnants of original adaptabilities. If the\\nanimals had relapsed from a higher state, then these undeveloped members would have to be\\nexplained as checked growths, since the organism of the animal adapted itself to environ-\\nments and modes of life, where the member was not brought into exercise and its growth\\nstopped.\\nOr we notice on the other hand the hidden probabilities which could have obtained their\\nfull development only in a higher sphere, where the use of such incipient organs will tend to\\ntheir unfolding. The metamorphosis of the butterfly will serve most adequately in illustrat-\\ning this. From whatever side we look at this matter, we will agree that such physical predis-\\npositions can not be understood from the present condition of the species showing such\\nrudimentary organs. Alone by comparison with, and in reference to. other species can we\\ncomprehend these peculiarities.\\nWe may consider them purposeless whilst in fact we have hidden organs before\\nus which were not used, or will come to be used. Would it be unreasonable, then, to\\nconjecture upon the presence of similar rudimentary faculties in man? In the com-\\nbination of his nature we have observed aptitudes which we think to be intended for\\nuse in another form of existence. Being not in use for the present, they are taken\\nout of his hands at the proper occasion we expect to see them developed, and to be\\nrestored for free use.\\nThey may indicate, too, how many potentialities, generally hidden from view,\\nmay have been in possession of the first man. We shall find some more facts to\\nstrengthen such a supposition.\\nShould this supposition be proven by other and palpable indications, then the\\nfirst man stood like a king, having powers at his command which we can only guess\\nSe\u00c3\u0084ehl\u00c3\u0084o^ at from what is left then he possessed within himself the pledges for a develop-\\nment short only of absolute perfection. And in this first man the theme of history\\nis enwrapped. History is but the development of the wealth of potentialities where-\\nwith the representative of mankind is endowed. In him are deposited in concen-\\ntrated form the means with which history works. In him lie the contrasts or anti-\\nthetical principles in an undifferentiated, promiscuous bundle of possibilities and\\ndispositions which, after having been set free and applied, will mold individual and\\nsocial life under tensions and equations.\\nThe opposites united in man ruu in the direction of two strongly antagonistic\\nprinciples which by their conflict stimulate and restrain each other.\\nIn the first place man, owing to the finiteness of personal life, finds himself a de-\\npendent entity which once was not, but has become such. Hence finite man has him-\\nself not entirely in his own power; he does not control his beginning and cannot pen-\\netrate into the depths of his own nature. Altho the first man doubtless did, probably\\ninvoluntarily to some extent, apply the wealth of gilts in a manner of which we can\\nhave no experience. Notwithstanding his relative perfection, there must have been\\nincipient in him even the duality of consciousness. For he ever represented the\\nunity of the natural and the spiritual world, combining both in the form of his exis-\\ntence, while not even the depths of his natural parts, consisting of an epitome of the\\nuniverse, were altogether comprehended with conscious intelligence. Man had to\\nlearn to know the world and his relations to it by the use of his incipient faculties\\nwhich he thus had to develop himself. What he possessed were gifts, bestowed upon\\nhim in such a manner as to render their application and elaboration his duty, to\\nserve him as the outline of what he had to learn. Seine Gaben wurden seine Aufgaben^\\nNext to the task of self culture, that is of developing and adjusting, balancing and\\ncontrolling the harmonious interactions of the faculties themselves in order to fit\\nhim for the work appointed to him by the opportunities which the world affords him,\\nwas the improvement of his estate, the elevation of his world.\\nThis task, concurrent with the first duty of keeping up the union between body\\nand soul, consists in cultivating the natural world which, at his appearance, reused\\nto develop. It became man s duty to elevate nature to his own exalted state, to define,\\ndirect, and rule over its unceasing movements. In doing this, he was to begin with\\nhis nearest environment his own body in its then simplest relation. Nature s forces\\nthrough him were to he set free for his own benefit, just as the faculties of his own\\nmind were to be set free, subject to the condition of their proper exercise at the ap-\\nparatus, and their engagement in due order. This is the part of obligation assigned\\nMan s outfit for\\nattaining his\\ndestiny as to\\nearthly life.\\nD f nature\\nman. 9.\\nNature ee\\nvelop ,.i\\nince,\\nwho Is toset free\\nnature s potentialities.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0132.jp2"}, "133": {"fulltext": "II. A. CH. V. 39. THE IMAGE DEVELOPING IN MAN THE APPARATUS. 95\\nto hita to cultivate himself by cultivating nature. To be thus engaged is to his own This conditions\\nadvantage; his fortune is given entirely into his hands. In pursuance of this work intellectual land\\nhis own dispositions and potentialities are to be set free by way of self deter initiation, progress,\\nsince the process of man s development can only be ethical. It can only prosper as it since only thus\\nconcurs with the plan of glorification and personal communication\u00e2\u0080\u0094 in freedom and ow^ n8ed mun s\\nlove. potentialities\\n39. Man s faculties are set free under condition of applying them in proper co-\\noperation, hence they become differentiated under the progressive division of labor, Exercise at he\\nwhereby all development is to proceed harmoniously. Especially his own gifts \u00c2\u00bbpp*\u00c2\u00bb*\u00c2\u00ab\u00c2\u00ab-\\nare to develop according to the image within himself and in concert with nature.\\nToil, woe, and strife are not necessary for development under these conditions. Nec-\\nessary is nothing but the voluntary, joyful concurrence with the Absolute Good which\\nreigns supreme, and which has its representative in man for his own good, securing cooperation with the\\nr r divine plan and\\nits own value and preserving man s dignity under all circumstances. The entire ere- ~S|J^^?, w h\\nation is arranged to this end. Man from his own resources is to liberate the possibil- 5 7 9 19 110 22\\nities latent in things and in persons. He is to redeem the retarded life of nature, which Differentiation of m\u00c2\u00ab,,\\nbecame arrested life on his account, in order that this work of liberation should be- w*\u00c2\u00bb\\ncome his task for his own advantage and progress; to deliver the life confined in\\nnature so as to elevate it to his own level and lead it up with himself to spiritual\\nperpetuity and reality. This is the ethical task and significance of true culture. Man ufc his own\\nadvantage.\\nis to keep himself ahead, abreast at least, in this line of advance, and to conduct all\\nin harmony with himself, and himself in harmony with all, to the goal of a glorious\\nand complete transformation. This must be the procedure of civilisation, and nothing The ethical goal.\\nshort of it. It is the method according to which history follows its course.\\nThe duality and consequent polarity of human nature was adapted to the normal Jatu sidXteTto the\\nexercise of man s spiritual and natural obligations the tension and duality were history pursuesus\\nintended to bring about a complete and happy union in perfect conformity with the course\\nsupreme purpose\u00e2\u0080\u0094 if it had not been for a certain great calamity. That it occurred f^n not tobe 9\\nwas not, however, the fault of the necessary and beneficial polarity and duality, blamed upon\\nBut after the event had happened, advance not only stopped abruptly, it is even ls ua lty\\nmade almost impossible. Advance would have been rendered altogether impossible nat^and the^ ru\\nhad it not been for the polarity which keeps up its work in full force. benend\u00c3\u00a4iiy\u00e2\u0084\u00a2\\nFor notwithstanding the calamity, nature and history kept their course, as de-\\nlineated in the first man once and forever.\\nOne more coincidence in the polarisation of human nature must not be lost\\nsight of. It is an essential part of finite personal life to become effective under the p\u00c2\u00b0 larit y themascu.\\npolarity of the masculine and feminine principles, under the polarity of activity and S^ii 168 latent in th\\nreceptivity.\\nAs a potentiality at least, the tension of this polarity must have been latent in\\nthe first man already, tho concealed and undifferentiated as yet. This principle of a\\npeculiar strain is growing the more intense, and is balanced the better, too, the more\\nforces are differentiated and come into play. We believe we have found the secret of\\nthis emulative principle expressed in both the reflecting and unreflected forms of\\nconsciousness.\\nThus alone the deep problems, high aspirations and sad failures in the lives of\\nindividuals and nations may be understood. Unless the occult powers pervading and\\nagitating human life receive due consideration, history remains unintelligible. The polarity of active and\\ntension caused by this duality of human nature as now pointed out, the polarity nSlV development\\nmanifesting itself between the active and passive tempers,continues even to predomi- h s r t ry tL means for\\nnate through the entire course of history. It lies at the root of that all-pervading\\nand portentous strain between the oriental and occidental parts of humanity. It is\\njust this strain which furnishes history most of its means and instrumentalities.\\nSuch is man, standing before us at the beginning of history as its prophesying\\nfigure. He is not quite that embellished initial of a mediaeval manuscript, which Man less perfect and\\n-_.,,,.. i TT- a more natural than\\nLotze s philosophy would make him. He is more natural and less perfect, and less lo\u00c2\u00ab* imagined.\\nsophisticated. It was not the strive for existence in accord with the law of the\\nsurvival of the fittest, which forced him to assume his erect posture, as Dierks\\n\\\\STote as late as A. D. 1881.", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0133.jp2"}, "134": {"fulltext": "96\\nTHAT WHICH OUGHT NOT TO BE.\\nH. A. Ch. YI. 40.\\nQuestions which\\ncannot be solved\\nunless full self-\\nknowledge has\\nbeen gaiued.\\nThis begins with\\nthe consciousness\\nof the effects of\\nthe fall and be-\\ncomes complete\\nwhen the issues\\nof the conflict\\nbecome apparent.\\nI. A. Ch. 12.\\nII. D. Ch. 8.\\nConditions of self-\\nknowledge\\nAcknowledge-\\nment of the Bad,\\ndesire for restitution of\\nthe losses.\\nInstead of unity\\nand quality a\\nmultiplicity in\\nconflict\\nQuantities sinking by\\ntheir own weight.\\nFull recognition of\\nman s wretchedness\\nonly possible when it\\nappears in its own\\nwhole compass.\\n\u00c2\u00a740,41,56, 109, 112, 115.\\nBastian on confined life\\nof nature-hound people.\\nPreparation for the\\nanswer, which lies in\\nthat which\\nought not to be.\\nScHELUNt).\\n5 51,\\nOn the contrary. It was his inner value, the incognito majesty of his spirit\\nwhich exalted mail because this alone does not come from below. But how came\\nthis hieroglyphic figure to stand at the gate of history containing the theme of it and\\nalso the means for it in himself? And how does it correspond with all the dark de-\\nsigns substantiating themselves in the miseries of real life? These questions have\\nscarcely been touched upon as yet. If it seemed as tho the deciphering of the hiero-\\nglyph should be evaded in this work as was done in others of its kind, then it is time\\nto correct the impression. But we can not begin to answer these questions, until\\nwe have the phenomena before us in all their bearings. In the phantom-like appear-\\nance of the first man as he stands before our expectations, all contrasts are com-\\npounded and equalised in the simple concurrence of motion, mere emotion in his\\ncase\u00e2\u0080\u0094 because the tensions are all as yet under the regulating pendulum of the God-\\nconsciousness pure and simple.\\nIt is only when man becomes aware that this is disturbed, when by the break of\\nthe order of duality connections are severed, when the contrasts become conflicts, and\\nthe natural strains alone have their sway; when the God-consciousness expires, as it\\nwere, under the prevailing symptoms of rupture, detachment, departure, dispersion,\\ndissolution\u00e2\u0080\u0094 that the sinking and precipitous descent begins to be conceivable not\\nuntil then. It is after man lias lost the best part of his life, after the true and vital\\ncore of consciousness, namely love and peace have receded, that he, collectively as\\nwell as individually, becomes conscious of his selfhood, is concerned about, and en-\\ngaged with, himself. Unless he becomes aware of these sad facts, he does not become\\nknown to himself. It is thus that man as a person or as a nation may find himself\\nin an impoverished condition and feel his great losses: under the vicissitudes which\\narise from the multiplicity, where unity ought to be maintained; which originate in\\nquantises sinking by their own weight, where quality should preponderate. A mul-\\ntiplicity in conflict\u00e2\u0080\u0094 this is the distress of consciousness with which new knowledge\\nis to begin, under which the mind is to be awakened. Not before this consciousness\\nof sinking into the abyss of selfabandoninent is recognised, can we begin to under-\\nstand the first man. We are unable to realise the decadence with all its wretched-\\nness: we are too much disabled to endure a single glance into the chasm yawning be-\\ntween destiny and reality; and if we could, our seeing would be of no avail, for we\\nwould become completely terrorised, until the cause of the misery and the conse-\\nquences of the fall appear in their whole compass.\\nCH. VI. THE GREAT CALAMITY AND THE CATASTROPHES.\\n40. The proofs adduced for the quality and high position of the ideal man (not-\\nwithstanding the questionable and unsatisfactory achievements that is. notwith-\\nstanding the ideal which man would improvise on the spur of his lamentable condi-\\ntion, his present reality) and the vouchers for the permanent significance of the first\\nreal man justifying our position: bring us face to face with the most vexatious of all\\nproblems.\\nIn the dreamy existence of nature-bound, uncultured people, the night side of\\nhuman life (our unreflected consciousness i constantly reaches up. or is extended into\\ntheir day s work (Bastian. Volks-und Menschenkunde, Berlin, 1888.)\\nThis is an important observation. For what is meant by dream-life? In the\\npreceding chapter we had to utilise such proofs as are found in man s actual condi-\\ntion. In the realities of life surrounding vs. we met something irrational which\\nmarred the understanding of the first man. Burdened with incomprehensibilities we\\nstand before the great question.\\nLooking upon the sum and substance of the world s doings as unbiased as pos-\\nsible, we find to our dismay at every step what Schelling called das Nicht-sein-sol-\\nlende, that which ought not to be. Does that cause all this trouble?\\nWe have endeavored to show, how even in the so-called dead geological mass there are\\nimponderable forces interrelated and at work, and how they on their part are instrumental\\nto. and in all their movements cooperative with, the historic purpose. But this was saying very\\nlittle as regards matter itself. We merely hinted at the idea that matter may be taken for\\nsubstantiated power and purpose, as compressed, arrested life, perhaps. This we did under the\\nconviction that there is a life of a higher nature, the principles or elements of which interact", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0134.jp2"}, "135": {"fulltext": "II. A. CH. VI. 40. THE BAD ANTAGONISES THE PURPOSE. 97\\nwith that of the lower order in free motion, substantiating- themselves and complementing\\neach other in form of opposites. without limit and without conflict, We only refer to the\\nMonads of Leibnitz in their blind confusion, despite their pre-established harmony, altho\\nthey have been put up again in array against our axiom of the invisible reality of the spiritual\\nworld.\\nWhatever theory is set up does not forbid us to see forces in what is called matter, Matter not the\\nwhich, (under the auspices of a thought, combining them in systematic and mutual cause of the\\nequation as complements to each other)\u00e2\u0080\u0094 substantiated themselves and moved in\\nperfect equilibrium and serenity. Hence we can not charge either force or its sub-\\nstance with being the cause of the troubles under discussion.\\nIt was from some other cause that the gladsome and harmonious immanency of immanency of thought\\nthought, or of life, or force in matter became severed. The intimate relation sustain- of baianee.\\ned a rupture, it broke into separable relations. Force-substance realised the possibi-\\nlity of standing outside of, and opposite to each other. Elements became loosened, \u00c2\u00bb\u00c2\u00bbto\u00c2\u00bb insubordinate to\\ndetached themselves, asserted independence, and pushed on in setting up separate re-\\nlations of existence of their own.\\nThis insubordinate attitude of the forces in nature is due to the unbridled propen- The rend\\nsities and distorted inclinations and dissipated appetites of the human soul, so impo- human^ou?\\ntent and yet so arrogant. For the human soul is the focus of all principles and extends through\\nforces and elements in the life of nature. Hence the loss of equilibrium in the human\\nsoul must of necessity affect all natural life.\\nMany speculatists have tried to describe nature as thoroughly purposive in all\\nits formations. Doubts about it were taken for ignorance. Never can we be convinc- which on this \u00c2\u00abcount i\\nuot thoroughly\\ned that all the destruction going on in nature and history is necessary for any purposive.\\nnatural or moral purpose.\\nIf billions of tender and harmless molluscs are thrown by a single wave upon the hot\\nsands to perish, it will always be difficult to establish any purpose in their death. Likewise will\\nit be in vain to reduce the sensations of abhorrence or disgust, caused by monstrosities or\\nnauseous objects, to the variety of taste or to the lack of information, as to their necessity for\\na purpose. And as it is in regard to nature, so it is with respect to nations. There too, the\\nwaste of forces is appalling. How incomprehensible is the contrast between exertions and\\nsuccesses. With all the impetuosity of propagation how few of the products are well qualified\\nspecimens and fit for the world. What swarms of people crowd some poor quarters of the every i d\u00c2\u00ab of\\nglobe, whilst finer reg-ions are not appreciated by the few occupants. Beside the proportion- puruoseness.\\nally narrow strip of the northern temperate zone, not many other parts of the globe s surface\\nseem adapted for raising that superior quality of human beings which is of value to the cul-\\ntural life of the rest of the world.\\nA feeling of gloom seizes one at reading of the uncouth peoples which roam over the\\ndreary steppes, or swarm in the thickly settled portions of Asia. The wretchedness of hu-\\nmanity there is so disheartening as to make the value of man almost vanish. It is similar to\\nthe awe oppressing the mind at the sight of the wild vegetation of swamps, or the barren\\nmonotony of such vast tracts of bad lands as those of the Dakotas. It bewilders us to behold\\nsuch environments, because we can not comprehend why there is so much of the distressing\\nand the crude around us, ever reproducing itself so rapidly, whilst the good and that which is\\nnoble is augmenting so slowly. There seems no system nor even picturesqueness in such\\ndreary vastnesses which defy any idea of plan or purpose. And besides, such views fill us with ti)e echo m o f the* mm 1:\\ngioom because there is something within ourselves which inadvertently finds the inner con- reproachful sighing of\\ndition of the mind reflected in nature. Our gloomy moods are generally the echo of selfre-\\nproach which nature calls forth by its physical analogies.\\nIn addition to the sighs of the creature audible in nature inexplicable and occult phe-\\nnomena have to be considered of which history speaks, in order to understand the melan-\\ncholy mood of the mind. The Greeks and Romans \u00e2\u0080\u0094notwithstanding their natural hilarity,\\ntheir bravery and their frivolous attitude to their religion\u00e2\u0080\u0094 felt a chill of horror in the imag- phenomena,\\ninary presence of embuses and lamiae at the mysteries of Thessalian. Colchian, and Assyrian Caiotts s prediction.\\nblack arts. Equally stultified by a ghastly dismay was that illustrious company of Paris in\\n1788. those scurrilous merry-makers assembled with Malesherbes, Condorcet, Bailly.\\nGrammont\u00e2\u0080\u0094 La Harpe. etc., to whom Cazotte predicted their fate of 179H.\\nThe witchcraft of the Middle Ages, of which Solden gives full report in his History, de-\\nmonstrates the terrors of old pagan rites and their continuance under cover of Christian cul-\\nture. Hidden depths of sinister lyid powerful inflences are opening and give vent to an over- Moral darkness: Orgies\\nflow of abominations. The combination of lust and bloodthirst is inexplicable from anv or- of mysteries witch-\\ncraft. SOI L E.V.\\nder of things or other natural sources. The orgiastic revelries of the Mylitta cult, the frantic\\necstasies of Shamanism among the Jacutes is more than unnatural. When they become mer-\\ngsetch, Wundt classifies them with the hypnotised. But what is Hypnotism? The Hametzi- pr vnno ti- m\\nans of Vancouver in their mad dances tear pieces out of the bodies of the spectators with Bastias, Wmn\u00c2\u00bb. I Si.\\ntheir teeth, presenting, according to Jacobson and Bastian. the most horrible spectacle im-\\naginable. Bishop Zumarraga computed the number of human sacrifices among the Aztecs", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0135.jp2"}, "136": {"fulltext": "98\\nTHE BAD AND THE LIE.\\nII. A. CH. VI. 40.\\nHuman sacrifices etc.\\nZUMA\u00c3\u0084RAGA, WaITZ,\\nPrescott.\\nThe Bad in\\nhistory. \u00c2\u00a7106,110,\\nnot explicable from\\nnatural grounds.\\nDrovsen on sin.\\nCultural advance and\\ninfernal depravity\\nkeeping pace.\\nRefutation of false\\nideas concerning the\\nBad.\\nThe Bad will not\\ndisappear of its own\\naccord.\\nstrategy.\\nThe lie \u00c2\u00a738) is\\nthe pliable in-\\nstrument of the\\nBad;\\nlives off the Good,\\nproving thereby its\\nown reality as well as\\nthat of its opposite\\nThe shelter under\\nwhich nothing but the\\nBad can prosper. 110\\nDoctrine from Plato to\\nScHLElRMACHER.\\n39, 41, 109.\\ncontriviug at another\\nthan Christian cultus;\\nThe Bad an\\nnon-ens.\\nTheories making light of\\nthe Bad\\nat about twenty thousand annually. Montezuma, it seems, set a horrible example. In his\\ncity of Tlascala alone 800 victims were actually butchered at one particular feast every year.\\nWaitz has ascertained that the dedicatory ceremonies of the main temple at Tenochtitlon re-\\nquired 34,000 victims. In the court-yard of the Mexican temple stood a pyramid of 136,000 hu-\\nman skulls, according to Prescott.\\nWithal that the Bad has scarcely been mentioned as yet.\\nHow are these mysterious phenomena of the dark sides of life to be accounted\\nfor? Facts challenge thought which defy explanation from natural grounds.\\nAccording to Droysen the excretions of the Bad are to be expected as natural\\nconsequences of civilisation. He takes the Bad, like Schiller, poetically as the un-\\navoidable appendage of the finite mind as the shadow of the mind s transciency,\\nindispensable for the appearance of the Good, as that which by virtue of the nature\\nof things is destined to annihilate itself and to disappear.\\nWhenever artificial refinement is taken for civilisation, so that under this self-\\ndelusion of a period with high literary culture, perhaps, social abnormities are palli-\\nated until the smooth surface bursts, it will always be found to have concealed a\\nmore than brutal, an infernal depravity. And this, we claim, is really on the in-\\ncrease, rather than showing a tendency to diminish.\\nInspecting even the praiseworthy institutions of modern humanitarianism, all the dif-\\nferent asylums, or the long chain of prisons filled with fallen men in numbers increasing, we\\nfind something more than simply delinquencies of human nature: or when looking over all\\nthe misery which these houses contain, besides that which they do not contain and which in\\nmost cases is selfinflicted, we find something worse than the mere reverse side or the foil of\\nthe Good. In the face of all these dreadful, dismal phenomena, does it still seem harsh to go\\nto the bottom of the matter and call the deficiency by its right name? Or are those men to\\nblame and to be gibed, who in their way counteract the dark powers which will not disappear\\nof their own accord? Are we to be rebuked if we find something infernal working under-\\nneath history, which we denounce and hate, and with which, because of the havoc wrought by\\nit, to compromise in any form we indignantly decline?\\nThe single true phase of such philosophy as that of Droysen is the fact that the\\nBad lives by its opposition to the Good. The Bad is something which is ever ready to\\nannihilate anything else in order to save itself. It tries at least to maintain itself by\\nblackening what is noble, if it can imitate it no longer; or by palliating its ownob-\\nnoxiousness in order to justify its clamor for tolerance. It is the practice of those\\nwho countenance the Bad, to calumniate the Good under the hypocritical garb of\\nmoral indignation or intellectual seriousness: it is the strategy of the Bad thus to\\nmystify the unwary and inexperienced, and to intimidate and scoff at those who will\\nnot make allowances for it. There is always that shrewdness connected with the\\nBad, which calls superstitious what is really good and sacred, and calls those hypo-\\ncrites who combat it. Thus the lie is the pliable instrument of the Bad, made strong by\\nintermixing some truth so as to assume to itself the appearance of the Good. The Bad\\nlives by sapping out the Good, acting as tho it were not in opposition to, but in uni-\\nson and sympathy with it. Now when we recognise that the Bad is a parasite, which\\nmaintains itself at the expense of the Good by sapping, falsifying, mystifying, calum-\\nniating and denying the Good then we acknowledge the reality and heterogeneity of\\nboth principles. In other words the Bad thereby proves what it intends to deny,\\nnamely, its own existence and at the same time the reality and life of its opposite\\nand superior.\\nLet us summarise. From Plato to Schleiermacher it has been taught that the\\nBad was something which had no reality, a nonentity: or something which is merely\\nnot good as yet. It was regarded as something which would disappear as soon as a\\nnew form of culture, other than the Christian, were once established, as Socialism\\nmakes its adherents believe.\\nIf this were the case the Bad would be innocent enough to be left alone, and allowances\\nmight be made for it. Then it would be wise and convenient indeed, to become reconciled to\\nthe Bad. Then the partisan of the Bad might be excused without the asking; he would be jus-\\ntified in following his own inclinations, under the pretense that such was his religion and\\nthe Christian moralist would be the most contemptible fanatic; Christianity, in fact, would be\\nsuperfluous; to provoke the revenge of the Bad would not only be folly, but a downright sin\u00e2\u0080\u0094\\nand thus, they claim, all the depths of which we speak would be shut up. The energy of the\\nBad wonld then be only imaginary, a theoretical nuisance; it would lose its terror by the\\nspreading of intelligence; illumining progress and progressive prosperity would be the", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0136.jp2"}, "137": {"fulltext": "II. A. CH. VI. 41. FALSE PHILOSOPHY REFUTED. 99\\nnatural result. It was a French philosopher who was allowed to expound this philosophy be-\\nfore Frederic the Great. Old Fritz merely answered: You do not know the canaille,\\nand the philosophy of the advocates of the Bad soon after was realised in a place near Ver-\\nsailles with a vengeance. Again it revives under the fostering care of such as overestimate\\npopularity and who certainly must have an interest in covering up rather than unmasking\\nthe Bad, or of such as utilise it by dishing it out in spicy and sensational reading matter. To\\nall such sophistry we simply give the lie.\\nOthers argue that the Bad originates in the finiteness or sensuality of the human ascribed to man s\\nbeing as such. Then it would have to be considered as something essentially neces- anite natoe,\\nsary for every individual being, because everything continues to be finite. Or should\\nthe Bad be identical with the sensual appetites It then would be as necessary as in\\nthe other case, since man continues to be a corporeal being. Under both of these\\nsuppositions the Bad would have to be recognised as a necessary momentum in the\\norder of the physical and ethical cosmos. It would have to be explained as a means\\ndesigned for the good purpose as the principle by which forces, through opposition,\\nare to be incited to higher development, that is, it would have to be thought identical toXe \u00c2\u00abde? ot things!\\nwith the great natural polarity, and would be THE motive, the corresponding pole\\nof the Good! But the polar tension necessary to realise progress is not thinkable as The Bad not to be\\nsomething contradictory or refractory. The stigmatic mark of the Bad is not sim- tS^iSpotewJf*\\nply a derogatory negation neither does the concept of the sensuous or of the finite\\nindicate anything bad on account of its limitation. In contrast to finiteness it is one\\nof the chief characteristics of the Bad that it maintains the most stubborn persist-\\nence. It ever tends to detriment, destruction, annihilation. It never does any\\n_ is not the foil by\\ngood. Hence we repudiate the schemes which dare to render the Bad the mere re- which the Good\\nverse side of the Good, or the foil which is to give the Good its brilliancy. We de- bri r ifi\u00c3\u00a4nt^ ed\\nnounce the allegory which is to represent the Bad as merely the shadow of the paint-\\ning, necessary for making the figures appear plastic for if the painting of history, Sut^^^c^tSt!\\nthat is to say, its true reality, would depend upon the Bad, then this would have to be r^r a of history.\\ntaken for the plastic principle of personality also. Then the monstrosities and cari-\\ncatures, in their particular instances, would have to be adopted as the good products\\nof the Bad, to which the normal formations were owing their significance. Abnorm-\\nities would be prerequisites of history, and essential premises for its explanation.\\nLeibnitz made use of all that shadow-philosophy, absurd as it seems, in the construction\\nof his best of all the worlds. He needed that mixture to a degree almost of identifying T he\u00c2\u00abse which Le\u00c2\u00ab\u00c2\u00ab\u00e2\u0084\u00a2\\ne\u00c2\u00bb made f the foil and\\nthe Good with the Bad, insomuch as the discords are needed in the composition of musical shadow theory.\\ncolors as much as Rothe needed it for the definition of morality.\\nIt is odd, when after all, one becomes almost persuaded even by Schopenhauer, that the\\nBad is founded in the order of yonder world, just as Schelling made it ascend from the ob- 0ri .g n \u00c2\u00b0f the Bad in the\\nscure chasm which yawns in the nature of the deity S^blliso, Schopenhauer\\n41. The Bad is now acknowledged as that which detached itself from universal\\norder and which, in opposition to it, hides and seeks to maintain itself. Despite its\\nsubterfuges it stands convicted as something very real. It is unmasked as a power\\nwhich unfolds itself and had no need of being especially revealed because it reveals,\\nor rather betrays, itself in the sphere of personal life, and in the form of evils throws\\nits shadows also upon nature. Its shadows are darkest in that portion of nature and of\\nhistory which is nearest to its light and crown. It is a power which presses so hard upon\\nconsciousness, and which leaves traces upon it and all pertaining to it so deep, that it needs no revelation;\\n.fa reveals itself.\\ncan not be laughed or sung away, nor stifled by ignoring it.\\nThat anxious suspense resulting from the Bad, Lotze observes, is rendered the\\nmore distinct the more the consciousness disowns guilt under excuse of natural de-\\nficiencies. Denial oppresses so much the worse, because man becomes the more vivid-\\nly conscious that the excuse is not true, since mere deficiency can be overcome Anxious\\nthrough the superiority of the mental part by education and self culture, whilst guilt wL pense\\nand fear can only be taken away by a higher liberation of the mind This emanci-\\npation will have to proceed in accord with the truth, and on the strength of the\\nspirit s reaction against the suspense by ceasing to submit to selfdeception, by ceas- attem l e\\ning to identify wickedness with weakness, and by earnestly seeking that which sets consXn^but only\\nconsciousness at peace. Thus the proper discrimination is formulated which must be sna n rpiy\u00e2\u0084\u00a2hVaiffer\u00c2\u00b0ence\\nmade between natural deficiencies and the tendencies of pseudo-culture. w?ckednels ealmess and\\nIt is chiefly through the latter that the power of the Bad endeavors, and at great lengths\\nsucceeds, to maintain itself by establishing subterfuges of its being necessary, or convenient,\\nC,", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0137.jp2"}, "138": {"fulltext": "100\\nTHE ANXIOUS SUSPENSE. LOTZE.\\nn A. Ch. VI. 41.\\nDenial\\nmakes sin the more\\nflagrant and aggravates\\nguilt. S 11. 12, 109.\\nConscience is but\\nmanifesting the\\nright of the Good\\nto reclaim man\\nfor the enjoy-\\nment of its\\nreality.\\nIt aTises from unreflect-\\ned consciousness,\\nawakens the sleeping\\nsoul, reclaims man for\\nthe pursuit of his\\ndestiny, demands\\nexpiation. 8 11.\\nWuttke. 108, 157.\\nDrotsen and Buckle on\\nphysical origin\\nof the Bad Rothe s\\nreferring it to the moral\\nrealm.\\nIndestructibility\\nof the moral\\nelement.\\nMaterialistic\\nattempts to\\ndestroy the ideals\\nand to supplant\\nthem by other\\nregulatives, only\\nserve the firmer\\nto establish\\nthe Good, the\\nTrue and the\\nBeautiful.\\nWhat the Bad is\\nnot.\\nEthical conduct not to\\nbe based on mere\\nintellectualism.\\nWhat the Good is.\\nor indifferent, or insignificant; if it does not even with an affected naivete insist upon its util-\\nity. But the lie is nailed fast tho it ever more tightly encoils the very person who seeks the\\nfalse excuse, or who tries to shift the fault upon something or somebody else, or who would\\nscreen himself behind ignorance. Such attempts only betray the culprit s consciousness of\\nthe fact, that the guilt becomes the clearer to him the more he dodges the inner reproach, or\\nrejects the verdict which holds him responsible for his clinging to the Bad.\\nInnocence or excusable ignorance become the more distinguishable from guilt, and re-\\nfuse to be mixed up with it, or to serve as screens, the more emphatically the denial of the\\nwrong manifests its wickedness.\\nIf now an emancipated mind which describes conscience as a coward, would\\ncall that anxious suspense of Lotze imaginary, or a thing with which superstitious\\nignorance alone troubles itself then the questions arise: Who or what is it, that\\ncoerces consciousness to institute an inspection of those misgivings? What is it that,\\nin spite of philosophical selfabsolution, conducts an objective, undaunted, investiga-\\ntion? Who is that incorruptible prosecuting attorney, whose truthful evidences\\navails with the culprit to own his guilt? That anxious suspense, this despondency of\\nthe mind, can not for ever be tyrannised by simulated courage of dissembling know-\\nnothingism. It is such a counterforce as seems to affect man antagonistically,\\nwhilst ultimately it only manifests the right of the Good to reclaim man for partici-\\npating in the enjoyment of its reality.\\nWhenever this witness of the Good reappears from the realm of unreflected con-\\nsciousness to testify against the Bad, it stirs up dreaming souls to such awaken-\\nings, that as empiric facts millions of bloody sacrifices are made in answer to the\\ncrying demands of expiation!\\nIf Droysen s assertion were correct that with cultural rearrangement, or Buckle s, that\\nwith proper food, the bad would disappear from history, then we would have to lay aside the\\nGood as the standard rule for measuring historic value; and as with the Good, so it would be\\nwith the right and the beautiful, both implied therein. If these are really ideal and not mere\\nphysical, qualities, then the Bad, too, must be referred to the department of moral concepts,\\nwhere it is to help us, by the comparison of the cojitrast, to define the boundaries of morality.\\nThis was the true element, and most probably the meaning in Rothe s exposition of the Bad\\nas something moral.\\nInto whatever fashion humanity may develop, never will it come to pass, that a\\ntendency will gain the victory, which would despoil those moral qualities of the\\nGood, the True, and the Beautiful of their ideal contents.\\nMaterialism in this as in every other respect, signifies no more than an interven-\\ning episode, recurring in order to remind the human mind of the difficulty of ap-\\nproaching its ideals. Never can materialism for any length of time discourage the\\nmind in its aspirations toward realising them. Ill-tempered about the difficulty,\\nman may for a time become so exasperated as to undertake the destruction of these\\nideals. But soon he sobers down again, and in turn begins anew to reconstruct the\\nfabric of the ideal world, the image of which is profoundly imprinted into his entire\\nbeing. After each of such general smash-ups he searches for a broader, deeper and\\nmore solid foundation, and for less destructible material to complete the edifice of\\nsocial welfare, and to secure its future safety. The structure becomes more firmly\\njoined together in proportion as the ideals of moral excellency are more generally\\nappreciated and taken hold of, and as the ever threatening dangers become known the\\nbetter.\\nThe Bad is to be apprehended as more than the not-yet-being of the Good; as more\\nthan a shadow; as more than a discord; as worse than a deficiency. It is more than a\\nnegative principle. It is a positive reality. The Bad is a will.\\nAnd it is an act of the will, a manifestation of its freedom, if one has the courage\\nof his conviction, not to shield this arbitrariness of the will by frivolously miscon-\\nstruing the reality or sublimating the essence of the Bad. Of course, it takes a\\nstrength greater than the headstrong perverseness of the human empiric will to\\nunmask the Bad and to face it, instead of yielding to, or compromising with it.\\nEthical conduct can not be based upon intellectualism; it must be based upon\\nthe will.\\nThe Good, on the other hand, can not be reduced to a fortuitous coincidence of\\nhappy circumstances at the beginning, and to subsequent hereditary transmission.\\nThis would amount to no- more than an external correctness without any per-", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0138.jp2"}, "139": {"fulltext": "II. A. CH. 41. THE APOSTASY AJVD THE CATASTROPHE. 101\\n\u00c3\u009fonal merit. Morality put on from the outside is but a caricature of the mos of\\nthe Romans which even they conceived as containing an inner motive. Morality as\\nwell as its opposite has its source and seat in the innermost depths of personal nature Mora ty put on from\\n_, ,.,i i outside had no value\\nin a pristine will. It can only be determined upon by a converted, that is by a freed with the Romans.\\nwill: and its contents, the Good, can only be maintained and preserved by resisting, and\\nconquering the Bad.\\nThe perverse will betrays itself by the unwillingness to engage in this combat. It is\\nprone to do the Bad, or at least to secretly adhere to it, to sympathise with it, or to negotiate\\nwith it, that is, to try the realisation of the lie. The explanation of its origin and the de- oftteptJ^wuT 08\\nmonstration of its malicious intent must be postponed, until we have found the actual confir-\\nmation of that, which at the present stage of the investigation could only be conjectured, We\\nmust first gather up the facts issuing from the bad will. In the mean time each may look ori^teTbe portpMied.\\nwithin himself for the proofs of our presumed axiom concerning the will and its entangle- s 7 lu6 uo 112\\nment with the Bad.\\nFrom what has been demonstrated so far, we stand, to all appearances, before a\\ngreat depression, before a deplorable descension, a steep incline\u00e2\u0080\u0094 before a veritable\\nsink.\\nOf the proclivity toward moral baseness, which pervades the combination of hu-\\nman nature, abundant proof is extant the deterioration of the whole world of na-\\ntions depicts the depravity of human nature sadly enough. The entanglement of\\nthe evils with the bad ever manifests itself in one way or another. We hear com-\\nplaints about it as of a conflict, a discord, a turbulence, a passion affecting all hu- es seiitTaiiy\\nman relation at every stage of culture and in every age. But the complaints also humaunfture\\ndivulge the truth that the Bad is alien to human nature, that it belongs not to its lu9 a\u00c2\u00bb, \u00c2\u00aba.\\ntype.\\nSomewhere, at some time, a rupture must have happened that caused a general\\nrr originated in the\\nupsetting, a complete ruination. There alone can we seek for the origin of all the s, a/ t t u f a e X t t nc SU0US\\ndilemmas encumbering our problem. Only from such an occasion is it possible to 8 no.\\nderive the disfigurement of all ideals, to account for the perversion of all blessings\\ndestined for man, and to explain that incessant detachment and estrangement which\\ntends to utter dissoluteness. So humiliating is this degradation that, a few serious\\nthinkers excepted, men would not even touch upon this open sore of humanity. seifknowiedge im P o S\\nsible until sin is fully\\nHow this sinking could have commenced, and why it should have occurred in the spirit- known and confessed.\\nual sphere of existence, from whence we become conscious of it in the feeling of guilt, has 39, i0 a 56, 109,\\nbeen previously alluded to and will be ascertained more explicitly further on, when profound\\nself knowledge shall have been rendered possible.\\nSchelling, with reference to this problem and with deep insight came to the conclusion\\nthat the human race could not as yet have left the stage of its nearest family or tribal rela- Rupture occurred prior\\ntions prior to the exceedingly more developed national relations, when it underwent that to he existence of\\nnational relations.\\ncrisis. It was a break so portentous\u00c2\u00bb and there ensued changes so thorough-going, that we Schellinq.\\ncan place the disaster nowhere else but at that point of the consciousness from whence all the\\nfaculties emanate as their common focus. The reason for this statement we derive from\\nthe fact that the differences of nations cannot be thought of without different languages;\\nand language is something spiritual.\\nA confusion of languages cannot be thought of unless considered as an internal n he sphere of\\nevent hence a distraction of consciousness must be acknowledged as preceding the by ton g e u es s\\nbreak of human unity, the fractured condition of the race. What preceded the es-\\ntrangement of the human family and its separation must have been a violent upset-\\nting of the fundamental parts and vital principles of which human nature consists. before r the h confu-\\nA historical catastrophe must have occurred; a manifestation of preternatural sionof language,\\ndepravity. A rebellion, a scandal, a crime must have been the cause of the shock\\nConsciousness deranged\\nwhich deranged consciousness to its very foundations, and benumbed the feelings to h y tlie effects of \u00c2\u00abie\\nshocking event.\\ntheir very core, to that center which was to maintain the union of mankind. The\\nspiritual relationship was torn asunder. The God-consciousness left after the first Spiritual reia-\\ngreat calamity must have been utterly corrupt ere the sense of shame could asunder. rent\\nhave become lost so far as not to be able any longer to restrain man from the base\\ndeed, and ere the feeling of guilt could thus have been trifled with. No other but this\\nhypothesis explains the situation. After tearing up happy relations and falling\\naway from a glorious destiny, departure after departure was taken. Man fell back\\nunder the law of inferior nature where detachment is the order. Faint recollections of nessutterTy us\\na lost state of blissfulness, and faint conceptions of a glorious destiny, now receded corrupted.\\ninto a dim distance. This the fugitives took along with them, together with a few", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0139.jp2"}, "140": {"fulltext": "102\\nHumanity fell to the\\nsphere where detach-\\nment is the order of\\nthings.\\nA catastrophe previous\\nto the dispersion.\\nThe old way of\\nexplaining\\nheathenism.\\nDescension from\\nMonotheism 54, 53.\\ninstead of evolutk\\nfrom Fetishism.\\nB\u00c3\u00bcBNOUF, EBRARD,\\nBrugsch, Gushing.\\nEvidence of\\nreligious\\ndegeneracy\\nin Mexico.\\nPbescott.\\nSavagery not the\\nprimitive state.\\nCatastrophe broke up\\nthe race.\\nW. v. Humboldt.\\nIndications as to\\nthe great\\ncalamity. 109,\\nOriginal God-conscious-\\nness, overshadowed by\\n\u00e2\u0096\u00a0world-consciousness\\nPRIMITIVE MONOTHEISM.\\nII. A. Ch. VI. 42.\\nits remnant conscience.\\nConscience\\novershadowed\\nstill raminds man of\\nreturning\\n(Erinnerung)\\nfrom the periphery\\nto the center.\\n(Verinnerung.)\\nsymbolic ordinances as old and sacred but fading family-heirlooms. Entirely miscon-\\nceiving their original destiny, they pursued the goal of blessedness in a wrong direc-\\ntion. At their birth the nations started down the steep incline. The sphere of\\nsinking expanded, the falling away into deeper demoralisation accelerated at the rate\\nof geometrical progression.\\nSince for good reasons we made the fractured portions of humanity analogous to\\ngeological strata and conglomerates, we are justified to suppose the cause at bottom\\nof that sunken condition as being analogous to a previous eruption.\\nDuring the last thirty years the idea of a downward tendency of religious cognitions,\\ninstead of evolving Monotheism from Fetishism, has evidently gained ground. Since Burnouf\\nrecommended to fall back upon the old way of explaining heathenism (in the Revue du deux\\nmondes. 1864), many have found it passable. Ebrard s demonstration of the truth of religious\\ndegradation from original purity (1874) stands unchallenged, despite M. Mueller s attempt to\\ntheologise upon the Origin of Religion.\\nBrugsch some years ago established original Monotheism from Egyptology and subse-\\nquently v. Langegg brought out the original Monotheism of the Chinese. We hardly need refer\\nto the history of the Church in the fourth century as the most striking example of the quick\\ndeformation of religion pure and simple. And another instance of later date has been averred\\nby Cushing. His investigation warrants the supposition that the Zuni-Indians, showing traces\\nof Monotheism, are descendants of that highly cultured Toltec-Aztecian nation which used to\\nrule from Chile to the Salt Lake regions. Prescott already was of the opinion that their human\\nsacrifices commenced not earlier than about two centuries before the conquest of Mexico. It\\nis now established as a fact, that previous to this period the Mexicans offered flowers. The\\nfact of original Monotheism might be corroborated by hundreds of weighty quotations but\\nthe time draws near when any such defence of our axiom will be antiquated.\\nSavagery was not the pristine state of the human family. Quite the contrary is\\ntrue. It is, so we say with W. v. Humboldt, the state of a fast extinguishing\\nsociety, resulting from a disastrous subversion of things in general. This must have\\nbeen preceded by a deplorable catastrophe which broke up the race and caused it to\\nweaken and to wander.\\nIn what way could this portentous and ruinous accident, preceding the disaster,\\nhave been wrought?\\n\u00c2\u00a742. Primitive God-consciousness must have been the same in every person,\\nuniting them all. It was a unit in itself, paramount to the unit of the first man\\nwhom we consider as the common root of the race because of its common God-consci-\\nousness. It must have consisted in a deep immediate cognition, a vision-like and\\npure conception of God, and it was a gift.\\nIn primitive Monotheism (Ur-Monotheismus) which the Germans deem established\\nthrough archaeology, comparative philology, and the philosophy of religions, man found him-\\nself enwrapped, as it were, in the enjoyment of the tasks enjoined upon him together with\\nthese gifts. That form of consciousness must of necessity vanish like a sun-set as soon as\\nman s central vision is changed to different views, to relative blindness. Darkening is the\\nsight of the would-be-God, when for the first time he observes his condition and finds himself\\nmuch like an animal, creeping out of sight. Sequent to doubt and disobedience his cordiality\\nto his partner, part of himself, turns to brutality, because of his being held responsible for\\nwhat is going on in the family. And with the suavity of family affections his whole existence\\nbecomes disruptured.\\nOf the primitive God-consciousness, every man carries a remnant within himself\\nas his conscience, as the point of connection where union may be re-established. It\\nis personal, but it holds equal sway over all, because it partakes of the nature of the\\nspiritual world whose character we found to consist in formal unity under material\\ndiversity, that is, personal multiplicity. This great preservative gift remained with\\nman throughout all the vicissitudes of his progressing degeneracy. When mankind\\nentered into the diverse and complicated relations multiplying with the descending\\nstages of worldly life, world-consciousness began to compress the remnant of\\nGod-consciousness to the hardness and stuntedness of a rudimentary organ.\\nYet that weak remnant, on the strength of its belonging to the realm of indissolubi-\\nlity, proves ever strong enough to take care of man s interest which he neglected. It\\nthus remains his reminder (die Er-inne-rung), the witness of original and universal\\nrevelation, and shows to him in the darkness the way back to clearer God-conscious-\\nness. One remembrance after another reviving, a cognition of reconciliation\\nbrightens up, until by way of intensifying religiousness (Ver-inne-rung) the mind is\\ngradually led to return from the manifold to the One.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0140.jp2"}, "141": {"fulltext": "II. A. CH. VL 42. SELFMADE RELIGIONS\u00e2\u0080\u0094 ATTEMPTS AT SELFSALVATION. 108\\nIn God-consciousness, what there is left of it, the unity of mankind is warranted. Even\\nthe weak remnant of it prompts man to return from diversion upon the periphery toward the\\ncenter, so that instead of losing himself into the manifold, the reunion with the One, conse-\\nquently with all men, may be established.\\nHerein the history of the religions of mankind consists, provided our proposition is cor-\\nrect which we still hold to be hypothetical\u00e2\u0080\u0094 that the I Am is.\\nIn order to fully appreciate the reconstructive efforts as prompted by conscience,\\nwe must enlarge somewhat on the consequences of the apostasy. The communion\\nwith the center of the divine coherency being rent asunder, affects not only man s inner\\nnature: For from him as the apex of nature, the disrupture extends to all that exter-\\nnally belongs to him. Nature, in keeping its true course, seems to revolt against\\nhim, because it does not, on account of man s eccentricity, cease to revolve around its\\ngreat center, the Creator. Man, appointed to be the lord of nature, becomes its de-\\npendent and serf. Rebellion is retaliated by rebellion. It is now felt to be a great loss What is left of\\nwhat a great lie had promised to be a great gain. Man is now conscious of being left original God-\\nto his own self, of being deprived of his contentment (the root of which word means afoite warrants\\nto hold together deprived of harmony within himself and of communication with \\\\^l human race\\nthe deity. This deprivation as now held forth to consciousness proves the most mor-\\ntifying of all its loneliness and its losses. Man feels himself lost in an oppressive Contentment,\\nsilence, in solitude with that still small voice for his nearest companion, which now The j\\nis going to take care of him in a peculiar way he finds himself alone under the pangs\\nof self reproach for being at variance with his destiny.\\nHenceforth man s self consciousness sustains gradual changes. The eye of sei* reproach.\\nhumanity, open for unity as long as it was not entirely abnormal, stares away into\\nan empty distance as under an epileptic spasm. It opens to meet the multiplicity in\\nconflict and to seek diversion therein, in order to pacify the mind. And the mind\\nbecame absorbed, indeed, by the beautiful things of the realm of the secondary Good\\nj i Consciousness diverted\\nman works hard for his momentary enjoyment, regardless of the unsatisfactory fa the multiplicity,\\npleasures they yield he goes to the eccentricity of deifying these things.\\nThus Polytheism is created, wherein man instinctively attempts to make up for Deification of\\ngodliness in his own ways. To make up for union lost, he will create a world-empire. J? arts of the\\nTo make up for lost dominion over nature and for his loss of possessing the world, he\\nsets himself to either rule or ruin, and to gain the world in spite of Heaven, trying, p\\nat the same time, to claim Heaven his own as a matter of right.\\nThe main feature of selfmade religion then becomes apparent the mixture of\\ntrue elements of the religious sense with phantastic outgrowths of a frightened imag- Exertions in\\nination and of superstitious ignorance. seifsaivation.\\nMemories of a once blissful state are mingled with wrong aspirations to happi-\\nness, the loss of which man tries to retrieve by satisfying sensual appetites and wild\\npassions. The sacred traditions, rites and symbols, recognised as the old family- The family-\\nheirloom altho their meaning being lost, are mixed in with those different views heirloom:\\nwhich perceive God as being in bad humor and needing to be made good, -to which relig- .tradition, rites, \u00c2\u00ab*e-\\nmixed into a selfmade\\nion seems to be all wrong and man all right on strength of which man attempts to religion\\njustify and to save himself by blaming something else with being at fault. instrumental in\\nSuch is the history of heathendom, ancient and modern. selfpre H6, v t 6\u00c2\u00b0 i.\\nMan, stunned by the fall, wanders as in a daze into exile. Selfconsciousness sue- Heathendom ancient\\ncumbs to worldliness and man becomes bewildered like a sheep lost in a desert. \u00c2\u00bbnd mode\u00e2\u0084\u00a2. an\\nGnosticism of old witnesses how the various forms of idolatry were intermixed\\nby minds, which had allowed themselves to become inveigled and put in the fetters Pantheism. \u00c2\u00a754.\\nof carnal propensities from which they were now trying to extricate themselves. The\\nresult was a compound of polytheistic naturalism and Pantheism.\\nOf the precipitate of a sunken consciousness; of the diversion of the mind into ex- ft\u00c3\u00a4pXtween T p\u00c3\u00b6i y tory\\nternals; of the departure from the center of life toward the indistinct and hazy peri- theism and Pantheism\\nphery; of inner estrangement followed by exterior dissolution and dismemberment. Pantheism:\\nIlTTPIlipT ST\\ndissipation and derangement Pantheism, even in the garb of its aristocratic and dis- restoring the lost\\nsembling indifference, will ever be the refined sublimate and final product.\\nPantheism, always in keeping with its precedents, is to be defined as the ever re- tu^ of\\niterated attempt to restore the lost union under the form of natural generalness, that generainess.\\nis, in the sphere of material unity with mere formal diversity.\\nThis is the selfconfession of humanity before the bar of history as confided to its fess d on f u\\nmost sacred records. f history", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0141.jp2"}, "142": {"fulltext": "104\\nEmpiric proof of the\\ncentrifugal downward\\ntendency.\\nSecondary Good not at\\nfault in our\\ndisappointments\\nGod-consciousness\\nbeing deranged, man\\nbecomes inveigled in\\nworld-consciousness.\\nVisible things seem\\nnearer to men and\\nmore necessary\\nCertain frightful\\nshadows arise\\nfrom the dissolute\\nduality of the inner\\nman. 49, 54, 55, 109.\\nIdols\\nInadvertantly\\nestablished as\\ncenters of\\ncohesion.\\nS 26, 46, 61. 74, 75, 79,\\n114,133, 177.\\nPolytheism instrumental\\nin self preservation. \u00c2\u00a761.\\nReminiscenses of\\noriginal unity,\\ndominion, of the\\nSupreme Good,\\nof immortality.\\nDeification of the state\\nand its representative.\\n78.\\nCognition of\\npersonality lost\\nwith the consciousness\\nof one personal God\\n\u00e2\u0096\u00a0whilst all possible\\nidiosyncrasies are\\npersonified. 45\\nSuperstition\\nmust for the time\\nbeing serve as a\\npreservative.\\nERRONEOUS VIEWS AS TO THE SECONDARY GOOD. II. A. CH. VI. 43.\\n43. Our own life affords plentiful empirical evidence to prove the truth of our\\ninferential judgment. From the earliest awakenings of our own consciousness\\nhedged in by juvenile trustfulness, and enchanted by continual surprise and amaze-\\nment \u00e2\u0080\u0094as soon as the incipient intellect is set free and thought becomes intensified,\\nwe may observe a posteriori how we ourselves take the downward course, and how we\\nfollow the centrifugal tendency in proportion to our consciousness becoming distract-\\ned by the multitude of outside impressions. With the increase of selfmade wants\\nand in spite of their gratification, dissatisfaction grows. The mind yearns for things\\npleasing, for contentment, bliss and rest, ever striving after something better. Seek-\\ning the Good in the wrong direction, seeking happiness in outward circumstances,\\nwe find fault with the temporal and sensuous objects; tho being good in themselves,\\nour disappointments are charged against them. Whilst man becomes aware of his\\ndependency upon the lower world, he begins to feel his relationship to the higher.\\nYet he imagines the visible things nearer to him, and they seem to him more necessary.\\nHe tries to court the favor of his good luck and to cultivate more favorable circum-\\nstances. From creation he selects surrogates for the almost forgotten and distant\\nhigher being He allows himself to become inflated on account of his gifts and\\nceases to be thankful to the giver. He symbolises the qualities of created things and\\nthen addresses his worship to the symbols. Devoting himself to the service of what\\nwas intended to serve him as the ethical apparatus, he allows himself to become sub-\\nject to superstition. Stricken with paralysis, as it were, he is almost unable to use\\nthe apparatus, and becomes not only nature-bound, but finds himself under the bond-\\nage of strong appetites, of wrong passions and of demoniac fears in addition. Man\\nthen becomes frightened, moreover, by certain shadows arising from the unknown\\ndepths of his dual, and now also dissolute, nature. Seeking in error, getting con-\\nfused, terrified by inimical powers, he attempts to conciliate or to bribe them. Poly-\\ntheism thus runs out into demonolatry. And yet man s inner nature, tho entirely out\\nof joint, never ceases to reach out for sometbing above. Not knowing the meaning of\\nall that haunts him on one side and entices him on the other, he is kept from sinking\\nbelow the degree of recovery.\\nPolytheism, embodying pantheistical misconceptions of the ideal in symbols and\\nfinally in idols, is to be understood in every case as that phase of the dilemma, when\\npeople, in their discomfiture dreaming and trembling, establish idols involuntarily as centers of\\ncoherency, so as not to become lost entirely in the perpetuating and widening seces-\\nsion.\\nFor they all have remembrances of original unity, of dominion over nature, of\\nthe objective existence of the Supreme Good, and of immortality. Guided as the\\nhuman mind is as yet by dim ideas and faint feelings of these truths, necessity in-\\nduces men to united efforts for selfprotection and dominion.\\nIt is in that stage of natural development that state-organisations are mistaken\\nfor the Supreme Good, and the representative of the state is made the deity. Erratic\\nvestiges of the religious sentiment and its erroneous apperceptions are ob jecti vised\\nin sacrificial and funeral rites, in temple and tomb, in the capitol of the world-mon-\\narchy. The gods are identified with the world in its multiplicity of phenomena, first\\nwith heavenly bodies, then with the generative forces, then with the destructive\\npowers below, with beasts and demons, with guilt objectivised, then with ancestors\\nand rulers, revered as deliverers with beasts in their escutcheons.\\nEvery act and event is brought into relation with the idols, whilst together with\\nGod-consciousness the cognition of personality is lost. The traditional and inherent\\ntruths are no longer understood; mutilated they are mixed in with a medley of dis-\\ntorted but personified idiosyncrasies, as to exterior relations and inner promptings, per-\\nsonified in lieu of the lost human personality.\\nThus the conglomerate mass of superstition even must serve, for the time being,\\nas a means not to save, but to preserve humanity from sinking below its nature and\\nbelow the beasts. It must serve as a means of selfculture by which man is to keep\\nhimself above the line of irretrievable perdition, just as a shipwrecked person will", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0142.jp2"}, "143": {"fulltext": "II. A. CH. VII. 44. PRINCIPLES OF COMPARATIVE MYTHOLOGY. 105\\ncling to a chance piece of timber. In or rather behind the idols the mind searches\\nafter the center of unity which was lost with the God-consciousness, because that loss\\nis most acutely felt and least comprehensible or describable.\\nThe severance of self-consciousness from God-consciousness can only have ensued\\nfrom a deliberate act of the mind. After this rupture disintegration went on not only iSYnX departure\\nin humanity as a whole, whereby the race crumbled to pieces, but also and primarily\\nin the faculties of the individual mind. The ego became distracted. Wrong inclina- origin of the calamity\\ntions and arbitrariness, fear and perverseness turn into wild fancies, insubordinate\\nappetites, passionate temper and utter dissipation. The blessings of life are turned\\ninto curses. The promises of luck and lusts turn into the loss of energy, of dignity,\\nof property, liberty and life.\\nThe calamity was at first not of a physical nor an intellectual nature\u00e2\u0080\u0094 it was an is neither physica nor\\nethical apostasy. And the outward evils resulting were not bad in themselves. On e \u00c2\u00a3sy ut moral-an\\nthe contrary, they were turned to good purpose by inducing man to turn from his\\ntendency toward the periphery of things and their diversion, and to return to the resulting tre S not\\ncenter of unity. The laws of nature, working in unison with the moral law and pur- bad serve as\\nj disciplinary\\npose, inflict punishment in the way of educational discipline. The rupture could be measures,\\nbrought to the recognition of man in no other way than by its consequences. The\\nsudden, and steep, and general sinking, the collapse of his applied gifts and the\\nheartrending distress of the soul, could at first be perceived in no other manner,\\nbut in the feelings. It was only afterward, that the rupture was perceived physically,\\nin the miseries of privation and that it was conceived intellectually by reflecting upon\\nthe turmoil of national differences, sequent to the disturbances of social relations.\\nCH. VII. THE MYTHOLOGICAL PROCESS.\\n44. The series of ascending improvements of consciousness, passing through ^uted of reIigion\\nmythological phases, as evolution was trying to demonstrate with reference to the\\ncultured nations, does not exist.\\nThe spurious inferences, upon which the logics of Physiological Psychology at-\\ntempted to build its conjectures, can not be generalised and explained by materialis-\\ntic monism. Comparative philosophy of religion, now investigating this matter,\\nfinds it not so easy to construct God-consciousness from fetishism and base it upon\\ncloud-pictures of poetry. The diverse strata forming the historic substructure must\\nbe unearthed, before the cardinal principles in the formation of consciousness can be\\nrendered intelligible.\\nSuch a procedure as filling out gaps by borrowing philosophical premises, or by the Example of illicit\\n\u00c2\u00bbi- appropriation of\\nmechanical mode of interpretation engaged in by those, who put evolution in the place of the principles alien to\\nmanifestation of the spiritual world, can not claim that recognition which is granted to em- natural science. 14.\\npirical science. The natural mind, insisting upon its liberty, acts, in the first place, not\\nsimply by way of accidents, not mechanically. Much less will sound reason persist in dis-\\nhonesty, if it erroneously appropriated metaphysical arguments for the sake of building a N atural knowledge\\nconsistent world-theory irrespective of theology. honest enough to\\nComparative mythology must consider three principles, says Adrian (in Bastian use C of metaphysical 1\\nand Ranke, Archives of Anthropology, Oct., 1891, page 260.) viz: the faculties and refigi \u00c3\u00b6us pVo n bi e em 3 a nm8\\nendowments of the mind common to all men, and its propensities in general; the\\nantecedent traditions; and the derivative intermixtures, interpolations, and interpre-\\ntations indiscriminately construed from both in subsequent times and nations.\\nIn the course of uninterrupted development and transmission of progress these\\nlines of discrimination often vanish entirely, because of the chaotic state of blending\\nidiosyncrasies. Hence it is in many cases very difficult to analyse the meanings of j^jjjJJJjjjgj \u00c2\u00b0t heories of\\npersonifications; for the derivation of traditional rites and symbolised ideas is not Mythology,\\nalways so demonstrable as in Greek and Roman mythology. Golther even despaired\\nof the disentanglement of ethnical and mythological compounds.\\nIt is clear, that Philosophy of History rendered its work as questionable as the\\nNatural Philosophy of Hegelianism had become, when it built upon Schelling s\\npremises of identity.\\nBy mythical religiousness commonly that phase of consciousness is understood, n e y v h r i a a comp g ouna n of s\\nin which all impressions of the natural life are as yet promiscuously flowing to- ai\\ngether with the remnants of primeval intuitive God-consciousness. But such a\\nmuddle, such an aggregate of disconnected ideas has not as yet been discovered in\\nthe myths of any nation. This lack has slipped the attention of investigators.", "height": "3904", "width": "2424", "jp2-path": "philosophyofhist00scha_0143.jp2"}, "144": {"fulltext": "106\\nStratification of\\ndifferently symbolised\\nideas and traditions\\nvariously interpolated\\nAnd modified.\\nWars generally sprang\\nfrom religious motives.\\nExamples of\\nperverted\\ntraditions.\\nFurther proof of the\\ncalamity will be\\nadduced.\\n41, 46, 107, 108, 110.\\nGenesis of\\nmythological\\nreligiousness.\\nRuins of primitive\\nrevelation. 55.\\nFear of ghosts.\\nShamanism.\\nMixture of misconceived\\nexternal tradition with\\ninner remnants of\\nGod-consciousness.\\nReligious cravings of\\nthe mind to be\\nsatisfied by acts,\\nnot ideas.\\nRemnants of\\ntruth separable\\nfrom\\nsuperstitions.\\nS 43, 55.\\nDiscrepancies between\\nlife and thought call\\nforth reflections upon\\nthem. 5\\nSuperstitious\\nacts\\nof homage superseded\\nby theories and\\nsymbolism.\\nIn esoterics religion is\\nmade the means to keep\\nsubjection.\\nReligio-historic\\nmemory awakens\\nrendering\\nnations\\nhistorical. 1.\\nAll forms of life\\narranged in\\nconformity to\\nthe conception\\nof the deity.\\n42, 54, 71, 86, etc.\\nINNER RELIGIOUS REMNANTS AND EXTERNAL HEIRLOOMS. II. A. CH. YH. 44\\nThe fact is that national life in the stage of promiscuous or indefinite forms of\\nreligiousness always rested on distinct layers of different forms of religious consci-\\nousness according to differently symbolised ideas and variously interpolated or modi-\\nfied traditions, which in turns strove for ascendency and shifted one above the other.\\nThe wars of those periods were generally caused by the religious eruptions sequent\\nto the inability to discriminate between or to harmonise conflicting ideas, in matters\\nof tradition and symbolism whenever one layer broke through the other. The broken\\nremnants, however, were hardly ever thrown away by either the conquerors or the\\nconquered, notwithstanding the anomalies arising from their intermixture.\\nThey thus became still more antagonistic, confused and perverted. For instance, what\\nhad been the deva, common to both the Sanskrit and Zend speaking people, became, after\\ntheir estrangement, the dews of the Iranians, and the dev-ils of our vernacular, whilst the\\nGreeks utilized the word in Zeus, and the Latin nations in deus.\\nThat calamity, which befell the consciousness of union with God, we presupposed\\nunder condition of adducing proof. No other proposition will account for the subse-\\nquent catastrophe, for the break of the unity of humanity in which the parts were\\nflung to all directions. At this stage of clearing up the problem, this proposition\\nalso yields a preliminary account for the abyss into which, religiously in the first\\nplace, humanity fell at some historic moment.\\nAs fractures and confounded elements of religious consciousness we recognised\\nthe psychological state of dissatisfaction with the secondary Good which was mis-\\ntaken for the Supreme Good, a dissatisfaction always accompanied by the desire for\\nsomething better, of which conscience has the standard measure of value in charge.\\nAs the first historic result of the deranged religious sentiency we observe Sham-\\nanism with its fear of ghosts, its ancestor-and snake-worship. The source of these\\nperturbations, as it appears to us, lies in the false interpretation of the feeling of de-\\npendency and obligation. Mixed with the inner remnants of original God-consciousness\\nand with corrupted external traditions these misconceptions gather strength in their\\ndownward course. In the confusion ensuing the mind becomes overwhelmed and\\nstupefied. This explains the phenomenal attempts to satisfy the religious cravings of\\nthe mind by perverted rites and superstitious contrivances, that is, through acts and\\nnot with ideas or theories. The ruins of primitive revelation (which we shall gather\\nup as we go along no longer understood and twisted into corrupted idiosyncrasies,\\nwere transmitted and carried along with the external and ritual performances now\\nconceived as being religiously effective in themselves. These externals served as vehi-\\ncles, in such a manner, however, as to be always easily distinguished and even to be instantly\\nseparated from the remnants of primitive, universal revelation.\\nWhenever nations advanced somewhat in culture, but never before, a layer of high-\\ner intellectuality formed itself above the lower stratum of superstitious ignorance.\\nThat a nation rids itself of the wild vagaries of the demoralized consciousness is\\nowing to the meditation upon these very idiosyncrasies perplexing them. They\\nchallenge reflection to disentangle the discrepancies between internal remnants of\\nthe original religious consciousness and the external traditionary fragments. For\\nthe mind ever involuntarily craves after centers of coherency. The creation of sym-\\nbols and framing of theories is the result of these reflections attempting the emanci-\\npation of the mind, and the reinstatement into its birth-right.\\nWhilst in the lower stratum fear (that anxious suspense and ignorance are\\nnot dispelled, in order to keep the masses, as the weaker portion of the nation, in dire\\nsuperstition and subjection,\u00e2\u0080\u0094 thought in the layer above builds up esoteric systems\\nand exoteric symbolism which are handed down by priestly castes in the forms of\\noracles and mysteries.\\nWhen memory that is the historical sense, awakens, when the idea of cohesion\\nand continuity of human affairs dawns upon consciousness, then, and never before,\\na nation becomes historical. It is then that thoughts and deeds are deemed to be of\\nreligious import, and that the whole of life is arranged under aspects of religious ob-\\nligations and is brought into relation to the deity in every particular. It is only then\\nthat, under the auspices of historic memory, the formation of myths begins, which\\nis explicable in no other way. None but historic nations form .myths with distinctive", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0144.jp2"}, "145": {"fulltext": "II. A. CH. VIL 45. GENESIS OF MYTHICAL RELIGION. 107\\nfeatures. It is the awakening of religio-historic consciousness, the translation, as it hlvl m C y hs\\\\v th aIone\\nwere, of the inner, religious promptings into thought which supersedes superstitious distinct ingredients.\\nacts. The religio-historic consciousness fastens these thoughts to symbols and estab-\\nlishes fixed theories and systems from which the myths ensue. Hence, we assert, that Myth^not the source of\\nmyths are not the parental source of religion but that religio-historic memory is the source\\nof the myths.\\n45. Correctly, we trust, the genesis of mythology has thus been set forth from\\nactual phases of religious selfculture, and from the phenomena of religious motives\\nor incitements.\\nIt is only after the problem has thus been cleared up that we have a right to\\nspeak of religious development and advance, which is greatly at variance with the P erpiexfty?the?i y\\nideas alledged by, and involved in, evolutionism. The first stage is utter degeneracy ce^\u00e2\u0084\u00a2,!* f t0 forrn\\nand perplexity, caused by the acute feeling of a great loss and the faint reminis- cohesion,\\ncence of something better. Then follow attempts to reduce them to order around\\nreconstructed centers of cohesion; then follows the displacement of superstitious acts\\nby invented theories, and their embodiment into religio-historic legends. Now we r e je^ anatory\\nmay observe the further process of religious formations, deformities, and reforms. thln t\u00e2\u0084\u00a2 y *ev S eio ment\\nJust as we witnessed the rapid disintegration of man s consciousness after the or rel P se\\ngreat disruption, with some religious truth ever shining through, just so we find the\\nnature of the lowest stratum of prehistoric and distorted tradition, mixed with super- ^\u00c2\u00a3^6\\nstitious anguish, always betraying itself by breaking through the advanced layers\\nabove. In the lower strata we find elements of truth ever present in superstition.\\nIn the upper classes there is a higher mental culture always tainted with the basest cun^rto t \u00c3\u00a4dvLceT ys\\nremnants of heathenism. For, the higher ideas in computed theories of natural re- reii^on. 11\\nligion were never able to abolish old superstitions. Hence we emphasise, that such Advanced ideas never\\nan account of the character of mythology as given here, and such alone, is congruous Bu^ra\u00c2\u00ab\u00c3\u00b6o^ 8h\\nwith the empiric facts.\\nFear produces\\nThe Gods, in fact, are not creatures of fear fear projects demons. no deities but\\nIt is sickness with its perplexing incidents and its appalling end in death from which an- demons.\\ncestor-worship, in the first place, originated.\\nThe daunted mind contrived to appease the souls of deceased relatives or to ward off the Genesis of shamanism,\\ndreaded designs of dead foes and haunting demons by means of conjury, magic art and sor- sorcery and Fetishism.\\neery. These became the religious usages predominant with the Mongolians of the Gobi re-\\n7 Most debased form of\\ngions, and developed into the witchcraft of the Akkadians who came trom thence. Among the ancestor-worhip, \u00c2\u00a754.\\nformer the occult substratum may be observed in all its baseness to this day as the only form\\nof consciousness while the higher, a historic-mythical form of thought has gradually covered ^y^\\nthe nethermost layer to some extent. And a similar process is demonstrable in all nations, our much better. 61.\\nown not excepted.\\nThey all know of an antecedent history beginning in times immemorial since which in\\nsome nations peculiar shades of religious consciousness have solidified and hardened into\\nmyths, whilst in other nations specific imaginings took their shapes in ways similar to the\\noozingof black fluids from subterranean cavities or gathering in swampy morasses or cheer-\\nless heaths. But none of the phantasmagories of the latter sort bears a higher relation to\\nregular mythology, monumental or documentary, than shifting slang or capricious dialects\\nbear to the literary wealth of a well-constructed, highly articulated language. Fear not the\\nOnce for all we take exception to the argument which implies that faith is the source of\\nbastard of fear, to the inference that fear invented the idols of gods. We refute the plrlnt offaith. 6\\nconclusion by the fact, that it is the feeling of disobeyed obligations in the true re-\\nligious sense which calls forth fear. This feeling of duty is a priori inherent in man\\nin such a manner that he tries in vain to rid himself thereof. Resume-\\nHence we review the course of religious deterioration in the following order. At\\nfirst we observe the feeling of an indescribable loneliness and loss, rising from\\namongst the ruins of corrupted God-consciousness. Then the distracted and per-\\nplexed ideas, by thinking in pictures, mold the traditional and misapprehended rites\\ninto correspondingly grotesque symbols and unavailing idols; and finally, sequent to\\nthe utter loss of their meaning, into fetishes. Course of religi0U3\\nReligion was not produced by fear. On the contrary: fear is the buoy, the floating amelioration.\\nmark, signalising the submerged wreck of religion. The feeling of the unknown God\\ncaused the fear. Fear did not make the gods, did not bring forth speculative ideas of The feeling of an\\nprobable deities, but it caused consciousness to fall back upon superstitious acts of forthfeTr.\\nprobable propitiation.\\n10", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0145.jp2"}, "146": {"fulltext": "108\\nShintoism\\nthe nobler form of\\nancestor-worship\\ntestifies to the knowledge\\nof immortality.\\nShamanism,\\nderived from it, its\\ncorrupted form;\\nspreads as sn -use-cult\\nand\\ndemonolatry\\ninfects all subsequent\\nmythology.\\nHence devolution of\\nEetishism.\\nAche us.\\nThis is the offshoot of\\nnecromancy\\nthe world over.\\nTrendelenburg, Bastian,\\nschlaointweit, peet.\\nMeans of protection\\nfrom evil spirits.\\nSkulls of Dajjaks\\nMirrors in Japan.\\nHorseshoe of Wodan.\\nRoots of necromancy in\\nthe Himalayas.\\nSHAMANISM, NECROMANCY, CONJURY. II. A. CH. VII. 45.\\nFear is the concomitant of death and darkness. There lies its natural genesis.\\nOur conclusions as to its rise from religious grounds will be vindicated, none the less,\\nif we present to our minds that form of Shintoism, which lies bare upon the surface\\nin Central- Asia, where we can fathom the deepest depression of superstitious con-\\nsciousness, and from whence, mixed with the fear of ghosts and with sorcery and\\nShamanistic demonolatry, it spread everywhere. Originally it consisted of subverted\\nnotions based upon such true elements as had been obtained from the knowledge of\\nimmortality. The stultified mind in its almost unconscious state, grasps at any ap-\\nprehensible object and attributes supernatural forces to it. Fetishism is the result,\\nand the beginning, at the same time, of heathenism proper the modern and home-\\nmade forms included. In this sense Achelis s evolutionism is to be understood.\\nAbhorrence of death, and being afraid of the night and of sprites, lie at the bottom of\\nChinese and Japanese idolatry. This is the main feature of ancestor-worship, kept up among\\nthem despite their seeming indifference to religiousness, and combined with the dragon-\\nworship to which all Turanians are addicted. Equally universal among them is the reverence\\npaid to skulls (or scalps in lieu of them) and the practices of conjury and necromancy. These\\nelements of Shamanism have, as by contagion, spread even into the Persian system. So was\\nHindoo culture tinctured with Mongolian idolatry and snake-worship by way of the primeval\\npopulation of India. Schlagintweit has proved this for the whole extent of India as dating\\nfrom the time of pre- Aryan occupation. Peet has done the same with reference to all the\\nprimitive inhabitants of North and Central America in his Serpent-Symbolism 1887.\\nNeither is snake-worship and anthropophagy ever missing with the West Aryans. The\\nGreeks were addicted to it as well as the Druids. At both terminal points, Peking and Rome,\\nexactly the same spiritism prevails. Intercourse with the dead by means of mediums,\\nprisms etc., is nowhere more firmly established than in China only paid better in Paris or\\nNew York. The rites associated with spiritism have been enumerated by Bastian. The proofs\\nfor this custom in Rome have been gathered long ago. For, under cover of the official worship\\nof the gods, the fear of phantoms held even the heroic Romans in awe. It was in consequence\\nof wild spiritism that more than one emperor butchered children in order to obtain magic\\ncharms from their intestines.\\nIn the old Pelasgian culture, and in later times at the construction of bridges, we notice\\nwhat Trendelenburg described as the worship of infernal demons so intrinsically connected\\nwith necromancy. Owing to the same circumstances the capitol in Rome received its name\\nfrom a dead head. With the Siberian Wotjaks the same custom is in vogue up to date. Ac-\\ncording to von Steinen s conjecture their house-spirits are the spirits of ancestors.\\nThe souls of the dead are as prominent in the life and consciousness of the Micronesians\\nand Melanesians, as in the world-theory of the Chinese and Japanese. Upon the island of\\nMangaia the dead are imagined to walk about the most desolate regions of the seashore. They\\nconsist of a ghostly network, wearing herbs as their garments, and red creepers around\\ntheir heads. Moaning they fl.it about their former homesteads until, gathered by a leacfer,\\nthey are conducted in droves to the dark place. The religious of the Papua and the Palauans\\nseem to be made up entirely of such imagined relations to the realm of spectres. Among the\\nAustral- negroes the superstition prevails, that departed souls sit wailing under the trees;\\never on the alert they fill the woods, and see without being seen. At night demons are sup-\\nposed to fly through the air, causing man to be in trepidation all the time, and to be on the\\ndefensive, so that for his protection he is ever in need of magic bones, of the fat of kidneys of\\nthe deceased, of innumerable talismans of that sort. Much of the same beliefs and customs\\nprevail among all the Micronesians and Melanesians. With the Dajjaks the skulls of ancestors\\nare venerated just as they are in Japan. Before the mirror once used by ancestors or\\nbefore their images, the Japanese make oaths just as the Romans, who imagined their city to\\nbe crowded with penates and lares, solemnised theirs. And how many little hobgoblins of\\npagan origin have been handed down to our juvenile world, as for instance the Irish customs\\non the Hallow Eve of All-souls-day, especially in homes where Christian literature is despised.\\nEverywhere we find the same thralldom of rank fearfulness, or the enchanting belief in\\nmischievous fairies, or in frightful manifestations of souls doomed to restlesness.\\nThe Australian aborigines believe that not only departed souls but even the sorcerers,\\ncalled mediums with us, ride through the air and are carried hither-and hither by spirits-\\njust as it was held with regard to Wodan s wild chase to the Brocken, and with regard to the\\nhorse-shoe lost on such occasions.\\nIn Leipzig everybody knows the beer-cellar from which Dr. Faust rode up in the air\\nupon a cask: and every Erfurtian knows the small alley through which he drove \u00e2\u0080\u0094much more\\nsince Goethe wrote about him and we must not think that the lower classes who fairly be-\\nlieve this, are not enlightened, for they read the daily paper and have outgrown going to\\nChurch.\\nThe belief in witchcraft, sorcery, necromancy, and soothsaying pervades all nations, the\\nupper crust nowhere excepted. It is that very profusion of roots from the Himalayas,\\nwhich ramifies below the surface throughout all parts of humanity, sending new shoots into\\nthe open air not only among the savages, but wherever we meet black arts, talismans, amulets\\ngood luck horse-shoes \u00e2\u0080\u0094fetishes.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0146.jp2"}, "147": {"fulltext": "H. A. Ch. VH. 45. FETISHISM. 109\\nUpon the Gold-coast of Guinea the office of the fetish-priest is highly revered. But such Fetishpriests in Guinea.\\nalone, as are specially endowed can obtain its honors, those who are experts in frantic dancing\\nand raving mania, just as it is in Asia where Fakirs and Brahmins have learned to make it Libations.\\ntheir specialty.\\nIn that part of Africa mentioned as in other parts, nobody would neglect to make\\namends to the fetishes mornings and evenings. At every meal the fetish receives homage;\\nlibation is made at every drink. Before any enterprise is undertaken the fetishes must be\\nbribed to favor it after every success thank-offering is the first duty. If expectation is disap-\\npointed, then of course it is so much the worse for the fetish. Thus the fetish may be anything\\nand is good for everything. It renders the conjugal state prolific and protects family life; it\\nserves as a lightning rod for the burst of ill humor, or a pretext for caricaturing and reject-\\ning even Christianity.\\nNow what tainted the church is of a far opposite nature and entirely alien to it, as the Fetishism in church is of\\nsequel shall prove. Fetishism is not of religious, much less biblical origin neither is biblical chrUtUnorfgin. 110 201\\nreligion in any way related to it, nor can it by any means be brought into relation, with it.\\nWhatever infidelity may pick out of the biblical contents to illustrate its derivation from\\nAsiatic paganism, can not deteriorate the things sacred to the faith in revealed religion.\\nTrue, I know of a family who gave holy water of a good old age to a sick hog in order\\nto prolong its life, whilst, when the daughter became sick and died, there was great lamenta-\\ntion, because the application of the elixir had been forgotten in her case. In another house\\nthe father suffered with tooth-ache. The son was sent to the neighbors after midnight for\\ntheir large Mother of God which stood behind the door in the Putz\u00e2\u0080\u0094 Stube, because our j nstances of such\\nown, being so small, is of no avail In the year A. D., 1853 on the festivities of the chief relics caricatures:\\nin the Bamberg cathedral we read on the large placard hung up at the main entrance: Oholy Bamberg.\\nNail, ora pro nobis\\nBut such travesties upon religion, such tolerance and fostering of superstition in\\nthe Church even, must not be imputed to Christianity. Such cases can as readily be\\nproven to have been allowed to encroach upon it from Hamito-Semitic sources, as\\nthose which the Old Testament history repudiated in such an awful manner.\\nWhat does all this fetishism denote? We answer that human consciousness has\\nan idea of some power above that represented by the fetish. In the protecting charms,\\na horse-shoe, perhaps, or an owl nailed to the barn door\u00e2\u0080\u0094 in consecrated fluids, in\\nrituals, sethetically embellished, in sacrifices working ex opere operatum, etc., people\\nbelieve that some one may possess the means for gaining power over the fetish, if\\nonly the right, that is, the stronger fetish were hit upon.\\nExamples of that sort have been described at length by Waitz, from the details of daily Ulterior significance of\\nlife, private and public. He related, how the filling of the fishing-nets, the ripening of the\\ngrain produce,the stoppage of pestilence, the making of rain-showers, etc., are ascribed to the\\nfetishes. Crocodiles and sharks are not to be slighted when the different offerings upon the\\nlist of sacrifices are to be complied with. In these observances, we detect the cause of, and the\\nmode in which, the Egyptian Paut (of Champillon) or the Enneade (of Brugsch) had become\\ncorrupted. And we can not, in this connection forget what Motley gathered from the Dutch Fetishes found with the\\narchives concerning the fetishes found with the assassin of William the Silent, fetishes which silent. Motley.\\nthe Jesuits had given him to make him invisible after the deed. Nor can we forget what Max\\nMueller says with reference to the feidicos of the Portuguese which reminded the Africans Derivation of the word\\nof their own magic charms, so they adopted even the Christian name for them. Magic bones p r n r t U gues f e. ld C0S f he\\nwere not only bought up by the Elector Frederick the Wise for his new chapel in Wittenberg Max Muelleb.\\nto the number of 5005 (L. v. Ranke, Reformation I, page 163.) but also the Mongolians are fond Re i icso f Frederick the\\nof them, and the Ojibway Indians embellish them with their rarest feathers. Wise. Ranke.\\nThis leads us to our own country. The favorite practice of scalping is nothing but modi- scalping is modified\\nfied skull-or ancestor-worship. Shamanism, the corruption of the latter, held sway over the ancestor-worship. 85*.\\nMaya-Aztecs and their comrades throughout the whole continent between the Nittinahts of\\nVancouver to the Potowatomies of New Jersey. The snake as well as the bear was held to be\\ndivine from the Ural east to the Appalachian mountains. Skulls appear as ornaments of the\\nlong cornices of Mexican pyramids and around the kraals of Dahomey. Frequently we find\\nthe cult of the dead as being affiliated with snake-worship says Ratzel The Kaffirs attribute Ka fg,. s believe their\\nluck and distress to the departed souls, especially those of their chiefs, whose spirits are called departed chiefs to dwell\\nOzituta and are supposed to dwell in snakes.\\nThis snake-worship requires special attention.\\nIt is known that in Abomey the most is made of the boa constrictor. Its cult, tho not as Snake-worship\\nconspicuous as fetishism, stands the higher in the esteem of the populace. The tree-fetish affiliated to\\nmust be strong enough to bear a hundred corpses hung up for the vultures to pick off the\\nflesh from the dangling skeletons; the walls of the domiciles of the aristocrats are beset with Principal deity of\\nskulls; human skulls and bones are used as ornaments to every gate. Yet the snake, in com-\\npany with the leopard and the shark, is the principal deity of Dahomey. The snake-cult in the Remnants of snake-cult\\nkingdom of Ardra was discussed in an article of the Revue de deux mondes. The rites consist\\nof weird dances ending with convulsions and mantic ecstacies. We were apprised of the pres- Imported to the United\\nence of these very rites among the negroes of St. Domingo, and we are surprised to hear that p e king-Rome, by tha\\nHoodoo has not been forgotten as yet, even in Georgia and Alabama. Thus the black man J,iac\u00e2\u0084\u00a2aSd*\u00c2\u00ab^ Twiu^ tt\\nimports snake-worship from Africa to the east, while the red man propagates it in the west, man.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0147.jp2"}, "148": {"fulltext": "110\\nMATERIALISTIC SCIENCE AND SUPERSTITION.\\nn. a. ch. vn. 46.\\nNo man below redemp\\ntion despite such\\ndeterioration.\\nAcca-boys in Verona,\\nSCHWEINFUBT.\\nNatural religion\\nMonism of the\\nmaterialists\\n(Mammcnism)\\nThere the yellow man also pets his dragon brought along from Peking, whilst the white man\\nin Baltimore, according to Roman, but originally Mongolian ritual, perfumes with incense the\\nstatue of St. Michael and the dragon under his feet.\\nWe close the exhibition of the mixture of traditional legends, ill-understood\\nGenesis of snake-cuit to symbolism and inner remnants of religiousness. The roots of this oldest and wildest\\nbe discussed. 54, se. growth win be f ur ther discussed when we stand face to face again with the stupor of\\nan irreligious, frightened and benighted consciousness. We have looked into the\\nsubstratum of human degradation, and there have observed an occult undercurrent\\nof history up to the present. No tribe has been found void of all religious sentiment,\\nand none is below the capability of being redeemed from its dreadful abnormities.\\nSchweinfurt on his return from Africa found two boys of the Akka people, a nation of\\ndwarfs which he had visited. These boys had been brought to Verona in order to be educated.\\nIn a comparatively short time they learned to play the piano pretty well.\\n46. Now, is it not the laudable aim of Natural Science to destroy all such\\nsuperstition and fetishism, and to make room for a natural and rational religion?\\nWe rejoin that evolutionism can no more annihilate superstition than Brahmanism\\nand Buddhism could abolish snake-worship in Asia. For, materialistic monism is but\\nunable to destroy ano ther form of deifying natural objects. As far as a world-theory has been founded\\nupon this monism, it is tantamount to mammonism, cultivated by labor as much as\\nDeifying force-substance jjy capital alike in that each in its way deifies natural goods, makes gold its fetish,\\nand disparaging\\npersonal nfe. depreciates personality.\\nThe laborer is treated as a market commodity the soul of the fetus as the property of\\nwhich the parent may dispose ad libitum. Capital does not want to be disturbed in its accum-\\nulation by being divided among too many heirs, so that one of the practical results of this\\nmaterialistic view of life has been the growing social evil. It is an open secret, that\\nDarwin was led to his theory by that of Malthus. who thought overpopulation was all that\\nimpoverished his country. It can not be denied, that the Darwinian theory was made a\\nscreen for carrying out the Malthusian.\\nWe repeat: The noxious world-theory founded upon the immature scientific dogma-\\ntism which abets depreciation of personal life and deification of matter-force, is to be charged\\nto evolutionism as far as it is identical with materialistic monism. Virchow had good reason\\nto make it responsible for the ways in which the dogmatism of the Tyndalls was applied by\\nSocialism in the assault upon the Christian world-theory.\\nEvolutionism can not even claim the honor of having weakened superstition, despite its\\nattempts to supplant the faith of Christianity by a belief in its own authority\u00e2\u0080\u0094 an act super-\\nstitious enough in itself.\\nInferential theories of natural religion never manifest force sufficient to clean out super-\\nstitution. As far as the cultured nations of ancient times are concerned, there was always\\nspread out a layer of higher, that is mythical form of religiousness above the crude form and\\nresidue of depraved Shamanism, circumscribed by birth and death, entrance into and exit out\\nof life on earth.\\nThe awakening of reflection upon the often enumerated discrepancies, and the\\ncorresponding religious advance, become first manifest in the higher classes of these\\nnations. They improve their chances and enhance their world-consciousness by new\\nobservations made in trade, travel, and rule. Ranks are forming in which intellec-\\ntual superiority gains power and the means for further mental improvements,\\nthrough which again power and lordship become the more able to establish them-\\nselves the firmer.\\nMore ideal views of life are gradually obtained thereby, outmarshalling those of\\nthe rude, materipJistic mind, which takes its own view of life as the only true and\\nreal. Under rules of organised and legalised possession, security develops\\nby way of architectural constructions in defense against external foes; it develops by\\nerecting tombs to secure the prolongation of existence against the foe most dreaded\u00e2\u0080\u0094\\nagainst death. Thus the religio-philosophical elements arrange themselves to perpe-\\ntuate security and\u00e2\u0080\u0094 class-rule. In systems thus ensuing, the incoherent remnants of prim-\\nitive consciousness, and the enigmatical fragments of original symbols, and the mutilated tra-\\nditions\u00e2\u0080\u0094all of these petrified souvenirs of the original unity of the race and of religion, are\\npatched together regardless of their heterogeneity. The less understood, the higher they are\\nesteemed; the older they grow, the more are they held sacred, especially in the circles of\\nthe old nobility. In this sense Bastian s conclusion is correct, that the worship of\\nOUS 8 e 67, 73, 78, 137 ancestors, and the deification of things associated with their memory, became the first\\nprinciples of religion after heathendom had to some lengths gone its own way.\\nScience demoralised:\\nfeticism and feticide.\\nMalthus and Darwinism.\\n\u00c2\u00a7198\\nNaturalistic dogmatism\\nVirchow\\nas applied to socialism.\\nTyndall.\\nTheir world-\\ntheory super-\\nstitious in itself,\\nis unable to\\ndisplace\\nsuperstition.\\nGenesis of\\nsystematised\\nnatural religion\\nTheorising upon the\\ndiscrepancy between\\nthought and life,\\nreality and destiny.\\nAdvanced intellectualism\\nutilised in the interest of\\nClass-rule.\\n54, 57.\\nTombs\\nto perpetuate security of\\nexistence.\\nagainst the chief foe.\\nPossession\\norganised.\\nMixture of inner\\nremnants of\\noriginal religion\\nwith symbols of\\nforgotten\\nmeaning and\\nmutilated\\ntraditions.\\nBastian.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0148.jp2"}, "149": {"fulltext": "IL A. CH. VII. 46. MYTHICAL RELIGION. Ill\\nWith this portion of inheritance man went to housekeeping for himself: this ex-\\nplains why we meet the same religious traits and family features in the most widely\\nseparated regions. It reminds one of the religious kinship existing between the wor-\\nship upon the most isolated islands and all other religions.\\nThe religious apperceptions totally governing a people in remote isolation vary\\nfrom those with widening relations simply in that the former are more retarded and\\nsink deeper. Natural religion can only rely upon its own diminishing resources; and Su\u00c3\u00a4\u00c3\u00a4ddMnen\u00c2\u00ab\u00c2\u00ab\\nthere is nothing in its background but fright\u00e2\u0080\u0094 fear of ghosts and the night, unless tt f 1 j ,80 \u00c2\u00a3u e\\nthere be a still deeper background into which the eye of reason can not, and the eye the serpent.\\nof faith need not, penetrate; in the search of which the hand gropes along the wall in\\nthe dark, because of the dimness of the light in the treasury vault.\\nDoubtless a few traditions with reference to the first death and the snake were\\nnever forgotten. And these did not, nor were they intended to, lessen that fear. As Fear utilised as a\\nsalutary measure of\\na symptom of the conflict between consciousness and perverted selfhood that fear discipline.\\nwas utilized to establish man a law unto himself.\\nIt is fear that makes the mind grasp after those first principles just spoken of,\\nwhich are indestructibly imbedded in consciousness, innate in the mind, never en- Mythologies but attempts\\nat formulating world-\\ntirely dropped from tradition, and always separable from corrosive ingredients. It consciousness. \u00c2\u00a755,61.\\nis trouble alone which thoroughly reminds man of those first principles and makes\\nhim grasp at them, as a shipwrecked mariner struggles for a hold upon a broken\\npiece of timber. The anxious suspense causes him to observe, and, in the process of ^le nVaTLeTti\u00c3\u0096ns\\nreflection upon historic recurrences, to gather the disjointed vestiges together in order t0 gain a hold upon 1, u\\nto construct such a temporary makeshift as may suit the emergency\u00e2\u0080\u0094 a pseudo-re- (centers of cohesion\\nligious view of life. What are called religious systems, are in fact but mental attempts at 225^5 2r\u00c3\u00a4g\u00c2\u00bb\u00c2\u00abi\\nformulating a somewhat reasonable worldconseiousness; they are rudiments of scientific gen* lYm^mclI methodol \u00c2\u00b0sy\\neralisation in the search for the center of cohesion. religiousness.\\nWrong conceptions symbolised and mixed with fragments of truth; natural\\nforces of mental moods personified and mixed with absolute selfdelusions constitute\\nthat world-consciousness. The less man understands the meaning of the component\\nelements, the more anxious will he hold fast to their mere symbols. The being en-\\ngaged in this exercise is very beneficial nevertheless. In the search for a hold, man is\\nunknowingly seized by higher longings and drawn away from the abyss of positive\\ndemonolatry. These hapless exertions, however, show also the reason why in all self-\\ninvented religious methods the pristine stratum reappears, like a water spot strikes\\nthrough the plastering, and shines through the lacquer of mere outward culture.\\nIt seems to have been sufficiently shown why we are unable to accredit much\\nvalue to such religio-rationalistic schematising or methodising of religious obliga-\\ntions and gravings into schedules of continually advancing and well defined stages.\\nModern attempts to arrange the course of mythical religion, in the way as botany\\nwas systematised by Linne, Couvier, etc., either arise from selfconceit or produce it.\\nDialectics is carried into religious history; wish becomes father to the thought; and the\\nhistory of religion, intricate enough already, is rendered the more confused. Man in\\nhis less experienced stage of life usually goes by impulses and inclinations; he is\\nsensuous merely, like the child in the first years of its growth; whilst in his maturity Nat ure-bound man\\nhe is apt to disregard the feelings, and to become onesided on the part of reason. We emotfo d n n then y b y\\nhave had occasion to observe, in what an eccentric and erratic, in what a capricious reason MlCHKlET\\nand often selfworshiping manner fancy either wanders or becomes a fixed idea. We\\nhave seen and shall see still more, how the most faint and incongruous recollections\\nare yoked together. Sometimes even written and official forms of cultured conscious- wandering, shifting\\nness suddenly change and get mixed up, just as languages do. We have contempo- Lieuvnude religions?*\\nraneous parallels in which the changes, wanderings, and leapings of religious notions\\nand rites will baffle any attempt to construct a theory of natural religion. Nobody\\nwill ever succeed to derive one from spontaneous generation. Michelet made a clear\\nbreast of the matter in his scientific confession, illustrating a felicitous return from\\nconfusion to logic. Where he framed a formula for that phase of consciousness\\nwhich unconsciously labors under the prejudice of lingual and mythological evolu-\\ntion, he described individual man at that stage of development as being enraptured\\nby the immediate view of the objects around and the discoveries within himself,", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0149.jp2"}, "150": {"fulltext": "112\\nReligious under-\\ncurrent deter-\\nmine the shape\\nof every age and\\nnation.\\n24, 43, 52, 54, 56, 93.\\nCharacter molded not\\nfrom within alone.\\nUuder influence of\\nenvironment after\\nrelapse under natural\\nnecessity.\\nInfluences from the\\ntranscendental worlds\\nof light and of\\ndarkness.\\nNecessary to discrimi-\\nnate between the factors\\ninfluencing the forma-\\ntion of national\\ncharacter.\\nDETERMINING INFLUENCES MOLDING CHARACTER. LT. A. CH. VLTI. 47.\\nwrapped up, in an atmosphere of mere instinctive feelings. No description more\\ncogent and terse could have been given of that condition of man which we term\\nnature-bound notwithstanding the amount of rational virtuosity he may possess.\\nDo the facts bear us out in this conception of heathenism, when history is made\\nt\u00c3\u00b6test our theory?\\nThe specific character of a people is the result not only of external but rather of\\ninternal conditions. Humanity in each of its parts, in every one of its ages and\\ncountries, will without exception shape itself in conformity with the religious under-\\ncurrent. This determining influence never dares to be ignored by our Philosophy.\\nBut notwithstanding the individual or national propensities and the selfdeter-\\nmination required for the formation of character from within, we find every person\\nconditioned also by environments. Much of life s course depends upon inherited\\ntemperament, and is limited by the nature of its surroundings, especially since the\\nrelapse under natural necessity and in proportion to the extent of the relapse. In\\naddition life s course depends on the work engaged in, and upon influences exerted\\nby one nation upon the other. Above all, man s life is affected and almost governed\\nby a transcendental world, either of light or of darkness, for the influences of which\\nman is accessible, of which scientifically, however, we possess a knowledge so limited\\nthat science, judging the matter after its purely inductive methods, denies the possi-\\nbility of knowing anything at all about it.\\nHereditary transmission, modification and adaptation produce further changes\\nand give rise to ever new conditions and perplexities. With reference to this mor-\\nphology it will become evident why it is very necessary to discriminate between\\ndirect and intermediate adaptedness and accomodation.\\nBy direct accommodation we mean adaptness to such modifying circumstances as\\nfood, climate, involuntary habituation to national customs and usages, etc., which rule the\\nparticular social organism during the time in which the frame of mind in a person, or the char-\\nacter of a nation, begins to take shape. Inasmuch as such influences are not plainly observa-\\nble, they must not be considered without scrutiny.\\nBy indirect or intermediate adaptation we mean adaptness to such hereditary modifica-\\ntions as show themselves in the descendants of individual personages.\\nProper discretion after that method renders the knowledge of the mode of socio-\\nlogical differentiation with reference to the division of labor, the origin of castes, the\\nformation of class-lines, etc., more distinct and preventive of serious mistakes.\\nMuch the more is it necessary to classify the molding influences and to distinguish\\nbetween the differentiating principles, since we are now put to the task of discerning\\nnational origins from among a chaos of races.\\nCH. VIII. CLASSIFICATION OF THE ETHNICAL MATERIAL.\\nChaos of 47. Surveying the ethnical mass, not singling out any particular nation, ir-\\nprehistoric races, respective even of our first circle let us look at the chaos as we would look upon a\\ngeological stratification. To begin with, we draw a line from the mouth of the\\nObi to Cape Comorin, thus dividing the great proscenium upon which prehistoric his-\\nThe region to which the tory was enacted. This line intersects the Himalayas and part of the Tibetian\\nseparation of peoples\\nis traceable. \u00c2\u00a751,57. plateau, crosses the Alps of the Tian-Shan, the steppes of the Kirgheeze; and the Si-\\nberian lowlands.\\nThe smaller half, Europe included, lies to the left of our line. To the right we\\nhave the immense regions of the Gobi desert, of China and Farther India. This line\\nwe will have to study more closely in the sequel. Its middle part passes over the\\ngreat crest and watershed of Ethnography, the Roof of the World as the western\\nboundary line of the Pamir plateau is called, and the Tarim basin sloping down\\ntoward the great Sand Sea of the Gobi in the east. This sea-bed of the old Asiatic\\nMediterranean is a mixed variety of steppes; they present depressions in which most\\nof the streams flowing down from surrounding clay bluffs either run dry, or form\\nsalty marshes encircled by poplars and willows.\\nThe ethnographical\\nwatershed\\nCentral Asia.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0150.jp2"}, "151": {"fulltext": "II. A. CH. VIII. 47. INFLUENCES OF MIGRATION. 113\\nThe most abandoned part of the globe, closed in by enormous mountains covers a broad\\nbelt of Asia, extending through twenty degrees of latitude. The length of the Russian mail Gobi, the Land Sea\\nline from Kiuchta to Ealgan is nearly 1000 miles, whilst the distance of the whole series of con- once a lake\\ntiguous deserts, rarely interspersed with an oasis, measures a little more than that between\\nNew York and San Francisco. The name of the largest and treeless portion is Hau-hai, where\\nnot even Chinese squatters are eager to settle.\\nColonel Prschewalsky was the last so far, excepting a few Chinese traders, who roamed Pbschewalskt.\\nthrough that part of the Gobi. It took him two weeks of hurried travel over the Mushum\\nstrip. He could report no other discovery but that of coarse, red sand sand and spots\\nstrewn with sharp stones and skeletons. The thermometer went up to 119, and the heat of the\\nground was 185 degrees Fahrenheit.\\nThe supposition that the whole Aralo-Caspian low-lands also were covered by waters to Araio-Caspian depres-\\na considerable depth until long after the Gobi had absorbed the brine of the great Asiatic in- by water\\nland lake, is sustained on palpable grounds. If this were the case, then the northern and east-\\nern slopes of the Thian-Shan systems must have offered very inviting abodes, full of springs\\nand verdure to early settlers. In the Tarim, and about the Gobi even, the climate must have\\nbeen well suited for forests and pastures. But the situation totally changed when the waters\\nof the ocean and the Caspian basin receded from each other, when the contracting waves left\\ndry sands and salty steppes, when shifting dunes enlarged the barren area.\\nBy the change of climate thus ensuing, the interior of Asia became too sterile to produce Change of climate.\\nenough food for the inhabitants, who also receded.\\nThe nomade tribes roaming in the lake regions now high and dry knew of but People left the\\ntwo outlets in the ring-walls of their high mountains, of only two gates from which tS an\\nto descend into geographically better articulated countries nearer to the sea coasts. reglons 851, 57\\nRemusat has found important hints in Chinese legends confirming such con- Remdsat\\njectures.\\nOne of these passes opens toward the east, where in one valley a tributary to the \u00e2\u0080\u009e\u00e2\u0080\u009e\u00c3\u009cntain ass\u00e2\u0084\u00a2\\nHoang-ho is forming. The hordes following this furrow descended into that region\\nwhich now forms one of the most fertile parts of the Chinese empire.\\nThe other pass, leading westward, opens upon the Pelu terraces. From Lake\\nSairam-nor the road leads through the pass in the Talki range toward Kuldja. The unm^ns\\nlarge Dsungarian depression is connected with these western terraces and offers the\\nwanderers facilities for pushing on their descending journey. More than once count-\\nless hordes have poured down from these outlets upon the people of the West, their\\nprecursors. The Scythian low-lands especially were overrun by great numbers, when Mongolian raids in\\npre-Christian era.\\nin the third century B. C. the overflow toward the east was checked by the Chinese\\nwall and was made to recoil with augmented force toward the west through the\\nDsungarian outlet. But many centuries before that time already the Scythians had\\nmade formidable invasions into Mesopotamia and iEgypt, bidding defiance even to\\nthe superior tactics of Cyrus, Darius, and Alexander.\\nFrom these ethnical fountain-heads of Bolor, Tagh or Pamir, and the barren basin western Mongolians.\\nof the Tarim the torrents of the Turanian floods spread everywhere. They occupied those\\ncountries of enormous expanse which henceforth were held by the Turanian tribes of _\\nr J Ugro-Tatars or Scythians\\nthe Ugro-Tatars. From the highlands of Central Asia the first emigration radiated\\nthrough a wide, fan-shaped semi-circle, stretching from Lapland through Siberia to\\nAmerica doWn to Peru, encompassing even the island-groups of the Pacific.\\nAll Mongolian nations are of Turanian origin. By many common characteristics they Eastern Mongolians.\\nare as easily generalised as those nations which belong to the basin of the European Mediter-\\nranean, the Caucasians.\\nThe four main branches are: (1.) the Northern Asiatics, the Mongolians proper; (2.) American\\nthe Chinese and Siamese (3.) the Koreans and Japanese; (4.) the Malayans. Subdivisions of Indians\\nthem are the Tungusians, East-Jakians Kamptshatkians, Korjaekans, Tshukchians, Esqui-\\nmaux, Aleutians, and the American aborigines, north and south.\\nThe western Mongolians are still more diversified. Some of them have returned to the\\neastern parts where they form erratic clusters. As Ugro-Tatarian fragments, casting their lot are Mongolians.\\nwith the Caucasians we enumerate: the Khirgeeze, Huns, Avars, and Turks; many tribes of\\nRussia mixed with Slavonic elements as for instance the Mordvinians along the Volga, the\\nWatjakians along the Dwina and up the Ural the Esthnians, Finns, and Lapps around the Bal-\\ntic; the Tatars of Kasan and the Krimea, including Bashkeers and Jacutes; also the Samojedes\\ncamping north and east of the Behring straits.\\nThe Aleutian islands furnished the bridge for the most energetic roamers bound for\\nAlaska. For Alex. v. Humboldt s supposition is verified, that the Indians are decidedly of Mon-\\ngolian descent.\\nEbrard has demonstrated and corroborated what Rougemont and Bradford had advanc-\\ned, when he speaks of the Malayan and Ugro-Finnish cultures in America. Ratzel s pictures\\nof the feather-masks of Hawaii plainly show the same type as the figux es from Palanke. The", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0151.jp2"}, "152": {"fulltext": "114\\nETHNICAL DESCENT OF VARIOUS PEOPLES.\\nn A. Ch. VILL 48.\\nEbraro, Rougemont,\\nBradfort, Ratzel,\\nMoTHE, Pi li I\\nBotokudes are Chinese.\\nMongolo-Malayans of\\nthe Pacific Ocean.\\nFr. Mueller and Keane\\non difference between\\nMelanesians and\\nPolynesians.\\nThe Papua:\\nSchlelkltz, VlBCHOW.\\nTuranians of the\\nSouth-Sea remnants of\\nmost ancient Malayans\\nare becoming people of\\nconsequence.\\nMongolo and\\nNegrito-\\nMalayans\\nunhistorical.\\nHamito-Cushites spread\\nover the South.\\nAsiatic origin. Lepsius.\\nLegends of the Kohls.\\nSemito-Cushites.\\nSumero-Akkadia\\nPhenicians form the\\nbasis of Chaldean\\nculture. Hasfzbo.\\nChaldeans. Heeren.\\nSemites.\\nsame is the case with his pictures of idols discovered upon the Easter-Islands. Mothe s il-\\nlustrated work shows stone figures of Farther India, the physiognomies of which are exactly\\nlike those of Aztecian sculptures. Pruner Bey and Peschel observed long ago, that the heads\\nof the Botokudes of Brazil differ not much from those of the Chinese. The heads of people of\\nToltecian descent have almost the very shape of those of the Javanese Malayans. Especially\\nstriking is the similarity of the red man of America with the New-Zealander.\\nThe Mongolo-Malayans of the Pacific require special attention. Their characteristics\\nare decidedly Turanian. They proceeded from their original seats in Central Asia in a south-\\nwestern direction and passed across the Indian archipelago. We can still trace their route to\\nBuru, an island of the Moluccian group, then to Samoa and Tonga. From these centers they\\npopulated one group of islands after another. In contrast to the Melanesians of negro origin\\nthey are called Polynesians. They extend to the Caroline Islands. This is upheld by Fr.\\nMueller against Keane, who among others argued against the kindredship of Malayans and\\nPolynesians, taking the latter for a degenerated branch of the Maoris. On this subject further\\ninformation and results of investigation are to be waited for.\\nAnother stream of emigration must have started from New Guinea. It is the Papua\\nbranch, which came to the islands southwest of New Guinea to Australia and its surround-\\nings, in the earliest times.\\nTraces of the existence of these first occupants have been found elsewhere, so that\\nWallace counted them as a separate family from the Malayans and Polynesians. To the Papua\\nprobably belong the Negritos which are found as far north as the Philippine Islands. Types\\nvery similar to them are found in the interior of Borneo and Sumatra, even upon Malacca.\\nPeschel denominates them Asiatic Papua If we count them all in as Virchow, Semper and\\nFr. Mueller do, then a large playground is conceded to the Papua, reaching from Andamanes\\nand Malacca across Borneo over to the Solomon Islands, to New Caledonia and New Guinea;\\nit would also take in the Charlotte Islands and the New Hebrides. Even all Melanesians we\\nmay then consider as fractions of the Papua race because with reference to language they\\nstand between the Polynesians and Malayans.\\nAll these nations, spread over the islands of the South-Sea, are without any history;\\nthat dark race, which v. Schleinitz has introduced to us as being the conquerors of\\nall the others, least of all\u00e2\u0080\u0094 for it seems to have existed only in his hypothesis. We\\nhave taken a survey of the wide semi-circle of the Turanian peoples. It embraces\\nthe north of the eastern and the whole of the western hemispheres, solidifying into\\nthe most antique culture of unrivaled permanency. The survey may have seemed\\ntedious and unprofitable. But before long all these people will become historical,\\nso that we shall meet them again and again. We may just as well accustom\\nourselves to the study of their nomenclature, because we shall, henceforth, hear more\\nand more of them, in the Dailies perhaps as much as in Missionary Magazines.\\nAt present history is interested in them only in so far as they form the nethermost\\nstratum of our substructure. Upon these ethnic layers, this Turanian basis, other\\ntypes reared their structures, as for instance the young nation of the United States.\\n48. The Hamito-Semitic nations, according to Lepsius, also descended from\\nCentral-Asia. The Hamite family is represented in history by its main branch, the\\nCushites. As such the most ancient occupants of Southern Arabia, Ethiopia, Habesh\\n(Abissynia) and Nubia are recognised. The Doms and Kohls in India, upon the Sunda\\nIslands and the Philippines are considered as Hamites; we find them as Melanesians,\\nNegritoes, as Alfurus, and perhaps as the Papua. Everywhere these races seem\\nto have been forced into the mountains by Mongolians, or down to the lowest caste by\\nother nations. Everywhere they are of slender stature with black skin and woolly hair.\\nHere and there, as in the case of the Kohls especially, we find tribal legends of highest\\nantiquity. In the first place they spread from the Ganges to the Nile. In the regions\\naround the Persian Gulf they were the first settlers, from whence they crossed to the\\neastern shore of Africa they interlinked the movements between that and Ceylon, so\\nthat Lepsius calls them the Phenicians of those times. In fact, their ancestral blood\\nran in the veins of the Philistines and Punians, since they reappeared in Mesopotamia\\nand there mixed with Turanians, and later on with the Semites.\\nThe Cushites yielded the material from which the Chaldean empires were constructed;\\nfor if we follow Maspero, the Susanian people became agglomerated into the Elamite empire.\\nOn the other, the western side of the Tigris, the Sumerians and Akkadians intermingling\\nafforded the first elements of culture to the Chaldeans.\\nThequestion, who were the Chaldeans, has, ever since Heeren pondered over it, remained\\none of the knotty problems of history. We regard them as the aborigines of Arabia and\\ndenominate them Southern Semites. At an early period they pressed northward into Syria\\nand Mesopotamia and became Northern Semites with Babylonia as their center. They\\nbranched out into Babylonians, Assyrians, Aramaeans, Canaanites and Israelites. That part", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0152.jp2"}, "153": {"fulltext": "II. A. CH. VEn. 48. SOUTHEEN AND WESTERN ARYANS. 115\\nof them known us Hittites will prove, most likely, to have been the first bearers of culture Hittites, the bearers of\\nto Greece. The recent excavations in Hamath (on the Orontes) and in Sindshirli, corroborat-\\ning the Cyprian discoveries, strongly indicate this. Blend the views of Maspero and Schrader\\nand the proof is established that the ancestors of both the Cushite and Semite families de- views of Maspero and\\nscended from Central-Asia.. Schrader formerly derived them from Arabia; but of late he has fhe r centrai-\u00c3\u0084sia\u00c2\u00abc PrOVe\\nshown more of an inclination to admit that their northern home was in the vicinity of the descent of Cushites and\\nSemites.\\nAryans.\\nWhen the Schlagintweit brothers (vol. IV. of their Travels had been so Remnants of the Aryan\\nfortunate as to surmount yonder eastern pass in the Kuen-Lun range, and arrived at sc\u00c2\u00b0HLAGi l NTWEiT al As,a\\nthe northern slope, they were astonished to meet Aryans pure and simple. These\\ngood people, who were shepherds and had never heard of nor seen any European, pas-\\ntured their flocks in the far expanding plains of Khokan and Jarkand. People of Primitive home ot\\nsplendid physique, beautiful normal shape they are, and well provided, surprisingly\\nso, with all the necessaries of life. Thus the old supposition became confirmed, that\\nhere is the primitive home of the Indo-Germans. From here, for the first time, they westward- for the\\nstarted westward Some of them betook themselves to the South. The one stream\\nwent through the passes of the Caucasus into the Sarmatian plains of Europe; the\\nother found room and the welcome of a mild climate in the Punjab and in Hindoostan.\\nBut the latter also found the best parts preoccupied by Turano -Mongolian as well as\\nby Hamito-Semitic tribes, forming the Drawidian substratum. The Mahabharadha\\ndescribes the conflict with them.\\nLooking upon these Southern Aryans we notice a lively variety of Sanskrit speaking Eastern Aryans:\\npeople: Brahmine Hindoos, Benghali, Nipali, Kashmeers, Pandjabi, Hindi, Marhali, and Bilha South\u00e2\u0080\u0094 Sanskrit:\\nrr o-r.T-,,. North Zend-people.\\n(Gipsies). To the north of them all the Zend speaking people of Iran: the Pehlewi, Kurdes,\\nArmenians, Phrygians, Albanese, Cappadocians, Beloodshistans, Afghans and the tribes of\\nKhiva, Bokhara, and Khokan.\\nWith the Western Aryans, the European branch, we are familiar. They comprise all Western Aryans\\nNorthern Europeans, (except the Ugro-Tatarians) namely, the Lithunian (Prussians) and lonn\u00e2\u0080\u0094 Germans\u00c2\u00b0 manS\\nSlavonic peoples (Slovenians, Croates, Serbians, Wallachians, Vandals, Poles, Czechs, and\\nBasks). They also comprise the Southern Europeans, viz; the ancient Gauls (or Celts), the\\nGalish (or Walish) the ancient Etrurio-Pelasgians, and the Grseco-Romans; and finally the\\nGermanic nations, viz the Goths (or Getes, Scandinavians and Icelanders) the Teutons, Cymri,\\nFriesians, and Anglo-Saxons.\\nThe mere mention of these names indicates an ascending scale toward the high-\\nest approach to civilisation, the task obviously assigned to the Aryans in the order\\ngiven.\\nUp to this eleventh hour of history there remained to our own time and race the\\nduty to explore the dark continent, and to call its ethnical chaos to order. There the Ethnical chaos of\\nTeuto-Germans meet their extreme contraries, and yet their compeers, their fellow-\\nmen at any rate.\\nFrom the zenith of the times and of culture the Germanic nations now look back Advanced nations seek\\nupon the beginnings of history; they look after the masses of long abandoned and\\nless fortunate nations as if searching for lost brethren. The five hundred millions of\\nChristendom become interested in the thousand millions outside of it. The dark\\ncontinent is said to contain two hundred millions of the latter.\\nAscending the terraces from the Nile and the Red Sea, Abyssinia was rediscovered, the\\nHabesh of old with its ancient culture, which once competed with that of iEgypt. The empire\\nof queen Candace, in its remnants of obelisks, tombs and rock-temples, shows how the Ethio-\\npians were qualified to appreciate the culture of the Mizrim, their cousins in .33gypt. Like .Ethiopians followed by\\nsandstone lying upon beds of granite, so we find the fixed and massive substratum of earliest jn^the MizHm 8rantS\\ninhabitants below the loose fragments of Arab emigration. The remnants of this later\\nArabian overflow cover the primitive culture of Hamito-Semitic natives in ^Ethiopia and\\nNubia just as we found it on the lower Nile and on the Euphrates.\\nLepsius believed it to be indubitable that the African races formed a unit. He Africans supposed to\\nhave formed a national\\ntried to prove an original unity of languages, necessary for this supposition. The unit LEraiDS\\nmultiplicity of them he took for the result of historical accidents. Very well; then tms supposition would\\nprove the unity of\\nwe would have an original unity, followed by conflict, rupture, dispersion and de- humanity.\\ngeneration of nations, tongues and minds. But whence would the essential unity Kaffirs surmised to be\\nhave to be derived? Obviously from the first migrations across the isthmus of Suez.\\nAt the foot of the Blue Mount, upon the vast Kaff rarian hunting grounds, which swarm\\nwith giraffes, antelopes, and buffaloes, certain Kaffir tribes wander about who can not deny system of\\ntheir Hebrew features, altho absolute proof of such relationship can not be adduced. A trav- African\\neler who started from the Babiroa writes however: It is undeniable that the Kaffirs not only Et Sy\\nresemble, but are blood-relatives of, the Jews. They vividly relate the story of the great", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0153.jp2"}, "154": {"fulltext": "116\\nCONTUSION OF LANGUAGES.\\nn. a. ch. vin. 49.\\nMiddle zone of African\\nlanguages. Steinthal\\nIllustr. the first\\nconfusion of languages,\\nand subsequent national\\ndecline.\\nTheir present quarters^\\nsince A. D. 1585.\\nMehensky.\\nMovements of the\\nFellatah, Hottentots,\\nTuaregs.\\nSomali rather Caucasian.\\nBdetok.\\nScene at Kartoom.\\nVirchow s\\nbrachy-cephaly.\\nflood, and even know something of Noah s ark. Mount Ararat, (madi-ma-the) is the point,\\nthey say, from whence they came, The laws of stoning, of the preparation of food, not to\\nmention circumcision, come so near the Jewish ceremonials as to astonish one.\\nIn his Nubian grammar Lepsius laid down the ethnological system of the African\\nnations. South of the equator the Bantu languages prevail, except with the Hotten-\\ntots and Bushmen; so that the unity of languages there can be established without\\ndifficulty. In a distinct line north of the equator the other main branch spreads out,\\ncomprising the ^Egyptian, Libyan, and Berber languages. These are Hamitic idioms\\nof unquestioned Asiatic origin. Even the Cushite sister-languages spoken by the\\nBega, Soho, Donkali, Somali, and by the Galla from the Kilima-NjarotoBabelmandeb,\\nbelong to that northern group.\\nNow all these distinct branches of each of the two main stems of languages intermingle\\nin a broad middle ground of negro dialects, and form puzzling combinations. Between the\\nSahara and the equator languages are mixed as indiscriminately as the loose rubble around\\nMount Sinai. Fr. Mueller took pains to catalogue the most typical and to classify as many as\\npossible. With comparatively little trouble the mixture in these regions maybe accounted\\nfor; but to disentangle them is another thing. The mixture is not to betaken as the product\\nof a quiet, vegetable sort of development of national life as Steinthal thinks. It must have\\noriginated, rather, in persistent and hot contests, in violent clashes of tribes against each\\nother. Perhaps one nation was crushed, and its fragments were scattered beyond hope of\\nbeing fitted together again.\\nIn short, we have before us the phenomenon of a confusion of languages. The\\nsubsequent decline of nations we see illustrated in the fate of the Haussa.\\nThis is, as Lepsius thought, Libyan people, degenerated into negroes In the Hotten-\\ntotian he recognises an essentially Hamitic language, taking its origin from the Cushite\\nbranch of it. He traces the Hottentots as coming from the northeast and as having been\\npushed south. This emigration \u00e2\u0080\u0094which in keeping with the original movement of all na-\\ntions over from Asia, we may call the second inundation of Africa\u00e2\u0080\u0094 was a Cushite wave cover-\\ning the eastern shore. Let us dwell a few moments longer upon the picture of an African\\nturmoil we will have no occasion to return to it.\\nThe African commotion repeated itself, when from the interior regions near the\\nsources of the Congo and the Zambezi the Shaggas (Wazimbas) pressed down upon\\nBantu negroes, throwing themselves upon the Congo valley. It was then and there\\nthat the Portuguese checked these cannibals whose leader had his yard paved with\\nhuman skulls and bones. Being held in check, the Wazimbas recoiled upon the Arabs,\\nfrom whom they wrested Kiloa, eating the garrison of 3000 men. Merensky ascertain-\\ned the date of their settlement opposite the island of Mombas to have taken place\\nA. D. 1585. After that they disappear, or rather, what seems probable, they reappear as\\nthe Galla. Since this people took their present quarters north of the Kilima-Njaro\\njust at the period of these great commotions, our inference can not be termed pre-\\nposterous.\\nWith the moving of the Galla stands connected, at any rate, that of the Fellatah,\\nwho then invaded Bornu for the first time. And with theirs the migration of the\\nMandingo is connected, who, pressing on from east to west, pushed aside the Kaffirs,\\nBasutos and Betshuanes, who in turn pushed before them the Hottentots\u00e2\u0080\u0094 whilst\\ninto the Fellatah the Tuaregs from the north wedged themselves. This Berber tribe\\nfrom its city of Timbuctoo ever since continued to be the most formidable foe of the\\nFellatah on the Senegal, who ceded the middle section of the Niger to the Tuaregs, re-\\ntaining for themselves the regions of the headwaters and the mouth of that river.\\nBesides the illustration of the confusion of languages and the disrupture and de-\\ngeneracy of nations sequent to it, we see in these African movements also the example\\nof the slow drifting of people; and we become aware of the difficulty of classifying\\nsuch a medley of ethnical fragments.\\nThe Somali especially offer a baffling riddle. Being neither negroes, nor Gallas, nor\\nKaffrarian Jews, nor Hottentots, they show many Caucasian ingredients. In their country,\\nthe rocky highlands of the north-eastern corner of South-Africa, north of the German pos-\\nsessions, Burton found them rendering homage to stones and sacred trees the substratum of\\nancient paganism under the thin garb of Islam.\\nIn the filthy streets of Kartoom Arabs and Berbers meet with Abyssinians, and with the\\nnegroes of Darf oor and from the lakes of the Nile. They bring to market the ivory of the\\nWhite Nile, ostrich feathers, gold-dust, rubber from Kordofan, and slaves from everywhere.\\nBut distinct as their national characters and customs are, nobody is able to define the ante-\\ncedents of all these people selling and being sold. Altho the measurements of 40 Wei-and", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0154.jp2"}, "155": {"fulltext": "ET. A. CH. Vm. 49. AMERICAN INDIANS. 117\\n19 Km-negroes were made under Virchow s directions, no light was shed upon the pedigree of\\nthe West- African tribes and their eastern neighbors by brachy-cephaly. Ethnologically the\\nAfrican portion of humanity seems to be dried up like a mummy on the one side, and to be\\na product of degradation in its most heinous forms on the other. As such it is known. But slave-trade.\\nwho can realise African every-day life, especially since these savages handle the rifle as the IVIN0St0NE oam\\nfirst gift from European civilisation?\\nKartoom and Zanzibar until recent times have both been the emporium of the black\\nivory. Livingston was told by the English consul at Zanzibar, that the regions of Lake\\nNiassa alone furnished 19000 slaves annually. He tells us The innumerable skeletons which\\nwe saw in the woods and among the rocks, along the rivers and trails of the wilderness wit-\\nness the terrible sacrifices made to that infernal traffic. Vogel describing the Tibu as rem-\\nnants of the black aborigines of the desert, yet being neither negroes nor Berbers, said\\nthat slave trade is their sole occupation. Along the road from Tegerri to Bilma there lie\\nthe bleached bones of thousands of human beings upon the sand; and among them corpses\\ndried up like mummies in tho very positions in which these poor blacks were released by a merci-\\nful death from their suffering. When Schweinfurth came te the Niam-Niam, who sparingly\\npopulate a region of about 3000 square-miles, he witnessed the most sickening spectacle in\\nfront of Munsa s residence. The lower half of a male corpse, was being handled by a woman\\nflaying it with the expertness of a butcher, in the process of preparation for supper.\\nVogel wrote to Ehrenberg, that the Tangalese on the Benue river eat all their enemies Anthrononhafl-v\\ncaptured or killed in battle. The breast belongs to the sultan the heads are given to the the darkest\\nwomen; the tender parts are dried in the sun, then pulverised and mingled with the porridge. riddle not\\nThe darkest of all riddles, inexplicable from premises of natural science, here hovers be- 2?E\u00e2\u0084\u00a2?i !\u00e2\u0080\u009e*;??__\\n_ n natural science.\\nfore us. Time may bring to light many dark interiors but the darkness of interior Africa is 35, 38, 39, 40, 54.\\nsolid as yet and covers unspeakable horrors. We shall not return to its nauseating story\\nIt behooved us to take a glance into this abyss of abomination; to penetrate to the bottom\\nof it no eye could endure.\\nBefore dismissing the subject, however, we must not leave unnoticed one more\\nscene from this huge continent. The large mangrove-forests of river bottoms like\\nthat of the Niger for instance, stretch out away in the distance under an oppressive\\nmonotony. Perpetual darkness reigns, and a solid spot is a rarity below the evergreen Is connected with snake\\nroof of leaves. The giant trees upon their grotesque root-stocks rise up from deep and ancestor wor p 48i\\nmorasses. The rice-bird flits away, the golden eagle perches upon a death bough, but\\na human being is rarely met with. Whenever one appears, his whole behavior\\nreminds one of the spectres he dreads. With him all things revolve around ancestor-\\nworship and upon fetishes. His bleared imagination takes anything for a fetish,\\nbut prefers the most abstruse object, be it the head of a snake, or a dried lizard in\\nlieu of it.\\n49. Our survey of the races, our investigation of the ethnic material, forming Amer i can\\nthe substratum of history, requires one more glance upon the dying Indian nations aborigines,\\nof the new world. Our retrospect here makes more sure of certain connections Mongoio-Maiayans.\\nalluded to with the Mongolo-Malayans.\\nIn several large droves they migrated to the Pacific coast of America. The present in-\\nhabitants do not say that they are living in the west but on the coast To them there is\\nno west any more; there is an involuntary feeling that the Pacific rather belongs to theEast.\\nThe meteorologic conditions of the state of Washington particularly, have that peculiar\\nequilibrium and affect the nerves similar to those of Japan and Korea.\\nBut when the Mongolian came over and went south, he found natives there Native AmeriC an S befo\u00c2\u00ab\\nalready, with some nativistic pretensions, too, altho they had been nothing but emi- ^,^1\u00e2\u0084\u00a2 Azte\u00c2\u00ab.\\ngrants themselves, of Cushitic extraction, most likely, from Polynesia. By the new\\ncomers, the Indians, they seem to have been treated the same as the Dravida were by\\nthe Hindoos.\\nThe little we know about the first emigrants will forever, perhaps, remain as proble- md-builders\\nmatic as it is now, on the whole, rather contradictory. The cave-dwellers and cliff-builders prior to the\\nin Utah, New Mexico, and Arizona\u00e2\u0080\u0094 called Pueblos by Holmes, seem not to be as ancient as the Cliff-dwellers,\\nmound-builders of Oregon, Ohio, and Wisconsin. Only so much is sure, that the most an- 0LMES\\ntique culture in America moved in the course from north to south. Nahua of Charkay.\\nAll those tribes which, between the 7th. and 14th. century took their war path across the Toltecs mad(( flowe r-\\nMexican plateau to certain parts of Central America, Desire Charney calls Nahuas. The first offerings.\\ncomers during this second period of immigration were the toltecs, much earlier than the\\nAztecs. They were tall men with white beards, offering flowers, their sacred place, Tlaloc.\\nTheir structures at Tula show technical skill, and like that at Teotihoankan, indicate energy\\nand eminent industriousness. Oppressed but emancipating themselves, their empire broke\\nup, nevertheless, and they went south. There the Toltecs exhibited the same kind of monu-\\nmental culture as in Tabasco, Yucatan, Guatemala, etc. Having mingled with vanquished human sacrifices.\\npreoccupants, and in turn subjugated by the Incas following (ca. 1000 A. D., since the 11th Inca First immigrants\\nreign dates 1453) the Toltecs must have formed the substratum of their empire. It has beeu ^^deTpne o S\\nconjectured, that Toltecian-Polynesian remnants fled from their oppressors toward the South,\\nin order to account for the inhabitation of the dreary cliffs of Terra del Fuego.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0155.jp2"}, "156": {"fulltext": "118\\nDEGENERACY INTO A STATE OF SAVAGERY.\\nn. A. Ch. IX. 50.\\nTshuktchis and\\nEsquimaux understand\\neach other. R. Brown.\\nBotokudes. Tschtjdi.\\nOrigin of American\\nIndians.\\nMorton, Pritchard.\\nTasmanians of Australia\\nClTRR.\\nAsiatic origin of all\\nmen. Bonwick.\\nThe aim of this\\nethnologic outline\\nin keeping with\\ncyclical course of\\nhistory.\\nProgress returns to\\npoints from which it\\nstarted.\\nThe flower offering men in Central-America were Mongolians, and, to all appearances,\\nJapanese. The settlers flooding upon them from China founded the aztec empire upon the\\nToltecian ruins, and introduced human sacrifices on Mexican soil. Further north the\\nTshuktchis left their traces in crossing the Aleutes. And not only the Calif ornian Mona are of\\nexplicit Finno-Tataric origin, but also the Delawares and Susquehannasand Wyomings from\\nthe neighborhood of Washington, D. C. and all the seventy tribes of North\u00e2\u0080\u0094 and the thirty\\ntribes of South America.\\nR.Brown said long ago: The Esquimo on the American and the Tshuktchis on the Asiatic\\nside perfectly understand each other. Equally affirmative of our conclusions do the tradi-\\ntions of the Indians, who once roamed about the eastern shore fully agree with those upon\\nthe western plains.\u00e2\u0080\u0094 Tschudy directed the attention to the marvelous similarity of the Boto-\\nkudes of Brazil with the Chinese as mentioned before. And if it is an image of Buddha, which\\nwas found in Yucatan, as it is supposed to be, it would seem too rare a case as to afford the\\nfinal proof for an early Chinese influx. Yet it tells much in favor of such a supposition.\\nMorton, who took the Indians as a product of the soil and spontaneous generation has\\nlong ago been refuted by Pritchard who coincided with this view of Martius: The nations of\\nthe new world were not in a state of primitive barbarism, nor living in a state of the original\\nsimplicity of an uncultivated mind. On the contrary. They represent the last remains (about\\nhalf a million in North- America) of a people once high on the scale of culture and mental at-\\ntainments, now almost worn out and perishing, sunk to the lowest point of dismay and de-\\ngradation. In all this we perceive an unambiguous example of that degeneracy into a state\\nof savagery, which repudiates the theory of evolution, with its claim of a far more remote be-\\nginning of chronological computations than our seven or eight thousand years of human ex-\\nistence, with their sufficiency to account for the changing modes of development and decline.\\nWe must not close our retrospect of the forsaken families of the human race\\nwithout a notice of the main stock of the Australians\u00e2\u0080\u0094 the Tasmanians. Like the\\nPapua of New Guinea and upon the Solomon and Fiji Islands, like the Drawida in\\nIndia, they present a peculiar phenomenon by themselves.\\nCurr s work on Australia with its description of 239 tribes (London 18861 has contributed\\nmuch to the completion of the ethnological index. But the enunciations made therein, have\\nnot weakened the force of our axiom which is endorsed by Bonwick, namely, that the funda-\\nmental layers of all these tribes gradually shifted over from Asia, either in waves, or by ter-\\nrace-like driftings, and that they are all of Mongolian descent.\\nA very condensed sketch only of the ethnological chart could be outlined upon\\nthese pages, since our aim was simply to show the ethnic strata in their driftings\\nand depositions of prehistoric people. It represents the gist of such conclusions as\\ndrawn by authorities like Waitz, Bastian, Peschel, Pritchard, Ranke, Ratzel. The\\nperusal of a few ethnographical periodicals will afford more satisfactory information\\non this subject.\\nWe started out from the Mongolian body of nations, all speaking the monosyllabic\\nTuranian languages. We went along with the Hamito-Cushite-Semitic people and\\nwith the Aryans upon their wanderings. Having thus made the rounds of the\\nearth, we again met the Mongolians, scattered broadcast and lost so long, in worlds\\nbut recently discovered.\\nIs not past and contemporaneous history taking the same course? Just think of\\nthe meetings which took place amongst these old races with Guetzlaff, Gordon\u00c2\u00bb\\nStanley, Livingstone, Dr. Schnitzler (or Emin Bey) with Haddington and Merensky.\\nAnd keep in mind that a host of missionaries, represented by the four enumerated,\\nwere the pioneer philanthropists in the endeavor to regain forlorn men for their\\nhigh destiny.\\nThink what old memories will revive, when the Danube problem shall unroll the\\nEastern question. Think of the legislation in the United States against the\\nsmuggling in of coolies and opium, and of the recent Russian transactions with\\nChina. Think of the 310th. translation of the Scripture now nearly complete upon\\nthe isle of Efat near Erromanga in the group of the New Hebrides, where now the\\nsons of the murderer who killed John Williams sixty years ago teach theology It\\nall means that history returns to the places from whence it started. Both ends of\\nthe historic movement are on the approach to perfect the cyclical course.\\nKule for the analysis of\\nthe ethnical compound,\\nso as to establish the\\nunity of humanity in\\nthe diversity\\nof races\\n\u00c2\u00a750.\\nCH. IX. DIFFERENTIATION OF THE ETHNICAL MASS.\\nAs yet we are confronted by the ethnical bulk covering the wide earth. What\\nprinciple shall guide us in discerning a point from which to unravel the entangled\\nmass in order to arrange it under proper topics?", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0156.jp2"}, "157": {"fulltext": "II. A. CH. IX. 50. PRINCIPLES OF ETHNICAL CLASSIFICATION. 119\\nAn illustration may give us light. and the value of\\nBefore a solitary bluff of Eastern Asia stands an explorer. Loose stones cover both the parts which seem\\nhill before him and the vast waste around him his thoughts, however, are not engaged with\\nthe region, tho it be of interest to him on account of the life once animating it. As yet his\\nattention follows another direction. But suddenly it is drawn to a bunch of ordinary weeds\\nsurrounding a few solitary stones, and then to some others on a pile. Creepers run over\\nthem, giving the scene a mitigating, an inviting aspect.\\nTo the astonishment of his servants and of the guard, sent along by the pasha, camp is to\\nbe formed upon this insignificant spot the tents are pitched. Strange as it seems to the at-\\ntendants, the keen scientist has his reason for it. Among the rubbish of the desert a stone is illustrated by the pro-\\nfound with a few peculiar scratches, which he knows to be an ancient inscription. Some h t c ai 5c c v a e r a y. lne in\\nother pieces show traces of a sculptor s chisel. They seem to fit; they form the cap of a pillar\\n\u00e2\u0080\u0094since some imagination guides the attempt to reconstruct it from the fragments. Finally a\\nslab is found which, cleaned from moss, exhibits the outlines of a figure in relief, which is\\nnobly conceived and artistically executed. Diggings are commanded, the hole deepens into\\nan excavation curiosity is stimulated by large hewn stones, by a row of them, by a well pre-\\nserved plastic figure, by an ornamental base of a pillar, by a doorsill. A flight of regular Antiquities best pie-\\nstaircases is unearthed. Not the smallest fragment is thrown aside unexamined. Figures are served byttie^iong\\nfound repeatedly, resembling each other; they mean something, of course, they are symbolic;\\ninscriptions multiply, are photographed and sent home. The papers of the civilised world\\ndescribe them in detail. Philologists work with closest attention, compare, wait for more\\nmaterial in order to correctly decipher and interpret the great discovery. The historians\\nrevise old traditions, and bring the results into connection with other traces of similar kind-\\nAt last it becomes evident that those stones speak of facts by which erroneous theories are cor-\\nrected, and knowledge long discredited is now confirmed.\\nThus we become acquainted with the thoughts, works and troubles of peoples of four utility of historic\\nand five thousand years ago. This is the result of the journey, the toil, and the risk. The dlscov nes\\nwork is carried on under such encouragement at a dozen different localities with results cor-\\nroborating and amending each other. The chaos becomes intelligible; former perplexities\\ndisappear many a controversy is settled. Every fragment becomes important, so that a\\nsingle sign even may serve as a key for disclosing both causes and circumstances of the catas-\\ntrophe which once befell that locality, revealing the form and the purpose of the whole.\\nThe searcher now finds various traces of the activity of the human mind, but he soon\\nlearns to distinguish the characteristics of two principal orders of antiquities. Among the\\nmeaningless rubbish, strewn over the wilderness by a people almost void of any culture, he\\nfinds remnants of a nobler sort. To him they testify of the thoughtful master s works, whilst\\nthe rubbish silently speaks of the destroyer. Ornamental parts once joined with mathemati-\\ncal exactness, divulge their interesting story when reduced again to their well definable\\noriginal relations. In most cases such remnants are found best preserved by their long rest\\nand deep grave, as they are covered by the layers of, and intermingled with, the crude mater-\\nial of their native home.\\nNevertheless the friei ds on the other hand ask: Of what practical purpose is all this? We\\ncan only say, that such discoveries help us to understand our own world, and our own soul,\\nand to understand the more thoroughly and correctly the drift of our own time and of its\\nundercurrent.\\nAnother conclusion can not be drawn by an observer of the remnants and their messages\\nmessages which come over to us from dispersed and extinct nations, with whom we are con-\\nnected by a direct chain of only a hundred odd links.\\nThe question presented by our problem is, whether the ethnologist will be able in principles of dissemi\\na similar manner to demonstrate the kinship of people constituting a nation, the primit;\u00e2\u0084\u00a2 a cuiture.\\noneness of the uncultured debris with, and its difference from, the cultured part.\\nFor, the offal of the material, the ethnical nondescript from which the purposive\\nprinciple in history selected the constructive or formative elements of society, may\\nwell be considered as belonging to the same race, especially if it has been ascertained Kinship between\\nthat the essential homogeneity is upheld by a general similitude of monumental l a r f 1 al r d c r e etarded\\nstyle, written characters, and sculptured symbolism, notwithstanding their many\\nvariations and modifications in particular cases. Whenever the indications favoring\\nidentity increase, we are justified in acknowledging it as more than probable that\\nlingual and religious kinship existed between the cultured and the retarded parts of\\na national unity.\\nSuch indications of ethnical identity may be found scattered here and there i ndicati ons of oneness\\namong the forms of more or less contemporaneous culture. Even in such cases, tho Slanguage and religion.\\nother signs of historical connection were missing, their semblances may legitimately\\nbe taken for family features. True, certain samples of culture may appear similar\\nand yet belong to another race, because the mental faculties common to all men may\\nproduce similar expressions of the mind at different times and in different peoples;\\nbut such cases are too rare to confute our general principle of classification. More,", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0157.jp2"}, "158": {"fulltext": "120\\nUnity of the\\nentire human\\nrace.\\nImportance of the\\nuncultured races\\nretarded in their\\ndevelopment.\\nThe import of the un-\\ncultured portions of the\\nrace.\\nSexual polarity affords\\nanother criterion for\\nclassifying nations.\\nCryptogama organisms\\nand their analogous\\nphenomena in respect\\nto national life.\\nThe fundamental part\\nwhich uncultured people\\ntake in the upbuilding\\nof history.\\nPeople unqualified for\\nactive participation in\\nhistoric progress.\\nPOLARITIES AGITATING PREHISTORIC RACES. II. A. CH. IX. 50.\\nhowever, than proof of national consanguinity is implied in our premises. Peculiar\\nphenomena present themselves, for explanation of which the investigator must\\nhave cause to suppose a definite culture in that locality and at the time.tho that pre-\\nsumed culture may point to no more than original unity of language. Previous as-\\nsertions concerning the oneness of the human race are thus brought to view again\\nunder a new light, so that we now become interested in the matter from a new\\nWe are compelled in the first place, to divide each ethnical and identical mass\\ninto cultured and retarded people, so that the latter may receive due attention. The\\nimportance of the uncultured parts once being acknowledged, will render the diver-\\nsity more distinct and aid us in conceiving the unity the more clearly.\\nIn short, we desire to establish the truth, that the promiscuous loose debris of the\\nlowest stratum is as worthy of our consideration as the parts hewn out thereof. For\\nhistory teaches that unhistoric people are of no less consequence, thau the historical\\nnations. In the premises we acknowledged them all as the manifold parts of one\\ngeneric whole, in which they severally are to be assigned to their different places.\\nFrom their relation to their corrollaries their condition is to be made intelligible, in-\\nasmuch as the whole derives its significance from the analysis of the various constit-\\nuents just as much as the particulars are only explicable from the whole. Which-\\never course is taken the problem demands discrimination between people of culture\\nand such as stayed behind.\\nStill another criterion is to be sought for, when we come to distinguish nations\\nand classify races evidently belonging together tho they may seem alien to each\\nother. This new principle of classification lies in the great polarity pervading the\\nentire visible universe determining the motion and propagation of life: we mean the\\nsexual contrast. There are spheres in the domain of our investigation, where the\\nsexual opposites are irrecogni sable, and where, for this reason, perhaps, this princi-\\nple was overlooked by former investigators.\\nIn the large genera of sponges and mushrooms, of ferns and seaweeds, of mosses\\nand heathers, bisexual difference is hidden. There is a world of cryptogamic life re-\\nmaining, not to speak of that which submerged in prehistoric aeons. May we not\\nsay, by way of analogy, that there are cryptogama among national organisms also?\\nThey present masses often entirely unaffected by the prugressiveness of cultural ad-\\nvance. But since we do not inquire into natural but personal life, we remember\\nthat nations are molded by circumstances under which they may step forth into con-\\nceivable historic activity, as well as relapse into comparative inertia.\\nWe restricted the analogy of a neutral state of sexual polarity and cryptogamic\\nlife in nature to the indistinctness of the activity in ethnical life where it appears as\\nbeing more or less conceivable or eclipsed; for we remember that life nowhere is en-\\ntirely inactive. As the wide orbits of nature ultimately help to mold the history of\\nthe earth and its inhabitants, so does every horde and tribe of seemingly forsaken\\nportions of humanity, its arrested development notwithstanding, take its part in the\\ncomplicated workings of history. That part may be compared to the drudgery in the\\nwork of constructing a foundation where the unskilled journeymen carry stones and\\nmortar, or fill up uneven places, whilst the master-builders and masons hew the\\nstones and join them in their proper order.\\nThe real work of history is always in the hands of comparatively very few; it is\\ngiven into care of those nations in which the forms of life have become differenti-\\nated and the polar contrasts developed\u00c2\u00ab\\nA tree in bloom may show the meaning: of this assertion. Of the blossoms the smallest\\npart only will yield fruit; in most of them the sexual difference remains indifferent, so that\\nthey fade and drop without having fulfilled their purpose. The many simply remain in the\\ncondition of formal appendance whilst few attain to the realisation of their inner potentiali-\\nties. This analogy sufficiently delineates our conception of the significance of uncultured\\npeople.\\nAmong the nations we find a limited number, and in each of the latter again a\\nvery few persons only, with whom the great and determining contrasts of life are ap-\\npreciated and become effective. There are very few nations among whom the con-\\ntrasts of natural and personal life become harmonized and equalized under the con-\\nflicts which must benefit the whole.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0158.jp2"}, "159": {"fulltext": "II. A. CH. IX. 51. IMPORT OF UNCULTURED MASSES. 121\\nIn few people that clear consciousness becomes explicitly mature, which reflects a true A few select nations\\nview of life and of the world. The great mass of people live and try to enjoy life unconscious have among them com-\\nof the fact, that they labor in the interest of the whole, and that they, in addition must share ^ct wmke ^coMcioiis\\nthe tribulations of the whole along with the blessings. Altho they show little concern in all of their obligations to\\ni j, A *i. the whole.\\nthat, yet they fulfill some purpose, even tho their existence seems to serve merely as a fertili-\\nsing element. They are utilised by the few who rise above the common level of that feigned\\nactivity and officiousness which after all may be but inertia, because the many will try to\\navoid anything which disturbs their laissez-fair consuetude of life.\\nStill less grows the number of those who, with reasonable self reliance, face the Measure of tun vaiu\u00c2\u00ab of\\nconflict for the sake of the common good, and spurn the very notoriety for which\\nthey are envied; who do not engage in a laudable risk for reasons of vain glory. It\\nwill be almost impossible to pick out one tenth of the few thousand renowned names\\nin all history like that nameless Spartan who was glad that his country possessed\\nthree hundred men better than himself. Comparatively few would pass as types of\\ntheir times and generations, in whom the true character of a nation and the real Petri s\\nprogress of an age are concentrated; whose life work might be deemed representa- MoTgtuanrand egroe8\\ntive of the task which their respective nations had to work out for the benefit of hu- Europeans\\nmanity; whose names deserve to be enlisted as emblems of general advancement; the\\nteachings of whose exemplary lives goes further than the influence of books.\\nWith reference to the particular destiny and value of peoples in their periods, Petri s\\nclassification of humanity into Negroes, Mongolians and Europeans would seem the most\\nnatural among the many unsatisfactory race-divisions. Around these central masses tho\\nperipherical would group themselves well enough. But this method of classifying would not\\nrelieve us of the difficulty to appreciate the historic purport and value of specific nations, This c i ass ifi ca tion as\\nwhen the positive and characteristic significance of each group is to be determined. To define, unsatisfactory as others,\\nwhich are to be taken as belonging to a sinking nation of culture, or only to a retarded grade\\nof culture, would remain just as vexatious a job as under any other abandoned method.\\n51. In judging the cultural condition of a nation, either succumbed or merely\\narrested, discretion is essential. For, of a nation fallen away from a high state of perished cultural\\nculture we generally can expect no more usefulness for history; whilst of those\\nnations which only go to sleep, a future period of bloom and fruit bearing may\\nyet be predicted. It will be difficult to deny any conglomerate group of tribes t p J r e e f f as r t e a g e ed\\nthe capability for entering a progressive career, however fast asleep it may be. Com-\\npare for instance the nations along the Danube with the Arabs and Moors of Morocco.\\nOn the whole it must be conceded that certain portions of mankind resemble the\\ndebris lying about a new edifice. There is the offal of mortar, there lie the frag- n h e n r *t! n d g ebri9 stm\\nments of sculpturing, and there are the tracings of scaffolding, once indispensable\\nthen useless and torn down long ago. Yet all this building rubbish of history lying\\naround on the ground, figuratively speaking\u00e2\u0080\u0094 as for instance the Jews, is rendered\\nhighly instructive as soon as our supposition of the oneness of original culture is\\nbrought to bear on our problem. Then the effort to exhibit the significance of the\\nfragments, even of the human alluvial humus becomes justified. True to our\\nmaxim, according to which we assign each loose part to the proper place which it\\nformerly held, and its relation to the whole, we will discover that the rubbish even tu\\nJ Illustrated by the con\\nbears interest. nection of the Cordil-\\nLet it be illustrated what is meant by the lost position and the relation of a discomfited Una wttfc the Coral\\nnation to the whole of human history? islands.\\nThe coral islands of the Pacific in their situation parallel with the chain of the Cordil-\\nleras point the geologist to the supposition, that the latter were once united with the islands,\\nand still have a deep connection with their base. The westward extension of South America\\nmust have been lying between them. The largest part of that continent sank and was sub-\\nmerged so that only the peaks of a parallel mountain range now reach up nearly to the level\\nof the sea and afford the coral builders their foundation.\\nIn a similar way we suppose submersions of peoples who sank in order to serve as a sub-\\nstratum for historic people to rise upon. They went down, but their existence furnished the\\nbasis upon which conquerors reared organised states. Even in historic times oppressed and\\ndisappearing people, inclusive of such as are now far behind in culture if not destitute of it,\\nare still bearers of original and elementary forces.\\nSuch peoples arrested in their historic development serve to keep declining na- Analytic proofs for the\\ntions under the polar strain by which they are either to be stimulated, rejuvenated n \u00e2\u0084\u00a2uonl\u00c2\u00b0with U reta n rde4\\nand aroused to emulation, or else to be pushed aside in order to clear the way for new culture\\ndepartures in the line of advance. Others resemble depositories in which those anti-\\nquities were stored up through which we are now enabled to study the ancients.\\nTheir relics fill the museums in which succeeding nations to their astonishment, find\\npreserved the monuments and documents of their history, of their own preexistence.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0159.jp2"}, "160": {"fulltext": "122\\nThey are repositories of\\nthe relics of old\\ncultures.\\nUncultured people of\\npresent times compared\\nto animated petrifac-\\ntions.\\nTheir import upon the\\nstudy of languages,\\nGothic, Gaelic, Anglo-\\nSaxon, Chinese.\\nDe Lacouperie\\nJavanese\\nH. v, Humboldt.\\nHISTORIC SUBSTRUCTURE.\\nIL A. Ch. IX. 51.\\nEthnical Chans to he\\nnow analysed, forms the\\nfirst of our concentric\\ncircles.\\nResume: No dead\\nmaterial in the one-\\nness of humanity.\\nBut that which, accord-\\ning to\\nSchelling\\nought not to be, is\\nfound at the base of our\\nsubstratum every-\\nwhere.\\nI 4, 40, 202, 232.\\nAnd we can not detach\\nourselves from it.\\nSurvey obtained only\\nthe oneness of the race.\\nClassification into\\ncultured and uncultured\\npeople of no avail.\\nUpon the island of Madeira, Oscar Heer found plants of most antiquated formations, far\\nin arrear of the flora of the main-lands in the vicinity. They have been called animated pet-\\nrefactions. We have such among mankind. The aborigines of the South Seas and of Aus-\\ntralia decaying as soon as brought into contact with European culture may, with all pro-\\npriety, be compared to such relics of primeval ages, for they retain forms of retarded or ar-\\nrested life which, after severance from continental progress, partook more and more of the\\ncharacter of mere vegetation.\\nConcerning the preservation of philological remnants the uncultured people are,\\nat any rate, more important than what they are ethnologically.\\nThe old language of Gothic Scandinavia has been preserved in Iceland. In some parts of\\nEngland we hear, how the Gaelic language of prehistoric Britany was pronounced; in the dia-\\nlects of the peasantry in some secluded districts of Thuringia or Siebenburgen we hear how\\nthe old Anglo-Saxon sounded. W. v. Humboldt could learn the old Kawi language of Java\\nonly upon the island of Madura, which long ago had become severed from its main-land.\\nDe Lacouperie tells us, that the prehistoric language of China is recognised solely upon\\nthe island of Formosa. The Sibir only ten years ago reported, that there exists a remnant\\nof the aborigines, called the Karagassians, of whom could be learned how they once spoke in\\nthe regions of the Irkutsk.\\nRemnants of most ancient cultures we thus see protruding from the dimness of\\nthe past like apparitions from mythical realms.\\nOur conclusion, that any uncultured mass of people, scattered over the whole\\nsurface of the earth as by an explosion is correlevant as yet to the whole of human-\\nity, seems to be sufficiently proven by empirical facts.\\nThe chaos, now to be analysed in accord with the rules laid down, forms the first\\nof those circles, wherein the selfculture of natural man advances in narrowing con-\\ncentration. The widely extending connection of nationalities and race of prehis-\\ntoric age in this first circle represents the quarry from which history hauls its ma-\\nterial, or forms, if you please, the solid foundation upon which history rears its edi-\\nfice. This chaotic circle of nations is to the world of the henceforth differentiat-\\ning personal life equally important as the geological crust of our planet is to the\\nphysical world. Its importance, either as a whole or in its seeming insignificant\\nparts, remains the same, whether the nations form massive strata, or whether they\\nappear as scattered fragments; or whether they are to be compared to small nuclei of\\nfuture nations found imbedded here and there, nestwise, like crystals in granite.\\nWhen we arrive at our third part we will better understand the necessity of the princi-\\nples laid down in this ninth chapter. At present we desist from further details.\\nIn the ethnical rubble now before us elementary forces and rudimentary forms\\npredominate. As the rocks represent the inorganic part of nature supporting a count-\\nless variety of organic life, so this bulk of prehistoric humanity in its state of con-\\nfined life, now compressed in strata, now shifting over such strata in drifts, now\\nbreaking into fractions and scattering, forms at this stage of our inquiry, the found-\\nation-wall for the theater of history. It resembles at the same time, the lowest but\\nfundamental note in the music of the opera. As in visible nature, so we find at the\\nbase of this promiscuous rude material of the historical world, that which, according to\\nSchelling ought not to be.\\nAs we found that in the inorganic world, as reduced to its fundamental princi-\\nples, there is no dead matter, so is this substratum of history all alive\u00e2\u0080\u0094 unless a\\nselfsufficient party of us late-comers would or could sever all connection with the\\npast, detach themselves from the current of history, and disdainfully look upon\\nancestry and upon the past as being nonsensical and of no purpose whatever.\\nWe have thus far made a survey of all the raw material of history from that\\npoint of view which presented to us the oneness of humanity, ethnologically and\\nphilologically. As a whole, however, the bulk is not as yet articulated, nor did we\\nsucceed with its classification. For the theoretical division into cultured and uncul-\\ntured people is insufficient after all.\\nThink of the shades of such differences as present themselves in our own nation, in any\\nsingle city. The essence of human nature does not warrant such rubrics. A division on the\\nline of relative superiority of culture amounts to no more than a generalisation which would\\nhave to be altered whenever the unstableness of historical movements changes the conditions.\\nExternal circumstances and the commotions going on at all points of the world and in all\\nrelations of social life, continuing through every stage of individual development in ever", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0160.jp2"}, "161": {"fulltext": "II A CH. X. 52. HISTORY, THE ORGANIC SYSTEM OF CAUSES AND EFFECTS. 123\\nperiod of history, ever causes the dividing line between the two sets of cultured and uncul-\\ntured people to shift in such a manner, as to render classification of mankind under the\\nSince the constructive\\ntwo topics or pre-eminence and destitution untenable. principle of history lie\u00c2\u00bb\\nA division on the score of culture would be of no avail in the search for the con- m\\nstructive principles of history, lying in each man individually. However conspicu-\\nous a few noble persons stand out, and, maintaining their position, may command\\nthe admiration of their fellowmen yet in each group of people, if classified merely\\naccording to their degree of culture, the ebbings and flowings of the tide of develop- not in externa, shifting\\nment which tends either to elevation or degradation, and to brutality as much, if\\nnot stronger as to civilisation\u00e2\u0080\u0094 will be found as equally effective and equally hazard-\\nous in every mortal.\\nWe have so far (and not we alone, but the philosophy of civilisation has hitherto\\nrepresented the nations, and judged their standing, under aspects of specific periods\\nwith distinctly marked changes, and definite grades of general progress. No wonder, not in grades, changes\\nthat the concepts of humanity, as drawn from such cursory views of history, were generai h progres S e riods of\\nsubjective, capricious and contradictory\u00e2\u0080\u0094 hence of little scientific value, subject to\\nfruitless disputes, and apt to work mischief under false and misapplied deductions.\\nIt is time then, to search for those principles of differentation, and to arrange the a classification of\\ntopics of historic movements in accord with that original predisposition of human nature, ofTult\u00c3\u00bcre may turnout\\nwhich alone enable men to build up that organic system of causes and effects, which we call mischievously\\nhistory.\\nCH.X. THE TENSION OF POLARITY DIFFERENTIATING THE\\nFIRST CIRCLE OF NATIONS.\\n52. Once more we must present to our minds that ethnical nondescript which a ^aKi\u00c2\u00a3! af m\\ncovered the earth as from an overflowing reservoir. Let us imagine this fluent mass com P ound\\nas analogous to a chemical compound solution, resembling in history what mother-\\nlye, I think it is termed, is to chemistry.\\nIn precisely the same manner as electrosis resolves such a composition to its Electron of a chemical\\noriginal ingredients as soon as the wires charge the fluid with the mysterious force, p Sty 011 ilIustrating\\nthe acids isolating themselves at the positive, the bases at the negative pole so the\\nethnical mixture before us undergoes an analogous process, except that the isolating\\npower is of a different nature.\\nIn other words Only the terminal points of a magnetized bar demonstrate the polarity in the magnetio\\nprinciples of adhesion and repulsion most decisively the nearer to the middle, the bar\\nweaker is the force. At the center all tension ceases. Where the polar difference\\npoises all opposition is rendered neutral, the integral forces balance and rest in the\\ncentral energy where they seem to have turned into inertia. These very phenomena\\nare reiterated in the way of physical analogies in the history of the individual, of a\\nnation, of all mankind.\\nThe great polarity which determines the course of history rests in man himself Natural ana spiritual\\nas a latent potentiality. We shall try to show the effectiveness and functions of this world blen in man\\ncoherent and corresponding contrariety under the pendulum of consciousness. But\\nere we are warranted to succeed in the attempt we must fetch up one thing omitted\\nwhen we indexed man s estate. We were convinced that the natural world and the\\nspiritual are blended in man. But at the same time and by reason of this union the\\nspheres of activity and passiveness also interlap in his constitution.\\nThe natural world is consigned to the bans of circumferential and circumstan- Nature-Subordinate.\\ntial generalness its formal variety notwithstanding it, forms a material unity and and passive\\nmoves under the sway of necessity. It consists of that which is to remain under de-\\ndetermining influences, which is designed to be acted upon, which must sustain the\\nsupremacy of the other realm which is doomed to passiveness.\\nThe spiritual world of personality, on the other hand, is that which influences, spirit supremacy, active\\nanimates and determines, is the sphere in which activity in freedom is the order of an\\nexistence. This is true, and, we trust, has been made clear.\\nBut as yet the problem, as to how both of these worlds claim a part of man s Death rendered possibl6\\nbeing, whereby its disintegration is rendered possible, has been scarcely touched upon.\\nWhenever man takes an introspect into his life, he finds himself subject to both\\nthe constituent factors under discussion. He is to decide for himself, choice being de- nwi^n\u00c3\u0084torTof\\ntermined as much or as little, and being forced into his course of action no further, ,Uiitter and mind\\nthan he is determining himself.\\n11", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0161.jp2"}, "162": {"fulltext": "124 POLAR STRAIN BETWEEN THE NATURAL AND SPIRITUAL. II. A. CH. X. 52.\\nWith a will he endeavors to accomplish the obligations of his vocation with energy he\\nventures upon difficulties to be surmounted. Filled with zeal he will persist to conquer op-\\nMan as a free agent. position and will not yield to oppression conscious of his courage and selfhood he will assert\\nthe right and prerogatives of human life and personal choice. The internal tensions of his\\nnerves and muscles fit him to surmount external obstacles, whilst exercise and engagement\\nrequite the gladsome consciousness of strength. This all continues until\u00e2\u0080\u0094 reaction sets in.\\nMan representing the union of matter and mind, is thereby caused to move in\\nTension between nature freedom under necessity after a method of ethical ends, designed for the very pur-\\nand spirit. pose of realising the unification enjoined upon him by his own constitution. Per-\\nsonal life, asserting its energy and liberty at one moment, becomes exhausted and\\nrecedes behind the natural form of life at the next. Passiveness and suffering from\\nprostration take the place of buoyant agility. There man steps forth as a free agent,\\nstrain between freedom nere he retires a patient. Now he feels himself a being which can play with nature\\nand necessity. m serene carelessness, and then again he finds himself in a despondent mood, sub-\\nject to his own frailness, an object for nature to trifle with as when the waves of the\\nMan iay S with nature, ocean play football with his ship. As the transient waves submerge into the whole,\\nnature trifles with man. s0 despondency drags down personal life, hiding itself behind the drapery of worldly\\nsorrow, of unfavorable or unavoidable circumstances.\\nThe transition from one mode of consciousness to the other generally signifies al-\\nmost as much as a change in the mode of thought along the whole front. Manifest-\\ning itself mostly in the method of persuading the will, his change seems to take place\\nMOOTd!n rf to the i0 repaQ\u00c2\u00b0 m accord with a necessity equal to that which causes the exchange of forces between\\nd arTOT Ce the pir n itu i al natural poles. On closer examination, however, this duality of an active and passive\\nside phase of consciousness, either voluntarily or naturally determined, simply shows\\nthat man is a combination of nature and spirit. Hence the forms of thought and of\\nimagination will assume their bend in proportion to the preponderance of either the natural\\nas man, worm in minia- part or the spiritual side. The same dualism, becoming distinctly manifest in the minia-\\nwhoteund^p\u00c3\u00b6ilr a ture world of man individually, also conditions the advance or relapse of humanity as\\na whole. In the totality of human affairs the two great antitheses become apparent\\nrecewing innuences sand under the same rule of predominance of either spiritual or natural temper. The\\ndifference may be fittingly compared to the more feminine or masculine features of\\neach of the two sets of temperaments. Concerning our problem of cultural develop-\\nment, the one part of our race will be found more active and influential, the other\\nt enures of tempera- more passive and receptive. Thus the great universal contrast is outlined. We are\\ncomfronted by the great polar tension which stimulates and molds the variety of sub-\\nordinate differences. And this mutual strain, balancing the whole, prevades all cir-\\ncles and all radii of progressive culture, and in a succession of concentric cy-\\ncles and regulates the problems, and directs the final issues of developing humanity.\\nUpon the first and widest of these circles coming forth from the misty dawn of\\nprehistoric ages, and hence showing very few and very indistinct features of different-\\niation, we shall now meditate.\\nTurano-Mongoiian It is the Turano-Mongolian circle, the lowest and broadest stratum of the human\\ncircle.\\nrace.\\nBut in order to look over its wide compass we will first take a firm position, and then\\nobserve that circle parting into two semi-circles.\\nOur point of view is the enormous partition-wall of the Himalayas, from the snow-capped\\nranges of which more than eighty peaks rise up to heights of twenty thousand and more feet.\\nnLnTandTraniansTcf. This backbone of the world forms an axis from which mountain spurs run out to the north\\nintroduction to division an d brace up the large Pamir plateau which further north is sheltered again by the Alaichain.\\nToward the west this expansive plateau leans against that mountain stock which forms the\\nethnographical divide.\\nAt the southern seam of the Tarim basin\u00e2\u0080\u0094 in the western regions of the Gobi between\\nEthnographically Kashgar and Kotan, if not upon the large plateau of Pamir itself\u00e2\u0080\u0094 the native home of the\\np^?* d Chinese is indicated. There these Turanians dwelt in the vicinity of the Aryans or Indo-\\n(8 44, 57,) Germans, on the shores of their Dragon Lake (Kara-kul). From thence the Chinese migrated\\neastward, whilst the Aryans went west. What, ethnologically,they both have in common is\\nowing to that ancient neighborhood.\\nRichthof According to Richthofen it was as late as 2300 B. C. that the Chinese performed govern-\\nantiquity of Chinese mental functions over the region of the Bulungir. And as late as three thousand years after\\ngovernmental function, that time the similarity of the inhabitants of Khotan with the Chinese was deemed remarkable\\nenough to be noted down in the official annals of China.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0162.jp2"}, "163": {"fulltext": "II. A. CH. XI. 53. FIRST CIRCLE EASTERN TURANO\u00e2\u0080\u0094 MONGOLIANS. 125\\nThe large steppes of the very expansive plateau of Central-Asia, lying more than 10000\\nfeet above sea level, really form the natural Chinese wall, by which the Iranians were pro-\\ntected against the Tukanians, and by which Mongolian culture became separated from that of\\nWestern Asia and of Europe.\\nFrom the great, terrace-like slopes of the plateau these first main divisions of the nations Lon period of seclusion\\npossessing the ambition requisite for higher culture glided down in opposite directions. Their\\ncultures thus grew up in antagonism toward each other, and in their polarity became the found-\\nations of the grand superstructures which both, up to present date, recline against these eastern\\nand western declivities. Despite this local proximity, however, the relations between the Chi-\\nnese-Malayan world and the Western- Asiatic and European cultures became so distinct, that for\\nfour thousand years they remained obscure, since the nations of both these semi-circles lost\\nsight of each other. The few marks of cultural progress standing out in full historic light\\nare insufficient to render discernible the ways and means of communication, if the people\\nkept up any at all. On the whole, they seem to have lost all knowledge of each other\\nOur full attention was to be directed toward the eastern and western poles of the p\u00e2\u0084\u00a2** the axis of\\nanother polarity.\\nethnographical axis with its fulcrum on the Pamir. For to this axis we henceforth\\nassign many demonstrable effects of a strong strain, of a polar tension which is per-\\nceptible throughout all historical movements, under which the two chief ethnical\\nfactors of universal history were always laboring. We also venture to distinguish\\nthe occupants of the two semi-circles under the strain caused by their masculine and\\nfeminine characteristics, the one with a preeminently active, and the other under a\\npronounced passive, tendency. These three principles the polarities between spirit Three kind of P our\\nand physical nature, between Mongolians and Aryans as conditioned by the ethno- te\\ngraphical situation, and between the active and passive forms of world-consciousness\\n\u00e2\u0080\u0094mete out to universal history by their action and reaction, its modes and its\\nmotions.\\nCH. XI. FIRST CIRCLE OF NATIONS.\u00e2\u0080\u0094 TURAN0=M0NG0LIAN CULTURE.\u00e2\u0080\u0094\\nAN EASTERN SEMICIRCLE.\\n53. Turning to the east from the great Central-Asiatic divide, we observe, in\\nthe first place, how the culture and history of the eastern Asiatics was built not so\\nmuch upon geographically outlined conditions, as upon the cultus and form of con-\\nsciousness which wrought the national character of these Turanians.\\nWhen Oppert wrote his review of Lenormant s studies of cuneiform inscription, he Oppert\\nasked: What, after all, do we know about the primeval history of mankind, of the mental primeval history.\\ndevelopment of prehistoric tribes? Nothing, absolutely nothing! We, too. set out with this\\ndeclaration. At each step of our investigation we shall be reminded thereof.\\nConcerning Northern Asia we have to suppose an underlying stratum of most ancient Yenisei-inscriptions\\ninhabitants, who left no remnants from which to conjecture their peculiarities, except the Remusat.\\nYenisei-inscriptions which must be taken into account as such. Abel Remusat directed that\\nattention to these inscriptions which ought to have been paid to them, seventy years ago.\\nThey shall receive further mention in the next chapter, when the western wing of the Mongo-\\nlians comes under consideration.\\nWe now attempt to reconnoiter the right wing with the culture of China and Mongolian migrations to\\nwhat pertains to it. Of course, we can touch only upon the most salient points. sea aid A fca. e\\nOur present range of vision comprises the Empire of the Middle Mongolia, 0ppert\\nTibet, the Amoor countries and Japan. It extends across the islands of the Pacific to\\nAmerica. The pristine cultures of Mexico and Peru are products of these Turanians,\\nwhich were destroyed by other Mongolians following the first immigrants much later\\nand spreading themselves over North and Central-America.\\nThe Mongolian migrations toward the south and to Africa seem to correspond\\nwith those to America.\\nSince Hirth of late has given us the translation of the Tshu-fen-tshi which he made in Traffic with Berbera.\\nShanghai, it has become evident, that in very early times a lively traffic was carried on be- Hirth.\\ntween China and East Africa, namely with Dshunguli or Somali-land, with Sofala, and with\\nold Berbera at the straits of Babelmandeb. From Berbera the Chinese hauled storax, myrrh,\\nand tortoise shells. Their revenue records very accurately describe the articles of commerce. China porcelain in the\\nThe porcelain vessels from China, found in the pyramids, also receive their explanation from\\nHirth s labors.\\nThe beginning of Chinese literature is dated six thousand years back by Yon der Gabel- A e of Chinese literature\\nentz in his lecture given in the aula, Leipzig, 1879. Some chronologists no doubt declare this Gabelentz.\\nan exaggeration, but we can see no sufficient grounds to coincide with them. The songs of\\nthe Shu-king were composed, according to Von Strauss s computations, before the year 2160\\nB. C. On all sides the fact is corroborated, that the culture of China is the most ancient known.\\nThis we take for granted, for nothing equals the copiousness and variety of that literature.\\nWhere else is to be found such a splendid edition of the principal works of a nation, in 1000.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0163.jp2"}, "164": {"fulltext": "126\\nEXTENT OF CHINESE INFLUENCE.\\nn. A. Ch. XI 53.\\nIts wealth.\\nVon Strauss.\\nYet Chinese culture re-\\nPoverty of the Chinese\\nmind.\\nRichthofen.\\nCauses of the unfitness\\nfor abstract reasoning.\\nvolumes, as the one which the British government bought in the year A. D. 1877? We know\\nbut few of the literary productions of China and of them how little as Gabelentz complains.\\nYet what little we know of them is sufficient to dispel the old prejudice that the Chinese\\nwere to be dealt with as a petrified nation. There is a world of mental activity disclosed\\nupon most any subject and up to date. An enormous number of monographs, besides the\\nhundreds of volumes of circumstantial and monotonous state-annals, contain descriptive\\nveals only forms of ar- treat j ses on sociology even, and on modern civic economics. They divulge the movement and\\ngrowth of feudal, independent, and anarchical conditions of the realm, through times of\\nsword-law and all possible social formations of private and public life, up to the state-craft of\\nthe united empire. An astonishing zeal and any amount of scholarship was spent upon the\\nconstruction of that redundant language. A collection of belles lettres in 1800 volumes mirrors\\nthe life of the nation in all its detailed features. And yet there is, as we shall see, nothing\\nbut the cultivation of a confined life, an arrested culture.\\nThe scientific capacity of the Chinaman is rather broad, not deep, says Richthofen.\\nKnowledge does not tend to new improvements, but spreads out upon methods of application\\nwhich were in use from times most remote. In the fall season Chinese phantasy still trans-\\nforms the quails into moles in order to let them become quails again in springtime. Such\\nscientific ignorance is held almost sacred because of its age. Reverence for that which is\\nancient is the most characteristic trait of this whole culture.\\nThe Chinese have no science for the purpose of arriving at the truth. They pos-\\nsess dexterity and imagine that they know everything better, but being disqualified for\\ncomprehending anything abstract, they are unable to formulate a theory or to make an\\ninvention. It does not occur to the mind of Chinamen to reason from phenomena to\\ncauses. And we have reason to believe that this peculiarity is not merely to be ac-\\ncounted for by the seclusion and proud selfsufflciency of this culture. For not even\\nthe influence of foreign and acknowledged superiority can incite a Chinese mind\\ntoward profundity. And whenever this is missing, consciousness will enlarge on\\nthings as they appear side by side, and will thereby always become flattened. Pro-\\nfound thought and formation of judgment will always receive the opposite of\\nencouragement, where, under pretense of paternal government, despotism regulates\\nand disciplines the most minute movement of thought and action or rather imita-\\ntion. Whilst on the other hand the mind, under neglect of mental penetrativeness,\\nbecomes too lazy to become dissatisfied, and invites despotic rule.\\nDeeply imbued is the consciousness of that race with nothing but ancestry-wor-\\nship, and with the fear of the ghosts imagined to reign in the regions of their native\\nhomes. Old as the Chinese are, they remain children who see a spectre in every\\ndark corner.\\nThe emperor is the highest representative of the realm of the dead, and even its ruler.\\nDeceased mandarines are promoted by him to the celestial court, or deposed by him from\\ntheir high position, as the case may be. At any rate, and without a doubt being uttered by\\nany Chinaman, the emperor s will is done in heaven as it is upon earth. Undoubted is his\\nability and sole authority to dispatch money and clothing to the departed.\\nIt is known what careful attention is paid to this, the imperial form of Shintoism\\nghost worship,) and what complicated means of intercourse with the other world\\nthis ancestor-worship produces each being made an affair of state and diplomacy.\\nOver the total darkness of ancient Shamanism there is spread out a layer of\\nSabism, a somewhat embellished copy of the former.\\nThere existed a being, perfect and incomprehensible before heaven and earth\\ncame into being. It was so silent, so supernatural. It alone remains unchangeable.\\nIt can go through anything without getting hurt. It may be considered as the\\nworld-mother. I know not its name. If I want to designate it, I name it TA0.\\nSo we read in V. v. Strauss s translation of the Tao-te-king. Tao is the mental presenta-\\ntion of the unity of all, an uncorporeal, apparition-like spirit. This is enough for the practi-\\ncal sense of the Chinaman.\\nIn this apperception we recognise that form of consciousness which seizes upon\\nthose most ancient and primitive traditions, whose meaning is entirely forgotten,\\nconstruing them into astral phantoms\u00e2\u0080\u0094 into some center of cohesive continuity.\\nPhantasy, as a general thing, has no access to the institutions of social or politi-\\ncal life. It is not historically inclined least of all the phantasy of the average\\nChinaman, whose religious sense has become absorbed by other weird phantasms.\\nThe Chinese let the state attend to thought and religion, this being considered as the\\nPaternal government.\\nChild s fear of ghosts.\\nImperial Shintoism.\\nTaoism, mixture of\\nprimitive tradition with\\nastral Shamanism\\ni Sal. ism.)\\nV. von Strauss.\\nAttempt to form a center\\nof unity and continuity.\\nCause of Chinese toler-\\nance.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0164.jp2"}, "165": {"fulltext": "II. A. CH. XI. 53. PATRIARCHAL MONARCHISM GOVERNMENT TUTELAGE. 127\\nbusiness of government exclusively. Hence that peculiar tolerance, or rather indif- Total lack of the creative\\nference in religious matters, with which the Chinese are accredited a tolerence ofTntui tio* 6 m\\neasily to be reduced to the utter lack of imagination, of all intuition. Such a kind\\nof formalism and unmitigated, dull superstition never creates fanaticism.\\nIn the art of China the ancient nomade life as yet shines through the thin cover Remmiscenses of\\nrr i i iii. Nomade life in architec-\\nof lacquei culture. The architectural style is a reminiscence of the tent in the step- \u00c2\u00abai style.\\npes at migration times. The gable end of the roof, bent upwards, and the flimsy\\nornamentations represent the hangings of the temporary habitations as they floated\\nin the winds of the wilderness.\\nThe dogmas of political economy also date from the times of patriarchal nom- secret of Chinese par-\\nade life. Parental authority, applied to the organisation of the family, the tribe, and\\nthe state, is the whole secret of China s peculiarities.\\nUnder the cultivation of these traits the minds had become so enured to fixed\\nrules that, when the people came in contact with foreigners whose customs were\\nconsidered inferior, as a matter of course, alien culture found no weak spot where to Saining Chinese\\nintrude.\\nThe seclusion, haughtiness and selfsufficiency, the narrowmindedness, sullenness and\\nshrewdness of the Chinese character, the finish and conservatism of the political machinery,\\nthe circumstantiality and ceremoniousness, the unconcern or its dissemblance in matters of\\nconviction, the permanency of social habits, are all explained by the submissive attitude to a the same as in any\\ngovernment of patronage. With this an authoritative tutelage and management of all the clanmsn community.*-\\naffairs of life is established, which deprives the obedient individual of all freedom even in\\nthe details of everyday life. Every thought is restricted to conformance, and coined into a\\nperformance which is prescribed as with a stencil pattern, and controlled by common habit.\\nThe least digression is ostracised, the nation of children is kept in leading strings.\\nThe cardinal virtue is loyalty, to which any effort of promulgating a different opinion is\\noffensive, is rendered useless if not dangerous, and is deemed a sacrilege, as it is the case in any\\nclannish community. The more ancient and leveling a custom, the more binding it is. Incor-\\nporated into governmental law, custom is utilised in keeping the people in the bounds of fear Good behavior.\\nand good behavior. Thought or private judgment is not wanted in such a mechanism of citi-\\nzenship. If the individual should see fit to exercise a little selfhood, it only remains to him to\\nbe tricky. Thus obedient children are trained, who necessarily become dull and tedious, if\\nnot sullen. They do not threaten, do not object or gainsay, are not rude and naughty but\\nneither are they affectionate or sympathizing, despite the thousands of conventional phrases\\nof feigned cordiality.\\nHere in Sikkim and Nepal as in Tibet H. v. Schlagintweit relates, abusive nicknames, Schlaeintweit\\nin which the conversation of the Hindoos and lower Moslimsin India abound, are not heard at\\nall. Such good mannerism is the result of Chinese training or rather drill, but it is of too\\nquestionable an inner quality as to be counted with civilsation. The same in almost every\\nrespect may be said of the Japanese. From beneath the shallow refinement of formal conven-\\ntionalism the barbarian traits of savagery and original steppe-life occasionally break forth inne^barbarism!\u00e2\u0084\u00a2 611\\nagain. Wild nature is not broken if it is only subduded; it may be polished by patriarchal\\nrule, turned to gilded despotism, and it may be repressed by the tyranny of custom, but it can\\nnot be inwardly abolished.\\nChina resembles a man, who after a premature old age has become very pedantic,\\ngrave and sedate. The vast empire was an upshot of rapid growth, rough and ready ^J 1 s e Chines\\nmade. At present boyish traits look at us out of a wrinkled face with a dismal\\nsquint. Such is the physiognomy of that nation, such its characters: A mixture of\\ncunning craftiness and studied naivete, of pride and dissembled unconcern, of artful\\nconventionialism and passive endurance.\\nThe traits of character, here as in every other nation, reflect even from their\\narchitecture, their aesthetics. According to Semper the elements of Chinese arts are iea S din e g Jdea C\\nnot organically connected, but mechanically set side by side, held together by nothing\\nlike a leading idea. A Chinaman can not abstract a single principle, to modify any of\\nhis maxims which are riveted into the details of daily life and do not allow the least gemper\\nchange, lest the whole fabric of Chinese necessity should collapse. This is descrip- 55\\ntive enough, and, since it contains no misrepresentation of the Chinese mind, proves\\nour estimate of its calibre.\\nWith reference to the ritualistic exhibition of the mixture of God and world-con- cnitus always the sou\u00e2\u0084\u00a2\\nsciousness that is, reviewing the cultus, from which this national character has o\u00c2\u00a3 national character s M\\ngrown, as it is the case in every other nation, we are, for the first time, confronted by\\nan imperial religion.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0165.jp2"}, "166": {"fulltext": "128 MIXTUKE OF SHINTOISM AND BUDDHISM. II. A. CH. XI. 54.\\nA space as large as the city of Paris, fenced in by high walls, a garden full of shrubbery,\\npena re lakes, cottages, and kiosks of exquisite splendor\u00e2\u0080\u0094 such is Yuen-Min-Yuen, the imperial resi-\\ndence at Pekin, the seat of deified lords of the Empire of the Middle surrounded by a\\nsuperabundance of oriental vainglory. In the center of the park stands the celestial pagoda\\nenshrining the colossal statue of Buddha, decked with gold and jewels.\\nBuddhism shifting a When in I860 the French and British broke into that solitude and frighted the celes-\\nlayer over the substra- tial lord from his lair, they found the halls yet filled with stupefying incense. The ampulla-\\nBhTm\u00c2\u00b0anteni 1Sm lamps threw their gloomy flickering light upon the grotesque statuettes of semi-deities, of\\nmonsters and beasts. This interior illustrates what we meant by the religious mixture of an\\nupper layer with the fragments thrown up through the frail broken cover, as by an eruption\\nfrom the substratum beneath.\\nstratum 5 \u00e2\u0084\u00a2f Itentoilmhl 54. Before we further speak of Buddhism and its shifting a layer of speculative\\nJapan religiousness over the substratum of Taoism and Shamanism, we turn to Japan, where\\nBuddhism flourishes galore.\\nAnterior to the period in which Nipon was inundated by Buddhism, it had always\\nhad its Mikado, the Son of Heaven.\\nshintoism a layer of re- In his person as in the Chinese emperor, the regal and sacerdotal offices are\\nmythological conception united. And the dominant classes wrought the remnants of a monotheistic heritage\\ninto a multiform mechanism of polytheism. Old Shintoism knew of three pristine,\\npersonified powers, which presided over the affairs of the whole world. But from the\\nbath of Zsanagi s purification so many deities arose, that at one time, when evil spirits\\nsquirmed in the air, not less then eight millions could be mustered for defense.\\nInroad of Buddhism at Under this heaven full of good and evil ghosts a grand literature grew up. The nursery\\nthe seat of government of national learning was the old capitol of Nara. Here the Ko-ji-ki, the book of old tradi-\\ntions was compiled and published, the oldest source of the historic knowledge of the Japa-\\nnese. At Nara the old imperial city the governors of the provinces had to report the topo-\\ngraphical, physical and political condition of their parts of the realm. Then the priests of\\nBuddha from Siam, India and China made an inroad into the old town of the Mikado, the\\nmonumental city of Great Nipon with its wealth of historic material. Buddhism knew how\\nto advertise itself at this place by founding a large library of Buddhistic, especially Chinese\\nliterature.\\nKami Cult Underneath that conglomerate of Shinto-Buddhism lies the formidable stratum\\nof ancestor-worship and spooks. This appears especially in the cult of the Kami, the\\napotheosised national heroes.\\nMany families of the nobility claim a Kami as their ancestor. Thirteen thousand and\\nseven hundred of them are enumerated, of whom three thousand and seven hundred have\\nOld nobility preserving temples dedicated to them. Their worship continues to send its roots into the deep old sub-\\ntraditional religion; stratum underlying Buddhism thus draining off below the surface the vital saps of the official\\nmixing in the omcial. n T\\nreligion. For the Japanese find it more congenial to their ideas, to conjure departed souls by\\nthe tinkling of bells and by rappings, and to attract them and accomodate them by pieces of\\npaper strung up between the posts of the temple-gates, than to undergo the selfcastigations\\nrequired by the Buddhistic hierarchy. Hence almost every family in Japan keeps and vene-\\nrates the miraculous shinto mirror in private, besides the official Buddhistic altar, either in a\\nscreened closet or in a tiny pocket case. Beside the image of Buddha tiny boards are put up,\\nwith the names of the departed members of the family written upon them. Concerning the\\ndouble shrine it gives human nature a satisfaction to worship one s own ancestors and chil-\\ndren. Concerning the tables we find the same usage from the same source in some parts of\\nEurope this day, where the boards upon which the dead are laid out are inscribed with some\\nepithets, a few crosses painted on. and set up at bridges and crossroads so that whoever passes\\nby may say a prayer for the dead.\\nReligion as related to As the puckered jumble of the written characters of the Turanians look to us\\nartistic expressions of\\nworid-consciousness. most awkward, so Eastern Asiatic art reveals idiosyncrasies which have nothing at\\nall in common with occidental conceptions. That bold, pouchy realism, that me-\\nchanical copying of nature without an idea of perspective and without a standpoint,\\ndra ,ng ty ot MonBOlian notwithstanding the realism is accompanied by a mania for picturing ghosts with\\nmost absurd grimaces and distorted corporeal shapes. The monstrosities of the\\ndecorative arts of the Turanians surpass all that ever could be invented by Europeans\\nin the line of caricature representing freaks of the brain. The conceptions which\\nthese drawings reveal, awaken a sort of surprise, whether the variegated categories\\nof thought may not have affected the structure even of the painter s brains.\\nDarkness not essential Ingrained as these dark superstitions are into consciousness and life, yet such\\ndarkness is alien to human nature, is not essential to it. The good traits and ele-\\nments of truth contained in every syncretism, are always separable from superstitious\\nincrustations. The Japanese at least are quick to distinguish the genuine truth\\nfrom fictitious religiousness. Naturalism can not satisfy even those Mongolians, tho\\nto the human soul\\nSearch for truth", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0166.jp2"}, "167": {"fulltext": "inscriptions of Siganfu prove. Kosmas Indicopleustes testifies that even as early as siganfn inscriptions.\\nA. D. 540 Nestorianism had been successfully preached to the Huns and Bactrians. pieustes. ndlco\\nII A. CH. XI. 54. TIBET AND LAMAISM. 129\\nit has become embodied in every tissue of their lives. This is the reason why the Dissatisfaction with\\ngreat East-Asiatic reformation caused by the Light of Asia as Arnold chose to introduction Bud 1 6\\ncall and to solemnise the father of Buddhism, was so successful after all. dhlsm poss,ble\\nWhat Buddhism is, we only learned since Bohlen and Remusat discussed it. Great Asiatic Reform-\\nWhat we then knew of it heightened our esteem, with regard, at least, to the good\\nwill in the Kantian sense. It can not be expected of us, to enlarge upon that world character f Buddhism\\nof gods with their groups of triads, etc. Prof. Panzer in Peking has of late suffi-\\niently dwelt upon the Lamaistic Pantheon to justify us in taking the name of\\nTibet as emblematic for that reform by which Asia is said to have been felicitated.\\nFor that church-state, as it might be called, represents today the fountain-head of\\nshamanistic eclecticism, and governs the large domain of Buddhistic hierarchism.\\nIn its seclusion, accessible only by mountain passes at the height of our highest raoun- Bohlen-Remusat;\\ntains like Mt. Blanc or Mount Renier, Tibet is the stronghold of the Buddhism of modern\\ntimes. The Dalai-Lama with his hierarchy and his 30000 cloisters is a vassal of China, but his Panzer\\nrule is more penetrant, than that of his suzerain, the son of heaven, himself. Those hundred\\nlarge volumes of the Kandshur with the commandments of Buddha tend to that formalism of alai Lama Pope of the\\nwhich in the days of our childhood we read in the description of prayer-mills.\\nThe worship of images and relics is diversified and made impressive by the heat of wax Kandshur. Prayer-mills.\\ncandles and by clouds of incense. We find this culture from the Caspian Sea down to Ceylon\\nand up to the Altai range.\\nWe presume on the reader s acquaintance with the Central-Asiatic doctrines of Lamaism tinctured with\\nincarnation, and with the fact that Lamaism is not only a mixture of Shamanism Chnstiamty\\nwith Buddhism, but also with Christianity. Buddha taught to refrain from all sym-\\nbolism and dogmatism and for this reason tried to prevent written formulas. Thus\\nhis teachings remained unwritten for six centuries. Symbolism was engrafted upon Nestorians furnished\\nBuddhism when the Nestorians, driven from Persia, preached their most corrupt symi 0ll |\u00e2\u0084\u00a2g 59 124 m\\nform of Christianity all over India and eastern Asia between A. D. 636 and 731, as the\\ninscriptions of Siganfu prove. Kosmas Indicopleustes testifies that\\nA. D. 540 Nestorianism had been successfully preached to the Huns\\nHence the many similarities of Buddhism with Roman Catholic rites.\\nBastian restored an old picture of Buddha becoming incarnate at Mavadewi in the Mixture of Shamanism,\\nform of a white elephant, descending from the Tushita heaven surrounded by a jubilee-choir hlllt lsm Ta ls\\nJ Nestorianism, Buddhism\\nof gods. This illustrates the Asiatic mixtures and tolerance. Gautama afterwards once Mohamedanism.\\nmore left his abode of Tueshid in order to enter the motherly womb of queen Maha Maja in U5 149\\nthe form of a light of five colors.\\nThe restlessness of these transmutations and this religious eclecticism continues Bastians discovery of a\\nin every man, until rest is found in his dissolution into Nirwana. This is the final L^t randKonfu -tse\\naccomplishment of the divine Gautama. The effects of this speculation upon pub- same g pot. md8e from the\\nlie life we shall show in the sequel. Yet nothing has been held forth as more praise-\\nworthy than Buddhistic toleration, which in reality is nothing but an inertia, only of h7difference! rathet\\nlate arousing itself to a degree of aggressiveness in its death struggle. A Japanese\\npicture shows Lao-tse, Buddha and Konfu-tse, each in full figure. The three\\nfounders of religion taste of a porridge out of the same pot. Each finds the taste Explaining the easy ac\\ndifferent: sour, sweet, bitter. This is a piece of Asiatic toleration, indifference and men\u00e2\u0084\u00a2 t d J a re\u00c2\u00b0iInm,s Sovern\\narbitrary subjectivism. Such toleration did never disturb any of the layers drifting ahv yrdTes-andof ism\\nalternately one over the other, all covering the preceding ancestor- worship the latest i\u00c3\u00b6wesutMtum n f s i a eft the\\nlayer least of all. The religions were all amalgamated into the porridge of Shaman- untuuched 55, 56 57 8\\nism, the worst form of ancestor-worship. When later on Nestorianism and Mo-\\nhamedanism were added to the great Reform -Buddhism, Brahmanism, Taoism, and\\nShintoism, the demons of the lowest stratum held their sway none the less over the ticking favCed 6 4\\ninhabitants of the Gobi, than over those under the palm-trees along the shores of the neduse it nullifies\\nIrawaddi. The adherents of the great reformation in their satiety with the por- 4 72, 89, 97, no, iss\\nridge of the imperial religion, keep aloof in the heights of all-the-sameness.\\nThis attitude alone is suited to the pantheistic inclination of the oriental world. Pantheism a compromise\\nThe individual is to Nirwana no more than what the drop is to the ocean. Man is but d Tffe r e e e C e ph Sary in\\nthe transient appearance of that which is mere being in general. It will become evi- supersu\u00c2\u00abon. nd abject\\ndent, however, that pantheistic philosophy was not confined to the Orientals. It is al-\\nways favored by statesmen as a mean to accommodate all shades of religious opinion Advantages accruing to\\nand as a preventive against questioning the authority of the ruler who represents the rrumVmp rT\u00c3\u00bc ^intheon\\nnatural generalness of a state in which personality is suppressed. The lowest form of DseU^gustus^\\n8 55 56 77\\npantheism is abetted, since ignorance and fear of the bad are the most convenient", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0167.jp2"}, "168": {"fulltext": "130 ANCESTOR AND SNAKE-WORSHIP. II A. CH. XI. 54.\\nBuddhism pleases the means to keep people in subjection, to preserve the unity of an empire under centra-\\np\u00c2\u00abs r S er r N^oi h eon P Used power, and to compromise between philosophic indifference, arbitrary legislation, and\\nabject superstition.\\nHence also the abuse of language, multiform and adjustable as it is, in all the diplomacy,\\nambiguity, and sophistry issuing from such religious views. From that source imperial theo-\\nlogy and syncretism derives its advantages. By right of Buddhism the state can say with\\nNapoleon; I am fate, to me the person is nothing. By right of ghost-cult the subject can\\nEffects of religion upon say I worship myself. Thus both are suited, and all must now be preserved in accord with\\nMMon nd1ts culture, that theory of existence in order to avoid trouble. Hence the sullen servility in matters of\\n13, 24, 34, 43 53 54, 56 po iiti C s, and stupidity in things concerning the mind.\\n58, 59, 71, 78, 81, yfa.\\nChinese- Japanese influences are diffused over the large fan-shaped area of which\\nsameness of an Mongol\u00c2\u00ab- Farther-India represents the handle. They are spread over the Malayan Sunda\\nMalayans in the Pacific. i s i an( ig over Polynesia and the Maori, over Micronesia and Australia, all lying in the\\n(9 Si, 44, 4o.) w\\nmean between the farthest corners of the fan. They hold sway over the inhabitants\\nof the entire Pacific basin, all being of the same Mongolian stock. Viewed from the\\ndistance these islanders all show equal conditions of life, the same monotonous ex-\\nf r ?cl h aMe to C the U eas e te r n pression in their physiognomy, all sullen and servile on a common level. On a closer\\nwing of Turanians. examination we notice that in many places the lowest stratum with its fear of\\nghosts is covered by a growth of runners from Southern Asiatic culture. On the\\neastern wing especially the uniformity dissolves into as great a variety of formations\\nas the flora of these regions. We have there what we designated a rubble or debris of\\nnationalities, difficult to classify, tho distinct enough for in one respect they are all\\ncommon to aii Turan- alike everywhere we discern that state of consciousness, which, besides the fear of\\nsnTke-wo rsMp 8 1105 8 ghosts, is subject to snake-worship.\\nm?hf. 8, 9, 55, Let us see whether we are better enabled now to understand, what, concerning\\nthis matter, was slightly touched upon in 45, 49. We return to a somewhat closer\\nAmerican immigration of _\u00e2\u0096\u00a0..\u00e2\u0096\u00a0\u00e2\u0080\u00a2 j.\u00c2\u00bb i n a\\nyore investigation of the old immigrants of America.\\nWhat we know of the prehistoric mounds found throughout the United States\\nand Mexico, is sufficient to draw conclusions tantamount to circumstantial evidence.\\nHeaps of buffalo bones surrounding these mounds, split open to obtain the marrow,\\nlead us to infer that entire nations must have held their wakes upon these burial-\\nMounds in forms of grounds. These mounds date back to a period of culture whose traces long ago have\\nPeete. akes,etc been overgrown by old forests, just as the sands of the Gobi have swallowed up the\\ntraces of that culture in its old native home. The outlines of these mounds resemble\\nthe figures of panthers, leopards, buffaloes and stags, as Peet has described even those\\nof Wisconsin where they are more numerous than in Ohio and Oregon. Others have\\nthe lineaments of snakes. The snake-shaped outlines of mounds and buildings in\\nelat t1an\u00c2\u00b0 s f Mexicans to M ex i co an adjacent countries, and the snake images found in them, remind us once\\nHumboldt. more of the conclusions of Humboldt as to the. relations of the Mexicans with Egyp-\\ntian and Phenician culture. They still more vividly remind us of the dragon, the\\nDragon the escutcheon emblem of the Chinese, and of their emphatic dragon-worship of old. What the\\nsnak h e in that h o e f Mexico, dragon was to China, the rattlesnake was to Mexico, the escutcheon of the nation.\\nThe scant but very interesting remnants of the rich culture and literature of the\\nAztecs which have escaped the vandalism of the Spaniards, are still said to be enig-\\nmatic. The writings upon deerskins and agave fibres do not afford much proof of\\nany historic sense in these people hence they afford a meagre knowledge of their\\nHuman sacrifices of history. But so much is divulged by all the monuments, that a combination of\\nAztecs. l\u00c3\u00a4 40) J J\\nAnthropophagy related ancestor=and snake-worship under awe of death was in vogue, and demanded incredible\\nto Snake-worship.\\nhecatombs of victims for human sacrifices. A numerous caste of priests, worthy of\\ncomparison with the Lama church-state of Tibet, had knitted the meshes of the\\nmost weird superstition. Witness the masks worn at their solstistic dances\\nof\u00c2\u00b0death-Ma\u00e2\u0084\u00a2a min 68 Nowhere, perhaps, is the God of death more terribly pictured, than in the hiero-\\nglyph Maya manuscript at Dresden, which represents him with the flesh torn off the\\nDiego de Lando back. And the cults among the Central American tribes seem ever to have corres-\\nScheiihas ponded with those illustrations. Schelhas quotes Diego de Lando where he says that\\nthe Maya were possessed of an excessive fear of death. The natives of Yucatan\\nLatest discoveries in are possessed thereof to the present time.\\nHonduras, 1889. r\\nA. J. Mueller. It was in 1889 that A. J. Mueller found the ruins of a prehistoric Indian city in\\nHonduras, ruins which compare weU with the monuments of Peru and Mexico.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0168.jp2"}, "169": {"fulltext": "II. A. CH. XII, 55. SUBSTRUCTURE OF AMERICAN AND EUROPEAN CULTURE. 131\\nThey appeared to him like objects of a fairy tale in the midst of the primeval forest,\\nnothing having ever been heard of them. Toitecs; pushed to the\\nNow let us suppose that the Toitecs, of unquestione d Eastern Asiatic origin, Toads and er snakes. leu\\nonce peopled the regions of Central America and that one of their tribes, pushed by\\nthe following Aztecs, went south as far as Peru then we can but expect another\\ncenter of culture of that very same character, which really existed. For whatever\\nobjects of art have so far been found and investigated anywhere in those regions,\\nbear the sign of the toad and the serpent.\\nThe Inka empire extended from the Sierra of the temperate zone, from Rio inka empire,\\nMaule in Chili to the boundaries of Ecuador. Many small tribes of their predeces-\\nOf original Monotheism\\nsors disappeared or took shelter in the folded valleys of the mountain-bound empire, sun-service,\\nThe consciousness of the Inka must be admitted to have comprised wrecks of a Mikado\u00e2\u0080\u0094 son o em Heave e n.\\nMonotheism which they had brought along with them. For of Monotheism the sun-\\nservice is always the emblematic reminder, and the Inkas had a fine liturgy of that char- anrcmna^emperor s\\nacter. As the emperor of China, son of heaven, plows a furrow once a year, so did\\nthe ruler of Peru who was likewise, in his own estimation and in that of his subjects, plowing a furrow in\\nAi. honor of the Sun-God bv\\n\u00e2\u0080\u0094a SOn Of the SUn. Inka rulers, equal to the\\nt\u00c2\u00bb, i Chinese custom.\\nBut the sun-service was broken into fragments under the overwhelming massiveness of\\nstark fear of night and terror of death, fuming up from the lowest stratum. Along the whole indications that snake-\\nworship and human\\nline from Peru to Utah the same dismal aspect. All those illustrations which Humboldt copied sacrifices from fear of\\nas early as 1816, and those which Squire of late published from Pensacola and Masaya, show\\nthe same repulsive combination of animal and demon. They indicate also the origin of an- the same soiuM\\nthropophagism in worshiping that which is most terrible and loathsome. Humboldt.\\nWhen Seler visited the Toltecian ruins of Xochicalco in Mexico at the close of 1887 he 1 ulre\\nfound a free-standing stone figure of a decapitated man with the breast cut open and the Origin of anthropopha-\\nribs laid bare. It represents the symbol of human sacrifices, a skinned victim. The custom glsm or cannibal sm.\\nof scalping among the Indians here finds its explanation; and perhaps, that of anthropopha- A skinned victim\u00e2\u0080\u0094 stone\\ngism. With this we close the analysis of the first part of the first circle of nations which ofteJthe fse of the 1\\ncomprises the great Mongolo-Malayan group. custom of scalp-\\ning. Seler.\\nCH. XII. TURANO-MONGOLIAN WORLD B. WESTERN WING.\\n55. From the earth s ramparts in Central-Asia our glance followed those emi-\\ngrants starting from the regions of the Dragon lake over the wastes of the Gobi and\\nover the waters of the Pacific. We are now going to look up those Mongolians who\\nwent westward. We here also strike those fundamental layers upon which the\\nedifice of history is being reared.\\nToward the north and thence to the west the Ugro- Altaic, Ugro-Tataric, and Finnish Western Mongolians.\\ntribes spread out. Previously we called them Western Mongolians of whom some as yet speak\\nthe Turanian, and which we now enumerate as East- Jakians, Wogulians, Hungarians (of\\nMagyar descent) and Turks, coming from Central Asia. They were followed by the Shamanic\\nnomades, the Jakians from Tobolsk and Toms. Supplementary to the notice taken of them\\nwe annex the mention of a few facts which, in their proper connection, may serve to verify\\nour explanation. Into the masses of Ugrian tribes Permians and Wotjakians pushed them-\\nselves, and even some Samojedes pressed on to the west.\\nIn Num, the supreme deity of the Samojedes, there is most probably a remnant Remnant of monotheis-\\nretained of the primitive monotheistic tradition. According to B. v. Struve there saufoledeT^Tm, bird\\nsits near every hut of the Samojedes a bird idol with spread wings, a rough sample of B. v. l str h uve.\\nwood carving, upon a high pole. The bird is imagined to take wings and communi-\\ncate matters to the highest god.\\nPriklonsky in a lecture given in 1885 informs us that the Jakutes will seldom rest in the superstitious fear of\\nshade of a tree, but hurriedly try to get around, being afraid of the ghost that might dwell death among Yacutes the\\nm same as with Australian\\nupon it. Iheir trame of consciousness precisely equals that of the Australian negro of today, negroes.\\nThe Shamanist, raging before the fire in his narrow jurte filled with dense smoke, is im- Priklonsky.\\nagined to be possessed of evil spirits. He is then merjaetsh as they call it, in the same condi-\\ntion which the South Sea Islanders designate as lata or the learned white people as hypno-\\ntized. Those nature-bound people do not understand whatthe white people pretend to know sh^uanilTs a, \u00e2\u0084\u00a2mer-\\nabout this condition whoever becomes merjaetsh is thought to be bewitched, or under control jsetsh.\\nof a strong spirit governing his grimaces and his speech.\\nAround the Caspian Sea, on the Tobol and Yenisei, at the foot of the Caucasian moun- s haman sm f Tatars.\\ntains, and in the Crimean peninsula, the Tatars made themselves at home. In their broad\\nsteppes Shamanism took its most advanced forms. There the spectres, the souls of the de-\\nparted, dwell in the clefts of the rocks, or roam about the steppes and snow-fields; to prevent _\\ni Paraphernalia of con-\\ntnem trom doing mischief is the all important question, a thing of indefatigable efforts and jurers\u00e2\u0080\u0094 dead snakes-\\npermanent anxiety. The conjurer called for appears in a leather cassock hung with bells, Tuhe departed! 6 S U S\\neagles talons, fur rugs, and\u00e2\u0080\u0094 dead snakes. Dancing in the moonlight or in the weird glare of", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0169.jp2"}, "170": {"fulltext": "132\\nMONGOLIANS INVADING EUROPE.\\nLT. A. Ch. XLT. 55.\\nFetishes of the Lapps.\\nNojl\u00c3\u00bce\u00c3\u00bcski\u00c3\u00bceld.\\nTraces of bloody sacri-\\nfices.\\nFinnish preserved more\\nof Monotheism than the\\nSamojedes.\\nJumala and Taara.\\nHistorical incursions of\\nEurope by Asiatics\\nswarms, associated\\nwith the building of the\\nChinese wall.\\nRitter.\\n(55, 60, 150.)\\nOrganisation and mental\\nsuperiority wards off the\\nsavages. 55, 150)\\nInstrumental in break-\\ning down the Roman\\nempire; and fitting the\\nGermans to retrench\\nfurther oriental on-\\nslaughts.\\n(Syllabus VII. Divis\\n180)\\nChinese speak of the\\nHunjo 2000 B. C.\\nA Mongolian appearing\\nin Europe tu settle its\\nproblems.\\nSeldjukkians under\\nTogrul Beg.\\nTurks\\nincite the Knights of\\nEurope to venture upon\\nthe crusades.\\nImport of three other\\nMongolians upon Euro-\\npean culture:\\nDsengis Khan s\\ninvasion.\\nMongolian culture was\\nnot to be imposed upon\\nthe west.\\nBatu Khan\\nbeaten back upon the\\nWahlstatt.\\nMongolian culture in its\\nbloom under\\nTimur.\\nSamarkand.\\ntorchlights to the beat of a drum until he falls into a mad stupor, his members become dis-\\ntorted, he foams out of his mouth he hears the ghost and goes into a trance. Now his soul\\nwanders, and frights off the souls of the dead, transformed into a beast, as the poor dupes be-\\nlieve.\\nMore of the hordes from the Asiatic table lands push toward the west. Bulgarian\\npeople, Tshermissians and Mordwinians, wander round about the Caucasus, while the\\nEsthonians, Livonians, Finns and Lapps move to the Baltic lowlands where they\\nform the last drifts of the Mongolian left wing.\\nThe Lapps, reindeer- nomades, were distinctively fetish worshipers. The hundreds of\\nsmall idols, which Nordenskioeld gathered upon Waigatsh island in 1882, were nothing else but\\nfetishes. They were wooden sticks and splinters stuck close together into the ground around\\nthe spot where sacrifices used to be made. Near the upper end of the splinters at equal height,\\ncrudely carved faces can be distinguished, eyes and mouths at least being marked. And the\\nmarks of the mouths were bedaubed with blood at the sacrificial meals.\\nThe Finns in their Jumala and Taara also preserved the idea of the one God. Their\\nother gods are, like those of the ^Egyptians, merely the forms of his appearance. So, at least,\\nwe are told by those who have been there. Thus, all these people who originally started from\\nthe high plateaus of Central Asia and, following the waters, moved on to Cape North, to Ice-\\nland and Greenland, dropping a tribe occasionally, which went with other hordes to the\\nsouth-west, as for instance the Baskes\u00e2\u0080\u0094 appearing like storm dashed waves, enduring hard-\\nships, rather than to be left behind and alone.\\nNot a few, Carl Ritter among them, have associated the great inundation of the west by\\nthe swarms from Asia, ceasing at the time of the Hunnish invasion, with the buildingof the\\nChinese wall. This occurred when the far west was sufficiently organized to ward off the\\nsavages by the powers of mental superiority.\\nThe turbulent elements throwing themselves upon Western Asia and Europe,\\ncaused those commotions, by which Europe was populated. Harrassing again and\\nagain the horrified nations between the Euphrates and the Rhine, they were instru-\\nmental in breaking down the Roman empire and in making the Germans that na-\\ntion, which henceforth was destined to repel oriental onslaughts and to regulate the\\nbalance of power this side the Himalayas.\\nThrough the passes of the black Yrtish, across the Tsungarian plains the Huns sallied\\nforth, the same savages which were recorded as the Hunjo in Chinese annals as early as\\n2000 B. C. They came down like a tornado, vanquished the Alanes and the Goths and set-\\ntled down between the Volga and the Danube. There Attila sat in his wooden castle; and\\nwhenever he took to the saddle, Europe trembled from the Ural to the Pyrenees. If not on\\nhorseback he sat upon his wooden throne and drank from wooden cups, whilst out of doors\\nday by day were waiting for an audience the ambassadors of Goths and Gepides, princes of\\nTatars from the regions of the Volga and the Dniepr, keorls of the Burgundians and from\\nthe downs of the Baltic, emissaries from Geiseric in Africa, from Theodosius sons in Byzan-\\ntium and from Ricimer in Rome. Ushered in finally to the presence of the avenger of God\\nas he proudly calls himself, they drink to his good luck, out of golden chalices and dine off the\\nsilver plates of Attila. Under the glittering splendor of gold and jewels they listen to the\\nsingers from Moguntia (now Mayencei and are now amused by the puns of a Scythian buffoon\\nand then again by the torch-dance of Caucasian mountaineers. Motionless and austere in\\ncrude plain jacket and leather pants, sits Attila, eyeing his surroundings. He eats his raw\\nmeat, softened under the saddle, from a wooden saucer, selfcomplacent in the consciousness\\nthat thrones shake when he will mount the horse, because an empress refused his hand or a\\nprincess was denied him by her brother. Was he less civilised than a certain Napoleon\\nMuch like the turmoil of the Huns that of the Seldjukkians sallies forth under Togrul\\nBeg. They push on from the Oxus (Sihon) through Iran and Syria down to .iEgypt. They set\\nup and upset throne after throne, and are imitated by the Turks following close at their heels,\\nmere bands of adventurers, all of Mongolian descent. Every child knows how their move-\\nments, in western Asia brought the knights of Europe upon their feet once more.\\nAnd once more the Moguls rush their hosts down from the Central-Asiatic fountain-head\\nof nations toward the south-west. Soon an empire is founded, reaching from Japan to Prus-\\nsia and to the Persian gulf. The Dsengis Khan held sway over an area of quicksand which\\nmany a czar has coveted ever since. He bridled the wild and fluctuating masses; but he could\\nnot make them all adopt Mongolian culture. His nephew Batu whirled along with his\\nthrongs other swarms over 90 degrees of longitude, until the Turks were flung way out to the\\nWahlstatt on the Katzbach. Such progress, working destruction only, could not induce the\\nremnant of the vanquished to enure themselves to Mongolian culture, neither could fear par-\\nalyse them for a great length of time, altho nine sacks were filled at Liegnitz with the ears of\\nthe slain Germans. Two centuries later from China to Greece, from the Indus to the Volga\\nthe earth again groaned under the hoofs of Mongolian millions, called the golden hord.\\nTimur, the grandson of the great Khan, made Samarkand his residence, from thence to con-\\nquer Bagdad and Damascus, whither he dragged learned men and libraries. Samarkand be-\\ncame for the dominion of the Moguls what Nare of old had been to Nipon.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0170.jp2"}, "171": {"fulltext": "IL A. CH. Xu. 56. CHARACTERISTICS OF ASIATIC FRAME OF MIND. 233\\nDsengis policy to unite the world under the religion of one god and the lama Dsengis Khan s d ip io-\\nseemed to become realised, for the Mongolians upon their travels and exploits must S^lSta\u00c3\u0084^.S\\nhave become conscious of the fact, that the mind alone, and not millions of swords in Mo^\u00e2\u0080\u009e e thc\u00e2\u0084\u00a2y a iew s whicl1\\nthe fists of savages, will ever be able to subdue the world. 9 ne God aad\\nAt Samarkand\u00e2\u0080\u0094 once built by Alexander, under a similar adaptation of court ISI 5 Fred ick n.j\\ntheology to politics among phantastic monuments of mixed religions, Timur s tomb Adaptation of .-\u00e2\u0080\u009e\u00e2\u0080\u009erui,,\\nis shown, the resting place of the ninth descendant of an immaculate conception. ^4 ;.J,\u00e2\u0080\u009e th\\nIt lies in the mosque of Turbeti facing toward Mecca. It was immaterial to the ad- etc\\nvanced Mongolians that the Lama had to recede in their esteem, in exchange for nmur-s tomb fronts\\nislam and allah if only the idea of being a son of the god prevailed. Vambery foward Mecca\\nfound the tomb covered with a green slab, cracked through the middle. More than Aiiah annexed t\u00e2\u0080\u009e i\\none Mongolian empire burst likewise; and many another kingdom for that matter. A ambery.\\nBut few had obtained to such large proportions in so short periods and caused such m\u00c2\u00a323EZ?%fiL*\\nwide-spread commotions.\\n56. Now we are ready for a retrospect upon that large circle of cultured na- SSteST* 1 the mos\\ntions stretching fan-like from the Asiatic crest-line of the globe eastward to Peru and\\nthe Delaware-westward to Cape North and the Vistula. consequence of Pagan-\\nr imii: Man s forgetting\\nAs the basis of the uncultural life of these nations we found a very ancient sun- od s p 1\\nworship, carrying along with it the remnants of original Monotheism. Its rays re- personality,\\nfleet a broken light, broken in the colored prism of Heli-olatry; or it goes side by Sfe rf the a 6 enus mt0 the\\nside with it, down even into lower forms. The remnants we found with the Finns,\\nthe Samojedes, and the Inkas as well as in China. tLttjrpe^of me ^l\\nAs the product and final outcome of religious degradation we here found.as we K J^\u00c3\u0084iSrSlJ^\\nwill find everywhere, impotency of personal life wherever its spiritual side tries to Wuttke.\\nmanifest itself, and the relapse into, if not below, common natural life. Wuttke ,\u00c2\u00a753\\njustly observed, that the sum and substance of Chinese consciousness, in conse-\\nquence of its tradition, may be formulated into this judgment: Only that type of life Reason for denial of\\nis perpetuated, which bears the stamp of natural generalness, whilst individuality and stTte 1fTmn?ort .!m e\\npersonality completely submerge and vanish. ex^agtn\u00c3\u0084^T 8\\nConfu-tse proclaimed: If I should say, that the dead were conscious of anything, Confu-tse.\\npious sons would squander their property with funeral obsequies. We agree with M. Issue of B uddhis\u00e2\u0080\u009e, de\\nMueller in that the issue of Buddhism, despite all the ado made as to its reformatory S-mation amounts 14\\neffects, amounts to entire extinction. Hence the feeling of guilt vanishes first from xt i,lc,ion\\npersonal consciousness, and what faint knowledge of the bad is indellibly imprinted\\nupon the mind is objectivised and fastened to something outside. The only princi- gunt^te^d^n 8611\\npie warranting a hope of recovery succumbs into the terror of outside powers which sumethine tm.,\\nare held to be the evil-doers. Scarcely a f aultiness common to all is perceived much common dismay leavin\\nless acknowledged; the presence of sin and guilt and their consequences is only indi- ,u \u00c3\u00bc,y hers\\ncated by being changed into common dismay and sad resignation. Hence a per- is, as, m, w.)\\nson s suffering does not come under consideration of sympathy. Within the Moneo- pantheistical theor\u00c2\u00ab-\\nw o ings suit despotism and\\nlian form of consciousness or character there is no more sympathy than that a vouno- aggravate the condition\\nmi of the lower classes\\nbrother shows to his little crying sister. The sufferings of earthly life in general s i w 2 5 55 56\\nare only here and there slightly spoken of in a theory. These intoxicant, misty\\npantheistical theorisings are extremely confounding to popular understanding; but \u00c2\u00abSgSitno_tr\u00c3\u00bc l rf\u00c2\u00a3\\nwe will always find them to suit despotism and to aggravate the condition of the\\nlower classes brooding apathy and seeking solace in superstition. Hence, despite the t\u00c3\u00a4?aZ\u00c2\u00a33k^^\\nignoring of personal sin and guilt, we find no trace of real felicity in the whole Mon- cefkalg\u00c3\u0084^no\u00c2\u00ab^\\ngolian circle. But everywhere we find the mind as having surrendered to habitual ofXuvtag^mnst 68\\ndejection under the permanent fear of death, under the fright of ancestral ghosts as be f ought \u00c3\u00bcr appe T.\u00c3\u00bc9.\\ntho they were the foes of the living, to be either pacified or fought.\\nJ t Abomination of wild\\nThis is the secret of the permanent abomination of wild Shamanism; it turns s,,JMA,i,s turns\\nmore element of true\\none more element of tradition, the truth represented in sacrifices, into the dreadful \u00c2\u00ab\u00e2\u0084\u00a2dition-sacrinces-\\ninto the dreadful rites of\\nrites of scalping and anthropophagy. In its further degradation Shamanism, with its scalping and anthropo-\\nphagy.\\narts of conjury and necromancy, turns to fetishism, where still another remnant of\\ntraditional truth is perverted to snake-worship. This latter most emphatically ex- 1st tfpent into\\nhibits the fear of the evil spirit, and is, as we had occasion to observe, the earliest and Lm ke ci\u00c3\u00bct aud fetish\\nbasest form of corrupted God-consciousness, into- which we found humanity to have from of the night\\nfallen, and by which it was dragged into abject fear of the night and the anguish of\\nand of the dead.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0171.jp2"}, "172": {"fulltext": "134 FORMS OF LIFE RESULTING FROM PAGANISM. II. A. CH. XII. 56.\\ndeath after the great calamity. It was only where the vestiges of Monotheism were,\\nvbshoes of mokotheism to some extent, preserved in traditions and in the sacred reminiscences of the mind,\\nincfte dUcureionfanS 86 that a historical sense was created by which memory was revived and by which so-\\nthro g ^N-woasH l l 1 pr ,e ciety was cultivated and organised. On the basis of tradition, however, these vesti-\\np oak m ER PiBT F ges became distorted in myths and under rituals and symbols no longer under-\\noiogy.) 14 5 h stood. Owing to them it was, that reminiscences perpetuated the elements of pris-\\ntine truths to be discussed by better situated people of leisure that these disjoined\\nremnants were even by the Turano-Mongolians combined and established as sun-ser-\\nvice and similar rites of higher paganism.\\nTraces of truth in tradi- n tne score of traditional religiousness we thus far collected the traces of the following\\ntionai religiousness; and viz one God above, in Heaven man s personality notwithstanding the unity of humanity his\\ne (S S 24 4i S1 47 S i8, 53.) dominion over nature, and his immortality; his consciousness of guilt and of the necessity\\nDemonoiatry, of expiation through sacrifices; his strong recollections about the arch-enemy. We saw them\\nBad objectmsed, all, however, subverted into necromancy, cannibalism and fetishism on the one side, and into\\npantheism, despotism and nihilism on the other. In the worst forms of demonoiatry we\\nobserve the bad conscienceobjectivised in snakes, dragons, demons; in fearful foes haunt-\\ning bad lands a\u00c2\u00bb nights, which the terrified pagans are only too anxious to conciliate.\\nbHngJIorth h PANTHEJs\u00e2\u0084\u00a2 Speculative paganism finally takes shape in pantheism, which is but the syste-\\nms* S tu M p A o \u00c2\u00abhe C ism PRO matised compromise with polytheism, by means of which the knowing ones take the\\nadvantage of the lower class; for we will find again and again that religion is thus\\ncorrupted, or rather such scheming eclecticism aims at nothing with more insidious-\\npant\u00c2\u00b0h b eum. ofapplied n ess than to keep the raw, great bulk of uncultured people in political subjection\\nand in ignorance, and in the mistrust and fear anent to it.\\nIn the Mongolian quarters of the city of Urga, where the chair of the Kutucha is dis-\\nposed of by the rulers in Hlassa, Prschewalsky found most of the people to belong to the\\npriestly caste, to the rank of Lama. He ascertained, that one-third, at least, of all the inhabi-\\ntants of Mongolia belong to that class. The Higenes in the temples of that country are self-\\nconceited enough to esteem themselves as corporeal gods, whilst of still higher rank in the\\nhierarchical scale they deem their spiritual brother in Bogdokuren before whom they all\\nHierarchy in Hla\\n54, 149.)\\nPrechewalsky. prostrate themselves on the ground. This hierarchy of Higenes and Lamas drains the sap\\nParallel with Rome 144 *he country and the marrow, as it were, out of the oppressed subjects. They are the para-\\n1 2. sites who live high at the expense of the rest of the people, and use all the prerogatives of\\nbirthright to hinder the poor mass of their nation from obtaining any knowledge and from\\nescaping the benighted and paralysing superstitions in which they spend their lives and are\\nParallel with the theocra- thus purposely kept. We remember what, in the same method, the paternal system of im-\\ntic despotism of China i\\n(S 54- penal theology has done for the despot in Peking and for his stupefied people.\\nArts of the Mongolian With reference to arts, as far as they always most explicitly and inadvertently\\nto or menta V i e and re a?s S theti- reveal the inoods of an age and a nation, there hovers over the whole Mongolian\\ncal e?h U a r nism d aii P r\u00c3\u00b6ot- world the solitary tendency to keep the whole beehive in mechanical activity. With\\nmg in religion.^ regard to mental culture\u00e2\u0080\u0094 which on the whole, is neither more nor less tinctured with\\nreligion than any other concern of life, inasmuch as every phase of it must be offi-\\nciously religious\u00e2\u0080\u0094 everything and everybody is kept on a conservative level, which\\nthe government well understands how to regulate by its political mechanism.\\nMental progress stiffled With regard to aesthetics one taste only is allowed to be fashionable, but one ab-\\noffichj-?eifg\u00c2\u00b0ous pre- solutely weird, odious, and horrible style is fostered. Any digression from the cus-\\n43, 64. tomary forms of representative art would betray a disloyal tendency which would\\nthrow the state machinery out of gear and is, therefore, ostracised by the common\\nand silent consent of public opinion, if not by legal action.\\nMongol, worid-consci- All the idols of the Incas, Aztecs, and Japanese, down to those of the Esquimaux and\\nousness in a-sthetics, Laplanders excite the same abhorrence, conveying the impression not only of what can ever be\\nMer c! esssuhjects! e imagined in the line of the brutish and the repulsive, but of that which is frightful and satanic\\nin the line of monstrosities.\\nAbsolute despotism\\nthestete e machinery of All social and political matters of the Mongolians must thus remain under the\\ns ii. is, 49, 54, 55, 58, sway of the individual willfulness and unquestionable authority of an absolute des-\\nperverted patriarchism. pot. A perverted patriarchal government rules over masses void of any will of\\ntheir own, merely drilled into a most abject servility and endurance by pressure\\nm Merciless castes by right of birth domineer over, and abuse stupid inferiors who bear\\nBrill in abject servility, r\\nendurance of pressure no sympathy toward each other, and who do not see any wrong with all their suffer-\\nand loss of all feeling of -nru\\nsympathy with others ing. What originally was patriarchal control became a governmental mechanism of\\n8 55, 58, 68, 72. 4.4.1\u00c2\u00bb\u00c2\u00ab\\ntutelage tar Irom paternal care, over intimidated masses of intellectual minors.\\nSuch rule is always observable in states of East-Mongolian origin, in the empires of the\\nChinese and the Aztecs, for instance; but also among the West-Mongolian hordes which once\\ncovered, or still populate, or at least temporarily inundated, the largest part of Europe. And", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0172.jp2"}, "173": {"fulltext": "II. A. CH. XII. 57. PANTHEISM, OPPRESSION, HATRED OF INTELLECTUALISM. 135\\non another occasion we shall find the judgment corroborated, that the patriarchal conditions, Dangers of patriarchal\\nonce lauded by Rousseau and Herder, that a paternal rule with a system of patronage as re- ^tronap\u00c2\u00bb* andtate-\\ncently advocated by Guizot may conduct the training of good-mannered children and poli- la s e once extolled by\\n1 j j i_ -ii i j. t j_- f Heroer Rousseau, and\\ntical dependents, but will always turn into despotism\u00e2\u0080\u0094 of which the modern bossism in Guizot.\\ni 53. 70 Romans.\\n172 Popery.)\\nState Theocract.\\npolitics is not always just a mild form, under whose party whip, even in republics, the spirit\\nof freedom is as much in jeopardy as it is killed by the Russian knute.\\nDespotism then, in its Asiatic as well as occidental forms, ever shows its funda-\\nmental peculiarities in two always recurring characteristics. A state built upon\\nfilial devotedness and loyal obedience will abuse that good-naturedness and apply the\\niron rod in order to retain its senile children in a state of pliability, external subord-\\nination and good behavior. But such a condition of public affairs and such voidness\\nof private character is possible only, when a pantheistic world-theory holds sway over\\nthe mind, a view of life which prefers natural generalness to any assertion of per-\\nsonality and to the ideas of human dignity and liberty. Hence it is that despotism\\nwill always favor pantheism. The consequence of such all-the-sameness is that indif-\\nference and tolerance prevailing in China, which on that account is extolled by mod- cnTnTse culture\u00e2\u0084\u00a2 111\\nern agnostics.\\nIt is there as in every other case, wherever religion is deemed identical with, and\\nin fact secularised as, the official state-religion for the purpose of holding the empire\\ntogether; wherever a system of intellectualism far above the mental horizon of the un-\\nprivileged classes is operated to the end of keeping them in superstitious fear, igno- Relieion render-\\nranee and subjection, that both, religion and intellectual prominence will be identified and ed into mere in-\\nhated as means of oppression. Such state church ism may make it easy for the ruler and his ufdiriweiiVVelt^ creat.\\ncourtiers to keep the subjects from disturbing the rounds of high life, and it may spare the cai end 08 for pollt\\nsubjects the annoyances connected with fighting the bad, so that the lower, unthinking\\nclasses may become reconciled to their condition on that account, and subject to the\\ncold, heartless rationalism regulating their social relations. The poor will, neverthe=\\nless, feel the oppression and surmise that the educated operate religion so methodically, just lower classes as means\\na a\u00c2\u00ab.i .,11*\u00c2\u00ab n j. ol their oppression.\\nin order to deprive them of every chance of becoming educated, to withhold from them the i is, 24, 31, 43, 58, 66, 72.\\nmeans of elevating and emancipating themselves.\\nThe fruits of a culture as that of China become apparent wherever the religion is al- Fruits o\u00c2\u00a3 a lacquer cul\\nlowed to become a tool of such as thirst for power over the minds of the masses. ture dissimulation.\\nThey consist in a simulated submissiveness and calculating politeness, and a sullen\\nservility. No sympathy all around, no cordiality, but knavish trickery and petty in- H eartiessne SS\\ntrigues everywhere. Thus the poor, oppressed and stultified, nevertheless, imitate\\nthe rich in holding religious and intellectual repose for the same thing; and because A in intellectualisu]\\nthis is f ashionable,the poor learn from the example of those successful in life ,to treat\\nreligion with equal indifference, with that unconcern, which the pantheistical all-the-\\nsameness deserves. This stoic callousness is made a great national virtue, is held up BeIigi0US ca ii usness.\\neven by some Europeans as the pattern of tolerance. It suits everybody, since under\\nit everybody may pretend to have religion, whilst in fact nobody needs to have any as\\na mark of good standing. Nobody bothers himself about religion or intellectualism,\\nfor everybody dislikes to be molested by the obligation to resist the bad. Rather\\nendure the loss of liberty, but let us have peace, peace by all means for it is very loss of manliness;\\nafraid to provoke the\\ndangerous to provoke the bad. Bad.\\nThus cowardice and absence of manliness is considered wise and virtuous. To Policy of expediency in-\\nact upon principle is foolish where one may accomodate himself to the diplomacy of pH^ p 011 upon\\nexpediency.\\nChina is worldly wise indeed: No talk about sin, no mention of depravity but\\nplenty of tolerance, and allowances, and endurance, and an abundance of modes and\\nways to adjust oneself to circumstances with studied circumstantiality and *pet.te\u00e2\u0084\u00a2e\u00c2\u00b0 ntsinand\\neVaSIVeneSS. Dangers of identifying\\nIf such a dry rot befalls a nation, which under the rounds of everyday conventionalities intellectualism with re-\\nis still pursuaded to believe itself a free nation, notwithstanding the sufferings of the largest s g| 10| n, 15, 40, 57, 66,\\npart, then that part will not for ever remain in sullen endurance not even among the Mongo- 72 79\\nlians. The oppressed part will, as the first thing, throw religion aside, because it is held to be Lower classes will hate\\nidentical with mere smartness in the use of God as a means of oppression, which such a re- religion along with all\\nligion really is. The lower class will hate the prominent, the people of the higher class, be- ^oritjT\u00e2\u0084\u00a2 mental sup\\ncause of their refinement, education, and mental superiority\u00e2\u0080\u0094 and it will hate religion in the 8 15, 24 46, 49, 54, 55,\\nbargain. For, after the fashion of the prominent who made intellectualism and rationalism\\nidentical with religion, all have forgotten to discriminate the ingredients of that porridge", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0173.jp2"}, "174": {"fulltext": "136\\nINDO-GERMANIC NATIONS.\\nn. a. ch. xn. 56.\\nReligious indiscrimina-\\ntion.\\n10, 54, 56, 57, 79.\\nSympathy a luxury.\\nMan treated as a natural\\nforce which now and\\nthen explodes in\\nanarchy.\\nFundamental error in\\nany pantheistic world-\\ntheory: the Bad is\\nnot acknowledged.\\n41, 109. 201.\\nCauses of clannishness,\\nnarrow-mindedness, and\\nselfconceit laid bare.\\n58\\nSubstratum of Western\\nAryan and\\n44, 30, 38, 195.\\nSemitic cultur\\n44, 45.\\nof Confu-tse, or have lost the standard for valuing the ring of Nathan the Wise. Thus pan-\\ntheistical despotism, treating a large part of a nation as mere natural force, so as to render\\nsympathy an unnecessary luxury, must expect this natural force to explode at some time\\nwithout mercy. It did so repeatedly in China, where anarchy and despotism change off at\\nregular intervals.\\nThe fundamental and fatal error in Mongolian or any other pantheism is that it\\ndoes not own up to the bad. Prerequisite to a true view of, and honest walk in, life is\\nthe decisive breaking with affected childish naivete, and with a boyish view of the\\nworld and of self. This is brought about in no other way but by confession of sin,\\nwhich not as yet has been accomplished in the sphere of pantheism. To be sure,\\nsacrifices are made there as everywhere; but they generally originate in fear; in rare\\ncases they are made from sympathy, and never from the motive really required.\\nThe deep ethnico-religious substratum of arrested culture and confined life with\\nits clannishness, narrow-mindedness and selfconceit, notwithstanding its age, its\\nwealth, and its sway lies now open before us. It is precisely analogous to the low\\nstratum of compressed life in geology. Above and beyond it there developed a layer\\nof more concentric and more personal, altho less consolidated national life from\\nwhich a less expansive but clearly definable history grew up, which shall be ex-\\namined in the second circle of nations.\\nIn the old nations of eastern and northern A -ia that substratum is lying bars up-\\non the surface to this day. Without any culture to speak of, almost in its prehistoric\\ncondition, it covers a wide expanse upon the surface of the globe. Only now and then\\ndid terrible forces from this substratum break through the second layer of historical\\nnations affecting humanity like a discharge of an electric current. They broke\\nforth like the basalts belched forth from subterranean caldrons, devastated cultivated\\nregions, and left no traces but of destruction.\\nB. SECOND DIVISION.\\nTHE SECOND CIRCLE OF NATIONS: ARYANS (INDO GERMANS.)\\nAryans.\\nGreece Persia\\nMarathon Bactra\\nCushito- Semites.\\nSecond circle; Nations\\nreared upon the natural\\nhasis of the first.\\nDescription of the home\\nof the Aryan family.\\nPamir-regions,\\n44, 52.\\nDragon -Lake.\\nBlDDULPH.\\nSYLLABUS.\\nWe approach to historic times and a rich display of polarities. The fan-shaped\\nterritory over which Mongolian life had ramified, is still present in our minds: handle\\nin Malayan Oceania; east-wing embracing Peru, Mexico, Alaska, Japan, Tibet; west-\\nwing the steppes from the Altai to the Baltic. The foundation being outlined ethno-\\nlogically we are now privileged to look at the superstructure of a new and closed\\ncircle of nations reared upon the natural basis of the first. Returning home to our\\nown, the Aryan family, relieves us of contemplating the melancholy scenes of Mon-\\ngolian life.\\nStanding again, with Schlagintweit, upon the heights of their old home, our eyes\\nfollow the movements of our blue-eyed and blond ancestors, through the western gate\\nof the Pamir, down the venturous inclines. For we have become ever more convinced\\nof our supposition being a fact, that the native home of the Indo-Germans is the\\nPamir region.\\nAltho Pamir is a Turco-Tataric term signifying a wilderness, we take the name in its\\nwider meaning, as that plateau about as high above sea level as Mt. Shasta, and about as large\\nas the states of New York, Pennsylvania and Ohio put together, with New Jersey and Delaware\\nthrown in. We take the name as ascribed to that territory which forms the head- water dis.\\ntrict of the rivers of Tatary (the two Turkestans). The only eastern river spoken of by the\\nclassic ancients (who well knew the western\u00e2\u0080\u0094 the Oxus and Yaxartes) is the Oecharies or\\nImaum extra. All that was known was that this river flowed through the Cassia region,\\nfrom whence Kephrit and other fine things were gotten, and where the silk road used to be\\nfrequented in the times of Tacitus. Our maps include the great Karakul or Dragon-Lake\\nin the north, and the small Karakul in the south with this Pamir region, of which Biddulph\\nsaid: A cloud of mystery has, from time immemorial hung over this region which, vaguely\\nenough, we call Central Asia This highest of all highlands w T as. after Marco Polo s visit and\\nRitter s description, visited and partly described by a dozen of explorers as the center from\\nwhich radiate the greatest rivers and hugest mountains.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0174.jp2"}, "175": {"fulltext": "n. B. Syllabus. present inhabitants of the pamir-regions. 137\\nOf late a certain school has tried to antiquate our axiom that this locality once inclosed\\nA i iA i lAi Controversies about the\\nthe fountain-head of all the streams ot migration but the latest investigations on the spot descent of the Aryans.\\nabundantly vindicate it. As late as fifteen years ago Latham, Bonfrey, and Otto Schrader s^R^g 80\\ndisputed the immigration of the Aryans from Asia. Justi and Penka attempted to prove that Justi, Penka.\\nScandinavia was their native home. The latter s only trouble was that he could give no rea- JoH ScHMIOT\\nson for his hypothesis of the change in the color of the skin by the ozone in the atmosphere.\\nJohn Schmidt lectured 1890 in Berlin on the problem from the aspect of comparative philology. FlCK\\nHe joined with the generally adopted opinion altho it lacked sufficient scientific proof. In\\n1891 Fick wrote to Rocholl that he had been successful in his researches, to some extent, west of\\nScandinavia and in the regions of the southern Ural in order to ascertain the earliest seats\\nof theGermans. New proofs have since been discovered which point to the upper regions of the\\nOxus and Yaxartes, the modern Ami-dar ja and Syr-darja. He admits that under this supposi-\\ntion the problem of the distribution of the races receives the approximately most correct solu-\\ntion, since there, up to the present time, the yellow and the white races live as nearest neigh-\\nbors; and since many of the Western Asiatics bear a negro type strongly reminding us of\\nHerodot s ^Ethiopians of the east.\\nTomashek holds the Galtsha, the ancient inhabitants of the Pamir, to be Iranians be.\\nyondadmbt. They are the most degraded of all the peoples with blond hair. The Galtsha\\nabout the Zerafshan glacier are taken for Persian relatives of comparatively lowest culture\\nby Mushketoff And Prschewalsky takes the aborigines around the Lob-nor river for Aryans.\\nHe was,after Marco Polo, the first European who visited and described them.\\nThe latest proofs however, for the Central-Asiatic descendency of the Indo-Germans rzm\u00c3\u00bcsat.\\nhave been furnished by the Yenisei inscriptions. As early as 1835 Abel Remusat gave a report Yenisei -inscriptions.\\nof their discovery, and found the characters- -so Tychsen remarks\u00e2\u0080\u0094 much like those which the\\nold inhabitants of Prussia used as their marks. Donner as late as four years ago presented\\nthe Congress of Orientalists with 33 inscriptions, all from the upper Yenisei regions, explored x vrHSEN dojwer-Kroh\\nby him and Krohn, which he declared to be of pre-Mongolian origin. The Zeitschrift fuer 32 other inscriptions\\nEthnologie Berlin 1889, is of the opinion that these inscriptions were made by people with p\u00c2\u00b0 -Mongolfan. 1 1\\nTurkish language, but that they were to be considered as of Indo-German stock. Above alb Jwahowsk\u00c2\u00bb, Rkhthofeb,\\nhowever, Iwanowsky found similar inscriptions near the lake Issik-Kul, south of the Altai, so objection as to climate\\nthat Richthofen avers it to be a plain fact, that in Central-Asia the Iranians andTuranians cuudition of the Pamir\\nlived in close proximity. The question, whether the high and dry steppes could possibly be the\\nfatherland of those people, he solves by proving the decline of water in the Arabic-Caspian\\nlowlands. Jadriuzew demonstrates that there since 1786 no less than 300 lakes have dried up.\\nWheresoever the origin of the Aryans may be located, it suffices that they are here,\\nand are recognised on all sides as a very distinguished and select branch of the hu-\\nman family. We once more muster the several members.\\nFrom the Ganges to the Boyne we find descendants of a people who once spoke\\nthe same language\u00e2\u0080\u0094 Sanskrit, demanding our consideration first as the language of\\nthe Veda. Then there are the Iranians, speaking the Zend in which Zoroasterians\\nwrote the Avesta, and in whicli the old Elamite cuneiform inscriptions of Turanian\\norigin again speak to us. Next in importance are the Scythians, the Slavs, Baltic\\nandLevantic tribes Albanese, Phrygians, Armenians then the Graeco-Italians ;Hum-\\nbrians, Sabines, Latins the Celts Ibernians, Gauls, Britons, Culdeans and finally\\nthe Germans with their many sub-divisions, including the Goths, Vandals, Anglo-Sax-\\nons, and Normans\u00e2\u0080\u0094 the ancestors of Spain s Hidalgo nobility.\\nFick s new Indo-German dictionary enumerates twelve main stems of lingual\\nrelationship. This is sufficient for our purpose.\\nAs we found the Mongolo-Malayan groups of the Turanian family in two distinct Members of the Aryan\\ncamps, so, looking down from the old Paramabiso, we find the Aryans divided into h. ^-elamite\\nsouthern and northern parties. Without any artificial construction the nature of our Ss^SS^Stmw\\nsecond circle is given by the separation between the Iranians and Hindoos. For, in upo^ A the R axTs\\naccordance with the age and importance of their culture, we have to deal with them Benares-Rome,\\nfirst, following up and closing the ranks with the Greeks and Romans, in the next\\ndivision). The first pair form now the right, the latter the left wing, The basis of\\noperation for the interior parties of the two pairs is Bactra-Marathon; for the ex-\\ntreme pairs Benares-Rome.\\nCH.I. ORIENTAL ARYANS: RIGHT WING; 1. SOUTHERN PART\u00e2\u0080\u0094 HINDOO.\\n57. Much speaks in favor of the supposition that the stream of the Aryan mi- Fici sindo-German\\nj. dictionary: 12 main\\ngration, soon after the departure from Central Asia, split in two branches on striking stems lin s ua i\\nrelationship.\\nthe western walls of the plateau of Iran. After some stay, which is definitely indi-\\ncated and may have lasted for centuries, perhaps, religious animosities caused one\\nbranch to pull stake at once, and to take the course of the Indus valley to the south,\\nwhilst the other branch gradually flowed off westward to the Caucasus and to Europe.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0175.jp2"}, "176": {"fulltext": "138\\nAryans separate;\\nHindoos from Iranians.\\nRig-veda\\nWorship\\nin free air.\\n\u00e2\u0096\u00bare-occupants of India.\\nHero-worship:\\nmythology.\\nAr.the plough: Aryans.\\nHINDOOS IMMIGRATING INTO INDIA.\\nH. B. CH. I. 57.\\nProcess of degradation.\\nEapila philosophises.\\nBrahmins forbid the\\nwarriors to approach the\\nGods directly, without\\npriestly intercession.\\nLiturgical form of wor-\\nship.\\nHindoo form of consci-\\nousness and its effects.\\nPersonality absorbed by\\ngeneralness of natural\\nlife.\\nNo longer the Heroism of\\nthe times of the Mahab-\\nharadha.\\nOn Hindoo character:\\nOldenbekg,\\nHegel,\\nH. MuELLEB\\nSanskrit literature re-\\nveals 15 centuries of life\\nborn under pains of re-\\nligious misunderstand-\\nings.\\n\u00c2\u00a759.\\nFour periods of Hindoo\\nnational life\\nWith a high degree of certainty it may be computed that it was about Abraham s\\ntime (ca. 2200 B. C.) when the East-Aryans separated from their kindred who partly\\nremained in Iran and partly followed the others, by way of Kabul, down to the\\nPunjab. In their youthful vigor, ingenuous and impulsive, inspired by their new and\\npleasant surroundings, they sang those hymns under the free canopy of heaven which\\nwere centuries later collected in the Rig-Veda. Shortly after the time of Moses (ca.\\n1500 B.C.) swarms of them pushed on and fought their way toward the Ganges, accom-\\nplishing such exploits, as in their national epic were composed into the myths of\\nhero-worship. They found the south occupied by settlers who had already exchanged\\nmerchandise with Egypt in queen Hatasu s time, the Dravida, who were driven aside\\nor made to serve. In a comparatively short period the large peninsula was in their\\npossession, and by them cultivated with their ar or plough,\u00e2\u0080\u0094 for these Ar -yans were\\nagriculturists par excellence, as the root of their name implies. As such they de-\\npended upon the kind heavens, and became a pensive and peaceful people. The\\nthrifty, sultry climate of the tropics, however, on the one hand, and the want of\\ncommunication with other nations on the other, caused the Hindoos to sink into that\\ndreamy lethargy, which paralyzed their energy, and made the simple-hearted and\\ngoodnatured peasants submit to the craftiness of the priests with their thirst for\\npower.\\nThe decadence began at the time when the priests argued that warriors did not dare to\\napproach the gods when Kapila philosophised upon the superfluousness of priestly inter-\\ncession and liturgies; when the Brahmins forbade the reading of the Rig-veda; and when the\\nstupefied nation permitted their sense of liberty to be stifled and their idea of personality to be\\nfilched. Given to idealistic yearnings and meditation in the embrace of blissful surroundings,\\nthey came, besides being under the rule of the priestly caste, also under the seducing influ-\\nences of a rich nature and into the dangers of wealth. Through neglect of normal exercise, so\\nessential in the recuperation of strength, the body becomes languid and the mind lulled into a\\nstate of phantastic phlegm, a form of soul-life which we chose to call nature-bound. The soul\\nis cradled into placid sleep, rocked as in a boat that leisurely drifts upon the waves of\\nnatural things among the lotus in stagnant waters. The soft breeze swaying the boat of life\\nlulls the mind into ease and passiveness, into that faint-heartedness, which is ever afraid of\\ncoming to grief or into trouble. In that semi-consciousness of a doze, the mode of thought\\nbecomes habitually natural instead of personal. As upon an external touch or sound a series\\nof kaleidoscopic images is called forth in the drowsy soul as it continues for a while in invol-\\nuntary oscillations\u00e2\u0080\u0094 so it happened, that nature spontaneously worked itself into possession\\nof the spirit of the Hindoo nation. Its thought and poetry is the effect of the phantastic play\\nof an imagery enchanted by nature. Such are always the effects of a pantheistic view of\\nthe world absorption of the personality by generalness, a nebulous dissolving of both, spiritual\\noneness and physical manifold, into each other. Thus the strength of any nation will nec-\\nessarily fail and finally vanish. Such rock- and stone-temples as of old, the Hindoos no\\nlonger were able to build; such feats of valour, as are praised in the war stories of the Mahab-\\nharadha could be no longer accomplished by people so effeminate. This decline is not caused\\nby the contrast of classes and castes, but by the loss of personality and freedom. Castes are\\nbut the result of abandoning the idea of personality in exchange for a mystical, hazy trans-\\ncendentalism. The idea of liberty says Oldenberg in concluding his observations, with its\\neither reviving or destroying tendencies has never been recognised in India. If one even\\nhad thought and told of it, the stupefied mass could not have been made to understand it.\\nThe peculiarities of the Hindoo-character and the causes leading to it, can be portrayed no\\nbetter than has been done by Hegel and M. Mueller. With Hegel the preference for their mode\\nof thought took even the shape of personal partiality on account of the similitude of Hindoo\\nphilosophy with his own. With M. Mueller it was an act of humaneness to tell the British\\nwhat India can teach us namely, that their new subjects are not only human, but very\\namiable beings.\\nSanskrit literature reveals a history of fifteen centuries of Aryan national life\\nTo all appearances this national life was born under the pains of religious misunder-\\nstandings, and the three turns which it took in its unbroken course, are also to be\\nascribed to religious differentiations. During the first period, beginning about 18 80\\nB. C. the religion of the Vedas is degenerating from traditional teaching to symbol-\\nism and ritualism. As yet the deities or deva are called eternal. They see the Good\\nand the Bad.\\nThey are the creators, the greatest of the gods Varuna, Indra, Mitra, among others av\u00c2\u00bb\\nconceived as under suzerainty of the Being One, the king of heaven. This coordination with\u00c2\u00bb\\nout a trace of priority or descendancy has led to the opinion, that the trimurti was but the\\nname for the identity of the gods, that is, for the monotheistic recollections which stood back\\nof it. In a passage quoted from one of the oldest hymns of the first rig this cognition seems\\nto be expressed with sufficient clearness, when it is said that they call Him Indra, Mitra.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0176.jp2"}, "177": {"fulltext": "II. B. CH. I. 57. PERIODS OF DEGRADATION. 139\\nVaruna, Agni On the strength of such plain indications we are justified in taking the 1. Period:\\npristine monotheism of the Hindoos as a historical fact. They only gave different names to Rig-veda,\\nthe same personal spirit according to different localities or to variable manifestations of his Devas eternal.\\npower\u00e2\u0080\u0094 in a manner much like that which Brugsch explained as the esoteric theology of the Monotheistic.\\n/Rp-vntian\u00c2\u00ab Original monotheism of\\n-O\u00c3\u00bcgypiians. the Hindoos a historical\\nOf more importance than the monotheistic background in Hindooism is to us at fact\\npresent, the undeniable fact that at this period an earnest acknowledgment of sin is\\nmanifest, of which we remarked, that it is silently passed over by every pantheistic\\ntheory. In the prayers to Varuna (Uranus) we hear supplications like these: Judge\\nus as being acquitted from the sins of our fathers and of those committed by ourselves\\nwith our own bodies To be sure, the petitioner makes an addition in which we detect\\nan expression of something more true than a mere self-absolution or a shifting of re- r^ortirTa^\\nsponsibity, even more than an acknowledgment of the necessity of expiation. We necessi *y of expi f 8 3 n 9,\\nfind somewhat of the remembrance that the human being consists of more than a Recollections of mans\\nphysical organism, when they add: It was not our own doing, it happened involun- physic part.\\ntarily. It was a venomous draught, it was a passion, it was fate. Rigs quoted.\\nThen the second period is entered as demarcated in M. Mueller s description of it: 2. Period:\\nthe lndra=period, beginning at about 1400 B. C. Varuna is now less esteemed than Free d P r r a ayer comes out of\\nIndra. Composition of hymns slackens; personal deity subsides; free prayer is no prLtiy intercession.\\nlonger made Brahmins assume the office of mediators between the deity and the polytheistic,\\nsinner; religion and sacred writings become formulated and are prescribed; worship Doctrines esoteric\\nturns into ritualism with its symbolic performances; and the doctrines become \u00e2\u0080\u009el ousness original\\nesoteric. li)5 109 5\\nThe gods, the shining ones are conceived as apart from each other. They are\\nalso severed from the world, notwithstanding their being considered as essential per- Phases of natural nfe\\nsonifications of natural elements and forces. The divine attributes are dragged into personified\\nthat form of consciousness which is diverted by the manifold in nature. From below ^mlheTubstratam 6\\nancestor- worship strikes through; the religion of the Veda becomes infected with the\\npolluted traditions of darkness and superstitious dread.\\nThe mixture of both suits the Brahmins because it facilitates the establishment of hier-\\narchical supremacy. The lower and weaker people are to be kept in ignorance; and in order Yoka reform*\\nto curb their aspirations toward humane forms of existence, and to check the promulgation Mystico-theisticai.\\nof such views of life as the theistic Yoka and the ethico-mysticalBaghavad-Gita teach, they Ethical. ta\\nare forbidden to bead the SCEIPTUBES. Priests separate themselves from warriors, castes\\nare in their incipiency society begins to desintegrate in keeping with the doctrines, which\\ndesintegrate the nature of the deity and separate the gods. Under the oppression thus ensu-\\ning the spiritual wants are felt the more keenly, and an anti-hierarchal tendency manifests\\nitself in mysticism, which teaches direct communication with the gods without the interfer- prohibited. 6 Bcrlpture9\\nence of the intermeddling priests. The religious sense is quickened and becomes intensified;\\nthe mind strives for liberation. Everybody learns to read, whereby the people break away Itme ^etWckl ^nking,\\nfrom priestly rule. In the meanwhile the theologians, in order to head off the danger of\\ndisestablishment of the religious organisation, by what they scurrilously call the mystical theoretical pan-\\ninnovation, accommodate their doctrine to it nevertheless, and conclude a truce by making theism\\na compromise with philosophy. They invent a method of communion with their abstract \u00e2\u0084\u00a2\u00e2\u0084\u00a2P romlse Wlth philo-\\ngodhead in which the deity needs to be naturalised and nature deified.\\nWith M. Mueller as a guide we proceed into this third period of Brahmanism asush- 3. Period:]\\nered in by the caste of divines at the time when Solomon built the temple, about 1000 ^rrlXuiisea world.\\nB.C. Brahama is the name for the materialised world-soul Atma, or Purusha, or soul Atma or Choda\\nChoda; and his religion is taken care of by his life guard, so to say. The concept of\\nthe Brahma is so ingeniously framed as to yield all possible explanations of the one\\nas well as the manifold, of the union between life and matter, of the fusion of the\\ngood and the bad. All is called good that conforms with the code of rituals, that Brahma inve nted to\\nthe Brahmin sanctions, that furthers his interest. Nothing is considered as a crime check coarse p 01 31\\nbut the neglect of, or a mistake in, the rituals. And these ceremonials are for the\\nlower classes who cannot and dare not participate in philosophising with the shin-\\ning ones In Brahma God is no longer conceived as supermundane. It is only ex-\\npected that by the service of Brahma, instituted with this intent, the multiform wor- Deity made a means to\\nship of the manifold in natural objects may be held in check. And thus, instead of priest-cTste ds of the\\nmen serving God, He, under appellations other than Brahma even, is made a tool to\\nserve this or that end. And in the meantime the degradation of religion into crude\\npolytheism goes on rapidly among the lower classes, whilst the growth of barbarism\\nis connived at by the higher.\\n12", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0177.jp2"}, "178": {"fulltext": "140\\nHINDOO\u00e2\u0080\u0094 SECTARIANISM.\\nH. B. Ch. 57.\\nPantheism a compromise\\nbetween coarse supersti-\\ntion and esoteric specu-\\nlation.\\nto justify intellectual-\\nism in its compromise\\nwith superstitious ab-\\nsurdities\\nReligion rationalised.\\nS 11, 15,22,24,47,48,55,\\n56, 58, 66, 68, 72, 95\u00e2\u0080\u009498,\\n170, 185-\\nChoda-Nirvana a sort of\\nidentity philosophy.\\nAgnosticism ends with\\nannihilation;\\nby way of religious in-\\ndifference.\\nPersonality of God once\\nforgotten, that of man\\nis soon destroyed.\\nPantheism the prere-\\nquisite of oppression.\\n15, 20, 49, 55, 56, 58, 66,\\n68,72, 78, 89, 97, 98, 170,\\n185.\\nTraces of subjective\\npiety in\\nmysticism,\\nwhich associates with\\nscepticism\\nin opposing priestly\\narrogance.\\nBaghavad-Gita.\\nSubjectivism.\\n4. Sutra-period.\\nSectarianism.\\nDogmatism.\\nMystic asceticism.\\nLegal moralism.\\nIndifference to\\nintellectualism.\\nPresentiments of\\nimmortality grasp at\\nancestor- worship of the\\nsubstratum.\\nVulgar\\npolytheism.\\nDissolution of religious\\nideas; cyclical\\ncoincident.\\n8 62, 76, 124, )27, 133,\\netc.\\nThree chief systems to\\nwhich the sects are to be\\nreduced\\nOld\\nYoga:\\ntheistic ethical\\nNyaja\\nrationalistic moralism.\\nBuddhism\\nof Gautama,\\nthe Lankhyamuni\\nmade state religic\\nAsoca.\\nAtom ism kahada.\\nMonism Vedanta:\\noneness of Atma and the\\nsoul.\\nSankhya\\nDualism-Prakriti:\\nMetempsychosis.\\nby\\nThe Brahmin Identity-Philosophy sets up Brahma as the thought; that is,\\nthought in its reaction against polytheistical absurdities, in order \u00e2\u0080\u0094not to relieve the\\nharrassed soul, but-to justify intellectualism in its compromise with these absurdi-\\nties. It is the attempt of thought to unite the totality of the natural element into a\\nsomewhat consistent concept; to personify philosophical abstractions; to explain the\\nimmanency of nature in God. Any idea going beyond and above this apperception of\\nan immanent infinity, anything incompatible with the elaborately wrought figure of\\na world-god, is Choda at one pole and Nirwana on the other. This all-surpassing\\nmode of being is obtainable for such a mind only which abandons itself to an all-\\nabsorptive brooding; to any other it remains completely hidden and unknowable.\\nAnnihilation is thus made the highest stage and aim of agnosticism, which may be\\ndefined as the compromise between knowing nothing and that indifference to which\\nno designation seems to be more appropriate than our term: all-the-sameness.\\nTo the Brahmin the personality of the deity or the reality of his abstraction becomes\\nirrelevant, and the idea of human personality is blurred if not altogether lost along with that\\nof God. The priest wants the people to become indifferent to all else beside him and to waive\\nthe exercise of their own wills to the authority of his drill, under which they are enured to\\nbe led like a flock of sheep. The people must be turned into noughts, so that the priest, the\\nfigure put before them, may count the more. Hence he does not want the people to obtain\\nany certitude as to their inner life, for this would arouse scepticism as to his authority. Yet\\nscepticism and opposition could not be evaded despite the compromise. Philosophical reflec-\\ntion was imitated in the measure as the intensity of absorptive meditation and forced\\nthoughtlessness lost the charms of a reverie in self-forgetf ulness. An ethical tendency, once\\nawakened by the Yoka and Sankhja philosophy, works its way within a few minds; for a\\nstray conscience here and there craves consolation. Some take recourse to the Vedic form\\nof God-consciousness and keep alive the piety of the Baghavad-Gita, while others, for the sake\\nof sheer opposition, construct materialistic systems upon identity premises. The result is\\nsectarian distraction subjectivism unsettles the social habitude throughout the whole nation.\\nThe state of affairs characterising the fourth or Sutra-period, is plainly reducible\\nto religious subjectivism, sectarian separatism, and unscrupulous opposition to\\npriestly arrogancy. The reading of holy writs having been forbidden, and the\\npriests having supplanted the monotheistic realism of the Yeda by the merely intel-\\nlectual and sophisticated dogmatics of the Samaveda: mysticism, to the increasing\\nbewilderment of the ignorant masses, had undermined hierarchal formalism, dog-\\nmatism, and legalism. In their indifference as to intellectualism and deistical and\\npantheistical terminologies, the Hindoos now try, on the one hand, to find solace for\\nthe religious sentiencies in either moralism, or anomism, or in asceticism; whilst\\nsymbolism, on the other hand; i. e. the misdirected traditions with reference to the\\nmind s forebodings of immortality make people embrace the old ancestor-worship\\nwhich forces itself through from below into hearts void of any religious truth.\\nThus, in spite, if not in consequence of, pantheism the submergence into vulgar\\npolytheism becomes complete.\\nThe Sutra period presents at least six theories of philosophic eclecticism, from which\\nto choose the material for a selfmade religion any person was left at liberty if he had a\\nmind to construct one for himself Countless sects availed themselves of the opportunity to\\nmake selections. The old Yoga system of the theistic-mystic-ethical Bhagvad Gita alone\\ncould gain no popularity, altho it revived in prince Gautama-Buddha. This dissoluteness of\\nall religious life began about 600 B. C. It is one of the most remarkable coincidents, that\\nGautama s, the Sankhjamuni s great reform brought the Brahministic dough to the\\nBuddhistic fermentation at the very period, when the religion of Israel was by force carried\\ndeeper into Asia and seemed to be doomed to succumb in the captivity.\\nWhile speculative Buddhism could not succeed for two centuries in having its doctrines\\ncanonised and whilst it was persecuted until king Asoka made it his state religion and built\\nthe 8,000 topes or pagodas; speculative gnosticism attempted to explain material and spiritual\\nlife by the empiric method of renouncing natural conditions of life. Gautama s Nyaja\\nsystem wanted to discern laws of reason upon which to found his moralism just like\\nKantianism of late whilst Kanada engaged himself with atomism. The Vendanta system\\nwanted to demonstrate a monism in the supposed oneness of the world s soul Brahma- Atma\\nwith the human soul. Choda alone with its realized end of Nirwana really exists, everything\\nelse is but phenomenon, phantom, delusion\u00e2\u0080\u0094 is Maja. The Sankhya-SYSTEM in opposition to\\nthe Vedanta, defended a dualistic view of life, or rather of nature. The infinite and eternal\\noneness of nature is imagined to comprise a manifold of souls under the categories of the\\nPrakriti. The soul migrates through a series of metamorphoses until it becomes conscious\\nof being a part of nature no longer, when, of course, the necessity of the metempsychosis\\nceases.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0178.jp2"}, "179": {"fulltext": "II B. CH. I. 57. HINDOO-NIHILISM. 141\\nIn the confusion ensuing morality was, like religion, transformed into a mere external The world s soul: Atma\\nconformity to maxims, prescribed by the medley of teachings. This legalism seems to have\\nbeen well adapted to the lower classes who had taken refuge in tangible idolatry. With a p henomenft oi rea i U f e\\nfew ritualistic performances they were enabled to acquit themselves of the duties demanded only delusions\u00e2\u0080\u0094 Maja.\\nby their superiors, who did not care to disturb the subjects in their idolatry, lest the schools Disgusto f i ife:\\nwould lose their popularity and adherents. At this stage of sectarianism in competition it\\nbecomes impossible for any sect to carry out discipline.\\nThus the nation was seized with disgust in matters of doctrine and with despair Nirwana as a\\nof ever learning the truth. The external world, first taken as the source of happi- th^^etemps\u00e2\u0084\u00a2-\\nness, was now looked upon with apathy as the cause of all misery. Dull brooding ch ?|^of the\\nended in a philosophy of world-soreness and hopelessness. Annihilation was pri\\nmade desirable, for it saved men from the dreaded transmigration of the soul, from\\nthe Brahminic metempsychosis.\\nWhen Alexander the Great came in contact with India the Brahmins had just Pmannas-eciecticism.^\\naccommodated themselves to the scholasticism of the Purannas to check the religious\\ndissolution. But India was benumbed already by being indoctrinated with sense-\\ndelusion, and dreamt under its heavy incubus of Maja. Of personality nothing was\\nleft but a shadowy apparition. Ascetic selfrenunciation was the highest virtue.\\nNeither snakes nor tigers were killed any longer, and no meat eaten; the Hindoos um omitant\\nhenceforth only vegetated as a nation of vegetarians. Hope and the future were e e s 00\\nwaning away into Nirwana and Nihilism. Thought had been outraged and liberty\\nsmothered\u00e2\u0080\u0094 now conscience, too, receded and went to sleep.\\nEvidently this period was not one of revival of letters or of awakening of \u00c2\u00a7J\u00c2\u00b0 SIS\u00c2\u00abo^f n tho\\nthought, as Hegel tried to make us believe. It was not the first stage of the develop- awakening God-\\nment of the idea into God-consciousness, but the arrival of a once God-praising thought ei\\nand wide-awake nation of warriors, thinkers and farmers at the stage of spiritual away h of d God-\\ndeath and dire abandonment to natural necessity. The philosophical evolution from consciousness.\\nBrahma to Nirwana in all its conflicting statements and stages again proves, that An evolution\\nreligion and culture decline together wherever the friends of idealistic speculation, J\u00c3\u0084i\u00c3\u0084 \u00c2\u00abAT\\nand then those of materialistic reasoning under the name of science, busy themselves N^\u00e2\u0084\u00a2 u f hma to\\nwith religion. The results show that whenever anything concerning the mind is Mental Sp i r ituai)\\nidentified with religion, at first by the educated and then by the masses of the lower activity, of the\\nclasses, then the latter begin to hold religious and spiritual, mental and moral life for ^spirituality\\nthe same thing,until finally they take as religious all which they do not understand, opJ/essf\u00c3\u0084ksses\\nand all that is above them. av c e r se J\u00c2\u00b0 1 n\\n9 11, 15, 16, 22, 47,\\nThe Vedanta, the encyclopedia of Indian knowledge in a bulk, prides itself on having 54, 55, 56, 66, 68, 72,\\ndetected that the deity is the substance rather than the source of the world that the deity is 95 97 98 179 185\\neven the matter out of which the universe emanated, while the mind, in turn, is conceived as Vedanta-\\nevolving out of this hardened effusion. But how could a world of consciousness proceed out\\nof an unconscious god or vice versa Nothing simpler than that, Hindoo induction rejoins, ^ch the universe\\nforcasting Hegel s idealism and Hall s substantialism. Hairs and nails of the animal body are emanates;\\nvoid of sensibility, tho they grow from sentient being. Is this not analogous enough to ft.,,,,, w hich mind\\nprove plainly that God is the substance from which nature emanates and that matter is the evolves.\\nsubstance from which the mind evolves? Hence, remarks Baumann with all the gravity of Hegel s idealism and\\nHindoo reason, hence it is that multiplicity and corporeality are but delusions. In truth new! BauSuuth.\\nthere exists one being only, the most supreme all-world s soul, an indistinguishable and\\nindifferentiated entity Eureka! The great monistic philosophy is established, rendering\\nany further trouble of research superfluous. It is more desirable not to be at all, or not to\\nknow the real world, than to bother with dualism or even science, for that matter. Science\\nmay go to sleep as it did in India long, long ago. Give us poetry, cries a satiated age, give us f m a gl n y ar ^worid St 8,Sm:\\nthe world of novels to dream away the silent worry over higher obligations. 8 58, H6.\\nBuddhism sustained a complete overhauling, and when Buddha s (in China Fohi) teeth\\nand toes were made relics and worshiped, all the philosophical starch of ideality was taken\\nout of it. Idealism could scarcely be ascribed to the offerings of a rich devotee who, in the 15th\\ncentury, brought 6,480,320 flowers before the shrine of the tooth in Ceylon, a piece of ivory as\\nlong as the little finger.\\nThis pantheistical trend in the minds of all Indo-Germanic people shows itself in f^ 1 \u00c2\u00b0g s ^f 25\\nits practical consequences only in so far, as it seems the peculiarity of the Aryan char- 127, i5il\\nacter to bring to reason that deep-mindedness which wavers between feeling and\\nphantasy. In Buddhism it was brought to the surface and grew at random.\\nIn the world of the western learning the Pantheism of Buddhism and its fruits have\\ncome to their true estimate very gradually since 1820, when Hodgson sent the result of his\\nstudies in Sanskrit literature from Nepal to Paris\u00e2\u0080\u0094 those works which Burnouf perused and", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0179.jp2"}, "180": {"fulltext": "142\\nHINDOO-PESSIMISM.\\nH B. Ch. I. 58.\\nBuddhism\\ndismantled.\\n58, 81, 97, 185, 188.\\nHodgson, Burnout,\\nLassen.\\nLight of Asia.\\nArnold. 1.\\nBuddha canonised*\\nSt. Jehoshaphat. 46.\\nIssues of Buddha s\\npain and pleasure 1\\ntheory.\\nRenouncing the bad\\nworld.\\nThrowing away the ego.\\nSalvation by\\nindoctrination.\\nPessimism.\\nPiety of mendicants.\\nDissemination of\\nthis orientalism\\npartly over the\\nThebaid to the\\nOccident.\\n54, 55, 59, 67, 78, 81,\\n87, 97, 122, 125. 131,\\n136, 142, 144-150, 185.\\nA new Brahmanism\\ncompromise between\\npantheism, polytheism\\nand pessimism\\nSCHOPENHAUER.\\nAir-line to Nirwana\\npreferable to\\nmetempsychosis.\\nResults obvious\\nin social life.\\nexamined, and which incited Lassen to further investigations. Nearly at the time of Hodgson s\\nlabors Koeroes travelled in Tibet, Wassilgew in China, Schmidt in Mongolia, and Tumour col-\\nlected Pali-inscriptions in Ceylon. Thus we have finally obtained the clear picture of that\\nBuddhistic reformation in Asia, of which we spoke in connection with the Lamaism of\\nthe Dalai, the pope of Asia. None but Arnold, following Hegel in the praise of the Light of\\nAsia was kept in the dark about it; and so must that pope of the thirteenth century have\\nbeen, who \u00e2\u0080\u0094after the return of his emmisaries to the powerful moguls\u00e2\u0080\u0094 canonised Buddha\\nunder the name of St. Jehoshaphat. (It is only since 1850 that this saint has disappeared\\nfrom the Koman calender.)\\n58. All that this reformation did was to render Brahmanism pessimistic. The inex-\\ntricable and painful sufferings in such a world of vanity as that of Hindoo-conscious-\\nness is, where man, in punishment for the least mistake made at a sacrificial cere-\\nmony, is again driven through the process of becoming by a tedious and disheartening\\nrepetition of return and annihilation: such an everlasting anguish prompts in the soul\\nthe desire to escape into the all-god, who alone is free from sorrows. The Hindoo\\nknows that men cannot approach by way of meritorious works, may they be im-\\nagined as ever so holy. But human thoughts may obtain access to him byway of con-\\ncentrated contemplation, by renouncing this evil world, by patient suffering. By dy-\\ning, by fleeing into nothingness one may attain the stage of being dissolved into di-\\nvinity. A nation drilled to such resignation is more than half way to its final doom.\\nThe idea of freedom once lost, a salvation in mere doctrine is soon despaired of. The\\nmind then scorns life and covets death.\\nSuch are the views which made Buddhistic priests, dissembling a profound world-\\nsoreness, to grow fat under their garb of poverty, piety and sublime wisdom. And\\nthat wisdom turned up again and again.rooting its seeds now in the Thebaid conveyed\\nthither by Persian refugees, and then in the determinism of the Islam, from whence,\\nit encysted in the dry seeds of asceticism and obedience to mendicant orders, it was\\ndisseminated across the deserts and over the Alps.\\nBuddhistic pessimism was propagated among other nations on the whole extent\\nfrom Japan to Spain\u00e2\u0080\u0094 the result of it we find in the beggar-monks of both these\\ncountries. In India it was at last overwhelmed by a restoration of pristine Brah-\\nmanism in a sort of counter-reformation. But pessimism was retained, and beggary,\\ntoo, because the priests deemed it very convenient. The pessimistic world-theory com-\\nbined with the pantheo-polytheistic compromise made caste-rule impregnable.\\nThe present Hindoo-philosophy sums up the findings of its preceding stages in the\\nchief dogma: To be is but to perish, being is transient and unsubstantial; it is noth-\\ning but an everlasting becoming, y natura nasceans. All appearance is hollow and\\nempty, vanity is the essence of all that is. Everything is subject to change, sorrow,\\nand misery, and is void of substantiality. The very life itself is an evil, the greatest\\nof all evils, marked by tears at its entrance and its exit, made up entirely of griefs,\\nsickness and death. To all these moans of despair Schopenhauer as spokesman of\\nthe modernised Hindooism of the Occident has fully agreed, adding that life is a\\nbusiness not covering expenses.\\nThis is the doleful end of all that serious and gloomy view of life which assumes\\nthe dignified mien of practical wisdom or the garb of monastieal piety, but which is\\nmerely the fruit of unmitigated natural religion when merged into the great name\\nof monistic science or Identity-Philosophy. Its orthodoxy consists in calumniating\\nnature. Exchange the sceptre for the alms-box; give up the luxury of dressing ac-\\ncording to your own taste which stands as an emblem of personality and distinction;\\nthrow away your own suit of clothes and don the yellow rags of the hermit, then you\\nare on the air-line to Nirwana.\\nSo long as England winks at the excrescences of such a philosophy, the 90,000\\nBritish souls are safe in ruling 255 millions of miserable subjects. It cannot be\\ndenied that in India the thought divine is recognised in the lowest Paria, but not less\\nis it in a louse. What once had been crushed by Brahmanism was tenderly lifted up\\nby Buddhism. The right of the individual was recognised once more; the reform bore\\nsome fruit for the benefit of social economy and religious tolerance. Nevertheless we\\nmust adhere to our former opinion expressed with regard to- the Buddhistic reforma-\\ntion, since in furtherance of human practices it is void of any real merit. For, the", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0180.jp2"}, "181": {"fulltext": "II. B. CH. I. 58. HEATHENISM KNOWS OF NO SYMPATHY. 143\\nBuddhistical cognizance of individual rights does not enjoin a positive manifestation Natural religion\\nof personal duty and regard for a fellow-man s welfare: it does not arouse sympathy for emotions^* 111\\nanother in his sufferings. The excuse is made easy, that he belongs to another caste, is perish,\\nnot pious, not orthodox, else he would not need to suffer; hence the individual practi- sympathy. no\\ncally amounts to nothing after all. Things in general only are considered of some\\nvalue; and a person is used as a thing to serve ones own interest. These principles\\nare brought to bear upon social relations under all circumstances\u00e2\u0080\u0094 in India. Com-\\nplete renunciation, withdrawal from bothersome practical life, anachoretic abstinence,\\ncontemplative and penitential exercises are considered the bighest virtues and as\\nmeritorious. Laziness and selftorture are admired. The Hindoo grade of world-\\nconsciousness calumniates the realm of secondary good in nature, yet deifies it to the\\nextent of throwing away personal life in the worship of nature s meanest objects.\\nWhenever such principles lead any Hindoo to the disavowal of all human feelings, even\\nof parental and filial love, the higher does he stand in public esteem. For, such utter\\nregardlessness is taken as the strongest proof of obedience to the precepts of religion,\\nas for instance when a mother throws her baby alive into the Ganges to feed the\\nsacred crocodiles.\\nThe Ganges pilgrims of Gangotri arrive naked, covered with ashes and filth, a rope A scene on the Ganges.\\naround their waists. The long hairs, twisted into snake-like strains, hang down over the n uman ijf e\\nshoulders upon the skeleton-like trunk,und thus appearing as figures which resemble appari- abandoned\\ntions from the graves rather than human beings. They impress the holder with the idea that the deffied^c od 11\\nthe fervor of fanaticism has dried out the muscles and sapped the marrow from their languid\\nbones.\\nIt is in this frightful manner that nature-bound personal life is thrown away to\\na deified Ganges with its swarms of sacred crocodiles. Indeed, all this asceticism, car-\\nried out in dead earnest, knowing nothing of the theoretical compromise between\\npantheism and crocodiles divine, all these appalling practices of selftorment, those\\nself mutilations of which the mere reading makes one s blood curdle\u00e2\u0080\u0094 are considered A1 J I0 r conscience s\\nsake to obtain\\nas the acme of ethics and are endured in order to gain the remission of sins, because forgiveness of sins.\\nthe bad conscience of the poor Hindoo is not objectivised in demons as in the case Analysis of the\\nof Shamanism. Here lies the great and characteristic mark of distinction between P in t do p mind 5 s\\nShamanistic selfabandonment to the bad and the Aryan s yearning for the better, worid-\\nWe call attention to this circumstance as of vital importance in order to resume consclousness\\nits discussion further on. 15 o. m.\\nNo feature distinguishes the Hindoo frame of mind more definitely in contrast to 188\\nthat of the Chinese than the lack of historical sense. Of course, memory can be of no\\nvalue to such views of life. If the world is a delusion of the senses and life a burden, Destitute of historic\\nsense.\\nthen the past is not worth minding and history but a folly.\\nSave the few myths derived from the times of heroism, Hindoo literature contains no\\nnarrative of facts, despite the superabundance of whatever imagination may be apt to con- Products of phantasy.\\nstrue. Products of the phantasy burden the Sanskrit writings to such an extent that even\\nalgebra, medicine, and law are dressed in poetry. Hence a fairy world of soft features Algebra, law, medicine-\u00c2\u00ab\\nand high colors floats around the horizon of Hindoo fancy, and spreads a mystic hue\\nas of an evening dawn over things visible and over the pictures of abstraction. Even\\nwhen the favorite children of fiction, the drama, the epic, the fairy tale step upon the scene,\\nthe figures seldom rise above the tendency to effectuate enchantment. Like narcotic flowers\\nand tenacious creepers, twisted into garlands and wreaths, so the plays and songs do not con-\\nceal the purpose of decorating life with something sweet and harmless. Notwithstanding their\\nheavy laden hearts these guileless children of nature have a fairy-land left to them, whenever A fancy-world of\\nthey are among themselves; for they do not like the stranger to pry into their private life and\\ntheir world of sacred ideals. Their fairy-tales are like significant dreams, rich in childlike\\nanticipations, full of evidences of deep-mindedness and uprightness. And these very fairy-\\ntales have found their way from the banana-palms of India to the pine forests of Norway and\\nthrough Anderson s appreciation into our own literature. They grew up under high shade-\\ntrees, and like the voices of merry youth, full of touching sentiments, they reverberate through\\nthe whole Germanic world. Wherever boyish heedlessness needs to be kept out of mischief\\nand the unwary girl is to be cautioned where ambitious youthfulness is wanted to sit spell-\\nbound so as to direct adventurous thoughts to inward enthusiasm or where the mind is bent\\nto dreamy indecision, resembling the combat between the morning fog and the rays of the\\nrising sun there the old fairy-tales ever find an echo.\\nEven the great epics of India suffer under the drowsiness of its climate. The climatic influences.\\nfigures drawn in them reveal a fulness of soul and touch, but like the Lotus-flowers\\nand the pious gazelles they appear extremely hazy and are, like king Vismavitra,\\nexceedingly fictitious.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0181.jp2"}, "182": {"fulltext": "144\\nFACTS INEXPLICABLE ON NATURAL GROUNDS.\\nU. B. CH. 1. 58.\\nPhantasmagories\\nmirrored in\\nthe baroque style\\nof pagoda;\\nemblematic of the\\nchaos of Indian\\nphilosophy and\\npolytheism.\\nRelic-worship.\\n48, 58, 125, 127,\\n150, 151, 252.\\nMaha-stupa upon\\nCeylon.\\nWeird\\nphenomena\\nrising from the\\nobscure sub-\\nstratum:\\nSnake- worship,\\netc.\\n41, 45, 48, 49, 54,\\n55, 57, 65, 66, 71,\\n73, 78, 83, 86, 109,\\n135.\\nThe educated\\nconniving at the\\nutter supersti- i\\ntion of the\\nlower classes,\\n40, 55. 65, 72. 73,\\n95, 98, 170. 197.\\nand partake of it.\\nFear of the evil eye.\\nScenes of every-day life.\\nFakirs at Benares:\\nanthropophagy.\\nPhenomena\\ninexplicable\\nfrom natural\\ngrounds.\\n35, 37, 40, 45, 110,\\n202, 212.\\nMontegazza.\\n\u00c2\u00a7232.\\nIndestructible\\nreminiscences of\\noriginal\\nreligiousness;\\nfollowing man\\ninto such\\ndegeneracy.\\n42, 47, 55, 59, 74,\\n95, 109, 115,\\nThe obtuse phantasmagories of inverted Hindoo-thinking, attempting to repre-\\nsent unthinkable abstractions, are embodied most tangibly in the architectural style\\nof the huge pagodas which rise high up from the mango groves to say nothing of\\nthe idols set up therein.\\nTerrace-shaped,these towers consist of a confounding mass of stories and cupolas, and\\nstrikingly represent the structure of Buddhistic dogmatics with its thousand subtleties and\\ncontradictions which are forced to fit the system, and which to unravel takes the 72 a priori\\ncategories of a Brahmin s brain and their subdivisions all stereotyped in terra cotta. And an\\nimpossible tooth or a gigantic footprint of a Buddha (for there are over twenty of his incar-\\nnations) is after all that deep-minded mysticism, the holy of holies, within all these abstruse\\nembellishments.\\nRecall to mind the picture of the Mahu-stupa, the Buddhistic monastery resting upon\\n1600 pillars which a Zingalesian king built upon the island of Ceylon. Looking at such a\\nbaroque, bombastic monster-edifice, one is not only oppressed by its senselessness and absolute\\nugliness, but also confused as by the best emblem imaginable of a perfect chaos. So much of\\nIndia in its official decorum, or public deportment, the India of Sanskrit and Systems. Differ-\\nent, however, it appears when we look into the depths of consciousness, which out of the\\nmasses of human beings in general inadvertantly reveals itself.\\nOf snake-worship, flourishing in spite of dogmatic and philosphical scholasticism,\\nbecause of Buddhistic-pantheistical indifference to truth\u00e2\u0080\u0094 we need not say much.\\nBut to observe demon-worship ruling in India just as much as we cared to see of it\\nin Mongolia\u00e2\u0080\u0094 this is surprising. Its chief seat was Tinnevelly. Long before the\\nBrahmins rose to pre-eminence the demons were predominant throughout India\\ndown to Ceylon. Demon-worship was the religion of the Dravida, it is said, and, we\\nadd, was a part of the religious peculiarity which is common to all the Aryans. For,\\nthese demons, the existence of which was believed by the former occupants of India\\nwho formed the substructure of Hindoo culture, were never driven out altogether by\\nthe poetical, religious, and metaphysical systems elaborated by the well-to-do classes.\\nAmong the latter we met the rational pole of human understanding in its en-\\ndeavor to bring religious feelings and traditions before consciousness, that is, into in-\\ntelligible order and clear comprehension. At the same time and on the very same\\nspot we find the other, the superstitious pole agitating the lower classes, to which\\nsome of the educated must ever be reckoned, so long as they can look on with\\nindifference to the very queer practices below, without a motion to rescue those\\nunder durance of the powers of darkness.\\nThey give divine adoration to a virgin cow rendering their doorsills and dishes sacred\\nand inviolable against the influences of the demons,or of the evil eye by besmearing and be-\\nsprinkling them with the excrements of that cow.\\nWe descend further down to where our poor Aryan cousins forego one meal after the\\nother rather than risk that the evil eye of the stranger, or of one from a lower caste, may\\nglance at his victuals whereby they would be defiled so as to make the consumer unclean.\\nFurther down to where the poor maiden drinks with deep veneration the water in which\\nthe Brahmin beggar has washed his feet, whereby she hopes to obtain a higher state of purity\\nwithin herself, and to imbibe an affluence of his divinity.\\nThe fakirs, sitting around the gates of Benares in dirty nudeness, carry a skull in their\\nhands, on occasions which are not so very rare, either, of which skull they have just eaten off\\nthe flesh, the eyes, and the brain.\\nFacts like these point to more than a degeneracy from a higher form of religion\\nand culture. They point downward to a wild, spurious and thick undergrowth; to\\nelements of an infernal nature breaking through the upper stratum from underneath.\\nFrom premises of natural science the indelible phenomena of demonolatry and anthro-\\npophagy cannot be explained.\\nIn the talks about incarnations into a fish, or a bear, or a tiger: everywhere the\\nformer ancestor-worship and beast-service into which the fallen race had been en-\\nthralled comes to the surface again.\\nIn one of the 1454 Hindoo temples of Benares more than a thousand monkeys are cared for\\nand enjoy even the freedom of the city. A golden ape stands in the sanctuary. Surely\\nMontegazza exclaimed on viewing this spectacle sound common sense has embodied a great\\ntruth in the belief of the devil. So unspeakably obnoxious and mad did this perversion and\\ndepravity of reason appear to him.\\nInto that deep degeneracy and hideous mixture of fears and hopes men have drag-\\nged down with themselves also the indestructible remnants of original and tradi-\\ntional religion, namely the consciousness of a God above the cognition of unity of\\nthe human race by common descent the reminiscence of a better and a higher good", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0182.jp2"}, "183": {"fulltext": "JI. B. CH. I. 58. INTELLECTUALISM UNABLE TO ABOLISH SUPERSTITION. 145\\nfor the possession of which man is destined the idea of dominion over nature and Criterion of\\nthe recollection of the necessity of an expiation by way of a sacrifice without a nation atways\\nhierarchal interference. And all these remnants are as clearly indicated in the f ress\\\\o s h of e its\\ninner and exterior life of the Hindoos as with us only that among Indian surround- religious\\nings they prove their incorruptibleness so much the stronger. Thus the standard by \u00c2\u00a724 34, 43^47^4,56,\\nwhich the ethical character of a nation and the value of its culture is to be meas- I26, 8 i3i 86 i32 3, i37 139\\nured, is always given in the expression of the religious consciousness that is, in the ise! 175, 190.\\nway people speak of or in the manner in which they aesthetically represent their Most knaried branch of\\nidea of, the deity. And as we never find the remnants entirely absent, so do we not\\nmiss the measure alluded to in this most knaried branch of the Aryan family.\\nVishnu with his four arms rides upon a symbolic figure, partly man and partly bird. vishnu-Srva.\\nSiva with his three eyes sits nude upon his ox, wearing a chain of skulls around his neck.\\nMillions of devotees pay homage to either one of those deities thus represented. Other mil-\\nlions favor the elephant-headed Ganesha, sitting upon a rat. Kali, with her hair disheveled\\nlike a fury, the chain of human skulls around her bust, her bloody tongue bulging far out of\\nher mouth, is conducted in solemn procession through the principal streets of Calcutta.\\nAll this divulges black secrets protruding from a sphere more corrupt than de- Secrets of a\\nranged nature itself, by its spiritual denizens who must be endowed with supernatu- corrupfthan\\nral energy, superhuman intelligence and indefatigable persistency. The effects of deranged nature\\nthe agility in this sphere, upon human life in prehistoric culture.become stratified as superhuman intelligence\\nenergy and persistency.\\ndemon-service and beast-cult, which out of this lowest stratum has ever and anon\\nbroken forth, and which in India gradually was mixed into the Veda-religion of the cont^dictoVtofeLon.\\nRig-period, in proportion as the latter was allowed to become formalistic and to\\npetrify.\\nBuddhism was not able to suppress this wild growth from below. Not even neg- inteiiectuaiism\\natively could it accomplish the reformation promised by it and ascribed to it. The f e b |he roots r\\nMongolian from Urga to the Kuku-noor lets the wild beasts devour the remains of de- ramified in the\\nparted friends, whilst he will not kill an animal, but spares the life of the vermin bU z^ii^ m, 72,\\nupon his own body. The Indo-Aryan, on the other hand, the soft, melancholy Hindoo 73 96 97\\nwith the same considerateness for vermin, throws children alive into the stream, be-\\ncause the Ganges is sacred. Hindoo burial-places are the most horrible looking local-\\nities imaginable. But to the same Hindoo his European cousin is the uncleanest\\nthing, just because he uses a water-closet and does not step aside like the Hindoo with\\na small shovel in his hand.\\nLet us recapitulate. Aryan culture we find to be of a decidedly higher grade\u00c2\u00ab Recapitulation\\ndata for induction in\\nAs compared with the Mongolian we find the Hindoo possessing the consciousness of Hindoo characters.\\na rupture, acknowledging that which ought not be, being disgusted with the bad. Conscienscious-\\nIn his disgust he takes creation, in which man is but a transient phenomenon, for aUve^but^n 5\\nsin itself, and yearns to be delivered from both. Yet so deep is the feeling of the attributed to\\nmoral deficiency within the Hindoo, that man appears to him even worse than nature, na ur 4, 25, 83, 92.\\nworse than all his fellow creatures, so that he esteems them as superior to himself, Personality (the\\neven as holy in comparison with himself. This shows that the Hindoo has lost the vacation?*\\nstandard of valuation. The worth of a person goes to naught wherever the belief in abandoned, since\\nthe personal God is abandoned. a personai Sod is\\nThe bewilderment of the mind increasing, the capability to understand and to explain obliterated,\\nthe mysteries of nature decreases; and by asceticism the Hindoo tries to get rid of nature\\ninstead of ridding himself from the wrong conceptions which he holds the more sacred in\\nproportion to their absurdity and unmercifulness. Under such circumstances speculation\\nfails in its purpose to master the situation, the practice of endurance and selftorture notwith- still persevering to solve\\nstanding. The Hindoo, nevertheless, perseveres in his labor to solve as much of the riddle of th riddle at the\\nr entrance into history.\\nhis existence.which stood at the entrance of his history as he can recollect of it. 37 Vama.\\nThe enigmatical fact of sorrow and sin is the pivot upon which all Indian search\\nand sacrifice hinges. During this perplexing search thought broods over the deep u P on sorrow and sin\\nm. tt. u j hinges Indian search\\nabyss\u00e2\u0080\u0094 over the antithesis of nature and spirit. The Hindoo s mind attempts to bridge and sacrifice.\\nthis abyss, that is, to close the synthesis, at the expense of the reality of present life, brfdge over the\\nFor, the polar tension between the two, matter and mind, as manifest in human ^f^a^nafure.\\nnature or personal life, causes, as he thinks, all the trouble and torment. Natural presentimeilt\\nThe intense desire to have the deeply felt wants of the present life filled with i n p h a e rnation\\nreal contents, and to be liberated from grief and gloom causes the remarkable phe-\\nnomenon of the Hindoo-\\nINCARNATIONS.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0183.jp2"}, "184": {"fulltext": "146\\nCountry of Iran.\\nSeparation of the\\nHindoos from the\\nIranians.\\nARYANS SEPARATE.\\nII. B. Ch. H. \u00c2\u00a759.\\nof the friends of\\nVarunaslndra from\\nthose of Mithra.\\n\u00c2\u00a757.\\nRemnants of\\npristine tra-\\nditions held in\\ncommon\\n42, 55, 58, 59, 74,\\n95, 109, 115.\\nUnity of Sanskrit and\\nZend-people.\\nReligious cause of the\\ndetachment:\\nHindoo devas: dens;\\nPersian dews: devils.\\nGenesis of\\ndifferences in\\ncharacter of\\nHindoos and\\nPersians.\\nResisting 1 the bad,\\nkept up by con-\\nflicts and\\nreligious\\nsymbolism. 56.\\nAhuramazda:\\noriginally monotheistic.\\nIndra and Hindoos akin\\nto Greek bond of mind.\\nMithra and Persians\\nmove like the Romans.\\nGeigeb.\\nSubsequently the\\nfact of sin is\\ntaken simply as\\na matter of\\ndoctrine.\\nIranians less fervent,\\nbut also less immoral.\\nIranian\\nuniversalism\\nin contrast with\\nHindooish\\nall-the-sameness.\\nCH. II. ORIENTAL ARYANS ORIENT\u00e2\u0080\u0094 RIGHT WING.\\n2. NORTHERN PART: PERSIANS.\\n59. Iran is, like the Pamir region, a highland of large dimensions. The dis-\\ntance from Balch (the Bactra of old) to Teheran almost equals that between New\\nYork and Chicago, and the district forms a large square with equal extensions of its\\nboundary lines.\\nThis plateau expands from the steep mountain walls of the Hindukush,\u00e2\u0080\u0094 the southern\\nspurs of which separate Iran from India,\u00e2\u0080\u0094 to the Kurdic Alps in the west and the Armenian\\nparts of the Caucasus in the north-west. Its height above sea-level averages about three\\nthousand feet, containing great salty marshes and steppes, and a number of broad, dry water\\ncourses where former rivers have been swallowed up by the sands of the deserts. Whilst\\ndraughts of cold air move across the heigbts, tropical heat makes the long deep valleys and\\ntheir southern slopes hot-beds of sweet scenting vegetation, clothing the regions with a pleas-\\ning variation of verdure in high forests and in pasture lands. To imagine, however,the empire\\nfull of the fragrance of the province of Shiras, would cause a wrong apperception about\\nPersia. For, in the most parts of its area glowing winds from the Southern Ocean heap up\\nmoving dunes of drift sands in and around the deserts.\\nWhen the eastern Aryans set out from the heights beyond the Himalayas, toward\\nthe regions where now Kandahar in Afghanistan is located when the friends of\\nVarunna then separated and took their route down the Indus inclines the other\\nbranch stayed\u00e2\u0080\u0094 as we have seen\u00e2\u0080\u0094 to occupy this henceforth Iranian country. The\\nindications are that down to about 2000 B. C. the religions of the sister nations were\\nidentical, just as in regard to language the original unity is demonstrated by one\\nglance over a table of words from the Sanskrit and Zend languages. The figures of\\nMithras, the God of light, that of the tree of life, and of Manu, the common ancestor\\nafter the flood, the same names and rites in numerous instances, prove this axiom of\\nkinship to have outgrown the nature of a hypothesis. The unity of the Indo-Europ-\\nean family up to 2000 B. C. is an incontrovertible fact. And that the cause of the\\nseparation was a religious difference is more than problematic, as illustrated by the\\nmisunderstanding in the matter of the Hindoo devas and the Persian dews, and as\\nindicated by many other circumstances.\\nIn yonder period before the separation, Varuna, corresponding to the old Persian\\nAhuramazda, seems to have possessed the dignity of the sole, or at least the predomi-\\nnant, deity. To this period of unity and common experience is due the vivid impres-\\nsion of the power of the bad. On account of the contests in which the Iranians were\\ncontinually engaged, they had more occasion to revive this impression, and learned\\nmore and more to understand the duty of resisting the bad; whilst with the Indo-\\nAryans that cognition became obliterated by the quiet life in a most happily situated\\ncountry during a long period of peace.\\nBesides the dualism, developing from the concept of the reality of the Bad, the theology\\nof Iran became far more differently formulated in the highlands from what Hindoo-philosophy\\nhad made out of the ancient traditions. Geiger has shown the genesis of the doctrinal dif-\\nferences in question. The Indra of India is plastic, is a poetical, yet a life-like figure of a god\\nwith whom the Hindoos were as familiar as the Greeks with their deities. The Mithra of\\nPersia is abstract, is deistically conceived, and is treated with the same stiff, cold and distant\\nrespect, which the Romans paid to Jupiter in an emergency. The fresh and natural Indra is,\\nof course, preferable to Geiger. According to him Ahuramazda is altogether too transcen-\\ndental, a mere mirage of priestly designs. For reasons given (\u00c2\u00a724, 41.) natural-mindedness\\nwith its proneness to carnal-mindedness always renders the fact of sin a mere point of doc-\\ntrine and controversy because taken as a fact it would lead to certain consequences which, as\\npostulates of salvation, are offensive to naturalism. Hence the objections to, and the dislike\\nof, the good Ahuramazda.\\nUpon investigating, whether the Vedic gods\u00e2\u0080\u0094 as Geiger believes, and as Schiller looked\\nupon the gods of Greece were really considered by the Hindoos as figures of flesh and\\nblood we do not enter we simply reject the supposition.\\nAnother cause of the difference is to be found in the practical sense of the Persians who\\ncould neither put so much phantasy into their conception of the divine as the Greeks, nor give\\nthemselves up to such intense contemplation as the Hindoos did. Upon the basis of their more\\nactive life the Iranians discriminated more resolutely between thought and deed, making\\npoetry a seperate thing. Hence the Persians did not swerve from traditional universalism,\\nwhile the Hindoos only returned to this idea after they had taken the round-about way\\nthrough Buddhistic speculation and abstractness, whereby the idea of the original oneness of\\nthe human family had lost the freshness of reality, and had become dissolved into an indiffer-\\nent and nebulous all-the-sameness. Persian universalism stands higher morally, than the\\nHindoo with his satiety, senility and misanthropy, with his disgust of a life worn out in the\\ntimes of levity.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0184.jp2"}, "185": {"fulltext": "IL A. CH. II. 59. AHURAMAZDA AND ANGROMAYNGUS. 147\\nThe Zend religion knows of a divine will, which embraces the destinies of all Analysis of the national\\nmen in a future life. Spiegel in his Holy Writs of the Persians quotes a striking o\u00c2\u00a3 the\\ndeclaration. The question, whether there might exist people who were pure without\\nbeing followers of Zoroaster is answered in the affirmative: Surely there are such, Cognition of\\neverywhere, have been created pure by Ormuzd and have kept themselves as pure as humanity in\u00c2\u00b0 f\\npossible, having lived in accord with the good law without knowing it. This uni- s\u00c2\u00a3f E d_Avesta\\nversalism becomes complete in an apocatastasis of all things. According to pas-\\nsages gathered and adduced from Persian sources, there was taught a final restitution\\nof the bad spirits even.\\nThe wide area, and the contact with many people assisted the Iranians in becoming influence of physical\\nbroad-minded. They have not that silly pride which calls its own language the perfect and env ronments.\\ncalls people who do not speak it mlekka i. e. dumb people. Thus they became that sturdy,\\nintelligent and truthloving nation, which created Medo-Persian culture, and created a state\\nwhich checked Roman impetuousness. Upon their highlands they lived in a healthy atmos- Freedom grows\\nphere, not soft and effeminating, but always brisk and invigorating, among environments on highlands,\\nwhich favored energy for work and for war; which favored the sentiments of freedom and Energy for work\\nindependence, The sense of honor and duty was cultivated; manliness and bravery became stimulated 1,\\nproverbial, A peculiar constitutionality of clans and districts encouraged selfconscious merit, Seifcunscious of merits.\\nindividual excellency, and tribal emulation. Every man had a value and bore a dignity in\\npartaking of the management of general affairs by his council and his courage.\\nUpon the field occupied the Iranians had to be ever ready and swift on horse-back in its\\ndefense on all sides. At an early date the challenge of the Turanian nation ofAkkadia Tribal emulation\\nhad tobe accepted. And when they, on the whole, were defeated and driven westward into the challenged by Accadians.\\nplains of the Tigris and the Euphrates, the victors had gained more than a free country of\\ntheir own they had become accustomed to selfreliance, to vigilance and other ennobling\\ntraits.\\nAs the Hindoo idols mirror the lethargy and disgust with real life, so the clear cut char-\\nacter of the Iranians is reflected from the forms which objectivised their religious tenets, and\\nwhich reflect their God-consciousness. In fact, their readiness for the fight was only the re-\\nflection of that struggle between light and night, which intonates the key-note of the concert\\nof world-and God-consciousness in the history of the Iranians, yea of the Indo-Germans.\\nAhuramazda stands out conspicuously as the personification of the good, opposed Dualism:\\nby Angromayngus, the leader of the bad gods and the evil spirits. That opponent, ingro a mayn g us 0rmuzd)\\nhowever, is not conceived as being a rebel, but as possessing independence, tho less prince \u00c2\u00bbt daunts- an)\\npowerful and in a sense subordinate\u00e2\u0080\u0094 as dwelling in hell. His shape is that of a snake. SSX^\u00c2\u00bb\\nUnder that form he corrupted the purity of a nature, which in spite of him and as a\\npartition wall against him, had been created by Ahuramazda. About that bulwark\\nof separation the war ensued and is waged on both sides under many vicissitudes\\nthrough all the ages of history. At the end of it the hosts of spirits will be drawn up\\nin array of battle and the decision will be fought out. Then the well organised band We \u00c2\u00abi of warfare.\\nof the resurrected will overwhelm the throngs of the prince of darkness.\\nUpon this principle of the reality of the bad, and upon the definite distinction be- strict distinction\\ntween the good and the bad, the construction of the straightforward morality was andtle 1 bad g d\\npossible which by far excels that of the Hindoo, and of the Greeks.\\nTruthfulness and chasteness are more highly estimated than even the fortitude\\nof the warrior. Since propitiation can not be circumvented, it is held that absolute Truthful and chaste.\\nand honest deeds can repudiate sin. So far the Persians are in earnest. But here\\nbegins the corruption of the moral sense.\\nThe means for paying the religious debt are arranged in such a manner as to re- L th\\nsemble a stipulated set-off; expiation assumes the nature of an external business signTficance of\\ntransaction. The equivalent for guilt is put down to the lowest terms possible, and the bad\\nmay even under such cheapening of sin be set up as a counterclaim. With that\\nlowering of rates, the moral unconcern and negligence were instigated through\\nwhich the ideal meaning of life s combat was lost; the duty of resisting wickedness Extravagance and\\nwas mechanically balanced without putting the performer under much inconven- \u00c2\u00bbX acy displaces\\nience. Henceforth the spirit of pugnacity was stimulated merely in the interest of\\naggrandisement and imperious extravagance, as we find Persia when outwardly it\\nhad its zenith in the night of Belshazzar. When the ideal of the religious warfare The uilt i ocate d\\nagainst sin had become oblivious, then was not heroism on the wane, but the old- outside of self-\\nfashioned morality disappeared. The downward course began with objectvising the sm ^ffi^sfiw.\\nbad, with laying the fault to outward circumstances or upon other persons. It will\\nend in the depreciation of the good, or in heaping calumny and ridicule upon it. culture collapses.\\nUnder holocausts of relatively innocent victims the culture of Persia went up in smoke.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0185.jp2"}, "186": {"fulltext": "148\\nDisplay of warriors\\nunder the chivalrous\\nChosreos Parviz.\\nCYBUS GOING TO WORSHIP.\\nH. B. Ch. II. 59.\\nGovernmental powe:\\ncentralised\\nchange of national\\ncharacter.\\nScene at Pasargada?.\\nCyrus going to worship.\\nHis retinue a\\npicture of the\\nHeavenly\\nKingdom.\\n55, 56, 61, 80, 97,\\n100, 124, 127, 137,\\n144, 148, 150, 165,\\n178, 191.\\nApproach to a\\nproper apper-\\nception of the\\nspiritual and\\ntranscendental\\nas immanent in\\nhistory.\\nAbsence of temple\\nReligious bias of\\nthe Persian mind\\nas represented in\\narchitecture.\\nGrandeur of\\nistration of justice.\\nSusa-Sardes in 100 hours\\nAs Brahmanism turned\\nto Buddhism, so\\nZoroasters religion\\nturned into Parsism.\\nNestorians cause the\\nParsees to revive the\\ndoctrines as to\\nOrmuzd.\\n54, 58, 124, 149,\\nIn the classic times when Persia was at its prime everything was thoughtand done under\\n\u00e2\u0080\u00a2aspects of combative forces. From the struggles with the Chaldeans and afterwards with the\\nRoman eagles, the Persians profited, at the least, a spirit of chivalry similar to that which a\\nthousand years later made the Franks respected in the east. There existed a noble knight-\\nhood, arrayed in splendid coats of mail and with helmets decorated as fine as ever a crusader\\nwore. Chosreos Parviz in his accoutrement, majestically sitting upon his charger, looked\\nexactly like one of the good swordsmen of Richard the Lionhearted, or of Barbarossa when\\nhe entered the lists at a tournament or mounted the warhorse for the long ride against the\\nSaracens.\\nOf a decisive influence upon the formation of the peculiarities of the Persian\\ncharacter was the combination of the Iranian tribes into one nation under a\\nthoroughly centralised government. But when the dominion was thus rendered com-\\npact, the oppressive administrations of satraps, organised after the pattern of the\\niron despotism further east, became the signals of disaster, of the collapse of Persian\\nglory.\\nWhen Cyrus arose from his seat under the canopy of his throne in order to go to worship\\nhe was forbidden by law to walk further than to the portals of the Great Hall of State at the\\nfoot of the broad stairway. There his team waited and 6000 body-guards presented arms; also\\nfour heifers stood ready, decorated for his sacrifice to Ahuramazda and his subaltern gods.\\nThen the horses dedicated to the sun-god were led to the front, and the wagon of the god, to\\nwhich a special team of four white horses was hitched, drove up; then the bearers of the\\nsacred flame followed, and now the king took his place beside the driver of his chariot; the\\nprocession started. Crowned with the tiara and wearing a loose purple tunic with a white\\nstripe from the neck down to the hem, he was greeted by the populace in solemn silence;\\ndexterously the four thousand guards in front and two thousand in the rear of his chariot fell\\nin line, whilst three hundred lancers rode alongside the royal car; then the kings horses of\\nnoblest pedigre, decked with gold-embroidered equipments and striped shabracks are\\nled along the broad,paved avenue; then follow two thousand spearmen afoot in the parade,\\nand another army of ten thousand cavalry in squadronsof hundred each, under the commands\\nof Chrysantes, Hystaspes, Datamas and Gadatas. Finally a numerous retinue of Median, Ar-\\nmenian, Hyrkanian and Scythian nobles under the command of Arbaces make up the rear-\\nguard of the enormous cavalcade.\\nThis magniflc despotism was not the product of southern drowsiness. It repre-\\nsents the issue of an eventful history since those days when Bactra was as yet the\\nseat of Iranian piety and culture. This Persian world-monarchy was welded together\\nby wars. When the monarch rides to the simple altar, the splendor of the other\\nworld is to be reflected by this demonstrative display of sovereignty. The throne sur-\\nrounded by the princes of the proud empire becomes a picture of the Heavenly king-\\ndom. It was Persian conservatism in regard to the spirituality of religion which\\nkept the Persians from imitating the Babylonian forms of lowest paganism. Hence,\\nalso, the absence of such gorgeous temple ruins on Persian soil, wherefore we are\\nspared meeting with the lowest of religious subversions practiced in the same local-\\nities in pre-eranian times.\\nThe buildings of Persia were, on the whole, mere copies of Assyrian architecture, as\\nshown by the winged bulls with human heads which support the portal pillars of the Grand\\nHall upon the terraces of Persepolis. The doors, however, mark development in a different\\ndirection. The pillars are taller, and the heads of animals which in Ninive support the arches\\nabove, are here lowered to the base of the columns. And those Persian pillars with double-\\nheaded capitals show the combination of masonry with woodwork in the loftier, higher,\\nand lighter, and more expanded ceilings. Those horse-heads supporting the upper joists re-\\nmind one of the swifter movement in war as well as in nomadic freedom; the swift retribution\\nof justice in the dominions of Cyrus. They were about as expanded as the territory of the\\nUnited States. Yet it took no more than a hundred hours to deliver a message from Susa in\\nSardes with 1400 miles between.\\nAs Buddhism sprang from Brahmanism, so is Parsism the parasite which feeds\\nupon Zoroaster s teachings. The Hindoo- reform traveled to the north-east, the\\ninnovation of the Parsees remained in its native home of western Asia. The former\\ncelebrates silent triumphs upon the islands of Farther India, the latter becomes stale\\nin its stability in the old Iranian home, with the exception of the short interval in\\nwhich the Sassanides reacted against Nestorianism, when those unfortunate and\\nmuch persecuted heretics undertook to make Christianity a means of subjection on\\ntheir part. It was these movements which caused a new proclamation of the wis-\\ndom of Zoroaster, or rather the goodness of Ormuzd. Otherwise the Persians shunned\\nto make proselytes to their religion of universality. It was not from indifference,", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0186.jp2"}, "187": {"fulltext": "II. B. CH. II. 60. PERSIANS FIGHT THE BAD. 149\\nbut because they held their faith too pure as to be made a means of conquest after Religion not to be mad.\\nthe fashion of Alexander and the Romans. For purposes of conquest they remained the means o\u00c2\u00a3 ccnque8t\\nhonest enough to apply more appropriate measures.\\nWe have discovered in what we henceforth call the Orient, a decided pro- Retrospect:\\ngress being obvious. Admitting that the eastern Aryans in the Persian empire did r\\nnot attain to a higher culture than which they enjoyed at the commencement of\\ntheir career, it is to be deemed commendable nevertheless, that they were the first\\nnation which did not sink below their starting point. After they had signalised so Merit of Persian\\nmuch of an advance toward European progress, it was not the doctrine of fighting SawSIdl\u00c2\u00bb\\nthe bad which stopped it.\\nNot to be undervalued is the development of manliness and of the idea of individ-\\nual worthiness in the interest of which the current of Persian life and history ran\\nso favorably, at least up to Xerxes time. Especially worth remembering is the other\\ncircumstance that the Persians were more deeply convicted of personal sinf ulness, Deep conviction\\neven if \u00e2\u0080\u0094in remarkable contrast to the fear of other nations who had lost that cogni- sfnfuTness al\\ntion the feeling and acknowledgment of this source of all misery was taken with\\nsurprising ease- Sin, as viewed by the Persian, is not the torment of existence it\\nis to him but that complication of affairs which causes the lusty fight between light\\nand darkness, from which to shrink would be a shame. The Persian discounte-\\nnances a whimsical behavior and dismal mood, and that unavailing, tho ever\\nso desperate attempt at self salvation. He avoids bothering himself with still No t to be brooded ov* r\\nmore disheartening, enfeebling and useless theorising and brooding over the problem. S J. fou g l?down but s,n\\nTo the matter-of-fact Persian the trouble is not with the problem of the deep chasm\\nbetween nature and the spirit. This is, in the opinion of the Zend-Avesta, not to be\\nsolved intellectually, or to be bridged over by throwing existence into it, as the\\nHindoo tries to do, making suffering under the attempt the chief virtue. It is the\\nfight against the bad, cherished by the Persian, on account of which the sound of the\\nbugle fills him with pleasure.\\nThe resume of eastern Aryan culture was presented neither to show the tensions, nor Resume\\nfor the purpose of drawing parallels. Our object was simply to glean out the one from E\u00c3\u00a4st-\u00c3\u0084ryan\\nsynoptical thesis, that the Persian comprehension of the realities of this world was cu\\nthe proper complement to Indian idealism. In summing up the characteristics of Sanskrit Zend thoueht\\nthe Asiatic Aryans we find that singular and most important of all peculiarities: ^drnne^onae-\\nA sincere longing for incarnations, the intuitive anticipation of divine condescension toward scension into the\\nthe mundane realities, and the confidence originating therefrom, that the good will finally lead sfnfuVworid. 6\\noff triumphantly.\\nIn India lie the roots of the twelve chief languages of Europe; hence there as yet\\nstand the old molds in which our mode of thinking was cast; for the Sanskrit of our\\nancestors, who lived there only a few hundred and odd generations ago, still represents\\ntheir wealth of speculative thought, of which the Europeans recently became the\\nchief explorers and gainers. To India we owe our bent of mind more than we are\\naware. Our form of consciousness, which shows so great a contrast to, and yet so\\nmuch affinity for, East-Aryan traits, does not connect us any closer with Abraham s Germanic traits\\nchildren than with the hymns of the Rig-veda. All the difference is, that the one gnTtlonTas much% a\\nfurnished the universal receptacle into which the peculiar contents of the other were th 1 Book\u00e2\u0084\u00a2/ Gene?is m\\nto be emptied.\\nIf we want to reduce into a formula that characteristic trend of Oriental the 8 wardens o s\\nthought which the Occident was only to bring under the normative control of reason, the r mna t r ut.hs\\nthen its sum and substance will be comprised and expressed in: s 24, *i, a, a, 53, 55,\\nr v 57, 58, 59, 74, 95, 115,15ft,\\nTRANSCENDENTALISM.\\nCH. HI. IND0=GERMANS. OCCIDENT. LEFT WING OF WESTERN ARYANS:\\nI. THE GREEKS.\\n60. In the observation of the Oriental branch of Aryan culture we spent two\\nchapters. The eastern Aryans preserved better than the Turanians nearly all of what\\nwas left of primitive truth. No less will we take care of the good thus inherited. We\\nnow turn our attention to the west as the Aryans ever did, to the countries into\\nwhich great numbers quietly migrated and had become settled, so that by this time\\nthey formed a prosperous branch line of the old noble house.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0187.jp2"}, "188": {"fulltext": "150\\nContemplation of the\\nHamito-Semitic wedge\\nbetween Eastern and\\nWestern Aryans tobe\\npostponed.\\nFavorable situation of\\nEurope for diversified\\nWisis. (Basks-Viscaya.)\\nPhetiicians (bronze\\nLake-dwellers\\nBiscayan Gulf\\nCalifornlan Basques\\nCelts:\\nCaledonians,\\nGauls, (Druids.)\\nInvasion of Greece\\nFounding of Galata.\\nImprobable that\\nSlavonians pushed the\\nCelts.\\nunder Marmaiu,\\ninvading J\u00c3\u00a4gypt\\nEUROPEAN CULTURE GEOGRAPHICAL CONDITIONS. II. B. CH. III. 60.\\nIn order to avoid the erroneous practice of too much analysing and to avoid the danger\\nof getting lost therein, let us from the start and once for all take that under general topics\\nwhich belongs together. In the eyes of those who insist upon mere pragmatic connections in\\nthe series of political transactions or geographical causes and effects, we will be held liable to\\n81, 90, 192. censure We expect this in the present instance for intentionally passing over, or rather post-\\nponing, the observation to be made upon the Semito-Hamitic culture, which to us appears as\\na wedge driven in between the two halves of the Indo-Germanic family circle. As long as that\\nfamily is not rent asunder so as to split even its very name, we will proceed upon the given\\nline of thought. Following up its continuations we step over upon European soil.\\nEurope, using Peschel s expression, is the Alpine peninsula of the Asiatic main-\\nland. Its articulate formation, so exceedingly favorable to the development of a\\nspecific culture, is its own; but the capital with which the new plant of culture was\\nstarted, Europe owes to the Asistic mother-country.\\nThe amount of coast-lines and the direction of the mountain ranges, which divide\\nEurope into a northern and a southern part and thus provide it. with a considerable force of\\npolarity, are especially conducive to the most delicate differentiation of the social organism\\nto the division of labor as well as to a healthy community of interests, to cooperation.\\nThe European partition wall is shaped in such a manner, that numerous valleys and\\nwatercourses facilitate the intercourse of the diverse territories in all directions. And\\nEurope owes it to its isothermic situation that its northern part falls into the zone of rainy\\nwinter seasons.\\nFrom the almost mysterious highlands of the east these prolific Aryans immigrated into,\\nand enjoyed the lovely and animating sceneries of, the wild west with its variable but\\nmoderate climate.\\nThe first in motion along the Caucasus, through the puchtas of Russia, and\\ntoward the upper Danube seem to have been the Wasks. In black clothes, the legs\\nenwrapped in long strips of a texture roughly woven from goats hair, they rested\\nthere from their wanderings at the time when glaciers as yet extended down to the\\nlake of Constance. At war with the mammoth, with hyenas, cave-bears and\u00e2\u0080\u0094 lions,\\nthey settled around the many lakes in the first place. It was not very long, however,\\nafter they had sought refuge from the beasts upon pilings in the lakes, that they also\\nreared up cyclopean walls for their protection. They used stone-weapons, effective\\nenough to hunt the elenndeer and auer-ox; but after a short time they manufactured\\niron weapons and tools, and traded even articles of bronze from the Phenician cara-\\nvans which through wilderness and forests, had found their way to these lake-dwellers.\\n\u00e2\u0080\u0094Pushed by the Celts following them, they left their name to the Vosges mountains\\nand the Wasgau, through which now runs the very sensitive line dividing the modern\\nchildren of the Gauls and Teutons. They took new abodes at the foot of the Pyre-\\nnees where the Biscayan gulf is named after them, and whjere their descendants have\\ndwelt up to present times. They have kept up their special nationality so that many\\nof the prominent early emigrants of Mexico and California today take pride in their\\nnational antiquity.\\nThe Celts, so we suppose, had followed the Wasks. Their druids and bards served\\na variety of gods and made the blood of multitudes of captives flow in their behalf.\\nThey took their seats, many of them only temporarily in Gaul, went over to the Hi-\\nbernian Isles which were to become Great Britain, and settled in Ireland and Cale-\\ndomia for good. Some of them went south and took homesteads in Iberia, which\\nafterwards became Spain, or in northern Italy, Illyria and Serbia, from whence they\\ninvaded Greece, demolishing Delphi, and proceeded to the conquest of Galata. Long\\nyears before this a reflux of Aryan masses had preceded the Celtic reflux through\\nthe passes of the Danube. In short, as a nation the Celts broke up or were dispersed\\nagain and again by the heavy bulk of Slavonians or by some German tribe, if it was\\nnot their mobile and quarrelsome temper that kept them roving about. For, as to\\nencounters between Celts and Slavonians, the latter seem not to have ever been much\\naddicted to warfare or exploits in smaller parties. Those Celts who remained to-\\ngether on French and English territory were mere remnants of the original bands\\nof immigrants. And since history meets them everywhere, besides their present\\ncountries, it is most likely that some of them, living in Spain at the time, were\\namong these enigmatical forty thousand who, under Marmaiu, broke into iEgypt\\n3 ss. when Mernephtah was Pharaoh a century or two before the Trojan war and a century\\nafter Moses.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0188.jp2"}, "189": {"fulltext": "II. B. CH. II. 60. GERMAN TRIBES NORMANS PLOUGHING THE WATERS. 151\\nAfter the Celts came the Slavs. Under the names of Sarmatians, Sorbes, Wenes Slavs\\nor Wends (Vandals), those excellent fellows spread over eastern Europe simply to 2t T JytT s uytol\u00e2\u0084\u00a2 *n i\\nkeep it, and to stay there. Comparative investigation of the myths has ascertained keep lt\\nthat concerning folk-lore the place of honor next to the Vedas is to be ascribed to the Their foik-io\u00e2\u0084\u00a2 second\\nonly to that of pristine\\nSlavs. After many wanderings hither and thither crowds of them pressed onward Hmdooism. m.\\nand became masters of Bosnia, Serbia, Dalmatia, and Bulgaria. They wrested eastern R uss i a\\nGermany and large parcels of western Russia from the Sorbes. They made the Wends 138 150 189\\nmove to (V-) Andalusia; and the proudest of them called themselves Poles and Tszechs wendes, vandais,\\nAndalusia.\\nin their new homes. The largest part of Russia had been theirs already we would\\nsay, was their property, if it had not been for their being communists and, anticipa- communists as to\\nprivate possession of\\nting Henry George, were opposed to the private possession or real estate. With the ^nd. h ENR y George.\\nneighboring Mongolians they did not mingle altho they accepted from them the\\nname of Bog for their deity.\\nIn the mean time the Germans had made their appearance. They contented Germans\\nthemselves with the interior and secluded parts of Europe, taking possession of its\\nheart, as it were. Their settlement extended from the Vistula to the Vosges moun-\\ntains and from the Baltic and the North Sea to the Danube, until the Slavonians\\ncrowded upon them and pushed them even deeper into the forests of Germany beyond\\nthe Elbe river. They populated the low-lands of the Rhine and, exchanging the oar na 1 n r e t thenar 6\\nfor the plough, they ploughed the sea for the first time, roaming over to Scandi- ^\u00e2\u0080\u009eg^ev^the seas\\nnavia or landing in England. As Kimbri, Teutons, Goths and Franks, as Saxons Normans,\\nand Longobards, Thuringians and Kattes, Allemanes after whom the French named Their chief tribes.\\nthe Germans\u00e2\u0080\u0094 and Marcomani, Hermundurians and Herulians, Cheruskians and\\nSigambrians, as Swedes and Swiss, they again and again swept down upon their\\nsouthern neighbors in a most provoking manner. All these people will in due time\\ncome under our consideration as the historic nation. At present we limit ourselves the historic nation.\\nto the south-western Aryans in Greece and Rome, just as in Asia the southerners came\\nfirst into historic significance.\\nParts of southern Europe had been covered by streams of earlier immigrants Southern\\nby the various Greek tribes, the Albanese, Etruscans, and Italics. These at any rate Europeans,\\nemerge earlier than any other Europeans of whom we know from the mist of prehis-\\ntoric ages. Naturally the Balkan peninsula, being nearest to Asia, came first to the\\nnotice of history.\\nThe earliest settlers spoken of in Greece were the Pelasgians and, tho of less Peiasgians.\\nconsequence, the Lelegians. It seems that a constant dread of barbaric invasions\\nhad become almost hereditary with these old residents, who were somewhat advanc-\\ned and lived in comfortable circumstances.\\nOnly recently De Goeje has shown this habitual worry and anticipation of danger, arrang-\\ning clusters of legends relating to the times of migratory movements. As it is generally the\\ncase with tell-tales that the elements of truth contained in them are mixed with fiction, so the Fear of Asiatic raids,\\nanalysis of De Goeje proved the fact that the legends had mixed up Alexander s expeditions ^deCoe!\u00e2\u0084\u00a2 1 legends\\nwith the much later reports about the building of the Chinese wall. It was believed that the\\nGreat Macedonian had closed the inroads of further invasions from Central- Asia by raising Hearsay of the Chinese\\niron gates on the Yaxartes against the hordes of the Gobi. The nuclei of truth handed down wal1 u 55, 150,\\nin those legends have a bearing on the supposition that there had always been connected with\\nthe faint memory of the Alpine regions of Pamir not only a certain anxiety as to dangers\\nthreatening from thence, but also a melancholy, retrospective yearning after the scenes of\\nchildhood in the far distant old home.\\nIn the time, however, at which we now arrive, that Pelasgian period of fretful-\\nness was far behind, in which the pioneers had built the cyclopian bulwarks against\\nthe rough and obtrusive mountaineers of the north. The hilarious people with whom\\nwe now come to converse knew no longer any fear of which their forefathers had\\nbeen afraid.\\nIt would have been impossible to put a nation better fitted than the congenial Hellenes\\nHellenes for the various forms of intercourse into the center of the world s traffic. Jak 1 oVthfworids\\nSoon after they had colonised the nearer islands they became intrepid navigators tra\\nand ingenious organisers of self-governing districts and towns. Strong and clever,\\nliberty-loving and law-abiding, endowed with a rich mind, and entrusted with one\\nof the prettiest spots on the face of earth, they could not help becoming one of the\\nmost amiable, bouyant, wellbalanced, and susceptible races known to history. Keen", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0189.jp2"}, "190": {"fulltext": "152\\nTalent of the Greeks\\nfor appropriating\\nsysteuiatising, and\\ndistributing the\\nexperiences and\\nthoughts of\\nancient cultures.\\nTheir antique of\\nrecent times as to be\\nalmost our own.\\nExcavations near\\nThebes.\\nOriental basis of\\nHellenic culture.\\nHELLENES, -GREAT GREECE. LT B. Ch. HI. 60.\\nobservers, they gathered and appropriated to themselves the most valuable substance\\nof the wealth which, under strife and labor, under bitter deprivations and a thousand\\nhard earned experiences, had been accumulated by all the old nations around them.\\nAnd the Hellenes enriched, condensed, and comprehensively arranged these treasures\\nand in turn communicated them to those nations with whom their teachers or\\ntheir writings ever came in contact.\\nAncient history, as hitherto it has been called, is comparatively modern it is, we may\\nsay, almost our own. Yet what we know of it we only can deduce from fragments and ruins.\\nRecently the old sanctuary of the Kabiries, mentioned by Pausanias, was discovered near\\nThebes and excavated. Onthespot where in Macedonian times the temple area had been ex-\\ntended by filling in earth and dumpings, aheap of rubbish was struck upon, which contained\\nnumerous objects of bronze, lead, and terra cotta. They were mutilated and hence had\\nbeen thrown away. They now become highly appreciated as souvenirs of great value, because\\nuseful as object lessons in the study of the history of culture. In such a manner the relics of\\nancient handicraft, once thrown away as useless by building and destroying nations and\\nsunk to the bottom of the river of time, become now in their most minute details\\nelevated to the rank of documentary evidence. Thanks to them we are enabled to reconstruct\\nphases of public and private life and forms of cultures which have perished long ago\u00e2\u0080\u0094 and to\\nread off them the signs of moral decline, perhaps, which caused the collapse of these cultures.\\nOurs is the age of gathering up the vestiges, especially in old Greece. When properly arranged\\nthey will tell true tales carrying along with them their own interpretations.\\nHellas was hemmed in, and of course influenced, too, by Phenician and iEgypt-\\nian culture. The many objects brought out of the tombs behind the lion-gate at\\nMykense, ornaments of the Assyro-Babylonian style as well as the idols made of\\nburned clay, have once been imported there through the agencies of the Phenicians\\nor of the Hittites. Things of the same kind have been unearthed upon the coasts of\\nGreece as well as upon the iEgean islands, upon Rhodes, Crete, and Cyprus. The\\nTyrian Melkart had his altars not only in the colonies of the Philistines in Gades\\nnear the pillars of Hercules, on the Guadalquivir, upon Madeira and the Canary\\nIslands, but the cult of that Melkart had also been introduced in Greece, where he\\nbecame the favorite of the nation under the name of Heracles.\\nVon Luschau has made the Hittite antiquities accessible, enabling us at last to form a\\ntolerable satisfactory conception of the great empire of the Keta, the chief enemies of the\\nPharaohs. They undoubtedly wielded a decisive influence upon Hellenic culture. The Keta\\ntransplanted old Assyrian culture upon classic soil, and together with the fashions trans-\\nmitted religious rites from Babylon to Dodona.\\nThe Greeks, rather friends than rivals of the Philistines, imitated them by dotting many\\nparts of the Mediterranean shore with their colonies. The .\u00c3\u00a4Sgeaiis were the first to take a\\nfoothold in southern Italy. After they had experimented with organising petty but vigorous\\nstates in KrotonundSybaris,they spread out into the confederacy of Great Greece withits cen-\\nter in the pillared temple at Paestum. On the northern coast of Africa a band of Greek adven-\\nventurers nestled into the crevices of the gulf of Bomba, and soon the fort of Cy reuse became\\nthe headquarter for Hellenic culture in Africa. Sprouts of that colony took root in the in-\\nterior of Libya even, took tribute from the sons of the desert, and as in recompense to such\\ntribute checked for ever the annual raids nmde by the Egyptians into these parts in order to\\ncatch slaves.\\nIn Gaul, at the mouth of the Rhone and further up the river, the Phocaeans founded\\nstaple-places of merchandise and built roads through France by which to reach the North-Sea\\nTrade with Britons. 8 76. and to visit the Britons. They spread over northern Italy and over Spain. Syracuse, founded\\nby Corinthian traders, had over a million inhabitants already, when Rome in Cincinnatus\\ntime was as yet struggling to hold its own as a mere town. This Greek Republic was then al-\\nready powerful enough to enter into leagues with Hamilcar and with Xerxes. And from\\nSyracuse, the free state when Rome as yet was ruled by mythical petty kings, Greek ideas and\\ntastes were disseminated. Syracuse was first in defying Punic avidity, in showing Athens its\\nindependence and Rome its skill in diplomacy.\\nGreek daring not only bound together the people dwelling upon the Mediterranean\\nshores, and defended their liberty, or liberated minor nations round about; but also pushed\\nforward from Taurus (the Krimean peninsula) up the Don river into Scythia and to the\\nnew phenomenon regions of the Volga. From Kolchis upward to the Caucasian valleys the Greeks made gold-\\nwashing Scythians their subjects.\\nWe have marked out the compass of Greek influence as far as colonial politics\\nare concerned. In the mean time civil liberty developed in the mother-country,\\nwhich to history, up to that time, is an entirely new phenomenon. This liberty grew\\nup from the old Hellenic institutions, which were of a more religious than political\\nnature. Slavery, however, as a measure of humanitarianism mixed with principles\\nof utility, seemed to Greeks, of course, not inconsistent with their idea of free-\\ndom. To uphold this liberty they simply discountenanced a centralised power of\\nCult of Melcart-Heracles.\\nHittite culture\\nVon Luschad.\\nRites transplanted\\nfrom Babylon to\\nDodona.\\nColonies\\nGreat Greece Paestum\\nCyrenae in Africa\\nstopping Egyptian\\nslave-hunting.\\nSyracuse\\nfirst encounter\\nPunic avidity.\\naside of slavery.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0190.jp2"}, "191": {"fulltext": "II. B. CH. IE. 61. GENESIS OF CIVIL LIBERTY. 153\\ngovernment\u00e2\u0080\u0094 that very centralisation which, after Guizot, has been considered for a\\nlong time even as the acme of civilisation. The Greek idea of liberty would permit centra\u00c2\u00bb \u00c2\u00bb\u00c2\u00abon of\\nof no more consolidation of political power than the formation of confederacies by IL v c3L e rratced wer\\ncities and, what we would call, counties. Sometimes members of such associations\\nsucceeded in establishing hegemonies whenever the circumstances demanded that a\\ncity, enjoying the greatest amount of prestige, should take the lead and the responsi-\\nbility in the management of common affairs on laud and water. On other occa-\\nsions communities with private interests in common would unite to form states on a ?\u00e2\u0080\u009eTvid\u00c3\u00bcai stet\u00c2\u00ab i in to tk f\\nsmall scale, with well defined constitutional rights, however, and with a regular sys- confedera cy-\\ntern of taxation and a common treasury.\\n61. By the rational method of civic and specific organisation (appropriate to\\nthe particular quarters of each clan, and yet adjustable to an occasional confedera-\\ntion), the idea of liberty became realised in a degree unthought of before. It was\\nappreciated, cultivated, watchfully guarded, and held the more precious in the meas-\\nure as the arbitrary and random management of public affairs under tyrannois and\\noligarchies threatened to become a standing menace to peace and prosperity. But\\nas to the genesis of this new form of social progress, it can be shown, how it was\\nsimply the result of thought delivering the mind from the bondage of nature. It\\nwas Eudoxus who broke the fetters by which the stars had been imagined to enchain scientific thought\\nhuman existence. Man and his fate were freed from planetary powers by his demon- frUl iL% t iaLT e n bound\\nstrative reasonings. Upon Eudoxus premises Greece did not gradually obtain free- state\\ndorn as such but to begin with, it was sufficient that, man s position in the visible Eree position\\nuniverse being established, a free position was also gained for him in the state, in his no lo^r under\\nplanetary rule.\\nsocial rights and duties.\\nEver since the Ionic school began to investigate the nature of things, the Greek mind ionic school seeks after.\\nendeavored to find, and by degrees did arrive at, the apprehension of a reason in things. That the Te on in things.\\nmind commences to philosophise evenuponits own functions,that is,itsuperintends the process\\nin which, and the conditions under which, rational concepts and logical conclusions are\\nwrought within. It learns to discriminate between an idea and a substance. In those free Beginning s of\\ncommonwealths, where no monarch could make religion the means of holding masses in sub- epistemology.\\njection, and shaping doctrines to suit his designs; where religion was free and a matter of\\npersonal right and sentiment, of reason and private judgment the thinkers, reluctantly at\\nfirst, began to meditate upon the intuitionally and traditionally inherited reminiscences of\\n\u00e2\u0096\u00a0God-consciousness. They speculated upon the transcendental axioms, which surpass nature-\\nbound consciousness. In a thorough manner they searched the innermost mysteries of human\\nnature or personal life, which, tho beyond space and time, are yet indelibly engraven into the Attempt to analyse the\\nmind and ever manifest themselves as realities in every human being alike. It was found that the mind. 3\\nthese mysteries of the inner life are realities, because, as thus early it was argued, they\\nmanifest themselves in such a manner that the very attempts of psychological anatomists to\\n.render them unreal and ridiculous proved to be selfevident.\\nThe Hellenes upon their long coasting expeditions or at home in the stone castles of origin and growth of\\ntheir Pelasgian ancestors amused themselves with trying their hand at metaphysics, that is, Greek mythology.\\nwith coistruing the old traditions and intuitional reminiscences spoken of, into pleasant\\ndeities. Dev, the shining one, is translated into Dius-pater he is imagined as identical with\\n-el, bei, helios, that is with the light-bearing, or the bright-shining god\u00e2\u0080\u0094 and with the father\\nof the bright, namely with the father of the Hellenes. Thus Zeus is before the mind; some-\\nthing innate to it is objectivised; it is blended with sense-impressions, and\u00e2\u0080\u0094 the personifica- Zeus, a _\\ntion of Zeus as well as of Jupiter is complete. He is a reflection of consciousness, formed *\u00c2\u00a3?j j C lon\\nwithout asking epistemology for its consent.\\nThen Pallas, the blue sky, was made coordinate with Zeus. In the story about Apollo kill-\\ning the dragon, as well as in those of giants fought and subdued, we hear the dim distant echo Apo i lo kniingthe\\nof that war between the light and the night which pervades the legends of Iran, and which is dragon reminiscence\\nat the bottom of almost all the ancient stories illustrating life s conflicts, ever since the broth- fight between light and\\ners Iran and Turan hated each other enough to separate. darkness.\\nCertainly, the inadvertent, unsophisticated selfprojection of the mind in the attempt to\\nunderstand itself and to explain its contents to some degree of satisfaction, was prettier and\\nmore human-like, than the objectivisations of the Bad by way of an artless excuse or a sort\\nof selfabsolution more worthy of the mind itself, than the method of rendering the feeling\\nof guilt into a fear of demons, and then the very dread into a cult to pacify the demons with\\nthe devilish devices found at the bottom of Mongolian consciousness.\\nBe it remembered, that the Greeks on the whole never identified the symbols of these re-\\nflections with the ideas themselves. All they wanted was thus to express in some adequate ^present the\\nmanner their conviction as to the reality of their ideals. Not until thought had become reality of ideals,\\nmaterialistic, sequent to the perversion of moral sentiment into sensualism, did one part of the\\nHellenic nation become idolators and the other scoffers.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0191.jp2"}, "192": {"fulltext": "154\\nGods symbolise\\ndifferentiation\\nof world-\\nconsciousness,\\narrangment of relations\\nand reflections under\\ngroups of generalisation.\\nCenters of\\ncohesion\\n42, 44, 74, 75, 79.\\n114, 133, 171.\\nwhich conscious-\\nness cannot give\\nup without\\nabandoning\\nitself.\\n1. Center:\\nOlympian Pantheon\\nthe ideal house of\\nrepresentatives.\\nHomer and Hesiod\\nno longer understood.\\nReligion popularised\\nbut lowered by\\nmaterialism.\\nElement of the trurh\\nthat fear in religion is\\nunprofitable.\\nReforms\\ncontempo-\\nraneous with\\nBuddhism and\\nrevival of\\nZoroastrian\\ncognitions. \u00c2\u00a764,\\n2. Center of cohesion.\\nDelphi, the central\\nsanctuary:\\nGREEK MYTHOLOGY. II. B. CH. HI. 62.\\nAt those times of incipient mythology the conflicts were all taken as very real,\\nreligiously as well as politically; for religion and politics were held to be identical\\nto such an extent that a temple was in the ancient art of warfare of the same signifi-\\ncance which we used to ascribe to a fortified city. The worldly relations were then\\nnot considered quite as profane and as sharply excluded from religious tenets as in\\nlater periods. What was thought and done was considered worthy of being done in\\nreal good earnest. As relations and reflections became more complicated and in-\\ncreased differentiations, they were attached to particular gods so as to guard these\\ngrowing complications against baneful confusion. Thus the gods multiplied. Their\\ngrowth in number was unavoidable, as each additional deity represented a new\\ngroup of abstracted generalisations in the concrete. For under such circumstances the\\nmind becomes ever more depressed with the necessity to preserve the unity of cogni-\\ntion with the reality underlying the recognitions, which consciousness cannot\\nabandon without giving up itself. To save itself from complete derangement the\\nmind could take no other hold upon the principles of social existence than by classi-\\nfying real things under general topics. We have agreed before that the mind needs\\ncenters of cohesion since it refuses to altogether lose itself into the distractions of\\nthe manifold.\\nDuring the time in which the composition of Greek mythology from intuitions and tra-\\nditions, from folk-lore and fiction proceeded among the Pelasgians, they had become Hel-\\nlenes. Further on particular clans secured more or less selfhood whereby the creative process\\nof mythical religiousness underwent modifications adequate to the demand of the particular\\ntribes for the recognition of their favorite gods. The old custom of each nation having its\\nown national god caused an analysis of the imagination as to the deities so far in authority.\\nTheir attributes were rearranged and exchanged. Thus the court upon the Olympus, which in\\nfact may be considered as an ideal house of representatives, increased in proportion to the\\nsplits of the nation into proud little states.\\nThis high college of particular gods for the diverse national sections was to represent the\\nindividuality and versatility of the Greek mind as well as to foster the unity of the nation and\\nthe sacredness, objectivity and authority of social duties. It was unavoidable and can not be\\ndenied, that the Olympian pantheon assumed a polytheistical character. But this occured a\\nlong time after Homer and Hesiod, when the deep truths and fine sentiments embodied in\\ntheir quasi-system wereunderstood no longer by a nation which suddenly, we may say, became\\nsuperficial, conventional, pleasure-seeking and pain-avoiding, sensual in practice and materi-\\nalistic in theory. It was only then that the gods were either taken as coarsely material or made\\nfun of.\\nUnder such circumstances it was but natural that the apperceptions of divine severity\\nshould be remodeled. Religion, people ever say, must be upheld. But if this upholding is\\nmade a matter of expediency in order to retain popularity, then people say, religion must\\ncome down to the level of the intellectual capacity of the public, it must be popularised.\\nHence it occurred in Greece, that aesthetics and religion became merged, and that sensual-\\nism, once made sesthetical, came to be esteemed such a substitute for religion as would draw\\nthe masses. The higher realities, the old fashioned devoutness were thus accommodated to\\nlower views of life, and to levity. The gods were shaped after the image of man, first of an\\nideal man, now of sunken men. And they were believed to have come down to the level of\\npublic opinion accordingly. Man could not help but feel a little bigger since he stood on terms\\nso familiar with the gods. The true element in the feeling of the Greek mind was, that fear-\\ning the gods would improve neither piety, ethics, nor sesthetics. That feeling was the more\\ntrue, since nobody can love a subjective abstraction, much less fear a selfmade ideal with a\\nfew weaker spots than the maker admits of himself.\\n62. The Greek innovations in the line of God-consciousness transpired con-\\ntemporaneously with those attempts made in India to reinstate the Vedic religion in\\npopularity; contemporaneously also with the new applications made of Zoroaster s\\nold Iranic tradition. It was about 600 B. C. that under Dorian influences this awaken-\\ning of a profound interest in religion took place in Greece. Delphi, by silent consent,\\nbecame the center and main-stay of conservative faith. Solon s legislation, which\\nbrought about a beneflcient reorganisation in Athens, would have been impossible,\\nhad it not been for this general movement in the religious world. As it was, not even\\nAttica could escape the acknowledgement of the gods as ethical powers. The oscilla-\\ntions of this revival continued to the time when Egyptian influences where allowed\\nto creep into the Greek combination of ideas.\\nSome sophists blamed Herodot for thus aiding the corruption of Greek mythology.\\nButfrom all indications we are inclined to think that the ethical tendency continued to pre-\\nvail over a stiff allegiance to particular gods until Hesiod was calumniated for composing", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0192.jp2"}, "193": {"fulltext": "II. B. CH. HI. 62. MERITS OF GREEK THOUGHT. 155\\nhis physico-philosophical poetry. He was accused of intentionally having made the Greeks Hesiod s views put to\\nhelieve that the gods were corporeal persons. Such raw opinions of their own the dema- rldlcule\\ngogues of that time imputed to Hesiod s theogony in order to decry theosophy asasetof\\nold superstitions. The sincerity of ancestral piety once undermined by such misrepresenta-\\ntions, it was an easy matter for moralising materialists as Protagoras and Heracleitos to boast undermining religion.\\nof having sought the god in vain, despite the proper experimenting and anatomising, so s 66\\nthat finally they could glory in the overthrow of the puppets of their own invention.\\nTrue as it is that Hesiod s political and parabolic religion was a harmonistic and sub-\\njectivistic playing with the gods, equally true is it that the popular apperceptions of the gods,\\nthe intelligent as well as the vulgar mind-presentations of the divine, were not disturbed\\nthereby. It was only after misconstrued conceptions of those centers of cohesion were\\nmade the themes of plays and songs, that scepticism and licentiousness missed no chance to\\ntreat everything sacred with contemptuous sneers.\\nI ike forest trees in their primitive home, had the god-ideals prospered in ances-\\ntral times. It was a pleasure to be religious in idyllic life. A poetical contentment\\ncould be drawn from the ideals when the sky above was serene, and when certain\\ninner longings of each could be gratified just as it suited him. Thus Hesiod had\\nsucceeded in deepening the interest of the Hellenes in their world of deities. With\\nthe help of foreign and native legends he had generalised and internally connected\\nthe ideals so as to represent truths by intelligible personifications. This is to be un- Merits of hi\\nTheogony\\nderstood by the theogony of Hesiod. It was a profound exegesis of ethical ideals;\\nand their harmonising with intuitional and traditional facts and truths in forms of\\nhuman analogies, was certainly the most appropriate method of presenting them.\\nViewed from this standpoint the writings of the thinkers in the earlier times desig-\\nnate an improvement, which to a large extent the Greeks owed to Hesiod.\\nAs a most remarkable circumstance\u00e2\u0080\u0094 the other coincident of Greek with Asiatic Epochal cycle of\\n\u00c3\u0096\u00c3\u009cO B. C.\\nlife may be emphasised, that this elevation of the gods from mere emblems of the s 57 76 m m 133\\nphases of nature to personifications of ethical concepts caused a decided advance along\\nthe whole line of Greek life. For concerning religious thought as well as secular\\nevents Asia was deeply affected by a similar and simultaneous epochal commotion,\\nindicated by the names of Daniel, Gautama, Nebucadnezar, Cyrus, etc.\\nHerodot said, that Hesiod as much as Homer prompted the Greeks by the theogony\\nof their personified gods to respect their dignity and to appreciate their services. This\\nby the way, is all that Herodot meant, instead of having said, as he is often quoted, that\\nthose old sages had created the Gods.\\nSpeaking of Hesiod, we beg leave to bring out a feature of his teachings, which has not F arm i n g especi-\\nreceived the appreciation it deserves. We refer to his wisdom in praising labor as honorable, ally honorable,\\nespecially field labor\u00e2\u0080\u0094 which has ever been a cardinal point of merit with the Aryans in 136, 139, 222\\ngeneral.\\nHesiod thus addresses his brother: Without sweat, O Perses, no quality, no distinction is Hesiod s\\ntobe obtained. Work is pleasing to the gods, and none needs be ashamed of it. Only honest Works and days.\\ngain secures prosperity.\\nIn the Days and Works of Hesiod the idea is put forth everywhere that it is by will Order of labor\\nof the gods that seasons were so arranged, as to have a special time assigned for each kind of condlt,onln e blessings.\\nlabor and to bless each in this order.\\nCheiron, seated in his grotto on mount Pelion, instructed Achilles from a work which is\\nlost, in wise deeds and proper service,upona basis of similar maxims. The German Middle-age\\nseems to have understood what the Greeks had hinted at. The Germans praised them for\\nprinciples combining service with nobility (noblesse oblige), and incorporated those senti-\\nments in their Ritter spiegel i. e., in the rules of chivalry.\\nAnother merit is due to the Greek mind. We admire its progress of inner assimi- Merits of i\\nlation. At first, the many Gods were taken as concrete entities, really subsisting in\\nthe world, altho described as transcendental powers. Subsequently they were trans-\\nformed into idealities but anthropomorphised, so as to render their immanency in the\\nworld real and conceivable. We may well accredit to the Greek mind not only the jt retains Hind\\ntrtxiiscGri\\npreservation of the true element in Hindoo-transcendentalism, but also their combin- dentaiism\\ning this idealism with that true realism which the Hindoos had sacrificed. Avoiding wV\u00e2\u0084\u00a2aiistic\\nthis error the Greeks rescued personality from being dissolved into natural general-\\nness or pantheistical all-the-sameness.\\n63. The gods were conceived as immanent in the world, real and alive. The\\nserenity of the Greek consciousness, expressing itself in the unique and august\\nDivine immanency in\\ncreations of art, was the result of this habit of thinking. This serenity consists in nature.\\nthe complete satisfaction which nature affords to all reasonable desires in proportion\\n13\\nGreek thought\\nimmanency.\\nWhat Greek art reveals:", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0193.jp2"}, "194": {"fulltext": "156\\nGREEK SELFCOMPLACENCY.\\nn. b. ch. m. 63.\\nSearch after equanimity.\\nS 37, 42, 43,\\nArtificial\\nappeasement of\\nguilt\\nPersian trait in\\nGreek character.\\nDual nature of man,\\nwherein the bad is not\\nan essential constituent\\nelement.\\nWisdom in\\nadjusting\\nconduct to\\ncircumstances\\nis the\\ngist of\\nGreek ethics.\\nUnconcern as to the\\nbad. lest equanimity\\nbe disturbed.\\nFate holds the scales, is\\ntherefore not to be\\nfeared.\\nLaokoon an\\nexceptional\\nspecimen of\\nGreek art.\\nComparison between\\nHellenistic and\\nRomantic art.\\nArtful unnaturalness,\\nagainst\\nunaffected single-\\nheartedness,\\nharmonious union of\\nspirit and nature.in\\nreal life.\\nReal existence\\nand final destiny\\nconciliated.\\n64, 91, 123, 139,\\n147, 152, 158.\\nGeographical influences\\nupon the temperament\\nof the nation.\\nto the measure limiting each. It is in this sphere that calm contentment is enjoyed,\\nwhere, in the assurance of reaching or having reached its moderate goal, ambition\\ncomes to rest. Hence passion has no right to disturb the composure. There is no\\nroom for envy; there must not be the fidgetiness of a weak cause or a bad conscience.\\nIt is the harmoniousness of life at which Greek culture aims, the beauty of a char-\\nacter which we try to present to our cognition under the very appropriate term\\nequanimity.\\nThe Greek, the educated Greek knows of guilt only from what he has seen in the\\ndrama; of a personal guilt of his own, he seems to be as entirely ignorant as if he ere\\nperfectly innocent. He only thinks of an evil coming to him from without, of a mis-\\nfortune into which the foot becomes entangled. A trait of the Persian temper is\\nnoticeable therein. The cultivation of fearlessness was to counteract that habitual\\nanguish which had become master of the Mongolian. This artificial deportment, as\\nif free from guilt, was a symptom of the intuitive certainty that man consists of two\\nnatures and that the bad as such does not belong to the human being. Neither was\\nthere much bad in the gods. Hence a culture of the mind was held possible, which\\nwould bring all desires and appetites under its control. To avoid the evil, nothing\\nelse was deemed necessary but harmony of the soul, harmonious cooperation of the\\nfaculties, and their proper exercise for their mutual improvement. Wisdom in adjust-\\ning conduct to circumstances was the acme of the Greek ethics.\\nOf course the bad and the drama, or rather tragedy, is not abated withal the drapery\\nonly that the Greek reduces either of them to fate or accident. It is admitted that the Bad,\\nsilently and darkly hovers about persons and things, but inner composure and guilelessness need\\nnot be disturbed thereby, because the passions of an insulted deity dare not enter, nor can\\nthey agitate, the realm of fate; because fate itself holds the scales which balance and adjust all\\nthings, the gods included hence nobody needs be afraid even of fate. The inner composure,\\nthe calmness of mind thus gained is shown in the single-heartedness of purpose, in the simpli-\\ncity of recitations and all artistic representations. All exciting elements are mitigated or\\npalliated whenever they break forth to baffle the rules of aesthetics. It is for such reasons\\nthat the group of Laocoon and his sons is so enigmatical to critics because it does not comply\\nwith the maxim under discu ssion. To Greek thought and refinement it was offensive to pro-\\nvoke passion by teasing, or envy by exaggeration it was frowned down as vulgar to nourish\\nexcitability by sensational alarmings, by officiousness, obtrusiveness, or by sensual allure-\\nments. Harmony and its cultivation in mind, in deportment, and in the social relations was\\ndeemed worthy of being religiously observed.\\nHellenic selfpossession, complacency, and calmness, is the art of the mind to ap-\\npear without evil design and without harboring suspicion against another. This may\\nbe understood more precisely and appreciated the better, by comparing its artistic\\nrepresentations with those of the Romantic art.\\nIn the Romantic school of art existence and destiny are kept separate; the attention is\\ndirected to life s imperfections. The soul s expressions must be painted in colors of sadness,\\nand must call forth a sigh of dismay from the beholder ere a piece of art can find approval.\\nLook at the contrast between Greek taste and the ostentatious sanctimoniousness, the artful\\nhiding and even chiding of reality, the affected unnaturalness, and the studied, stiff posture\\nfor the sake of appearing perfectly indifferent, as exhibited in the Roman style of the Middle-\\nages. It reminds me of a photographic picture of herself, which a pious old maiden had pre-\\nsented to one of my friends. It represented her in the attitude of fervent prayer, kneeling and\\neyes closed. Now compare such hypocrisy with the tasteful and chaste, the amiable and yet\\ndignified naturalness of early Greece. Its refreshing efficiency has outlasted thousands of\\nyears down to the time of the renaissance in which the study of its mere vestiges was sufficient\\nto cause the revival of letters and arts.\\nGreek art is unsophisticated, because unconscious of a difference between actual\\nexistence and the dissembling tendency to deny realism. It exhibits as a matter of\\ncourse both real existence and a natural tendency toward perfection as being imman-\\nent in, and reconciled to, one another. This is the secret of the artistic representa-\\ntions of Greece unaffected simplicity, and harmonious union of spirit and nature in real\\nlife, whereby the problem of destiny is solved through immanency of joy, purity, and peace.\\nThe situation of the country greatly favored the development of these Greek character-\\nistics. Every island, every change of scenery, made a pleasing impression, had a soothing\\neffect, Everything concerning his native land, so congenial to his own nature, was conducive\\nto his satisfaction and contentment. And the Greek made it his principal study, to estab-\\nlish unison between himself and his surroundings. His ethics aimed simply at the adjustment\\nof the inner to external life. This ethics was at the same time his applicable religion and any\\nform of application must be aesthetical. The terrors of the Asiatic deserts were things of the", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0194.jp2"}, "195": {"fulltext": "IL B. CH. III. 64. HUMANISTICS IN GREEK ART. 157\\npast altho not so entirely forgotten, as that present security would not be the better appre-\\nciated. The wild hordes of the steppes could no longer disturb the enjoyment of the beautiful\\nmoment. The Greeks thought it the main symptom of foolishness to borrow trouble from the\\nfuture. Under a laughing sky harmless hilarity became habitual. By art a tangible gospel of Q^^ly\\nearthly happiness was proclaimed which was as easily understood, as the examples through happiness,\\nwhich children are susceptible to educational influence. An unconscious selfdelusion con- 64, 152.\\ncea .ed from them the strange things in the world and its shrill discords. Upon the richly\\ncolored surface and under the the appearance of happiness a national temperament took\\nshape, which, easy going and unpretentious, found satisfaction in things as they are, or at\\nleast pursuaded itself to make the best of them.\\n64. Considering the trend of mind peculiar to the Greeks the deity could\\nscarcely be expected to be revered as a supernatural mystery. It became a habit\\n\u00e2\u0096\u00a0with them to ignore and forget unpleasant reminiscences thus they imagined them-\\nselves on such intimate terms with the gods as to persuade themselves that they had\\ncondescended to hold intercourse with mankind. The divine beings were conceived\\nas having accommodated themselves to ways and manners quite human, as having\\nassumed historic reality, and as promoting men of merit who had been active in the\\ncause of general welfare, to divine dignity and honors. The human form is, of Educational influence of\\n-J.1-JU plastic object-lessons.\\ncourse, best adapted for this highest manifestation of the divine humanity had be-\\ncome gloriously divine by these changes in mundane conditions. The cultural hulls\\nof Semito-Hamitic growth, once conveying the beginnings of cultural transformation\\nand elevation into the islands, had thus become refuse. For an art based upon the\\naesthetics of iEgypt and Babylon the Greeks had no further use.\\nGreek as against\\nOverbeck in his History of Greek plastic art testifies to this independence and ongi- Egyptian sculpture.\\nnality of the Greeks as against Semites who had become a barrier of obstruction in their inter-\\ncourse with, and of more complete separation from, the Eastern Aryans. Egyptian art had Greek art in\\ntaken its start in the architecture of huge dead-chambers. It fastens to the column even the of jjjgypt an d\\nhuman form stiff and dead; for, from its own knowledge .Egypt knew nothing of a free stand- India,\\npoint. Its flat and geometrical uniformity was rejected by Greece immediately and exchanged\\nfor a free and upright body with active organic members, of which not even the ./Egyptian\\npaintings reveal any idea. In this as in almost any other respect Greece excels .(Egypt as an\\norganism surpasses a mechanism.\\nThis soon enabled the Greeks to render their ideal of beauty divine and human\\nConception of the\\ninto the most adequate and perfect shape possible in statues of marble. In an Divine\\n,_. a. j_i it. -u i, by the Greek mind if\\nequally befitting manner is the immanency of the divine in the natural sphere exhio- unsopiusticated-under\\n-\u00e2\u0096\u00a0\u00e2\u0096\u00a0-..j. ^\u00e2\u0080\u00a2\u00e2\u0080\u00a2j i_T i_ the aspect of the purely\\nited and fostered by Greek architecture. Majestic simplicity seems to have been Human,\\nintended to make the ideal feel itself at home in this world of ours. Even the cogni- Harmony and gio. y\\ntion of the formal unity, which we attribute to the spiritual sphere of being, is inad-\\nvertently, perhaps, but unmistakably expressed by the similitude of the temples as\\nthey stand surrounded by the diversity of earthly forms. They are always situated in e m a s ar a c u h ^J ture\\nsolemn and serene localities, in the midst of scenery which impresses the mind with\\nits solitude and silence.\\nThere, indeed, the ideal is made to feel itself at home under the charm, of pro-\\nperly toned and composed colors as well as musical airs, so as to enchant the mind with\\nthe corresponding apperceptions of consonancy and conciliation. Every detail is calculated\\nto form a totality impressing the mind with feeling and immediate understanding of the fact,\\nthat human existence and human destiny are not only not rent asunder, but inherent in, and\\nprearranged for, each other.\\nThe reports of the German Archeological Institute of Athens show, how ingeniously the\\nGreeks handled their art in giving expression to a gleeful enjoyment of earthly happiness,\\nas illustrated in the tints of those paintings which decorated the Acropolis, dating back to the\\nepochal century spoken of. They are painted in deep and pure, yet chaste and sombre shades^\\nand pertain to the pre-Persian style of drapery.\\nHellenic art exhibits the harmony between real existence and ideal destiny, the imma-\\nnency of the deity in nature and in man, nature s prototype. No infinite extension of\\nspace no craving for a misty distance can rob the Greek of his contentment with the\\npresent which alone he considers his own. No infinite duration of the time in which\\ngods may have existed or may not, embarrasses him so as to bother himself about Conciliation of\\na past or a future limiting his existence. No brooding about the emptiness before J,^hhuman Ce\\nthe beginning, or the void after the end, shall cheat him out of the enjoyment of the d^gy\u00c2\u00bb.\\nJ which Hindooism could\\nmoment or the improvement of the opportunities at hand. In short, his world-theory no d end) (62 end) 63\\nculminates in a gospel of nature; the sum and substance of hiscultus is the harmonious con- 91,123, U7, i52, as.\\nsistency of natural life with the fates of final humanity.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0195.jp2"}, "196": {"fulltext": "158\\nCondescension\\nof the Deity\\nalone elevates\\nman.\\nPaintings from the\\nacropolis 6th century\\nB. C. 61.\\nRealism of Greek art\\nrepresents the world-\\ntheory which culminates\\nin the Gospel of nature.\\nS 152.\\nHellenistic aesthetics\\nas compared with\\nHindoo tastes.\\nAgainst nonsensical\\nmonstrosities,\\nsymbolising agonies\\nunder an incubus.\\nGreeks make the\\nsymmetrical develop-\\nment of mental and\\ncorporeal excellencies of\\nman their study,\\nthey nevertheless did\\nnot learn to understand\\nthe human head. \u00c2\u00a787.\\nCriticism of Greek art:\\nRuskin, Thadsino.\\npermanent smile of\\nsculptured faces.\\nGreeks not quite as\\nnatural as they\\naffected to be.\\nInwardness of the\\nGreek mind scrutinised\\nAFFECTATION IN GREEK SCULPTURE.\\nII. B. Ch. HI. 65.\\nMoralism disparages\\nreligion.\\nScepticism the fashion\\nsince the short golden\\nage of Pericles.\\nMisunderstood\\nsymbolism is given the\\nplace of religion, in\\ni del to caricature\\nreligion.\\nMythology only\\nremel \u00c2\u00abra golden\\ntimes in the past, has\\nno hope for the future,\\nno prophecy.\\nThe esoterics of the\\nmysteries. Pindab.\\nEven the gods are not held to be eternal, since they are conceived as being too in-\\ntimately involved in the affairs of this world as to be apprehended in the abstract.\\nThe oldest works of Hellenic art of which we know are the two tympanums or gable-\\nfrontispieces from the temple of Hercules found A. D. 1885 in the Acropolis. The time of their\\norigin is computed to fall in with the period of Draco and Solon. They represent Hercules\\nfighting the many headed hydra. This work indicates that the struggle with the monstrosities\\nof oriental tastes had then not been overcome as yet. In contrast with the attempts to picture\\nthe impossible\u00e2\u0080\u0094 that is, with the intricacies and colossal abnormities of Hindoo art, the Hel-\\nlenes aspire to cultivate a symmetrical development of the mental and corporeal excellencies\\nof the human person. For the sake of this idealistic realism every allusion to stupefying mag-\\nnitudes was rejected in the political as well as in the artistic formations. The code of arts\\nprescribed definiteness, that is. a thought must be rendered completely intelligible at first\\nsight. And in this ability to understand and to represent the realities around itself the Greek\\nmind took pride. This means a great deal.\\nBut one exception is to be taken.\\nThe Hellenes understood those parts of man which pertain to his lower, physical nature\\nthe finely shaped and well-knitted body in its free mobility the head of man they did not un-\\nderstand. Herein lies what Ruskin finds fault with, too: that in representing psychical life\\nthey did not succeed. Artistic representations of emotions as expressed in the human face,\\nthe art of delineating particular traits of individuality,\u00e2\u0080\u0094 so Thausing judges when speaking of\\nDuerer s school of art\u00e2\u0080\u0094 remained insignificant and nugatory as yet, the stereotyped smile\\nnotwithstanding.\\nThis absence of marks of character denoting the various temperaments or moods\\nof the mind, and the way of hiding the deficiency by this permanent smile of feigned\\nsuperiority, shows the habit of the Greeks to help themselves with levity over dif-\\nficulties by ignoring them as far beneath their recognition. These facts become sig-\\nnificant when the inner nature of the Greek mind comes to be scrutinised. Then we\\ndetect that the Hellenes were not quite as unsophisticated as they simulated, after\\nall. The naivete of their later years was studied; much of their hilarity affected.\\nProne to superficialness, if not to say frivolous shallowness in viewing life, they could\\nnot solve its grave problems. Theoretically the difficulties may be ignored for a time,\\nas it is natural to boyhood; whilst as facts they are stubborn and will test the assi-\\nduity and perseverance of mature age. Mirthful Greece neither stood this test, nor\\ncould it evade the settlement of the unliquidated damages, which had resulted from\\nundervaluing the vicissitudes of life. And when finally the account had to be\\nsquared, it happened under such appalling concurrencies, that in the three or four\\nsimilar disasters mentioned in history the nexus between profligacy and collapse was\\nnot brought out more flagrantly than in the destruction of Corinth, simultaneously\\nwith that of Carthage.\\n65. Greek art had caused religion to be disparaged by moralism. By degrees\\nmorality was rendered into something which was mistaken for being able to stand\\nupon its own dignity, because of having its value in itself; as something useful, if ex-\\npedient. In corresponding degrees the imaginary apperceptions of concrete gods\\nwere left to the uneducated masses, who could not understand the Elysian and other\\nmysteries They were not initiated, they were profane. After the golden age of\\nPericles scepticism was fashionable among those who wanted to be considered as\\nliberally educated To an Athenian nothing was sacred any longer.\\nSocrates stood forth in his solitary grandeur, stared at as an odd, ugly fellow, with all\\nhis genius Solitary stands Plato with his idea, now exile and slave, now aristocrat.\\nAristotle, however, is popular. If one wanted to be counted with the intelligent class, it was\\nnecessary to agree with Aristotle. Aristotle was authority. The secret of his popularity was\\nthat he left the invisible world alone, saying it was unknowable and need not be cared for.\\nStill more popular became Aristophanes despite his merciless satires, through which he cut\\nthe world of the clouds into pieces, making comedies of the cuttings.\\nOne element of the mystic games must not be left unnoticed. Looking backward the\\nHellenes mused and versified that Kronos, lord of the world in its golden time, and father\\nof Zeus, had ruled upon the islands of Okeanos over a world of peace and bliss. Altho his son\\nhad liberated the chained Titanes, he had become reconciled to Zeus. The tormenting powers\\nhave their sway, but\u00e2\u0080\u0094 allowances are to be made for that.\\nPindar praises the realms of bliss; but they lie eab away in the distant past. Of\\nprophesies of a blessed future neither the ancient nations so far reviewed, nor the classic\\nnations had any idea. To some select people only, to such as were in it as the proletarians\\nhave it in their vernacular, to such, who as the respectable people were accepted into the\\nsecret societies of the mysteries some sort of a glance into a peaceful future was granted.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0196.jp2"}, "197": {"fulltext": "II. B. CH. III. 66. GENESIS AND GROWTH OF INFIDELITY. 15\u00c2\u00bb\\nSo Pindar sings: Blessed is he, who has had a vision of them before his descent into the hol-\\nlows of the earth. He knows the end of life and the god-given beginning. The truth is that\\nthere must be a knowledge equal to the life eternal but this means a state of consciousness\\nabove mere reflection and more than visionary. We hear the old mistake that to know is\\nall that is required for blessedness, as if ignorance were not bliss.\\nThe Elysian mysteries were accompanied by the annual festivities, celebrating the\\nreturn of Persephone, Demeter s daughter, from the realms of the shadows to the upper\\nworld. In them a palingenesy of some elect men at least was promised. But it was a resur-\\nrection in secrecy, for the knowning ones alone.\\nThe Pagan festivities never show the character of any historical commemoration, but Pagan festivals celebrate\\nare always celebrating natural phenomena, and represent the deification of the variousphases Sf s rtc menuTrV is\u00c2\u00b0*\\nof nature.\\nSome one may remind us of the Orpheic games. But what was really going on therein\\nwas withheld from the public. The Orpheic games served only as embellishments to and ad-\\nvertisements of the Bacchanal orgies. Under a set of liturgical rites the steer of Dionysius was\\ntorn to pieces and its raw meat eaten at the sacrificial meal. Never would a participant\\nhenceforth even touch another meal made of anything which had been alive. Like the\\n-Egyptian ascetics they would strut about in their white linen, without being of any benefit\\nwhatever to society. Why, then, should anyone care for their mysteries It may here be\\npointed out, that those ceremonials were the opposite of philosophical symbolism. Virtually\\nall those games were no more than conservatories of the occult remnants of Shamanism,\\nbubbling and gurgling up from the dark substratum.\\nWe have now on the one hand that Pantheism again which invites suppression,\\nwith the only difference that here in Greece the pressure conies from below. What inteiiectuaiism in Heu\\n\u00e2\u0080\u00a2f OX religion\\ncauses political dissatisfaction and the harangue against moral restrictions, is at philosophy in\\ntop hire or\\nbottom the unpopularity of the logic of Pantheism. Teachers and restrictive authori- superstition.\\nties are treated as old fogies and ridiculed as a disgrace to illumined times. We have S 57, It will u, ill;\\nthe precedent and pretense of a science being advanced too far to retain any re- 85, 89 96, 97, 98, no 185\\nligious faith. On the other hand we have two kinds of superstition the adherents\\nof a more subtile superstition join the mysteries of the select few, whilst the humble\\nclasses believe in the reality of the nature-gods. Circumstances like these furnished\\nthe opportunity to the sophists of Greece to accomplish the same work which in\\nFrance the Cyclopedists performed a hundred years ago. Intoxicated by the plausi- parallel:\\nbilities of platitudinarianism, that is by the foam-like thought produced with the aid i8ttSntu^r!\\nof fiery stimulants, sceptics turn demagogues. The molds of common weal or public\\nwelfare, the modes of thinking, are burst; and the destruction of the social fabric must\\nfollow.\\n66. The history of Greece furnishes an ample illustration of the genesis and Genesis and\\ngrowth of infidelity. The first stage is a simulated indifference to piety with the ^2^ n***\\nsmile of superiority over the poor dupes. As yet however respect for religious convic-\\ntions is dissembled in order to secure toleration of free thought. As a next step tol-\\nerance is insisted upon, not only in the interest of free thought but for the ridicule of Feigned indifference.\\nreligion. At the expense of sacred truths they are made responsible for the fault of Plea for\\nhierarchical formations or religious misapprehensions, and occasions are watched to \u00e2\u0080\u009e^fo\u00e2\u0084\u00a2 thou ht but\\nput religion as such to hatred and contempt by enlarging upon its caricatures. Fi- ft\u00c2\u00bb ridicule religion.\\nnally the plea of tolerance changes into the fanaticism of infidelity which finds an scoffing at religious\\nmisapprehensions and\\neasy prey in a hated and defamed victim like Socrates. The tendency comes to the deformations.\\nsurface which began with modifying the formulated religious tenets, and then made Fanatical\\nthe demand of their abolition a pretense for the overthrow of the institutions pro- famlf nfen^iL\\nteCtmg them. demands them as\\nIt then appears that all the efforts of enlightenment had but the one aim: not so victimso\u00c2\u00a3 theirhatred\\nmuch to shield the hatred against tottering and antiquated doctrines and deforma- ur s r c e P p t lic is U m Workin6S\\ntions, but to accomplish the emancipation of the flesh. Nothing else had been the IIS 1 oTdogmaT\\nobject of purging the nation of its religious faith. tE\u00c2\u00a3SZ\u00c2\u00a3\u00c2\u00a3Z*Lg\\nUnder guise of investigating problems of moral philosophy libertinism agitates revenge\\nfor the repression sustained so long, for the restraint of the lusts which the old fashioned Scepticism no less\\nteachings used to enjoin. Moral criteria are undermined in the first place, until public tyrannical than\\nopinion sneers at their regulative rulers, and soon sets them aside. By this method the re- hierarchical\\nligio-ethical cash is thrown into the crucible of demagogical analysis in order to be dis-\\nsolved, adulterated, and coined over. By virtue of the new ingredients of a scepticism which\\nis no less dogmatical and even more tyrannical, all moral maxims decompose. A Socrates\\nforesaw the coming disaster as the necessary result of perverting the idea of personality into\\nthe arbitrariness of subjectivism. As a mere natural result it always turns out, that disregard\\nof moral authority throws a nation into the agonies of despotic anarchy and terrorism.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0197.jp2"}, "198": {"fulltext": "160\\nWHAT EUROPE OWES THE HELLENES.\\nn b. ch. m. 67.\\nParallel\\nSocrates and Kant s\\ntime.\\nReligion\\nidentified with\\nintellectual\\nculture, both\\nhated as means\\nof oppression\\nPlato on .(Egyptian and\\nGreek peculiarities.\\nSocrates endeavored to counteract the wanton spirit of the time by the recon-\\nstruction of a moral standard upon the basis of a deeper consciousness. By way of\\nargumentation he attempted the same reform which a hundred years ago was under-\\ntaken by Kant with pure reason.\\nBut see what arguing and proving the existence of God, for instance, will accomplish.\\nIt will cause the masses to listen to sophists, onologists and demagogues. The struggle be-\\ntween wary conservatism and conspiring radicalism generally assumes the title of scientific\\nprogressiveness. At the next stage we hear intentional scepticism giving out the parole\\nWe can t believe this and that until in the end materialism and mental laziness shield infi-\\ndelity under the foregone conclusion: We can t know this! Thus faith and science are severed.\\nBy silent consent leading minds aim at the detachment of religion from its institutions,\\nand the masses catch on to the idea that morality stands independent of religion, declaring\\nthe latter superfluous. Henceforth the masses hold intelligence and religion identical, and\\ntake psychical and spiritual matters for the same thing. And since mental superiority will\\nalways take the lead and religious intelligence is ever antagonistic to vulgarity, the masses,\\n11, 15, 56, 58, 65, una ^i e to distinguish between a hieratic and an aristocratic state, will take all that is above\\n72,87,96,98,170, tnem as being connected with rule and oppression. Pantheism indeed always being such, ren-\\nders religion and its externals the more unpopular. Whenever religion is diluted into in-\\ntellectualism, then both are suspected as means of deceiving the uneducated and as cheating\\nthem of their liberties. Hence all that excels common generalness becomes opprobrious; all\\nthat is surmised as coming from above is to be leveled to the grade of popularity, if not\\nvulgarity. Nothing must tend upwards, least of all a church-steeple. Society severs; class-\\nhatred animates the majority.\\nPlato, the aristocrat, speaking of the state, remarked that the Egyptians and\\nPhenicians were to be credited with their mercenary, the Greeks to be congratulated\\nfor their inquisitive, trend of mind. He defined the difference of character as dis-\\ntinctly in sense as terse in the sentence The occidental mind is bent upon search-\\ning and intellectually assimilating the real world. The Greeks have furnished that\\nmind with the instrument best adapted for its task, namely their language, the\\nword. The Hellenes also spared the occidental mind the relapse into oriental phan-\\ntasms and gloom, inasmuch as they saved it from the indescribable abstruseness of\\nthe Hindoo brain and its products.\\nBut what is still more, the Hellenes rescued the history of human affairs in gen-\\neral from being pressed into the oriental mold. On the memorable line from the\\nBosporus,recently yoked at Byzantium, across Marathon and Salamis and passing over\\nto Syracuse, the Hellenes broke the tools of enslavement which were in the hands of\\nthe Persians and Punians, leagued for the purpose of subjugating Europe.\\nIt was on the day of Salamis that the Hamito-Semitic assault was repelled; the day on\\nwhich Xerxes was forced to beat a hasty retreat with the fragments of his innumerable\\nhosts of Semites. And it was on the very same* day that the Punians were vanquished at\\nHimera. The combined onslaughts being thus beaten off, Europe was preserved to remain as\\nthe place of refuge, where the mind might develop in freedom.\\n67. Let us look down, however, from this altitude of Greek attainments in\\norder to observe also what was going on in this nation beside the liberation of person-\\nality and below the free development of the intellect.\\nBesides the remnants of spiritual gifts and sacred keep-sakes of original relig-\\nious tradition there, as everywhere else, lay dormant those seeds of perverted God-\\nconsciousness, whose broken rays ever refract even from the occult depths of the\\nlowest layer of culture.\\nIn the period of epic poetry already Hellenic heroism had flourished, because great\\nenterprises were then carried out. Undaunted mariners had made discoveries, had\\nforced landings, and formed colonies. Like the Normans in later times they took\\ncities and brought home booty. The legendary remembrance of the daring sea-kings,\\nlike Jason, was stored up in folk-lore as equal to the fame of the Trojan warriors. In\\nthe uneventful home-circle gossip made them heroes, favorites of the gods, demigods-\\nAchilles was taken for the son of Thetis; the Atrides, for children of Zeus. Real men\\nthey were, Greeks at that, in behalf of whom the deities were wrought into a mytho-\\nlogical system. With the personified symbols of natural phenomena and national\\nPeiasgian beginnings notions (which the deities were in the first place), those pets of the people were asso-\\nor mythology x\\nancestral reminiscences. c iated and finally idolised as real gods.\\nWhat Km ope owes to\\nGreece.\\nThe day of\\nSalamis and\\nHimera.\\nHamito-Semetic assa\\nbeaten off.\\n71, 88, 132, 137, 1\u00c2\u00ab\\nGreece under a difFe\\naspect.\\nThe crop raised from\\ncertain wild seeds.\\nFrom folk-lore to\\nidolatry.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0198.jp2"}, "199": {"fulltext": "II. B. CH. HI. 68. GREECE UNDER A DIFFERENT ASPECT. 161\\nThe zeal for glorifying veteran patriots was not prompted by pride alone. Another cir- Hero-worship-.\\ncumstance favored the growth of myths. For the more ancestors some Hellenic tribes counted emi g0\\nin their lineage, the more susceptible were the descendants to oriental propensities. The Repristination of\\ncolonists in Asia minor especially intercommunicated such influences for which the old no- despite the\\nbility at home possessed so much predilection, and with whom old remembrances and affini- repulsion of\\nties were the easier revived, the further back they would trace their pedigree. Blood will oriental armies.\\n78, 81, 97, 123, 146,\\ntell says Thackeray. ^g jgj\\nAlexander s expedition was not intercepted from thirst of revenge, nor for the purpose\\nd nobility preserving\\nof diverting attention from civil rivalries and contentions; not so much for the sake of old traditions,\\nconquest as for the satisfaction of curiosity. The trip to the oasis of Ammon, that sanctuary Thmkerav \u00c2\u00a773,78,137.\\nmost renowned for its antiquity, ended with the title of divinity being conferred upon Corrupting\\nthe Hellenised Macedonian. Lysander was honored by the cousins of the old world with principles\\naltars dedicated to him. Phillip of Macedonia was received with divine honors at Amphipolis lm j I 2 U r e| 78 81 97\\nwhilst his illustrious son, young as he was, was made a god in his lifetime like a native king, 122, 123, 146, 147\\nTo Eumenes, his successor, sacrifices were brought at Pergamon. Immediately after Alexan- 150, 185.\\nder s time Greek art plainly shows the importation of corrupt motives from the old country. P hi,1 P. Alexander and\\ni i i n t \u00c2\u00bb_ Eumenes allow their own\\nAnd with this change another is closely connected. U. Kossbach points to the fact, that the art deification,\\nof this epoch shows a great fondness for making the abject homage paid to rulers its chief Prostitution of art.\\ntheme and study. It was art with an eye to profit, which began to flatter the vanity of the\\nSycophancy.\\nmen in power and their subjects. Among their satellites and sycophants the kings appear Rossba\u00e2\u0084\u00a2.\\nupon the paintings made conspicuous by the use of the most costly material. 76, 125 126 137, \\\\H\\nWhat of foreign culture is imported by a nation as yet laboring to acquire a def i- Fondness for outlandish\\nnite character of its own usually amounts to a spreading of the poison from the thoughts and tastes\\ncorpses of decomposing nations who died of hyper-culture. Robust and ill-advised\\nparvenues are eager to imitate artistic refinement, that which has caused general dis-\\ncussion, and to introduce outlandish notions and luxuries under the label of higher decomposing\\neducation and advanced views. And in proportion to this infection a decadence of cultures 20\\nheroism and patriotism, of virtuosity and morality is always to be deplored. h^oTsTandVtriotism.\\nSo it was in Greece which took to the Assyro-Syriac poison; so in Rome imitating\\nthe fashions of Corinth; so with the courts of Europe, when they became the lick-\\nspittles of Paris or of the pontiff s slipper.\\n68. Athens, permitting the old virtues to be ridiculed, took the leading part in\\nshaking the pillars of Hellenic strength and fame. The Attic sneers signalised the\\nend of Greece.\\nWith the same unconcern which marked his modern aesthetics, the Greek\\nturned his attention away from ethical problems, lest they might annoy or perplex\\nhim. Who would listen to such morose old croakers as Diogenes or Democritos? Who lorTa\\ncared for the opera of iEschylos or Sophocles with their exposure of guilt? The ac-\\nknowledgement of guilt would have forced upon a Greek the recognition of sin, which\\nrecognition,\u00e2\u0080\u0094 aesthetics taught, was to be abhorred. It certainly was not shirked\\nbecause of delicacy, but because courage was lacking to face sin, to hate it, and to\\nfight it. With the same self-complacency and supreme indifference in which the later\\nGreeks chided the memory of iEscbylos and Sophocles, the Greek would look over his ^regard for human\\nrights in others.\\nshoulders at a fellow-man from an adjacent district. To him a stranger was simply Barbarians.\\na barbarian towards a foreigner he did not feel himself under any moral obligation\\nwhatever. Concerning humane feelings the Greek was no more cordial at home than\\nin his behavior toward a member of another clan,\\nThe mutual relations of the Greek states or tribes\u00e2\u0080\u0094 Hermann observes\u00e2\u0080\u0094 rested upon the\\nidea that a man had no rights outside of his native place. This is reason enough for a condi- strangers\u00c2\u00b0 n hermaot.\\ntion of constant belligerency of every one against all. Hence it was not necessary in Greece\\nto go very far in order to be treated as a foreigner. If a stranger took his abode anywhere he\\nwas put upon his good behavior, he was to feel that he was merely tolerated. If he contract-\\ned the displeasure of any native he found himself an outlaw. This was an explicit doctrine of\\nAristotle even. The duties toward a barbarian, if there were any to be observed, were simply\\nclassified with those to animals. No human sympathy.\\nThe same was the case with the domestics, the slaves. It is in the nature of husbandry 8 55, 58, 72\\nthat they be made use of inasmuch as there are tools required, inanimate or living, and a tool\\nis the property of him who uses it, and as human service necessarily belongs to a complete\\noutfit, such human tools are, therefore, the property of the master of the manor.\\nHence with all the analytical theorising about the nature of things, and about\\nthe personality, liberty and divine dignity of a Greek, pantheism had invested the\\nstate with power as absolute over the individual citizens, as the master wielded over\\nhis slave. The recognition of personality had not as yet been extended to the cognition of\\nhumanity.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0199.jp2"}, "200": {"fulltext": "162\\nThere is something\\nholy over which the\\nstate has no power.\\nAntigone. Sophocles\\nOther protests against\\nthe absorption of\\nindividual rights by\\nthe state.\\nSoceates, Euripides,\\nProtagobas, Cynics.\\nInhuraaneness of\\nPlato.\\nCommunistic practices;\\nFamily-life not recog-\\nnised as the hearth-\\nstone of state.\\n71. Romans\\nChildren to be given up\\nto the state.\\nWrong measures to\\nsecure moral progress.\\nEthics and prosperity\\nlie in the sphere of\\nessential unity under\\npersonal diversity.\\nS 6, 113, 159.\\nCulture in\\nHomer s time\\ncompared with that of\\nthe\\nPericlean age:\\nexternal prime;\\ninternal rottenness.\\nJudgment of this\\nperiod. Polybios.\\nVenality of magistrates\\ncorruptibility of judges.\\nDECLINE OF ETHICS AND .ESTHETICS.\\nn. b. ch. in. 68.\\nGood taste changed to\\nuttermost ugliness.\\nIn the tragedies of Sophocles Greece surpassed itself, not only as regards its gods\\nand its fate; but by virtue of these tragedies Greece became impressed with a kind of\\npremonition. It had a foreboding of a collapse of its own social fabric. Sophocles\\nmakes Antigone utter the bold declaration, that there is something holy over which\\nthe state can exercise no power\\nThe meritorious attempts of Socrates and Euripides to defend individual rights\\nare not to be depreciated. The part which the Greeks took in the improvement of the\\nrace in general, secures their due recognition forever. Even the Cynics in their\\nquaint way assisted in solving the problem of exempting the individual from the\\ncapricious reasons of state A few others, like Protagoras who was banished for\\nthose very reasons of state, stood by the maxim that man is the measure of all\\nthings But, after all, these protestants stood alone, comparatively speaking. In\\nthe state of Plato individual rights are not as much as alluded to with one single\\nword. In all pagan nations it was taken for granted that man existed for the sake\\nof the state. The state was held to be the center of cohesion in which the indigent\\nidea of human unity found an approximate realisation. The state was even deemed to\\nbe the Supreme Good.\\nThe state disposes even of the children. Before they have outgrown their tender age,\\nthey are to be delivered at the public institutions for being drilled into citizenship. Provi-\\nsion is made to avert their acquaintance with their parents even. Their future occupation\\nis prescribed by law. Individual property is prohibited; even the females are possessed in\\ncommon.\\nSo much for concentrated power of state, of communism in force. With nature-bound\\nhumanity the center of gravity lies always in the direction of material unity and generalness\\nunder formal diversity.\\nIn matters of ethical elevation nothing can nor should be ever expected of any\\nstate, much less of the political wisdom of the people in classic times. It proves al-\\nways a serious blunder in national economy to think, that, with the increase of politi-\\ncal weight, or with the growth of the wealth of a nation, or with sesthetical re-\\nfinement and advance in the arts, or with the increasing number of law students,\\nthe progress of morality were paramount, and distribution of happiness in equal\\nmeasure would go hand in hand. Far from it. Ethics, and the commensurate\\nspread of prosperity rising from or falling with, it lies in the sphere of essential\\nunity under personal diversity\\nThe happy times of Greece were those of Homer, when republican simplicity and fruga-\\nlity had not yet been corrupted by putting on external distinctions, by luxury and its attend-\\nants: snobbishness, envy, sensualism, and effeminacy. In those times chaste manners took\\nfirst honors as illustrated by a Telemachos and aNausikaa.\\nCompare now the age of happiness and heroism with the Periclean period and its very\\ntransient glory. What had become of the moral condition of Athens despite its refinement,\\nwisdom and wealth? Of the domestic contentment and comfort and virtue of Telemachos\\ntime scarcely a trace is left. In a repulsive manner slavery and hetairism defile the ideal\\nbeauty as exhibited by the circle of Pericles companions. Vice is cloaked by graceful drapery,\\nvice of the most unnatural sorts. Connubial relations, the hearth-stone of the state and key-\\nstone of morality, are more than undermined. The main-stays of the state-edifice are\\nrapidly decaying with dry rot from basement to pinnacle. Polybios, surviewing the general\\nsituation exclaims: Not even those of the Greeks who have been entrusted with the manage-\\nment of the affairs of state are able to remain honest; and no more than one talent may be en-\\ntrusted to them, even if put under the caution of ten countersignatures, of as many seals, and\\ntwice as many witnesses.\\nExtravagance, lasciviousness and indolence explain the venality of magistrates,\\nand the corruptibility of judges, always the first and surest omen of either despotism\\nor the downfall of a state, generally of both. And are not always the lower classes,\\ninstead of being upbraided for the degeneracy, rather to be excused for imitating the\\nexample of the better classes With ethics vanishing, the aesthetics turn to\\nvulgarity.\\nThe swiftness of the transition, of the change of good tastes into uttermost ugliness is\\nillustrated by the phylakes painted upon the common pottery, and upon the costly vases of\\nGreat Greece as well. Nothing can surpass the obscenity of these pictures no figure of speech\\nwould answer in describing the impudency and utter abandonment revealed in the drawings\\nof these buffoons with their phalloses. One stands amazed at the sight and understands\\nMommsen s judgment upon the low, crafty groggery business combined with the most\\nshameless brotheldom of Athens.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0200.jp2"}, "201": {"fulltext": "II B. CH. III. 69. DOWNFALL OF GREECE. 163\\n69. Greece has received full credit at the hands of historians for the high es- Greece s fast course\\nteem in which the dignity of man was held, and to what high degree human beauty dc\\nwas valued; and for the fact that the thought of freedom had first dawned in Greece. Hellenism\\nJustly are the Hellenes praised for being one of the most illustrious nations, far above\\ncomparison with the hapless masses under Indian and Persian despotism.\\nAnd yet the benefit gained from Greek culture for the cause of humanity is very\\nquestionable. Considering the seriousness of life s duties and the anxieties and\\nmiseries of mankind, in comparison with the laughing and the fun with which the\\nfrolicsome nation skipped the dark problems penetrating into deep secrets below\\nthe surface and extend into realms above the skies: then that nation s world-consci-\\nousness must be adjudged as abandoned to unmitigated f rivolousness. It was at any Greekl0Tlty\\nrate, unbecoming a nation of philosophers; or it was wrong at least that the world\\nbecame accustomed to esteem the Hellenes as such. For neither ignoring nor laugh-\\ning will dispose of the persistently recurring questions of sin, guilt, and fate; nor as-\\nsuage the mind laboring under the dismal problems. These realities do not die off by Lau _ h awa sin\\nbeing left to take care of themselves. The policy of leaving them unmentioned will sunt, fate, but\\nbe of no avail so long as they will not let man alone. Scurrilousness will only give man alone?* let\\nthem chances to augment forces and to gain area for multiplication and for ag-\\ngravating the predicaments of the race. Ignoring evils does not diminish them;\\nneither does dare-deviltry frighten them off.\\nFate, guilt, and sin never cease to announce their presence. Either one of them or all\\nof them at once will show up in the mystic circle, the guarded entrance notwithstanding\\nwill show up even in the sanctuaries. That portentous trio causes the anxiety upon which Sin e uilt fate\u00e2\u0080\u0094\\nthe tragedy hinges in the theatre, in the acts of sacrifices, in oracles, sorceries; the anxious por en us\\nsuspense ever lurking close beneath the thin cover of taste, education, or culture. Wherever\\nthat trio grows in the darkness, where its monstrosity cannot be seen and the sleeping victim\\nis not alarmed, there the anxiety rises and knocks at man s inner door. Answering the knock Anxious suspense, the\\nhe finds it to be\u00e2\u0080\u0094 our open question, unsolved. In the depth of the soul it sighs from love for ^sg^i^tj s\u00e2\u0084\u00a2 n, 73.\\nthe victim in his peril,\u00e2\u0080\u0094 and is treated like a prisoner in return. Aroused, however, by the\\npersistency of this strange anxiety, man perceives a whole inner world opening with its won-\\nderful relations to a higher world. Man now perceives that both of these worlds remained\\nshrouded mysteries only because his faculties had been allowed by his own default to become\\nabsorbed in the mere transient appearance as in a dream. Man now recognises, too. that the\\ninterrelations of both worlds are for his sake and that his own self is deeply concerned in\\nthem\u00e2\u0080\u0094 and that these relations had suffered a great deal during his sleep. Man finds both of\\nthese worlds to be as real as the interrelations, in behalf of which the anxiety gave utterance.\\nIf man should prefer to ignore the knocking, and turns in continuance of his sleep and\\nhis dream, the anxiety, growing more anxious tho less pronounced, may retire too. With it\\nvanishes the revelation\u00e2\u0080\u0094 from consciousness, but not out of reality.\\nThis process of reminding the thought, Greece experienced in the same way as Forebodings of\\nevery thoughtful mind experiences it, namely, through facts never to be forgotten, nor disaster,\\nto be laughed away. It was the fault of the Greek mind that it did not want to sober sudden collapse of\\nup and to meditate upon that of which it had been admonished by way of premonitory\\npresentiments.\\nAll at once Corinth was set on fire at twenty places, under the hilarious sounds of rjorinth in\\ntrumpets. Bethink ye now of the irony of fate The blaze illuminates the collapse of flames 1\\ngleeful Gbeece. The main emporium of European commerce, grown wealthy by the gold\\nof Asiatic monarchs once sent as offerings to Aphrodite, and by the purchase moneys for\\narticles of luxury and art bought from its markets\u00e2\u0080\u0094 Corinth went down to ruin and ashes.\\nThe black dust of its palaces covered the whole of the devastated Peloponnesus.\\nAlexander had taken the notion to set himself up as the pioneer missionary of\\nGreek culture to the barbarous East. The result in that direction had been stagna-\\ntion and entire cessation of Greek influence. To gain the world over to better life by\\nconforming oneself to it and adopting its ways, was the wrong method for the great\\nMacedonian to pursue. Above human error human destiny determined to spread this\\ninfluence further west instead of going back to Asia, and there to make it last under Greek innuence\\na wonderful preservation up to this day. For, Greek thought and Greek patterns of assi e ned to the west\\nbeauty are things not only of the lower realms but pertain to the spiritual sphere of\\nidealities, and cannot, therefore, be doomed to annihilation. Both of these relative Things\\ngoods have pervaded the civilisation of Europe, which resulted from their blending imperishable.\\nWith German characteristics and with Christian culture.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0201.jp2"}, "202": {"fulltext": "164\\nFOUNDATIONS OF ROMAN GRANDEUR.\\nII. B. Ch. IV. 70.\\nPolar axis\\nBenares-Rome.\\nSimilitude and yet\\nstrained relation\\nbetween the four\\nAryan branches.\\nRome. Philipo- Benares.\\npolis.\\nMarathon.\\nPersepolis.\\nmartial\\nLatins. Persians.\\nGreeks. Hindoos.\\nspeculative.\\nSituation of Rome.\\nNations of Latin idiom.\\nNiibcur.\\nRoman\\npurposeness,\\nunited efforts,\\ndiscipline.\\nPatriarchal elements\\nMoMMSEN.\\n8fi3, 56, Guizot.)\\n172 Pope.)\\nNudity in Greece.\\nToga emblematic of\\nRome.\\nPurity of conjugal life\\ndemands strictness of\\njustice.\\nGenesis of Roman\\njurisprudence.\\nCH. IV. INDO-GERMANS. OCCIDENTAL RIGHT WING OF WESTERN ARYANS\\n2. THE ROMANS.\\n70. Led on by ideas and events we further trace the line of progress among\\nthe Aryans. It moves westward until it reaches from Benares to Rome. What ren-\\ndered the characteristics of India and Persia at variance, also distinguishes Hellas\\nand Rome. Rome represents the other pole of the tension between India and Italy.\\nBetween them Persia and Greece form the inward now neutralised conductors.\\nUnder the strain between Persepolis and Phillipopolis the wires became crossed, as\\nit were, at Marathon. The Persians on the right wing of the eastern Aryans take a\\nrest, whilst the Greeks withdraw from the left wing of the western Aryans and give\\nroom to the Romans, their successors in operating at the ethical apparatus. The\\nGreeks had many traits of character in common with the Persian-Hindoos, whilst in\\nswift energy and practical sense, for a length of time also in discipline and upright-\\nness, the Romans resemble the Persians. Despite the affinities between India and\\nHellas the polarities plying between Greece and the East are transmitted to Rome in\\norder to spread their full force in the West rather than to resume those relations\\nwhich Alexander had planned.\\nNiebuhr has assigned to Rome its true position in our science. Besides Japygian and\\nEtruscan elements we find one specifically Italic. As such are to be counted all the people\\nwho spoke dialects of the Latin idiom Umbrians. Marses, Volscians, and Samnites. Those\\nItalians came into the peninsula from the north. The trail of the Umbric-Sabellian tribe is,\\naccording to Mommsen, still traceable from north-east to south-west across the central crest\\nof the Apennines.\\nFrom the Umbrian, Sabellian, and Oscian tongues the language of Latium arose into\\nthat prominence which nobody dreamt of in those days of small beginnings. It became the\\nvernacular ofthat set of people which was destined to fix the cardinal principles of jurispru-\\ndence and of constitutional government. This language and these people were remarkably\\nwell adapted for political supremacy by virtue of their organisatory talents; altho the first\\nlegislative movements of the Latins were incited by the Greeks.\\nRome directed its entire energy to the definite purpose of becoming the leading\\ntown of the adjacent districts and thus became the stronghold of Latium.\\nBent upon this single issue its citizens soon made their influence tell. Deter-\\nmined to obtain the end in view they lost no opportunity and spared no effort to\\nrealise the object of their ambition. With every step forward they exercised purpose-\\nness and public-mindedness, and practiced progressiveness and aggressiveness under\\nthe discipline of unity. Clannish pride, based upon strict observation of customs\\nagreed upon, was the motor nerve of Roman discipline.\\nOthers have verified what Mommsen expounded: What may be called the patriarchal\\nelement in the primitive organisation of this state has become permanently effective; it con-\\nsisted above all in the maintenance of the moral and honorable state of matrimony. Man\\nwas compelled to live in monogamy and a case of connubial infidelity on the part of a wife\\nwas terribly punished. The difference between Roman and Greek deportment is delineated\\nin this observation: Among the Hellenes the gymnastics of nude boys; among the Roman s\\nchaste enwrapping of the body. The toga thus became emblematic. Rome made the family-\\nhearth the corner-stone of the state.\\nOn many occasions and among all ranks this principle proved its strength. When a\\nLucretia is disgraced, or a Virginia insulted, the citizens arise as one man and the national\\nscorn is hurled upon a libertine regardless of his prominency or his wealth. Chastity is a\\npower tho jealousy may be its chief motive. And these sentiments remained in force up to\\nthose later times in which a Frenchman, taking liberties with a lady, provoked the outbreak\\nof the Sicilian Vesper.\\nThe sacredness of matrimony demanded strict justice. Upon that basis the\\ntalent for legislation and organisation of the state as a household at large became\\ndeveloped. The ingenuity for adjusting grievances became apparent when those of\\nwhom advantage had been taken called for equity and insisted upon a written enact-\\nment of the simple code of laws upon the twelve tablets at about Solon s time whilst\\nthe rigidity of national tradition and custom were allowed to remain unwritten for\\nthe time being. Obedience to them was considered more practical than engraving\\nthem upon stone or bronze. It was only in consequence of the increasing and\\never more complicated relations with cliental, confederate and conquered states, that\\nthese costumary laws had to be modified. Negotiations to that effect were rendered", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0202.jp2"}, "203": {"fulltext": "II. B. CH. IV. 71. ROMAN REVERENCE FOR THE DEITY. 165\\nconsistent and organical by plebiscita and senatorial resolutions, by edicts of\\nmagistrates, consular treaties and imperial constitutions. Once agreed upon.these were\\nequally binding for everybody, and their authority was never questioned. All judic-\\nial instruments reflect Roman sagacity for reasons of domestic economy.\\nFor centuries the Roman senate gave the noblest decisions expressing- the national will.\\nIts wisdom and consistency, its unanimity and patriotism, its courage, integrity and judicious\\nuse of power make the Roman senate the most exemplary assemblage of which history knows.\\nIts reliability in the dealings with allies or clients was the secret of political successes\\nthroughout a long period of prosperity. Even the Numandians were conciliated by the allow-\\nance to use the Punic language on official occasions when the government might have been\\njustified in insisting upon their Latin.\\nBesides that bench of kings the venerable college of the Vestal Virgins de- n g t\u00e2\u0080\u009e e s and Vcstal\\nserves honorable mention. Never shall history cease to keep sacred their memory\\nalso. Into their custody the domestic hearth-fire of the state was given, symbolising\\nthe high esteem, in which family life was held by the nation, because of its funda-\\nmental importance for the state. They alone ranked equal with the august senate.\\nMany times they may have acted the power behind the throne but may not the in-\\nfluence have been the more beneficial for the unostentatious and benign manner in T he vestal\\nwhich it was exerted? Throughout the whole period of their existence as a state-in- hearth-fire\\nemblem of the\\nstitution, down to the time of Stilicho their integrity stands almost without blemish\u00c2\u00bb sacredness of\\nwhilst everywhere else female influence in public affairs, with comparatively rare ex- SJffts^p^rt^on\u00c3\u00a4^\\nceptions, causes Clio to blush. \u00c3\u0084J?, 68 Greeks in\\n71. Rome soon became conscious of her advantages but rely on empty\\nfame for being respected she would not. It was to be the right that should clothe her\\nwith might. And history could not but give the impartial verdict, that it was the\\ncause of right which triumphed, when Rome accomplished her greatest feat in pun- ^c^thfge to wipe\\nishing the Punians by exterminating Carthage. 60 66, 88 132 u2\\nGreat thoughts were not altogether absent in the mercantile city, Hannibal had a few of\\nthem. But that state was destitute of any discipline whatever, until it was too late to bring\\nsome system into the municipal management. Rich Carthage was lacking in what Rome pos-\\nsessed, not credit but trust in her treaties. With this lack another was combined. The city of t o ^thaee^ 66\\ncommercial travellers and without any regard to conjugal life, and consequently without suf-\\nficient manliness left to restrain that heat of sexual excess which as a general thing goes to-\\ngether with cold cruelty, owes it to the Semitic Moloch-cult, that it is branded with the imfamy\\nof cultivating this combination of carnal lewdness and blood-thirst.\\nOf the deeper roots of Roman morality and legalism we soon become aware from Religion the\\nwhat the Greek Polybios shows: It seems to me that the main cause of Rome s su- Roman t grea tness\\npremacy lies in the high opinions of the Romans in general about their gods. What 24, 34, 43, 47, 54,\\nKR ^8 KQ 71 RJ. S7\\nother nations have vituperated as being a fault appears to be the tie which binds their m, 125, 126, isi!\\nstate together. I refer to their reverence for the deity. For in exalting the gods 132 137 Jijjj\\nand at the same time conceiving them as so intrinsically interwoven with private\\nReverence to the gods.\\nand public life, the Romans excel other peoples in a degree which makes a higher polybios.\\ngrade of devoutness impossible\\nThe system of the Roman deities never received that finish which Hesiod gave\\nto\u00c2\u00abGreek mythology, or which the Greek accredited to the Romans. Their confederate Religion made\\ncities adopted gods without finish, if they only could be taken into practicable service the means for\\nby the state. The Romans never became so enthusiastic about, or so familiar with p\\nthe gods as the Greeks had been. Fearing the gods made the union firm, and pre- Srviwo? hell *t h e e\\nserved and protected domestic life; much more was not required of them.\\nUnder these circumstances it was found expedient to utilise the reverential spirit ae nmkS h^iai\\nby promoting polytheism to the rank of the imperial religion.\\nBut beneath the official cult, under cover of public service to the official gods, or\\nrather the service of the gods to the state, we again perceive the occult preposses-\\nsions, hidden in the old substratum, manifesting their eruptive force by breaking\\nthrough the surface even of the established state-religion.\\nReligious notions\\nThis basal mixture of tradition and superstition had grown up from Sabino-Latin, d \u00e2\u0080\u009ew*f t m the\\nTuscian, and Etrurian seeds, notwithstanding the reforms of Numa, which however were also 8 +2, 48. 54, 55, 57, 58,\\nascribed to Pythagoras. Under this aspect alone it becomes clear how the worship of the 65 09 135\\nManes crept in, and whence the little house idols, bandaged in dog s skins, came from. Etrurian snake-worship.\\nEtrurians, Sabines and Marses were known for their snake-worship in early times; their 0vlD\\nvampirism is expressly set forth by Ovid as very ancient. With the fear of the Lamies was", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0203.jp2"}, "204": {"fulltext": "166\\nRoman character legible\\nfrom its architecture.\\nNot the temple should\\nmonopolise the attention\\nDisplay of power and\\npomp in order to\\ncommand universal\\nrespect of the state.\\nWealth without\\neducation corrupts\\naesthetics.\\nArt prostitutes itself.\\n67, 125, 126, 137, 139,\\n150, 190.\\nLimits of power.\\nLeckt.\\nSlave hunts in Syria.\\nPi AUTUS.\\nLabor and\\nCapital.\\nMoMMSEN.\\nSlave labor; accumula-\\ntion of real estate\\nforeclosed mortgages:\\nmiddle class subsiding.\\nAgrarian legislation.\\nTie. Gracchus,\\nL. v. Ranke.\\nCurse of slavery.\\nCitizens deprived of\\nrights and liberty for\\nreasons of state.\\nLimit of ancient\\nethics\\nInhumaneness.\\nARCHITECTURE REVEALING NATIONAL ECLECTICISM AND DECLINE. LL B. CH. IV. 72.\\nblended the fear of the Striges and of the throngs of wandering Larvae\u00e2\u0080\u0094 the souls of the de-\\nparted. It would not have been necessary to introduce the Thessalian and Kolchian arts of\\nsorcery since the preparation of magic drinks and the manufacture of protective charms had\\nbeen practiced in Italy a long time previous to Numa s innovation.\\nArchitecture, such as Rome had on hand worthy of that name, had at first\\nbeen left under the direction of Greek masters. Gradually Rome developed this art in\\nits own way, being bent upon producing effect, upon commanding respect. Hellenic\\nbeauty, posing on selfconscious elegance and ease, or in majestic simplicity, had to\\nrecede; first in the details, and soon after also in general composition. The Romans\\nwould not allow the temples to monopolise their attention. The state demanded a\\nrepresentation of its power and pomp. A spoiled populace had to be pleased, which\\ncould only be done by the hugeness of the theatres, the banquet halls, and baths. The\\nwell-proportioned Greek pillar, corresponding with the style and use of a building,\\nwas put upon a solid, stern-looking stone cubit. What had been gained in grace and\\ndelicacy during the short Periclean period, became in the Augustean age changed\\ninto selfconscious pride and grave dignity, in accord with the greatness and the\\nsplendor of the monarchy. In the silver-age of Latin literature that originality and\\nlarge-mindedness begins to sink together with thoughtfulness, decaying under the\\nstudy of words and rhetorical dilettanteism.\\nSeasons of political intrigue and rule of the money-bag are not conducive to art. It fails\\nunder temptation and prostitutes itself by making money out of uncultured and pretentious\\nbut stingy parvenues. Buildings are overladen with ornaments. The colosseum must unite\\nevery style of Greek taste with Roman gravity, now consisting of quantitative heaviness.\\nWhat of the noble forms of Hellas had been preserved became by Roman contractors dissemi-\\nnated throughout the whole empire. We find Roman masonry on the tombs of Petra near\\nMt. Sinai, and in Treves beyond the Rhine; from the Atlas to the bridge of Nismes, and from\\nthe wall of the Picts to the towers along the lower Danube. This brings us to the limits of\\nthe thought to which Rome owes its greatness.\\n72. Saying with Lecky that the limits of the Roman empire went not much\\nfurther than its moral feelings may be taken as rather exaggerated; but it con-\\ntains the substance of a correct syllogism. Officially appointed slave-hunts kept up\\nslavery. The Syrians\u00e2\u0080\u0094 that sort of people which Plautus thought the most suitable\\nmaterial\u00e2\u0080\u0094 were dragged from their homes by revenue collectors, and brought to\\nmarket in large droves by the traders of Cilicia and Crete. And the trade grew in\\nproportion to the accumulation of wealth in the hands of a few land monopolists.\\nThe oppression of labor by capital caused the Gracchian disturbances, inasmuch as\\nlabor had been cheapened through the slave-trade. Formerly the small farmer had been made\\na dependant by ready advances of money-loans at usurious rates of interest,rendering him the\\ntenant of a lord who exacted exorbitant ground rents. But now he was driven to extremes\\nby the competition of cheap grain, raised upon transmarine latifundia by slave labor.\\nMommsen could form this conclusion without much strain of reason but at the time the con-\\nsequences to which matters drifted, could scarcely have been foreseen. Yet some seem to\\nhave anticipated that the impoverishment of the agricultural middle class would mean the\\nruin of the free state.\\nTiberius Gracchus on a journey through Etruria\u00e2\u0080\u0094 according to a remark by Plutarch\\nwhich L. v. Ranke has brought to our notice\u00e2\u0080\u0094 observed to his dismay what danger threatened\\nthe state from the growth of a population living under the slave-like condition in which he\\nfound the descendants of prisoners of war. His proposed bills, aiming at the preservation of\\na middle class by granting freedom to country people and civil rights to the plebeians were\\nthe issues of this conviction. Where the curse of slavery is lurking, from thence the friend of\\nthe people and of the state sees the public peril ensuing. In the face of this fact the fortunes\\nof the Roman state were not to be repaired by enjoining laws upon conquered nations, whilst\\nthe city reserved to itself all legislative, judiciary and military prerogatives. It must\\naccrue to the contrary of welfare to invent measures enabling the rich the more to press down\\npoor citizens at home; or to grant a few provincial, but actually mere municipal, privileges\\nwhich only burdened the grantees.\\nHere lay the perilous breakers. Along this line ran the limit of all ancient\\nethics: presumptive arrogance, domineering selfishness Inhumanity! Principles of\\nutilitarianism were to veil the inhuman ownership of human beings as tools. Since\\nslaves are outlaws and means of enrichment, it was in the interest of the rich to re-\\nduce as many as possible to a condition of slavish dependency. When men allow\\nthemselves to become inured to the idea that right is a matter of mere privilege, de-\\npending on the favors of a few who have power to ruin any one, then liberty can no\\nlonger be assigned as the common inheritance of man as such; then none but those", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0204.jp2"}, "205": {"fulltext": "n B. Ch. IV. 72. stoicism two sets of ethics. 167\\nmay lay claim to liberty who have a share in power and influence. Liberty in the\\nRoman republic soon became a delusion, a mere name taken for the emblem of free-\\ndom which in reality meant nothing but class-rule. No emperor nor law could\\nchange the course of affairs which Gracchus had thought to be avoidable in the\\nbeginning.\\nStoicism may be considered as the culmination of ancient ethics. But even the Criticism of\\nadmirer of that school of philosophy must concede, that it contains two sets of moral two sets o tolsm:\\nlaws: one for the illiterate people, the other for practicing dialecticians. The latter morals,\\nhold, that to suffer is equivalent to being foolish. Suffering is the outgrowth of\\nignorance. But neither suffering nor ignorance is held as standing connected with\\nsin. The custom to judge people by their success makes something else the criterion\\nof badness. Concerning this essential matter stoic sophistry takes the following\\njumps toward its conclusion: The poor are ignorant, but the vitium consists in the Avoidance of\\nunpleasantness and to\\npoverty, hence the fault lies in being poor; poverty is the sin. This was the gist of have success is virtue;\\nthe aristocratic set of morals in the Stoa: If you would accept of our wisdom you \u00c2\u00b0vit!um ls\\nwould become rich and be virtuous. For, to be virtuous is tantamount to being wise.\\nTo be wise consists in avoiding unpleasantness and in joining the Stoa. Whoever\\nneglects to do that has to blame himself for his troubles; he is justly to be blamed by\\nothers for the vice of being poor, and has no right to expect the sympathy of the wise no sympathy with\\npeople. Everybody understands this to be virtually the chief maxim of the Stoa: at e poor 55, 58, 68.\\nbottom nothing but a cheap excuse for heartlessness. Its assumed attitude of resig-\\nnation, its voidness of feeling, its unconcern about the world and feigned contempt Rights as wen as duties\\nof it its cosmopolitan talk of humanism were only so many pharisaeical affecta- practically denied\\ntions to conceal the contradictions of the pretentious theory.\\nWell then, the unsophisticated poor Roman, disqualified for reaching up to Stoic-\\nism, needs to follow only the common kind of morality. He will obey the prescrip-\\ntions of the law and fulfill the customary performances expected of a good standing\\ncitizen. The only trouble with this moralism is that such performances and con-\\nventionalities are detached from thinking and willing personal life. Of the signifi- No idea of the\\ncance of this prerequisite of morality nobody in classic times had an idea. Good c n 1 t of in\\nbehavior is a mere mechanical habit and as such not to be considered as an expres- classic times,\\nsion of the mind and not entitling man to the value of a character of his own. Mind-\\ning the law is thereby rendered the mere product of external circumstances. No\\nwonder that under such repudiation of personal honor the services go scarcely as far\\nas the servant is pushed and kept under surveillance. Of course, detached from per-\\nsonal consciousness and cheerfulness, such dead works of the law have no ethical\\nvalue. If works are dead then their value can only lie in themselves, in their N personal vaiu L no\\nother merit than utility.\\nutility. Then a deed conveys no personal merit, consequently man cannot but be on contrast to Persian^\\ntaken as a mere utensil.\\nAs a further result of this theory of legalism the state has appropriated all\\nhuman rights to itself and the state being conceived as identical with government None but representatives\\nit follows that none but the representatives of rule have rights. Hence the unbear- oteToearfng of ghts\\nable overbearance of a bureaucracy. But since, at the same time, the works of a pu (Bu^ucracy)\\nlaw-abiding people are not done in a cheerful compliance with duty, or from unsel-\\nfishness, it follows that man merely gets his deserts, i. e. that which a thing deserves.\\nHe is worth what he earns his esteem rises with the taxes he pays to the state\\notherwise he has no merit worth the person.\\nThe ethical results of Stoicism are therefore easily summarised the stoic will Summary of\\nnurse his apathy and rid himself of all earthly ambitions. He will dismiss all stoicUm upon\\nmundane interests from his mind. Since he finds it to be a futile attempt to elevate social ethics,\\nthem to his ideal of universality he considers the furtherance of common welfare a Disgust with social\\nobligations.\\nmatter not worth his attention, a thankless job. Ethics is virtually given up.\\nAnd what that implies becomes obvious when it is remembered that ethics was the\\nprivate religion of the schools. Thus by its legalistic morality Stoicism forfeited by Ethics is given up 1. e.\\nprivate religiousness\\ndefault the last consolation which cheerful performance of duty in the interest of abandoned after being\\nindentiried with\\npersonal improvement affords. The default consisted in allowing personal merit to inteiiectuaiisa..\\n15, 47, 57, 58, 66, 7\\nbecome ignored, and advocating the substitution of a general state-morality in its\\nplace\u00e2\u0080\u0094 a morality with the motto every body s business is nobody s.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0205.jp2"}, "206": {"fulltext": "168\\nPhilosophy can\\nnot cope with\\nsuperstition.\\n11, 15, 22, 23, 24,\\n46, 47, 57, 58, 65, 73,\\n81,65,95,98,170,197,\\nROMAN SUPERSTITIONS FROM THE SUBSTRATUM.\\nH. B. Ch. IV. 73\\nLegalism and\\nformalism the\\ncharacteristics\\nof Romanism.\\nRoman legalism\\ncompaied with the\\nJewish.\\nCatechism of\\nunforbidden\\nactions.\\nMOMMSEN.\\nlt 4.\\nMysterious anxiety\\ndespite the affectation of\\nheroism.\\n39,41,56, 59,69,71,\\n96, 109, 113.\\nRoman practical sense\\nwardsoff evil and\\nattracts good powers\\nto make them subserve\\nselfish ends. \u00c2\u00a757,62,71.\\nSuperstition\\never nurtured\\nfrom the deep\\nsubstratum\\nunderneath the\\nshallow official\\nreligion.\\n42, 45, 47, 49, 54,\\n55, 57. 58, 65, 66, 71,\\n72, 78, 83, 86, 109,\\n135, 146.\\nPredilection of old\\naristocracy for old\\nreminiscenses:\\n36, 67, 78, 137\\nThe brilliant\\numbel\\n78, 202\\nRoman culture the\\nmost advanced\\nproduct of antiquity.\\nComparison\\nbetween the\\ncharacters of\\noriental and\\noccidental\\nAryans.\\n73. It would have been worse than unnecessary to dwell upon Stoic ethics, had\\nthere not been something else connected with it. The Greek, it has been said, appro-\\npriated and assimilated external matters in the mind, whilst the Romans rendered\\nformal and forensic even the most spiritual things of the world of thought, the most\\nintrinsic concerns of personal life. There was no action, no sacrificial celebration in\\nwhich a portentous omen might not occur, or mistake be made, necessitating a\\nliteral repetition of the ritual. Words and symbolic rites were thought to work in\\nsuch magical and legal punctiliousness as that the efficacy of the whole act was\\nrendered doubtful by the least error or mishap.\\nWe find consciousness under a stress of legalism and formalism which needs\\nanother explanation than that obtained by a circulus in probando. For this would\\nbe all that Stoicism would amount to, if we would rest with having explained Roman\\nlegalism and formalism by the abstractions Law and State.\\nTrue enough. Rituals and cultus were the official expressions of civil polity as formu-\\nlated by the state. Being affairs of government they finally may have transformed individual\\nconsciousness and private life to the stamp of their tentative bearings, analogous to the in-\\nfluence of custom or the spirit of the times. In this respect Mommsen s word has much\\nweight: Morality with the Jews and the Romans was a catechism or index of deeds either\\nallowable or unforbidden. Yet there is more than an habitual legalism at the root of the\\nceremonial punctiliousness alluded to.\\nWe can not fail to observe that the mysterious anxiety has a great deal to do\\nwith the painful uncertainty of ceremonious devotion, even with the Romans. Their\\nheroism,decisiveness and assurance of final success notwithstanding, the Roman con-\\nsciousness is as much afraid as we found that of the Greeks, despite their hilarity\\nand familiarity with the gods; in spite of their boast of fearing neither fate nor the\\nstyx.\\nWhy did the portenta i. e. the ominous signs which the haruspex or the augur pretended\\nto find at the auspices why did they wield such a power over Roman consciousness? The\\nbelief in both, omens and auspices, again indicates the presence of that darkness solidified\\nin the substratum. In precarious situations consciousness, in the ratio of its darkening, feels\\ncompelled to either ward off, or conciliate, or bribe the powers of evil by scrutinous observ-\\nances, by the use of magic formulas and rituals and charms, or, on the other hand, people\\ncontrive, by means of odd usages and sympathetic applications, to attract good spirits for\\nsuccor; in short, to use either power for selfish ends. All this goes to prove that the mind,\\neven in its natural bondage and inverted foreboding of its rescue, becomes conscious of its\\ninnate destiny to become selfdetermined and to master the situation.\\nThis ominous suspense, assisting man s promptings to rise above himself, belongs none\\nthe less to that form of wretchedness, in which we found enthralled the nature-bound i.eople\\nof Inner- Africa and Oceania even up to the mouth of the Obi river. Herein Rome we find\\nthat anxious suspense covered up,not very deeply at that, by a layer of higher religious culture\\nwrought into every form of cultural life; covered by a growth of religious offshoots which had\\ncrept hither from foreign fields, but were now thoroughly Romanised. Here as well as in\\nGreece the lower layer shines through the upper crust, just as the Christian inscription around\\nthe cupalo of St. Sophia strikes through the Moslim plastering fortunately in reverse order.\\nThe same old priestcraft of sorcery again protrudes in the various manipulations, whenever the\\nintestines of this or that fowl are examined, under sanctimonious mock-solemnity, as to their\\nindications of the human fate.\\nWith these superstitious practices that old Roman ancestor-worship stands con-\\nnected, for which old nobility has the more predilection the older (and of course\\nnobler in the esteem of insipid folks) it becomes. Of the high and brilliant umbel\\ncrowning the poisonous flower-stalk of this plant we shall see more anon.\\nThe family altar of the Romans with its Penates is essentially what the mirror is to the\\nJapanese; with this difference however, that, what appears childish and weird in Asia be-\\ncame, by the occidental and by the Roman mind most conspicuously, transformed into hero-\\nworship which also will turn up again before our view.\\nUpon the whole it will always have to be admitted, that the man of the antique\\nclimbed the highest notch of his scale in Italy. Earnest in action, honoring age and\\nparentage, respectful to womanhood, loving his country, and fearing the gods, are\\nqualities of the Roman which by far excel all those of the other ancient nations\\ncombined.\\nThose Romans were a matter-of-fact people, just the opposite from what the Hin-\\ndoos are, that nation of contemplation. The Romans made history and wrote it, in\\npolar contrast to the Hindoo cousins who doze and dream. The epic is common to\\nboth on account of their Aryan descent, but a sense of history, besides the Greeks,", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0206.jp2"}, "207": {"fulltext": "iL B. Ch. IV. 74. RESUME MARKS OF ARYAN superiority. 169\\nonly the Romans possessed. Rome in the prime of its manhood is the best type of\\nthe Aryan stock down to the time of its decline.\\nThe three stories of the theatre of Marcellus symbolise the three epochs of Roman cul- Marceiius theatre in\\nture. The Doric colums below remind one of the Spartan firmness and simplicity in the time of its architecture\\nthe rise of the republic. In the second story the Ionian column, symbolising a free horizon, of P cuTture. three penods\\nshows how the Roman character had become tempered during- the time of the constitutional Doric:\\nstruggles and intestine conflicts. It was then that the Roman seized the world and the city Firm ss and\\nmade herself ready to become its mistress. The third story column, the Corinthian, pictures t\\nthe artful coquetry, the levity and luxury of the imperial period, and\u00e2\u0080\u0094 the collapse of the widening horizon,\\n\u00c2\u00abolosseum. We do not now enlarge upon the latter period. We wait for the results to be constltu ,onal struggles.\\nsummed up, when the whole realm of the Mediterranean basin in the golden Augustean age Coquet evit^Yuxury\\nhas become Romanised to the full extent. \u00e2\u0080\u0094and collapse.\\n74. Closing the review of Greece and Rome, of the Aryan Occident, as far as it\\nthen had become historic, we square our accounts with them as we did with India aryan\\nand Persia. We are thereby still more confirmed of the importance of our discovery ^^\u00c2\u00ab0 V he T\\nthat among the four branch lines crosswise correlations and interrelations existed. inter-\\nThese were not construed to suit our system. In arranging them, we simply follow- rela tions.\\ned the order in which they actually resulted from their interorganic connection by incarnations.\\nforce of polarities, as the natural outgrowth of history in its working after a plan nrou^tfemiiitae)\\nand for a purpose. Evidently there is method in the onward and westward move- TH UOH JonducTors 1 ERSU\\nment of culture and improvement of the race. The feature of feminine passiveness, GREECE (virile) a\u00e2\u0084\u00a2 h\\nselfdevotion, yea selfabnegation predominant in the eastern branch, we find to have kek^us\u00c2\u00ab.\\nbecome superseded by manly selfassertion and activity in the West. There thought apothe oses.\\nin the process of sublimating, here action determined to cause further activity.\\nWhat fruits then did the four branches of Aryan culture yield? In the first place\\nwe recognised the wrinkled features of the image in other words, the faded rem- ^fit of the\\nnants of a monotheistic consciousness deep in the background of the human being, advance among\\nwhich, howsoever deranged, is found innate within every member of the family. We a e ryans\\nfound monotheistic traditions embodied in symbolical acts, never understood but ever\\nvenerated as family-heirlooms, reminders of the common home and the happy days of\\nchildhood. We found them a fragment here and a vestige there strewn over the en-\\ntire area, lying about on top of the lower layers as a confusing mixture.\\nThe innate remnants were faintly felt; altho misunderstood because of their mutilated Remnants of primitive\\ncondition, they were always discernable from among the bundle of anxieties and abominations, i l^ii^ls, 53, 55 57\\nand separable from the superstitions about ghost and demon, snake and fetish. We found 5S| 59\\nthe latter to be subversions and objectivications of those inner remnants or of external sym-\\nbols and traditional family-heirlooms. Some phenomena we found to be inexplicable from\\nnatural causes. Subverted truths, by force of their innateness, and occult phenomena dtstinguUhed from\\nof infernal origin break through the upper stratum in places where superstition would have anxieties, from fear of\\nbeen least expected. Again and again the better cultivated Aryans were attracted by the con- fetishes\\nundrums of the inner life, working out systems and being benefitted by the work in mental\\nelevation. They arranged interrelated groups of higher and minor deities around a common External traditions\\ncenter in the dim distance of a golden time \u00e2\u0080\u0094without finding a name for it. They never could with inner reminders of\\nrid themselves of the idea of unity and were ever possessed by a craving for centers of coher- an anj ous suspense.\\n\u00c2\u00abncy. They knew of myths about a calamity, a confusion, a dispersion. We saw their at- i n trying to solve these\\ntempts at remembering and systematising facts and fictions, ideas and phantasies, symbolising riddles, Aryans became\\nthem and idolising the symbols. We saw them personifying nature and objectivising cogni- seifcuiture\u00e2\u0084\u00a2 6\\ntions, which, tho vividly present, they could neither account for nor get rid of. We could not 57 61 li 78 176\\nbut conclude that such attempts were practiced by vigorous minds ripe with experience, and\\nIdea of unity sought\\nforming upper grades in the social diirerentiation. after in centers of\\ncohesion.\\nNot dispersed so far nor sunk so deep, as the Turanians, these Aryans, on the si, 75, 79, 1,13,\\nwhole, preserved and improved their faculties and advanced thereby, of course not Personifying nature,\\nwithout leaving behind some of their race who abandoned themselves to apathy and d lsmg\\nsheer despair. No large part of the Aryans thus became such decidedly superior dYrrfreVt.at\u00c2\u00b0on al\\nnations, as to gain the upper hand over the inferior. Spreading over the territories of Advancement\\n.subjugated preoccupants, each progressing in a somewhat different course, they Relapses\\nplanted better, specific cultures in the fallow soil until they in turn would relapse lethargy.\\ninto the wild nature of the uncultivated subsoil. Higher gifts and true\\nBesides those religious relics and cognitions, the Aryans had peculiar gifts in common, plainly distinguishable\\nwhich, however, did not cure them of their proneness to adopt some other peculiarities, from bad Bll \u00c2\u00b0y-\\nlower than their own, and to blend them with their own. The Aryan mettle, nevertheless,\\nmaintained its quality sufficiently genuine to preserve the higher gifts and true intuitions\\nplainly distinguishable from the alloy of perverted consciousness and from poor imitations.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0207.jp2"}, "208": {"fulltext": "170\\nWORLD SORENESS AND WORLDLINESS.\\nII. B. Ch. IV. 74.\\nGreeks and Persians\\nqualified for trans-\\nmitting the effects\\nof the polarity between\\nBenares and Rome.\\nFeminine pole:\\nself abnegation.\\nGanges,\\nVirile pole:\\nselfassertion.\\nTiber,\\nWorld-soreness\\ntranscendentalism\\nWorldliness\\nImmanency.\\nOrient:\\nincarnations.\\nOccident:\\napotheoses.\\nThesis:\\nTranscenden-\\ntalism,\\nAnti-thesis:\\nImmanency.\\nThe four component parts of the Aryan family turned upon a significant axis.\\nImagine this axis as a bipolar magnetic bar whose forces grow the more neutral the\\nnearer they approach the middle. Upon that rather indifferent part of the axis, half\\nway between the poles, Persian and Greek cultures turned, both qualified for inter-\\nmediating the polar fluxes merely to serve as good conductors. Their intercommuni-\\ncations in trade and in war show their equalising effects as distributive agencies, as\\ntho they had agreed upon the execution of their historical tasks, and had understood\\ntheir reciprocity as having been prearranged.\\nBut at the opposite ends of the axis the full force of the polar tension recuper-\\nates itself. The outer poles lie in Benares and Rome, where the extremes each take\\ntheir definite shape. Yet they are nothing but contrasts under strain; hence the ex-\\ntremes may meet, the tension may spend itself without a discharge, and may, under\\na neutralisation of forces, come to its equipoise.\\nIf we may take the yearning of the passive mind,\u00e2\u0080\u0094 addicting itself to nature and\\nretiring, plant-like, to sleep\u00e2\u0080\u0094 as the feminine pole, then this ceases to be effective\\nand becomes fixed on the Ganges; whilst the opposite pole of virile exertion, deter-\\nmined to master the world, spent its energy on the Tiber. Yonder the reality of earth-\\nly things is reduced to mere illusory apperception, despised and averted and avoided\\nunder the groans of world-soreness, on account of an ideal world. Here a real value is as-\\ncribed to the environments, founding that view of life which sees a moral destiny\\nand persists in the activity of realising the purposes of real life. But just as in India\\nblessedness is sought in dropping the ethical problems of actual life, so Rome stands\\nin peril of worldliness at the expense of Heaven.\\nIn the Orient a patient longing for incarnations, an intense desire to have the gods\\ndwelling with man. In the Occident an impatient impetuousness in reverse manner,\\ntending to heroism and apotheoses, extolling man to rank with the gods.\\nYonder the idea of condescension of infinity divine to human nature in its gen-\\neralness; there the ascension of personal man to an indistinct deity.\\nWhen we formulated the mode and common characteristics of eastern thought\\ninto a comprehensive synopsis, we termed it: TRANSCENDENTALISM.\\nLikewise we formulate that of the west as: IMMANENCY.\\nAnalysis of the\\nethnical\\ncompound in the\\nRoman crucible.\\nComposition seems to\\nstand neutralised in\\nthe Mediterranean\\nbasin until the\\ncenter of cohesion\\nappears.\\n42, 47, 61, 74, IS\\nC. THIRD DIVISION.\\nTHIRD CIRCLE. THE NATIONS AROUND THE MEDITERRANEAN BASIN.\\nSYLLABUS.\\n75. Thus far our object has been to present to our minds the Aryan culture in\\nthe shape of an edifice, with wings opposite one another upon a substructure of com-\\npressed life. This building is reared upon a hardened and raw subsoil of Turano-\\nMongolian beginnings, which at this stage of historic development as yet surrounds\\nit in an extensive compass.\\nWe now proceed in outlining the third circle as the narrowest and innermost\\ncompass of the three. It encircles the basin into which, figuratively speaking, all\\nelements of ancient history empty themselves. At a certain season the solution ap-\\npears as if it were neutralised and at a standstill, the boisterous commotions going\\non notwithstanding. Then that powerful center of coherency is perceived to come\\nforth, around which all the ascendant cycles of the ancient world had been rotating.\\nIn the center of the chaotic mass we observe the formation of a nucleus, around\\nwhich the elements of a new organism may silently concentrate as by a law analo-\\ngous to that of natural affinity and from which subsequently it will permeate the\\nentire mixture flown together in the basin.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0208.jp2"}, "209": {"fulltext": "II. C. CH. I. 75. ETHNICAL COMPOSITION IN THE ROMAN CRUCIBLE. 171\\nComparing the Roman orb with a basin will prove a very appropriate metaphor. The Syllabus,\\ncomponent elements of the chaos gathering therein, the ingredients of the compound mixture Centents of the chapter\u00c2\u00bb.\\nhave to be isolated in order to set some of them free. There is, in the first place, the leading\\ninfluence of the urbs itself. As the rivers tend to the ocean, so the host of idols and the\\ntreasures of all the nations are emptied, almost in their entirety, into the lap of the Mistress r Rome s leading\\ninfluence.\\nof the World The Olympus is extended into the Pantheon. All deities to be found through- oiynipos-Pantheon.\\nout the whole monarchy are summoned to assemble and to pay homage to the god of govern- Emperor-God.\\nPolitical forces.\\nment.\\nThen the Hellenic influence is to be taken into account. Together with that, all the n \u00c2\u00abreek influence.\\ndiverse grades of culture, the sum of all the accomplishments acquired, including mytholog- Generai dissoiution\\nical piety and moral philosophy, came flowing along. The states corroding in the general under cosmopolitanism.\\ndissoluteness, both cultus and culture are set free, and the mental forces, like escaping gases,\\nspread and disinfect the historical atmosphere. As soon as, for instance, the idea of a cosmo-\\npolitan citizenship is sublimated from the mass, it prevails.\\nAnother chapter, the third in this third division, at last leads us to investigate the third HI. Hamito-Semetic\\nand most concentric circle of humanity, and to analyse the peculiarities of the Semites. substratum.\\nWhat had been contrived in the Roman basin, what attempts at unification had been Chaldeans.\\nEgyptians.\\nmade by Aryan forces, was to be brought into a tangible form by Semitic coefficients. These Phenicians.\\nfactors we study in the cultures of Mesopotamia and JSgypt where they rest upon their Idea of universality.\\nCushitic substratum, until we see how among the Phenicians the Hamito-Semitic talent\\nbrings out the idea of universality.\\nThe fourth chapter then will acquaint us with the enigmatical nation of the Jews. Its\\npeculiar destiny, its particular position in the world, and its predisposition of characteristics\\nfrom the beginning, its conservatism and progress despite its reserved attitude, its persist-\\nency and preservation in the midst of decaying nations, its triumphant outlook into the\\nfuture whilst all other nations deplore only the sunny past,\u00e2\u0080\u0094 and its remarkable, final catas-\\ntrophe, will constrain us to concede to them an exceptional significance in universal history, rv. Contribution\\nIn all this, and more, too, a natural development of national predispositions is manifest, pre- The grelt aavent 6\\nparatory to the entrance of an entirely new factor. For, in that seemingly insignificant peo-\\nple the true center of coherency, the center of equation, figuratively speaking, comes to\\nview, around which, unbeknown, all former attempts to harmonise thoughts, to unify senti-\\nments, and to satisfy the soul s cravings, all premonitions, and all aspirations to excellency\\nhad been oscillating.\\nCH. I. THE ETHNICAL COMPOSITION IN THE ROMAN BASIN.\\n76. Roman history overshadows the whole world. The wide compass of its Rome S S ig nincanC e.\\nimport embraces all other events, engulfs the history of all other nations. This is the NlEBtrHB\\nbearing upon history which Niebuhr assigns to Rome. We shall see how far, altho fffi^ ta\u00c2\u00a3nffi*?;m,\\nnot deep enough, he saw. U5 213\\nThat wonderful religious movement\u00e2\u0080\u0094 reformatory to a certain extent and thrilling No unity am0 ng the\\nAsia at about the time of the destruction of Solomon s temple, vibrated through the then people; only\\nknown world even to Japan from the Ganges to the Tiber. Appearance of Buddhism, reform conquered nations,\\nof Confu-tse, Zoroastrian reformation, Israel s captivity, Hesiod s theogony in Hellas, Pytha-\\ngorean mysticism in Great-Greece, the circumnavigation of Africa, the fall of Jerusalem,\\nNinive, and Babylon these are the wave-crests of the universal commotion. The altitudes of.\\nAryan cultures at about 600 B. C. are marked by the names of Gautama, Hesiod and Numa.\\nWith the organisatory success of Numa the fundamental principles were laid\\ndown which Rome never lost sight of up to present times. In the program of\\nRoman life thus promulgated, the genius is embodied which may figure as the mold\\nby which the cast of the empire was determined. In vain, however, heaves the\\nworld-monarchy under its, efforts to represent a complete unity. It remains but a\\nconglomerate of conquered states, which were to smooth off each other by grinding,\\nanalogous to that which polished the granite blocks of the moraines. During the\\noperation the nations of imperial Rome became tired of wars and lay down to rest,\\nas if waiting for peace. In a sense the empire had the aspect of an enormous ex- w\\npanse over which a conflagration had raged where only here and there as Curtius\\nsays the sparks of smothered passions rekindled the flames.\\nFrom the latest ruins of Carthage and Corinth columns of dense smoke as yet rolled up\\nand flames licked through. The extension of the northern boundaries meant death to the\\nIllyrian and Thrakian tribes, who withered and vanished at the approach of a culture to or perishing.\\nwhich, like the Indians in the United States, they would not conform themselves.\\nOn the other hand strong peoples were called to the front for historical coopera-\\ntion. Their territories being drawn into national intercourse they helped, in the first\\nplace, to enlarge the world s market.\\n14", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0209.jp2"}, "210": {"fulltext": "172\\nConnections of nations\\nby business transactions.\\nCommerce with China,\\nSoudan, Hercynian\\nforests.\\nPostal routes.\\nTime schedules.\\nThe part of the\\nGreeks in pre-\\nparing general\\nsolidarity.\\nRole of the Phenicians.\\nNecho: Cape of Good\\nHope doubled. 154.\\nHumanising\\neffects of\\ncommercial\\nintercourse.\\nPOLYPIOS.\\nPandemonium.\\nShamanistic elements\\nespecially from\\nPhrygia.\\nROMAN PANDEMONIUM.\\nH. C. Ch. I. 76.\\nPersian\\nIndia along with Southern Arabia was seized by the movement, whereby both received\\nnew stimuli for the prolongation of their historic existences. The ruins lately discovered\\nupon the coast of the Somali country corroborate this allegation. The Euphrates countries\\nwere prevailed upon to exchange their goods by way of the Mediterranean ports. Even the\\nHercynian forest regions in Germany yielded contributions to the traffic now connecting the\\nmarshes of the Vistula with the oasis of the Sahara and with the Soudan. The extensive sys-\\ntem of overland-routes was frequented by the currus publicus. The connections of travel\\nand trade over land and by water were regulated by time-schedules. Even with China cor-\\nrespondence was opened: the silk-road to the Sererians went towards the rising sun along\\nthe northern slope of the Kuen-lun. A Roman by-way led to the Lob-nor through steppes in\\nwhich the situations of numerous towns have been discovered, but which are now avoided be-\\ncause of the oppressive solitude reigning there. Previously, as we have seen, Greece had es-\\ntablished itself as a medium of lucrative international traffic. Its colonies and factories dotted\\nthe interior of Scythia up to the Ural, and the Mediterranean shores to the pillars of Hercules\\nand up the Rhone. Regular roads led across Gaul in the direction of Thule. Intercourse with\\nthe Hindoos was reopened by the Greeks. In Persia they stood high at the court of Cyrus.\\nCarthage had done its equal share to facilitate commercial intercourse. Its ships con-\\ntinued hauling umber from the Baltic; and its caravans communicated with the people on\\nthe Niger river and around the Tshad-lake. The West- African coast had been explored be-\\nyond the Green Promontory, It was a Phenician whom Necho had fitted out to double Cape\\nof Good Hope for the first time.\\nIn short, nation after nation was drawn into relations of reciprocal interests.\\nThe Eoman Basin had become a general exchange on a large scale. The importance\\nof this newly created solidarity of interests and of these commercial relations, which\\nin addition brought about new political negotiations, is not to be undervalued.\\nThis may be illustrated by the support sent to the Rhodians, when an earthquake had\\nnot only caused their colossus to tumble down, but had demolished their city. Polybios en-\\numerates the amounts of aid-moneys sent from everywhere to relieve the distress. Hiero of\\nSyracuse, Ptolemy of ^gypt, Antigonus of Macedonia, Prusias of Bitthynia, and even Mithri-\\ndates contributed benevolent gifts for the sufferers\u00e2\u0080\u0094 A NOVEL, PHENOMENON.\\nThe most distateful feature of the medley in the basin was the conflux of the\\nideas which the overwhelmed nations entertained about their gods, and of all the\\ncults pertaining thereto. A veritable pandemonium was the result.\\nThe Phrygian highlanders presented Rome with the Syrian goddess, with her black stone.\\nThe Serapis service of Alexandria with the processions of Isis, which earned so great renown\\nin Corinth, and were described by Apulejus\u00e2\u0080\u0094 became exceedingly popular throughout the\\nrealm. The devotees of Bacchus,who devoured the bleeding meat of kids, and who had them-\\nselves entwined with snakes, celebrated their games and exhibited their performances in\\nmany cities, in connection with the Mysteries of the Hekates, the primitive deities of\\nLatium. From Phrygia the Zabasios-service with its nocturnal debaucheries was introduced.\\nFrom thence also came those Tauobolies, in which the initiatory services consisted of purifi-\\ncations with ox-blood at the midnight hour in the pit. They took quarters upon the Vatican\\nhill.\\nDiverse emperors took pains to augment the collection or rather to swell the\\nconflux. We need but to mention Nero and Heliogabal. The different rituals were\\nall thrown into the strange potpourri, in which not even blood was spared, in order\\nto obtain warm human entrails for the haruspex.\\nBeside the hall of the Quirites the temple of the Persian sun-god was erected,\\nso that Mithras, the Siva of India, reigned from the Araxes and the Ganges to\\n3: Tauris, being influential in Delphi and at the Capitol, as he had been at home and in\\nDodona. Since this idolatry had become naturalised in Rome it marched on with\\nthe legions to become dominant as far as Ratisbona and Mayence. The sun-service\\nfinally became a digest, indeed, of Indian, Persian, Phrygian and Graeco-Roman\\nmythologies, in which the whole promiscuous mixture of godheads thickened and\\namalgamated like the diverse ores in a smelter or the metals in a crucible.\\nIt looked as tho the oriental sun should dawn upon the Occident. Under different names\\nhe became the most prominent idol. To Rome he was Apollo. So much was made of him,\\nthat a later writer in a satirical strain made the sun utter the following complaint:\\nSome drown me in the Nile; others darken and then bewail me; some again pierce my\\nsmashed parts with seven spears, whilst others cook me in a pot. Deplore me Liber, mourn\\nfor Proserpina, mourn about Osiris and bemoan Attys All right. Only be careful, that I\\nmay not suffer indignities. Ye must not drag me through every ditch", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0210.jp2"}, "211": {"fulltext": "IL C. CH. I. 77. THE SUN-SET OF THE HOLY NIGHT. 173\\n77. If we glance over the whole situation as the sun does, we find ascending Tendency of religious\\nor elevating tendencies nowhere. But we observe stuntedness, and behold cripplings ec ectlclsm\\nof a fidgity phantasy everywhere.\\nStrange to say that such eclecticism should have been mistaken for enlighten-\\nment, when in fact it is a sure symptom of the mind becoming eclipsed. It does not\\nimpress us with an idea of mere incompleteness of knowledge. Neither does it ^jj C o f is no\\nresemble the night with its fertilising and recuperative effects; not night as the time eniightment,\\nin which strength is recruited for resuming work after a short and sound rest. That mind s eclipse,\\nsun which smiled on the empire, once a sure symptom of original monotheism, or\\nrather that night which changed off with him, represents the most noxious perver-\\nsions of religion.\\nThis is a night in which the inflamed brain suffers insomnia approximating The great sun-set\\nmadness a night in which manly energy is consumed by random and wanton agility, hoiy r uight.\\nor in which, worse yet, the vital forces are debauched.\\nThis night of eclectic syncretism was like a phantom shadow thrown upon a chilly and sinking shadows.\\nthick fog. The shadows then lengthen according to the degree in which the real sun of the\\nmind, that hidden center of the invisible heavens, sinks towards or below the horizon of con-\\nsciousness.\\nFor, a sort of a presentiment respecting the veiled presence of that central sun of suns\\nin the background of the heavens whose rays reflect even from the wondrous mir-\\nror of pristine traditions, and innate cognitions, which mythology had attempted to Presentiments of the\\nbring to a focus, or to reduce to a synthesis, or to reconstruct by way of esoteric systems and 33100 102 105.\\nsymbolic rites \u00e2\u0080\u0094man is known to have ever experienced. Ever and anon there arose one as a\\nsolid mountain-cone rises above the plain of flattened or levelled ideas. The shadow of this ae moreto offtet\u00c3\u00a4MT\\napex then covered the surroundings with so much denser darkness as the sun sank deeper and darkness.\\nas finally, only the brow of the mountain reflected the last rays of the glowing light, before it\\nsuddenly and completely vanished.\\nThus, under the suspense of a magic dusk, the outlines of personal and natural\\nobjects, of human and divine matters, of this world and the spiritual, flowed together Chaos analogous to that\\npreceding the creative\\nlike the dissolving views from two magic lanterns. All grades of consciousness, and arrangements on earth.\\nall phantoms of fear had subsided into a chaos which, in a certain sense, resembled\\nthat, which preceded the first day. And in such a mental and moral chaos develop-\\nment is no longer to be sought for. Dissolution takes the place of evolution; instead\\nof development confusion reigns and human affairs lie in a hopelessly perplexing en- human\\ntanglement, which no human reason nor natural force can unravel. Least of all the reasoning nor\\nemperor who was hailed as the rescuer just at the moment when all the guy-ropes of will avail in the\\nhuman existence had become twisted into a tight knot. It did not take long until th^probiems of\\nthe people became aware of their disappointment seeing that the emperor merely the mental\\nplayed a figure, instead of being the figure expected. He was not so much as a\\na m 1 Cognition of the state\\nmere sign of a new dawn; he was only presiding over the pandemonium. Sure incarnate in the\\nenough, the world lay at his feet, no longer by reason of right, but on grounds of ontl ex ax us 104.\\nmight, since opposing fortitude was exhausted. Among pygmies, comparatively\\nspeaking, he was announced pontifex maximus, the state incarnate.\\nThe people had become disgusted with the multiform humbuggery of proselyting T he state held\\nidolaters outcrying one another. In preference to this rabble, and in lieu of their tobe the Good\\nlost faith, these people in their emergency substituted the representative of their\\nhighest idea, their Supreme Good the state. For man ever must have some kind\\nof faith, being always in need of something tangible upon which to lay hold. No\\npart of humanity can ever shift for more than the length of a life time without some\\ncenter of cohesion.\\nSixteen pillars of granite with Corinthian capitals of white marble supported the vesti- Pantheon.\\nbule of the Pantheon. The roof consisted of glittering tiles of bronze, and rested on iron, Icyrus Court s 57.\\ngold-plated rafters. The lofty and spacious hall under the dome was beset with a row of\\nsculptured figures standing in a circle, noblest pieces of art. They were to represent the sev- TheTimbel of\\neral gods of all subjected nations, whilst the true object of the assemblage was the glorifica- ancient nature-\\ntion of the triumphant victor, the state. They had to serve as foil to the glory of Augustus, bound culture,\\nwhose statue they surrounded as if waiting upon the emperor god.\\n78. We stand here before a phenomenon of supreme significance to history.\\nThe Roman religion on the whole assumed the shape of a specifically imperial cul-\\ntus Preller avers. It was nothing but policy, this official religion. God was noth- Im erial re i ieion\\ning to the Roman if not the embodiment of his highest idea, the state for ever. To\\nhim God can be but politics personified. Preller concludes his mythology with the\\nemperor-cult.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0211.jp2"}, "212": {"fulltext": "174\\nASIATIC IDEA OF STATE\u00e2\u0080\u0094 THEOCRACY.\\nn C. Ch. I. 78.\\nOld nobility not averse\\nto old superstitions.\\n17, 67, 73, 137\\nAncestor-\\nworship modi-\\nfled into\\ndeification of\\ndead cesars.\\nRoman\\nsteadfastness\\nin its religious\\ntraditions,\\novercome by\\ncopying oriental\\npractices.\\n20, 54, 57, 62, 67,\\n81, 97, 122, 123, 146,\\n147, T49, 150, 185.\\nPantheism\\ncourting\\ndespotism.\\n\u00c2\u00a754,55,56,57,66,68,\\n72, 78, 97, 89, 170,\\n185.\\nSecret of the success of\\nOriental dynasties\\nutilised in the\\nemperor s deification.\\nRome captivated\\nby the oriental\\nthought,\\ncould never rid herself\\nof it.\\nAugustus apothe\\nAffidavit of\\nNumerius\\nAtticus.\\n-ZEgypt worships\\nAugustus as the\\n\u00e2\u0096\u00a0REDEEMING\\nGOD.\\nThe mania of the\\nemperor cult;\\nPliny.\\nwhich was formulated\\niulM a dogma by\\nFirmitius Maternus.\\nAncestor-worship (and demon-service, its caricature) has always outlasted the\\nbetter conceptions of the chief deities. But so energetically promulgated and so per-\\nfectly systematised as in Rome it was not even in China. Nowhere, not even in\\niEgypt, was old nobility more inclined to stretch its legendary lineage on the score of\\nrespectability, than the Roman aristocracy at this period. Hero-worship always com-\\nmands a large retinue; but never had an entire conglomorate of nations so readily ac-\\nquiesced in such a novel modification of it, as that of divine adoration of dead csesars\u00c2\u00ab\\nWe have noticed already, how the Orient assisted in this innovation. When Rome put\\nits foot upon the neck of the ennervated Asiatics, their cities and states were eager to\\npay homage to the Roman sort of religiousness in order to secure easier terms. In\\nthis manner Rome became the patron deity of Smyrna; it is not so certain whether of\\nPergamon also. But it was never heard of, that a Roman would have denied his re-\\nligion, that is, his loyalty to the state; or that for reasons of diplomacy he should, (as\\nAlexander and Napoleon had learned in the Orient) accommodate himself to the re-\\nligion of those lie wanted to rule. Hence Rome became ever more successful in mak-\\ning religions bow to her.\\nIn the end Rome, nevertheless, allowed Oriental ideas to enter by another way,\\nand in that round about way was conquered by them. For we must not forget that\\nRoman Cesarism was, after all, but a copy of the Asiatic pattern. In theory it was\\nthe same Pantheism, ever favoring despotism, which we found in Chiua, and India,\\nand Macedonia. Since Rome had virtually taken possession of the heritage of Alex-\\nander s estate, the occupants of the Roman throne saw fit to utilise the secret of the\\neastern monarchies with their dynastic successions. The newly discovered secret of\\ntaming barbarians or refractory aliens of firmly establishing large empires and con-\\ntinuing powerful enough to rule them and to maintain authority of state, seemed to\\ndepend on the deification of royalty. The transfer of government to Byzantium was no\\nmore than the realisation of the long nourished desire to take the place and continue\\nthe glory of the ancient dynasties. Rome thought of taking advantage of the\\nAsiatic custom by making it subservient to its own interests. But once captivated\\nby the oriental thought, she could never again free herself from it.\\nAfter the impirium, i. e. a world orbit, had become a fact in the Occident a common\\ncentral idea was to be procured by which the mixed compound could be rendered cohesive. It\\nwas found in the august majesty of the most popular man. Urbs and Orbs cringed before\\nhim. Greek thought with its fancy for hero-worship employed its mode of religion in apotheo-\\nsising the emperor. In Athens, Corinth and Sparta altars were erected in honor of Augustus\\nand formally dedicated to him. Rome did not lag behind. It had made the public games\\novations to Octavian Augustus before his apotheosis. Cities counted their new era from the\\ndate at which on his journeys he had passed through. Soon after his death the senator Nume-\\nrius Atticus declared under oath that he had seen the emperor ascend to heaven. As fast as\\nthe report could be spread, temples were built everywhere. Priests were installed, and kids\\nand calves were sacrificed, to the new god in heaven. In solemn procession, soSueton relates,\\nhis statue was carried about upon a vehicle expressly built for the occasion, and\\ndrawn by elephants. In due form the new state-god was added to the old gods, the whole\\nempire unhesitatingly swearing allegiance to him.\\nAt Lyons and Cologne we know of this new rendition of allegiance to have been observed\\nby the numerous princes, dukes and representatives of the Gauls and by some Germans.\\nAt the confluence of the Rhone and Saone an altar was dedicated to, and the smoke of in-\\ncense rose in honor of, the statue, the attending priest being one of the tribe of the .Ed i iaus.\\nNear this altar stood a temple for this pet of the nations as a sign of their eagerness just then\\nto serve a real god. The people of Narbo like many others had reared temples for his wor-\\nship when he was still living; the temple upon the Spanish Tarraco was built immediately\\nafter his death. But Greece, because nearer to Oriental usages and ideas had outdone all\\nothers already in order of time as well as in the degree of fervency. .\u00c3\u00a4Sgypt celebrated the\\nmemory of Augustus as the Redeeming god.\\nThe judges throughout the empire from the Euphrates to the Atlantic had no sooner\\nmade people swear by the name of Augustus, than that the streets leading up to the capitol\\nbecame too narrow for the herds of animals driven thither to be sacrificed. They were\\ndriven up there in order to adore the mean image of the wicked despot with as much blood of\\nbeasts as he was used to spill human blood. This is what Pliny thought of the latest fashion\\nin idolatry, of the effects of the emperor-god-mania Firmitius Maternus formulated this\\ninto the dogma, that the emperors were gods of that class upon whom the stars, being of so\\nmuch lower order, could exert no influence. The fate of the emperors, for this reason can no\\nmore be read from the stars than that of the gods or the demons.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0212.jp2"}, "213": {"fulltext": "175\\nII. C. CH. I. 79. MAN-GOD MORE RATIONAL THAN BEAST-GOD.\\nCyrus after his elevation to the gods, is pictured with four angelic wings, according to Persia imitated.\\nthe copy of his monumental representation in Lenormant s work. This shows that Rome, S 59, 126.\\nnotwithstanding its philosophy and its cultural accomplishments, adopted the Persian form\\nof idolatry together with the much lower forms which break through the surface of the best\\nestablished culture from the stratum beneath.\\nThis last repristination of mythical cultus was, however of very transient glory.\\nAstonishing is this close of ancient history. No sooner had the Occidental con-\\nsciousness deviated from its destination and become imbued with the old Oriental occidental consciousness\\nideas, than its defeat became obvious. Rome for once untrue to itself, had in or\\\\entai\u00c2\u00a3m h\\nthis indirect manner allowed itself to be conquered by an idea most thread-worn of m .isbfi\u00c2\u00ab, 1\\nall ideas. The principal element of hero-worship is a compound of selfadoration and 150, 185\\nself conceit. But considering the circumstances, what better could the Romans have Deification of man\\ndone than making this inadvertent attempt at self salvation? Perceiving the peril of SS hM^KaiUs\\nfalling below the line of human dignity, it was certainly more rational to idolise the {^m^o*.\\nstate than to fondle fetishes.\\nThat state had already absorbed the privileges, which by right of their innate- p\\nness ought to be kept inalienable by every possessor. Had not Plato invested the sta a te\u00c2\u00b0ido\u00c3\u00bc sed;\\nstate with the attributes of being man collective, the personification of the ideal man,\\nthe synthesis of the metaphysical good of infinite value? When therefore the state\\nhad been interpreted as the Supreme Good it could not be inconsistent with highest\\nintellectualism to deify its representative. Of Orientalism, as transmitted through a compound of seif-\\nPlatonism to the orient, the man=god was the natural result. l7ateifldlll]Zon 0n\\nHe was the result, too, of the unperishable, altho corruptible cognition of personal s U2 m 126 Ui\\nr personified in the\\nimmortality. As an attempt of unaided reason at the realisation of this thought, the man -s\u00c2\u00b0 d\\nman-god signifies an advance. For, another and far more precipitous line of stillpreferable toth\\nhuman logic had abruptly run out, as we shall see elsewhere, in the beast=god. beast-god. 86.\\nBy the contrivance of state-deification humanity, entangled in crude super-\\nstitions, had, in a rather nervous haste, tried to save itself from still another pre-\\ndicament of the mind. Relations growing more complicated had sharpened the To save\\nattention. The more extensive the range of observation became, and the more fetlX^m 5 men\\nintelligence was exercised, the more vivid grew, under the danger of getting lost in slifadoration\\nphysical diversity, the presentiment that refuge could be found in a metaphysical and ^discovered the\\nr J postulate of oneness.\\noneness alone. Either one man had in reality to become God, or one personal God\\nhad to become man. Simply this alternative remained at the remarkable conclusion\\nof ancient history.\\nIn that part of the world where the idea of personality had been rescued, in that\\n\u00e2\u0080\u009e_ j.j,.... Wholesome incitements\\npart of humanity which, upon that basis, had risen to the highest degree of self- by erroneous\\nculture\u00e2\u0080\u0094 in the west, man chose the first of the two postulates. The world-orbit pray- 1Bl0US g e 61 74, m.\\ned before the man-god.\\n79. History incessantly persists upon equation. It aspires to bring the nations Histor y g. ra vi-\\ninto communication and to guide them to unity. It keeps them in balance, ever tates to carrying\\nseeking their equilibrium by means of that polarity which retains them inside the of unity? 1 1P\\nsphere of the invisible center of attraction. The growth of the ancient monarchies\\nevinces this, where a great variety of ethical coefficients had to obey a mysterious in-\\nstinct. This instinct made nations submit to the rule of equity and render even\\nthe discipline of social order attractive. A promiscuous manifold is to be reduced to Sodlo!^ wuchb\\na unit by being cast into the mold of a new pattern. Preparatory to this transforma- Sd \u00c2\u00ab\u00c3\u0084a^ST*\\ntion the great national bodies assume their definite shapes as units with specific\\ncharacteristics, destined to consummate a final organised union. This is the ten-\\ndency of history because the promptings towards this goal are inherent in human\\nnature.\\nDuring the process of national consolidations the irresistible inclination to dorn- History also tends to\\ninate asserts itself in behalf of history s finality, tho in seeming antagonism to the o aomtaiVn epnnc,pe\\nprinciple of freedom. Ethnical units never stop to deliberate on harmonising the\\ncorollaries of dominion and liberty. Under the hostility in which these factors ap-\\npear, the confounded units put themselves in array against each other for the ensuing\\nconflict. Some become too proud to obey the historic traction towards unity; other\\nparts are too obstinate to join the whole. Those unfit for freedom are then routed\\nby the hostile forces who indulge the maddening lust of destruction.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0213.jp2"}, "214": {"fulltext": "176\\nDOMINION AND LIBERTY IN UNISON NOT REALISED. II. C. CH. I. 79.\\nThese conflicts will not cease until it is universally understood, that both liberty\\nand dominion are to serve the same law of unification. With those refractory parts\\nwhich persist in remaining detached from the center of union, and labor under false\\napperceptions as to the true form of either unity or liberty, all human contrivances\\nemployed to obtain the unification miscarry.\\nThis again is one of the instances of confused physical analogies mentioned in 7. Here\\nthe indiscrimination about originally true phases of consciousness with respect to dominion,\\nliberty and unity comes in and works mischief.\\nThe restlessness of earthly conditions and man s own nature and disposition\\nrival in urging upon him the obligation to establish tranquility. From his anxieties\\nhe longs to be freed, and against dangers he wishes to be protected. To counterpoise\\nthe diverging tendencies of the manifold towards dissolution, personal life instinc-\\ntively seeks a center of cohesion, a general bond of connection. All of these desid-\\nerata are necessary to enjoy and to improve earthly conditions. From union alone\\nthe powerless individual can expect protection and freedom. It was upon these\\nprinciples that, as if under silent agreement, the Roman state amalgamated the\\nmany heterogenous parts constituting the empire.\\nIn ages past and among nations gone the adjustment of these principles had\\nbeen attempted again and again. Each of the ancient monarchies represents a mode of\\nrealising the unity, in which each unit sought to possess the freedom and to preserve its\\ndignity, the unity which guarantees personal security and rational dominion. But in\\nforming such a unity \u00e2\u0080\u0094in which selfcontrol (individually) that is true dominion,\\nand self-government (collectively), that is true form of cj/il liberty, may be cul-\\ntivated the old monarchies utterly failed.\\nHistory then took Aryan material to bring about the unification of humanity.\\nThe Greek mode of thought devised a new method for the preservation of individu-\\nality. Personality is indeed set free, and the persons brought forth are kept together\\nas a nicely organised community in theory. Something new is preparing on the\\nscore of real advance towards dignity, liberty, and unity. The Hellenes failed, never-\\ntheless. Their aversion to authority subverted personality into subjectiveness, and\\nliberty into libertinism.\\nAt the end of our period history forms the Roman monas, apparently surpassing\\nall former results. Under the rigorous discipline of Rome, the separate groups of\\nnations are now released from the restrictions of their limited spheres. Being drawn\\ninto mutual contact and a solidarity of interests, their mental horizons widen. They\\nmeet to exchange their thoughts along with their goods, mutually benefitting each\\nother. Here forces are bound, there others are set free. Everything works practical\\nin the uniform of the Roman straight-jacket. Yet Rome fails, too. Liberty is a\\nmake-believe and unity is vested in the despot alone: ere long not even with him.\\nWhen the time comes that the state is unable to protect, each of its citizens will try\\nto protect himself as best he can. Authority then is lost and the state falls asunder.\\nNevertheless, the truths, worked out in ways preparatory to their realisation,\\nwill live henceforth, until the unity, dignity, and liberty of humanity eventually\\ntake their historical shapes.\\nCH. II. DISINTEGRATION OF STATE=THEOCRACY.\\n80. Rome simply completed the preparation for the new aera. It had to serve\\nas the immense crucible, figuratively speaking, into which the fragments of bursted\\nnations were thrown to be dissolved. There was in this large Mediterranean basin\\nin Aiexandria\u00c2\u00b0 rk one P lace above all where intellect was at work, trying to solve the problem for\\nwhich Roman power could find no answer. That place was Alexandria.\\nThe Romans with their disregard for ideas wrought out the cramp-irons and\\nchains which kept the joints together by force of state and law; whilst the Greeks\\nfurnished the binding cement. What brittle material the Roman discipline had\\nthrown into the smelter of state-absolutism was rendered pliable by the alloy of the\\nGreek language then pervading the medley composition. History evidently assigned\\nthis function to the Greeks as their portion in carrying out its purpose of civilising\\nWrong apperceptions of\\ndominion and liberty\\nmiscarry.\\ng 8, 10, 11,35,56,62\\n136, 13\u00c2\u00bb, 1S2\\nInversions of true\\ncontents of\\nconsciousness,\\n42, 47, 55, 56, 58, 59,\\n74, 115.\\nSearch for the center of\\ncohesion.\\n\u00c2\u00a743, 47,61, 74, 75, 114,\\n133, 171,\\nUnification the\\nleading idea of\\nRoman polity.\\nAncient\\nmonarchies\\nfailed in estab-\\nlishing unity and\\nliberty.\\nHellenism failed.\\nSubjectivism and\\nCosmopolitanism.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0214.jp2"}, "215": {"fulltext": "II C. CH. II. 80. STATE-THEOCRACIES TO BE DISINTEGRATED. f 77\\nhumanity. By the acumen of the Greek mind for receiving, molding and distribut-\\ning ideas and by their position in the world s emporium of literature, the Greeks\\n11 n.^.\u00c2\u00b1. j j. 1 T-* ^v/**\u00c2\u00bbj Home the apparatus for\\nwere well fitted to perform their part. Rome, then, furnished the apparatus for the a freethe\\no v n ethnical compound.\\nexperiment of concentrating the affairs of the entire world; but Greek thought had H eiieni.m to conduct\\nto preside over the experiment and to conduct the analysis and reduction of the com- the ex P eriment\\nponent radicals to the figure of the synthesis. S e 6 furnishcd\\nGreek thought had to find the word which would set the elements free, and J1\u00c3\u0084 rendered\\nmake humanity understand and appreciate that nucleus of affinity, of which it might Roman consistency\\navail itself as of a hold in its sinking condition. All this had been floating before FtVeir\\nGreek idealism and the truth universally felt to be contained in Greek philosophy S\u00c3\u0084S\\ngave it such prestige, that together with Roman discipline of the body politic, this state-absoiutism never\\nHellenism continued to engage the minds in the discipline of self culture. Hence it ^elut^T^ the\\nmay be said that the mind, after all, controlled the inner springs of historical tho anni .hiiatin g the\\n__ nationality of\\nmovements upon Roman territory and it would prove profitable to remember, that vao i uish e i peoples.\\ninstitutions of learning ought to be to their nations what Hellenism was to Rome. JSESSj? t\u00c3\u00bcf**\\nThe most powerful states of the East knew nothing of the secret of reducing l7ad Jow o 9 196\\nethnical particles to civic units. The monarchies conquered nations and crushed theocr atic\\ntheir gods and their customs yet the most cruel oppressions never succeeded in W ?80, P ii9?i96.\\nabolishing them so entirely but that some always had to be tolerated. Scarcely ever aZSPnSSZSla*\\ndid absolutism prove able to infuse higher culture into subjected people, since as a neitSgher culture\\ngeneral thing these ethnical elements remained unmitigatingly stubborn. The s erve Ccult cultscould\\nvanquished, for a while, would seek solace the more fervently in their own formalism in the necessary\\nand symbolism, and the more stubbornly adhered to them, the more it became mani- di^ntf ration\\nfest that the state did not answer the ideal of unity. f\\nJ of celestial courts on\\nThe victors, on the other hand, held it below their dignity to mitigate and to ea th\\nadjust and, hardening correspondingly, they saw fit to annihilate the forms in V^\u00e2\u0084\u00a2.* 1 emp re k 56.\\norder to exterminate the nationality. Thus neither obscure cults nor higher culture B g iad 1*\u00c2\u00bb* a m.\\ncould serve as a solvent. All that the state-theocratic fusion of religions and politics ^\u00c2\u00bb359. oi y m P 6i.\\nin the Roman basin could achieve was, to bring the obstinate exclusiveness of the ^V\\nancient nations to an end. And in the end the religio-political, i. e. the theocratic o\u00c2\u00b0\u00c2\u00abntai 8 ide^ ontif m\\nstate had also to be disintegrated, if the formative elements of civilisation were to constant 1. i25Diociet.\\nbe rendered soluble and communicable. The process of this disintegration is Byzantinism: King and\\nplainly observable among the Greeks. Their gods, in undergoing the poetical sub- pr ramud\u00c2\u00b0 ne Koran.\\ne t i 11 m Karl I. 137. Otto I. 142.\\nlimation, fade away and are practically used up. They are gradually shown to be Frederick n. m.\\nnothing but artificially arranged reflectors of prosaic every-day life. In the light of ^^\u00c2\u00ab-is Innocent\\nphilosophy these phantoms disappeared, and under scientific analysis the mirage of \u00c2\u00abSKimmi i. i65 atu m\\nthe other world as represented, for instance, by the ceremonials of Cyrus court, c im?\\nvanished, and the old notion of state-unity was discarded. Personality gained but\\nScarcely is the idea of personality gained, however, until it, also, is overstrained 7^\\nat the expense of unity. Instead of being extended to the cognition of humanity, it\\nrelapses into mere individualism, where independence is sought in subjectivism, and\\nauthority disavowed. Willful arbitrariness rushes to anarchism wherein humanism U jectmsm\\nbecomes mad and commits suicide. This course the problem took in Greece at least, state buut into the\\nwhere once the state had been built into the framework of a deism in the concrete. ^w\\nThe hieratic thirst for power, abusing the fear of the gods, is, under circum- l^mfi^ u .ilt\\nstances like those of Greece, the first incitement for a community to emancipate\\nitself from priestly predominance. Energetic efforts are made to cultivate selfhood tafluence abuse of\\nand communism side by side, whereby the advantages gained become subverted into\\nso much damage. Clannish interests and envy detach themselves, now from the pre-\\nponderance of a hegemony, and then from the tyranny of communism. Man becomes\\nconscious of being a person with rights equal to those of other persons of his nation-\\nality. He claims the right, for instance of being his own and of, possessing property\\nof his own. Rights felt to be inborn are defended against the abuse of might and of\\nauthority with the simple truth, that man does not exist for the sake of the state, but\\nvice versa. The ulterior result and last phase of the state s disintegration is sophisti-\\ncated legislation which begets radicalism and demagoguery.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0215.jp2"}, "216": {"fulltext": "178\\nFutile experi-\\nments of\\nharmonising\\nunity and\\nfreedom\\npractically from\\nmind s own\\nresources.\\nALEXANDER S ATTEMPT AT THE WORLD-MONARCHY.\\nH. ch. n. so.\\nal\\nExperiments of s\\nreconstruction from\\nPlato to Alexandrian\\ndoctrinarians.\\nCosmopolitanism\\nproposed by theorists as\\na solace for the\\nloss of\\nnationality.\\nReaction against\\ndissultory tendency of\\ncosmopolitanism.\\nFutile attempts to set\\nup centers of cohesion\\nby repristinating\\nsuperstitions.\\nDissatisfaction not a\\nbad sign of the times.\\nMental cosmos\\nbuild upon the\\nruins of the state.\\nHellenism aids in\\nspreading cosmopolitan\\nespecially by way of\\nAlexandria with its\\nThe first time that\\ninternational\\nlearnedness and mental\\nprogress is observable.\\nIn this manner successively the old world of the gods symbolising unity and authority\\nthen the old state and the old foundations of society, crumble to pieces, since all civic affairs\\nbecome unsettled and soon upset. Such is the natural history of a culture which takes man\\nas a natural force, or as an atom of a state founded upon the basis of natural geueralness.\\nGreek thought and art had liberated the person from being conceived as a tool for the pur-\\nposes of an almighty state, Sophocles, through Antigone, reminded the state power of this\\nfact. The mind follows the direction of similar reflections, until antiquity as such is no\\nlonger considered sacred, until the customs and the forms of social life and the traditions of\\nformer times are dropped without reluctance. This, in itself, would be no bad sign but when\\nit is found, that accompanying this, respect for old age and for authority is being changed\\ninto profanity, then wise men become alarmed and advocate the employment of conservative\\nmeans. A Platonic citizenship or an Aristotelian cognition begins to counteract the error of\\nliberty without unity. Society is to be reorganised; theories spring up, which demand reforms\\nthroughout the commonwealth in accordance with the advices volunteered; thought applies\\nmeasure after measure, forms a body politic, advises leagues, warns to depend upon them.\\nAll these contrivances did the Greek mind (and does public opinion in any nation, for that\\nmatter) put together from its own resources, upon grounds abstracted from experience and\\nobservation for everybody had become aware of the results derived from the contact with\\nwider spheres, and of the changing conditions sequent thereto. The contrivances seemed to\\nbe of little avail. Constitutions did not march, said Carlyle, of a process similar to that of\\nGreece here analysed.\\nNevertheless, exertions like these, made by wise men, are not in vain. A world of knowledge\\nensues; an ideal cosmos is the product. To this cosmos one may belong independent of, even\\ndetached from, his particular nation. Philosophy has found solace for the loss of national ex-\\nistence. Man becomes a cosmopolitan. Yet neither the individual nor society advances far\\nenough as to succeed in the practical application of the cardinal principles of human welfare\\nand true humanitarianism, namely freedom, dignity and unity. The uncertainty of the ex-\\nperiment seizes the experimenter. The cravings for something strange, something mysteri-\\nous are accounted for by the causes and signs of general dissatisfaction and mistrust. It is to\\nbe seen precisely of what the intelligent class was in search, when, in repristinating the old\\nmysteries of Isis and Mithras, it was tried whether the mantic practices and the old astrology\\nof the Chaldeans might not be made serviceable as props of society once more. Even the un-\\nthinking but ever aspiring masses invent new usages to assuage their discontent, which at\\nsuch a time is the most hopeful sign of recovery. Thus Hellenistic learning, thought en-\\nfranchised from hieratic theories upon mythical grounds, calls forth thought everywhere, and\\ndemands a freedom never dreamt of before,\\nThe mental cosmos had been erected upon the ruins of the Greek monarchy, an edifice\\nreared by philosophy, science, and art, in which even the state of the Pharaohs found comfort-\\nable rooms for exhibiting the results of international relationship. For it was by way of\\n\u00e2\u0080\u00a235gypt that oriental thought passed into Platonism and over to Europe. Alexander s visit to\\nthe then crumbling diadochate was no part of his plan of conquest. The object of his expedi-\\ntion was to experiment upon an instinctive cosmopolitanism. For this reason he not only\\ncaused the writings of Sophocles, iEschylos and Euripides to be sent after him to India, but\\nalso encumbered his train with fakes and performers of all sorts. His generals and satraps\\nno less than himself found pleasure in such diversions and in making show of them ascultural\\nfactors in accord with his conception of his mission. According to Plutarch the children of\\nPersians, Susanians, and Gedrosians sang the choruses of the Greek tragedies. Even the far\\noff Indians were influenced by Greek mathematics, astronomy, and medicine. In exchange\\nfor spreading Greek culture researches were made in the East with respect to literature,\\nphilology, history and grammar\u00e2\u0080\u0094 not only by Greek scholars and traders, but even by manu-\\nfacturers and military hirelings.\\nAlong with the noisy traffic carried on with Alexandria by the barges of all neighboring\\ncountries and by the vessels of every sea-port, the more silent intercource of literary ex-\\nchange took place. The book-trade was in its prime even in Rome, where book-stores oc-\\ncupied entire street-fronts. The poems of Martial, dictated simultaneously to a hundred\\ncopyists, were comparatively cheaper than the products of our electric presses; and the\\nbranch houses at St. Remy and Lyons delivered books as cheap as the store in Rome. Cicero\\nwas read in every school and with the scholars and students, no less than in the boxes of\\nmerchandise, the products of the mind traveled from city to city.\\nThe result of such mingling of minds and nationalities was an international learn-\\nedness and universal mental progress which history then witnessed for the first time. This\\nbecame evident in the great libraries of Alexandria and Pergamon. In the objects of\\nart both at Rhodes and Pargamon the ideals recede and historic realism prevails.\\nPersonality, relieved of the constraints which an abstract construction of the state\\nand objectivised deities had imposed upon it, becomes conscious of its value. War as\\na means of gratifying individual ambition is silenced. Events of historical import\\nseldom occur, so that it seems as if men could no longer make history for future gen-\\nerations to reflect upon and to be by them described and admired But the unevent-\\nful season is conducive to progress of some kind, nevertheless. Over the ruins of the\\nMediterranean states the high dome of international and cosmopolitan culture ex-\\npands, in which tolerated cults, arts and sciences may find lodgement.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0216.jp2"}, "217": {"fulltext": "IL C. CH. II. 81. ORIENTAL THOUGHT OF STATE-UNITY TRANSMITTED TO THE OCCIDENT. 179\\n81. Thoughtfully and filled with doubts the Graeco-Roman world went down. Gr^o-Roman^\\nIt died of scepticism which alleges that all finite things are mere illusions, that the thoughtfully and\\nreality of the infinite is not credible, maligning all that exists by questioning if not ful1 of doubts\\ndenying its truth. Such scepticism ultimately is equivalent to a relapse into that ori-\\nental Pantheism which values nothing but a promiscuous all-the-sameness, into\\nwhich every transient form of being subsides. The imaginary apperception of a scepticism as derived\\nHellenic heaven, filled with gods ad libitum; the notion of an ideal state, and a hard- p r a nthe S m d st,c\\nearned world-theory, are all considered mere phantoms\u00e2\u0080\u0094 under that Buddhistic influ- s 62 67 78 97 I48 9\\nence, of course, which later on will have to be discussed once more.\\nSuch was the mood of Graeco-Roman culture during its short period of decay. Buddhism again to be\\n-r-vi *t i t j. discussed.\\nThe Greeks had brought this mood to method and mannerism. Philosophy had put s e?, 95, 99, 201.\\nthe confession of this gloom into systems.\\nSocrates, according to Cicero s saying, had attracted Philosophy to come down\\nfrom Heaven. In the shape of Platonism it became exposed to contagion with oriental Causes of^decay,.\\nthought. Something new, indeed, is pointed out by the postulates of both these sages-\\nBoth have presentiments of revealed truth, whilst from Plato s combination of Greek and\\nOriental thought the Stoic school took its rise. Cypros and Cilicia, Rhodes and Seleucia\\non the Tigris were the centers of Asiatic cultures and furnished the realm its\\nteachers.\\nHenceforth the wise men of the Stoa recommend freedom from passion, quietism, piatonism the\\nand apathy as to\u00e2\u0080\u0094 the one thing necessary, for which the state was taken. oriental f\\nIf such dogmas were to the taste of the strong-minded, much more did insipid people Q h cl dcnt 1\\nperfectly agree with them. Far above pleasure and pain the wise man soars, in fact above all g 2 0. 62 67, 78, 97,\\nfeeling, sympathy and love included. Matrimony is gibed at. Service to the state and public 122, 123, 124, 130,\\nlife are matters of supreme unconcern. The value of an action depends entirely on its reason- 146 147 149 l|j?\\nability, that is, upon how one can make its avoidance plausible to himself. Hence to the wise\\nman praise and blame are indifferent. Prostitution, incest, pederasty, etc., are considered as Analysis of\\nunobjectionable in themselves. They do not amount to anything, since they cannot stain the Stoicism,\\nsoul of the wise man his selfsufficiency renders them all innoxious to his superiority. Hence el a f t fflclency\\nthat aristocratic superciliousness toward all matters beneath the notice of stoicism. Hence c r .J ter of a\\nhis contempt of the vulgar masses, of the poor, of the state. The stoic s virtue is cheap; be- cosmopolitan stoic; \u00c2\u00a772.\\ncause as a professional cosmopolitan he can easily settle with the wide world; to his neighbor 22^/SElattl^\\nhe owes nothing but good will. The wide world he blesses with the maxim The greatest stoicism evapor-\\ngood for the largest number or: Act so that your maxim may be fit to become universal ates personality\\nlaw For these maxims the world is now indebted to him. ^feramess\\nSuch is the stoic as a citizen of the world; dealing in universalities he avenges the inver- g\\nsion of personality into subjectivism by his generalisation of individual pretentiousness. It lands in\\n1 c Hindoo-pantheism.\\nUpon such a concept of humanity, as being a collection instead of a connection, the htoa\\nprided itself. By the Middle-Stoa that deity was expounded which, by means of the world s ^[j^ p^Sii\u00c2\u00a3\\nether, diffuses itself into the entire universe. It is conceived as an indefinite generality to sympa thy is\\nwhich the soul of man, as its specialty, stands in such a relation, that according to Pansetios, appealed to, it is\\nit has no right to exist and hence must vanish. There is evidence ad nauseam to show, how ^smopoman.\\ncheap human life was to the stoic. Whenever a claim upon his sympathy was proffered by an 11, 15, 49, 54, 55, 58, 68.\\nunfortunate fellow-man, he simply acted the cosmopolitan.\\nPower of stoic world-\\nThe stoic has brought us back to the Pantheism with which we became acquainted theo^throughout tM\\nin the Orient. Through the Stoa it became the common acquisition of the Occident. It emi\\nbecame THE mental power since the learned men and especially the state officials ClCEE0\\nwere addicted to it. Cicero moderately but effectively extols that mode of world-consci- PiN TI0S\\nousness. In his Officiis he acquainted the enlightened with the maxims of the Stoa Abei09\\nin the way Panaetios had expounded them. The works of this stoic were held in high import of Aiexandn\u00c2\u00bb.^\\nesteem by Augustus; and Areios of Alexandria was so highly appreciated by this em-\\nperor, that on his account he spared the conquered city its doom.\\nThus we meet again with the importance of Alexandria.\\nIn almost every respect it is that place of the empire where the determinate step How to\\nj harmonise the\\nwas taken to solve the big problem of equalising and harmonising the oriental ana oriental with the\\noccidental forms of consciousness. Here stands the stronghold of the then modern cc iJentaHorm^\\n^Egyptian wisdom in the midst of modern folly.\\nPriests in white tunics, very officious personages relic shrines with images of beast-gods\\na dark, half-naked populace crowding the place of worship\u00e2\u0080\u0094 may outline the chief features of\\n.Egyptian culture. Everybody rushes up the broad stairs leading to the spacious temple-area\\na hundred steps higher above the pavement of the public square, where the great cupola,\\nborne by four massive pillars, forms the entrance into the enormous Serapeion. Its interior\\nis very dark, and in the central hall, darkest of all, between walls covered with gold and", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0217.jp2"}, "218": {"fulltext": "180\\nSerapeion. 86.\\nRay of light made\\nto fall upon the\\nlips of the idol.\\n\u00c2\u00a790.\\nPhilo,\\nthe Hebrew.\\n\u00c2\u00a739.\\nSum and\\nsubstance of the\\ncultural progress\\nof the Aryans.\\n\u00c2\u00a774.\\nResumption of the\\npostponed history of\\nthe wedge driven in\\nbetween eastern and\\nwestern Aryans.\\nNecessity of\\nmerging oriental\\ntranscen-\\ndentalism\\nand oriental\\nimmanency.\\n48, 74.\\nThe extremes\\nmet but would\\nnot mingle in the\\nRoman crucible.\\nThe wedge driven\\nin between the\\nAryans. 60.\\nSemites and Cushites\\nlocated; Hommel.\\nTHE SEARCH FOR THE SYNTHESIS. II. C. CH. III. 82.\\nbronze, the figure of the god towers up. From a hidden opening in the ceiling a ray of light\\nfalls upon ITS lips! Overwhelmed the worshipers fall prostrate upon the floor. Do they\\nreally long for a word of divine utterance? In the immediate vicinity Greek philosophy has\\nset up its chairs, in close proximity, also, to the renowned lecturers residing in the populous\\nJewish quarters. Among them, at this time, one especially excels his contemporaries. Deep in\\nthought he endeavors to harmonise two antitheses, to solve the problem of problems by one\\nall-embracing, all explaining conclusion. He is a Semite.\\n.It is Philo, one of the Hebrews.\\nHere we must stop, however, in order to resume what seemingly had been skipped.\\nWe are in arrear with many things yet to be considered, before the problem can\\nbe understood upon which Philo ponders. Peculiar circumstances present themselves\\nby which the problems are rendered still more ponderous, and by which at the same\\ntime the preparation for the historical solution was completed.\\nIn the Aryan world progress has been made up to the cosmopolitan view of\\nhuman affairs, up to a universal participation of knowledge. Man has arrived at a\\nstate of consciousness where it is conceded that there are feelings and rights which all\\nmen have in common. A sense of freedom and union is cultivated, and a few other\\npostulates of reason are set forth, of which thus far no man had ever thought. Yet\\nnot even to moderate expectations can promise be made of any satisfactory theory\\nafter which (least from the fragments of an ancient world, now cooling off without\\nbeing welded in the Roman caldron) a new world might be constructed wherein men\\ncould live.\\nCH. HI. SEMITIC NATIONS.\\n82. The catena of Aryan cultures\u00e2\u0080\u0094 Hindoo, Persian, Greek, and Roman of\\nwide compass, is distinctly arranged in such manner, that the two inner links\\nrepresent the lesser contrasts. At the extreme poles, in Italy and India, the opposite\\nmodes of thinking as to transcendentalism and immanency have become conspic-\\nuously historical in every respect, in all relations and formations of private and\\npublic life. Equally universal is the feeling of the necessity of an intermediation\\nbetween the two opposites, which in irreconcilable antagonism disastrously react\\nupon each other so long as the conciliatory factor is not found. Hitherto history had\\nnot succeeded in adjusting the wide divergency. The extremes could not be alleviated\\nso as to recognise their common derivation and center or their merely antithetical\\nrelation, altho we saw them meet as equals in the Roman caldron and mingle on a\\nlevel with the rest of the saturated solution.\\nThe reason is to be found, why both modes of thought act so antagonistic, whilst virtu-\\nally they are but the two hemisphere of the same spheroid. Transcendentalism and imma-\\nnency, the two essential products of Aryan mind-culture, we observed floating in that chaotic\\nmixture as the most heterogeneous radicals and we alluded to the new experimenter who os-\\ntensibly searches after the mediating ingredient, the solvent factor, the binding principle of\\naffinity.\\nNow there was a certain ethnical concomitant destined to serve in such an intermedia-\\nting capacity. It consisted of those nations which formed the wedge driven in between the\\ntwo wings of the Aryans. We then already had the Semites in view, when alluding to that\\nrace of divisors and intermeddlers.\\nThe Aryans had their best talents employed to solve the problem of combining\\nthe talents floating before their worried minds. But we saw them advance no further\\nthan that stage which human development, even at its most sublime culmination,\\ncannot surpass.\\nSome people we saw watching the lips of the deity for an utterance.\\nEthnographically the Semites form that drifting unit which we call the third cir-\\ncle of nations, and which extends from the Tigris to the Sahara, from the northern\\ncoast of Syria to the southern coast of Arabia. Under the term of Semites we sub-\\nsume (with Hommel) the Babylonians, Canaanites, Arabs, and Sabeans. Under the\\ndesignation of Hamito-Semites we add the Phenicians, Egyptians, and Libyans of\\nnorthern Africa.\\nThis drift of nations was vertically driven into the lateral line of Aryans, bisect-\\ning it in the middle.\\nAs we found the polar axis of the Aryans lying between Benares and Rome, so the basis\\nof the Semitic family rests upon the coasts of Malabar and Libya. Nile and Euphrates form\\nthe side-borders of the territory, upon which the fulcrum-points of their mutual leverages\\nare fixed.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0218.jp2"}, "219": {"fulltext": "nature.\\nElam-Susania.\\nHamites in Mesopatamia.\\n11. C. CH. HI. 83. BETWEEN THE NILE AND THE TIGRIS. 181\\n83. Beneath that drift lay a stratum of dark color and of Uralo-Altaic descent. In substratum of a people\\nthe first place, therefore, the preceding culture of the Cushites interlinked the con-\\nnection between ^Ethiopia, Arabia, and India. To them the enigmatic cave-dwellings cave-dweiiers.\\nare to be ascribed which, whether found in ^Ethiopia, India, or Kurdistan, bear the\\nmark of common lineage.\\nWith reference to the original homes of the Cushites we can only compute, that they\\nwere also settled between the Libyan desert and the coast of Malabar. The supposition that\\nthe Cushites of prehistoric times belonged to the Turanian or Altaic substratum, is now an\\nalmost established fact, since even stronger inferences can be drawn in its support than those\\nderived from the appellations Kurdistan and Hindookush. As early as 1864 Lenormant averred kk g\\nthat the Akkado-Sumerian basis of Mesopotamian fetishism greatly differed from the Semitic fetishism. Lenormant.\\nsystem of religion and that the old naturalism of the Cushites\u00e2\u0080\u0094 from whom the Akkadians\\ncopied their talismans and conjurative formulas,\u00e2\u0080\u0094 was that of the Tatars, Finns, and Turks*\\nthose European nations kindred with Cush. Poole in 1889 published the portrait of an Vase discovered in\\nElamite i. e. Cushite king found upon a vase in Susa. This is black and distinctly shows\\nthe Cushitic features, Whilst Assyrian antiquities are always of the Semitic type, the Baby- Babylonian antiquities\\nIonian never deviate from the Cushitic. Whenever the latter type\u00e2\u0080\u0094 tantamount to the JSthio- bear marks or^c ush ite\\npian appears upon Assyrian monuments, it is expressed as unmistakably as the Jewish type,\\nwhich is always distinguishable from the Arabic.\\nThere is sufficient proof extant to vindicate the proposition, now generally\\nacknowledged, that the Cushites came into the country of the two rivers from the\\nsouth. Around the Mesopotamian region they founded two empires, viz: east of the\\nTigris a Susanian kingdom, that of Elam; west of it the people of Sumer-Akkad soon\\namalgamated with the inhabitants of the first Chaldean empire. In Mesopotamia the\\nCushites are identified beyond a doubt. We may as well call them Hamites at once.\\nThe valley is about 500 miles in length, running a great way along the Arabian desert\\ni ai-d up to the highland of Aram. In the north the Taurus mountains shield the valley,\\n1 whilst the Persian Gulf makes it accessible from the south.\\nThe fact is well known how in the spring of 1874 George Smiths discovered the libraries Ku C undshik\\nof Sennacherib under the heaps of rubbish at Kujundshik. Layard had excavated a rather Lavaeo, Geo. Smiths.\\nsmall set of tablets; Smiths found 8000 of them, counting in the fragments. Dr. Hilprecht is\\nnow translating more than 20,000 tablets brought to Philadelphia, only last year (1898). Suf-\\nficient material, therefore, is at hand to evince the culture of a date more ancient than any\\nOther. Culture of Akkad.\\nThat culture is named Akkadian from the biblical town of Akkad. Its discovery most af- Discoveries corroborate\\nfirmatively disclosed the Cushitic character of the dark deep substratum.\\nThe interpretation here accepted was, as late as 1890, held to be an untenable conjecture,\\naltho the kings of Erech and Elam have come forth from what was called mythical darkness,\\nas persons of historical reality equal to that of Cyrus. An extremely old system of writing, shamanistic su bstratum\\na reckoning by seximals, and, according to Lenormant and Hommel, a belief in ghosts similar underneath Semitic\\nto Shamanism has been uncovered as the imperishable substructure of Semitic culture in suc-\\ncession to the Cushitic layer which had drifted over the lowest substratum. Lenobmant, Hommei.\\nIn the regions of the lower Euphrates many a glazed tile of exquisite workman-\\nship speaks of Urukh, king of Ur, and of Dungi, king of the Surners and of Akkad Kings oi Ur\\n\u00e2\u0080\u0094and reveals a ghost-cult, too, which goes far to verify our conviction as to the\\ndark abyss into which evidently human consciousness once had sunk.\\nThe Akkadian cultus mixes demons of water, earth, air, and storm in most fright-\\nful manner. It is more than probable that here we stand before the source of all the ^nS-ary?\\nformulas of the black arts in general, which later on were transplanted into Europe.\\nThere, already, are monstrous sprites, which came from the bowels of the earth to kick Akkadian cults of\\ndown the estuaries built to ward off the ocean, according to Hommel s translation. Other demons and snakes.\\nghosts, according to Maspero (iEgypt and Assyria 1891) are meant by the big worms sent\\ndown by heaven the horrible ones, whose howling overspreads the city, who fall down with\\nthe water from heaven. Sprites and spectres to\\nThus, what Lenormant suggested, long before we received the latest evidences, has been hommel, Maspero.\\nproved that they are Uralo-Altaic reminiscences without doubt or mistake. Hommel as yet re-\\nfuses to acknowledge traces of hymns to the gods in the cultus of the Sumerians. Further north, lenoTmant\\nhowever, such traces appear in the psalms of contrition written in the Akkadian dialect.\\nIn them we hear heart-rending bemoanings of deeds of iniquity Only that the intensity\\nof mortification is almost outbalanced by the terrible dread of witchcraft. Take for instance CO ntrition.\\nthe formula of exorcising the earth-ghosts which trampled down the walls of the ocean 57, 84, 92.\\nThey are seven, seven of them,\\nSeven down in deepest waters Formula of exorcism.\\nLuring on the roads to kill us, E. Schbader.\\nHeaven s destroyers which they are.\\nThey are bad, too bad they are.\\nHeaven s spirits\u00c2\u00abpleaseto conjure.\\nO, ye spirits conjure them\\nPre-Semitic Shamanism.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0219.jp2"}, "220": {"fulltext": "182\\nTHE SOURCE OF THE BLACK ARTS.\\nIL C. Ch. in. 84.\\nSuinero- Akkadian\\nrites brought to\\nMesopotamia from\\nMongolian regions.\\nMonotheism preceding\\nCushitic rites.\\nChaldeo-Babylonian\\nand Assyrian cultures\\nare Semitic but\\ntinctured with\\nCushitic elements.\\nTales of the fall and\\nthe flood.\\nThe hostile utuk, the hostile ala, the hostile gihim so the incantations continue under repe-\\ntitions which depict a most intense anguish. E. Schrader (Sammlung von Babylon, und\\nAssyr. Texten, 1889) coincides with our supposition that Sumero- Akkadian demon-rites were\\nbrought from the present regions of Shamanism, where since then they have become more\\nfully developed.\\n\u00c2\u00a784. Preceding this demon-cult, however, the traces of the worship of one God\\nare found, of the sun, too, and of a knowledge of the starry skies. In hymns and\\npsalms, as stated above, the consciousness of human weakness and sinfulness is ex-\\npressed so deep and sincere, that complaints more touching and pure are found in no\\nother nation save one.\\nIt is beyond the scope of the present induction to show, how that drift of Semitic origin\\nalluviatedontopof theCushitic stratum. Most likely the shifting of the Semitic layer was caused\\nby the Aryans pressing upon them from the north. Pushed to the south the Semites there\\nfixed their abodes and founded their monarchies. That the Chaldea-Babylonians took posses-\\nsion of those regions is unquestioned. With that a mixture of cultures ensued which wrought\\nproducts of Semitic material with Cushitic alloys. Hommel just recently (Ausland 1892, 7.)\\nadduced proofs, that Chaldean astronomy with its lunar and planetary constellations has\\nmany features in common with Arabian, i. e. Semitic, but none with Hindoo or Chinese\\nastronomy.\\nConcerning religion it is simply to be stated that the dualistic view of life is\\nplainly indicated among the Assyro-Babylonians. The renowned traditionary tale of\\nthe flood\u00e2\u0080\u0094 found by Smiths upon the now partly restored clay tablet, written in very\\nancient cuneiform characters\u00e2\u0080\u0094 and also the Babylonian version of the fall in\\nunison with many other documentary remnants similar in kind, know of the fight\\nbetween the divine ancestors and the dragon.\\nIn this dualism we again recognise, that, as Delitzsch said, even this nation pos-\\nS\u00c3\u0084^\u00c2\u00bb\u00e2\u0084\u00a2 flghtinB sessed a vivid feeling and consciousness of guilt, and made confession of it in doleful\\nutterances of contrition, since in every trouble and vicissitude they perceived the\\nwell-deserved punishment of the gods. Their psalms of repentance bemoan the com-\\nmissions of sins in a thrilling manner, and express a deep yearning after forgiveness\\nof sins, expiation of guilt, and cleansing from wickedness. All this is going on under\\nthe high pressure of a most massive despotism, which the works of art bring to view.\\nThis art is entirely ornamental, pertaining exclusively to architecture. For re-\\nligious purposes art was no further applied than in the Babylonian temples, whilst\\nthe architecture of Ninive remained largely palatial. The bas-reliefs were intended\\nto simply adorn stairways, entrances, pillars, etc., since for shaping plastic figures\\nof idols there was no occasion. The winged lions and the few statues are calculated\\nto break the monotony of spaces.\\nEvery artistic design evinces the stiff deportment of courtly mannerism. Even in the\\nnude or in drapery, realism pure and simple is avoided. The manes of horses are laid into\\nelaborately twisted plaits as well as the hair and beards of human heads.\\nEvery figure is represented as either posing or cringing under pompous conventional-\\nism every arrangement is ceremonious and commanded each detail must impress the be-\\nholder with awe for the unapproachable dignity of the monarch who has taken the place of\\nthe patriarch. All must move by steps measured and prescribed, and dress in the garments\\nwhich austere court-etiquette demands. As ^Egyptian art is dedicated to the gods, so that of\\nAssyro-Babylon celebrates the kings. And what a set of rulers they were. Look at Assarhad-\\ndon in festive attire. Bound with the rope, which he holds in his hands, are a Syrian king\\nand a vanquished Pharaoh the rope goes through the lips of the captives.\\nIt is no mean strip of land which produced this art. From the tiles discovered at\\nTel el Amarna (which by the way, reveal a correspondence between contemporaneous\\nkings of jEgypt and Babylon), we glean the fact, that Babylonian language and\\nwriting were in vogue at Joseph s time as the means of communication throughout\\neastern Asia down to iEgypt.\\n85. This leads us to the Mizraim, the two ^Egypts of the Nile-valley. The old\\n\u00c2\u00abtaction controversy as to the origin of its culture has been decided in favor of the two-river-\\nvalley, i. e. of Mesopotamia.\\nAs far as history discloses the past we know of no nation dwelling by the side of\\na great river, where the culture, the inner character and external relations are so en-\\ntirely conditioned by nature and geographical situation, as that of iEgypt. This\\nseems to be the reason why the ^Egyptians alone in all history contracted such\\npronounced peculiarities as their arts show forth.\\nthe drago:\\nDelitzsch.\\nCognition of\\nman s dual\\nnature in Assyro-\\nBabylon.\\nSmiths.\\nYearning for the\\nforgiveness of sins.\\n\u00c2\u00a757, 83, 92.\\nTemple architecture of\\nBabylon\\npalatial of Ninive.\\nAssyro-\\nBabylonian art\\nAssyro-Babylonians not\\nidolatrous,\\nbut shows culture\\nunder despotism.\\nLetters from Babylon\\nto Tel el Amarna.\\n\u00c2\u00ab87\\nLehmann.\\nEgyptian culture of\\nMesopotam\\nHommel", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0220.jp2"}, "221": {"fulltext": "11. G. CH. III. 85, 86. PRIMITIVE .EGYPTIAN MONOTHEISM. 183\\nIn the case of iEgypt this observation of Ritter contains much truth. Bound up in nature Nature determining\\nthe consciousness of this nation is largely determined by the torpidity of the waste surround- gyptlan hlstor g\u00e2\u0080\u009e TER\\niugs.\\nOur almost complete knowledge of ^Egyptian life and mind, we owe to the preservation To clima t\u00c2\u00ab we owe the\\nj j j preservation of relies\\nof monumental and documentary relics, and this is due no less to the unique climatic condi- as much as to temples\\ntions, than to their religion which furnished the temples and tombs as archive-chambers. rengiousnie of the 16\\nConcerning the national character, however, Ritter s assertion is to be modified; in a ^Egyptians.\\nrace thus mixed it ca.n be true but to a certain extent.\\nJ.G.Mueller has emphasised this in his work on the relations of the Semites to the A mi ture of races.\\nHamites and Japhetites. It was also emphasised by Bunsen. Brugsch Bey, too, in his His- Bussen,\\ntory of Egypt under the Pharaohs accepts our axiom of Cushite negro tribes having formed Brugsch.\\nthe substructure for the high culture of this nation. Those very Cushites were the ancestors cushite negroes the\\nof the negro tribes of today They were the Nahasu of the hieroglyphs, dark brown and substratum of .Egyptian\\nblack. Beside them the yellowish brown Aim appear; and later on blue-eyed Libyans Nahasu-Amu. Celts.\\n(most probably Celts, who had immigrated from Europe) are, according to Faidherbes, plainly 60 Faidherbes.\\ndelineated in the paintings.\\nViewed irrespective even of the later Asiatic immigrations, the principal features of the\\nEgyptian nationality are very singular. Their earlier legends contain many incidents con- immigrants from\\ncerning their arrival from interior parts of Africa. As early as 1808, before these legends were Asiatics inferred from\\nknown, Seezen intimated to Hammer-Purgstall his supposition as to such an origin. He had filed te eth ot\\nmummies.\\nbeen led to this inference by observing that the teeth of mummies had been trimmed with Seezkh.\\nfiles, which is the custom of all Africans. Hammer quotes Seezen s letter (Fundgruben 1, 64.)\\nas worthy of being noticed. Hence two alternate strata of culture are obvious. There are\\nthe traces, first, of the lowest and primitive Cushitic substratum. Then came a large wave\\nof the Semitic inundation from the east across the isthmus of Suez, which had been set in\\nmotion by the starting of the Aryans from their homes in Central Asia. This Aryan invasion\\nB Conjecture to explain\\nof Iran caused the propulsion of the northern Semites to Mesopotamia, consequently that of the complex culture.\\nthe southern Semites to the Nile. ta\u00c2\u00a3i\u00c2\u00a3*ta?\u00c2\u00a3^\\nThe latter spreading over Cushitic territory formed a layer over their culture. This E^JJ^toArjiin 1\\nconjecture alone explains the whole situation, explains the conundrum of the duplex char- invasion of Eran.\\nacter of the culture of .Egypt, that Hieroglyph of History. Gobineau also, and Courtet Courtet.\\ntoo, arrived at this conclusion.\\n86. Testimony more definite and complete than in the case of Assyria is pro- Monotheism of\\ncured from Egyptian literature of an original Monotheism, purer even than that of Egyptian\\nthe Rig- Veda. In the Book of the Dead now in Turin, the departed soul is heard so erics-\\nto muse: I take possession of the two worlds and restore order in the name of Nut\\nwho provided (things) in the beginning, who saw what is right before it was put in\\nshape, before even the gods in divine council managed the affairs.\\nFrom numerous passages of similar tenor this one, quoted by V. Strauss, is sufficient to Book of the Dead\\nconvince us of the fact, that the .^Egyptians prior to any mythological systematising of their quo t v Strauss.\\nlocal modifications of the divine attributes, were conscious of the unity of God. Brugsch in\\nhis latest work on the Mythology of the ^Egyptians has established the Eneate of Thot\\nthe Thought beyond further dispute. He states: The religious movements clearly testify\\nthat the bearers of the hieratic gnosis were well acquainted with the unity of one supreme The eneaf (Pout)\\nDeity. They well understood to use the abundance and well arranged variety of forms, re- of Thot the ^b^ 1\\npresenting the Deity, as more availing than that originally pure doctrine, which subsequently\\nwas transmitted to the mystic orders as their secret and wisdom.\\nTo priests initiated into the esoteric grades the doctrine of one eternal God was\\nexpounded\\nFollowing on the track of Champillon s Trias Maspero had arrived at the same Trias of\\nconclusion. Paul Pierrot judges the old iEgyytiansas monotheists under guise of maspf.ro,\\npolytheism. The reform of the two Amenophises at about 1500 B. C. consisted in\\nsimply giving the secret to the people, in order to curtail the power of the priests; f\u00c2\u00a3^^ ttbe\\nhence the disk heresy the rebellion, and the exodus. 84, 87 91\\nAdd to these proofs of Egyptian Monotheism the gravity of their judgment of judgment of the dead,\\nthe dead\\nThere Horos stands, designated by the head of the sparrow-hawk. Toth with writing\\nutensils sits in the midst of the parties concerned. If the soul in the scales is found wanting\\nin quality, it is doomed to depart to the inferno of the nether world. A deep moral earnest-\\nness must underlie this conception and these solemn obsequies. And tho perpetuated by mere Consciousness of guilt\\nstiff formalities and ostentatious usages, yet that earnestness, thus exhibited and manifested, pt vWidT\\nprevented the idea of personal responsibility and the consciousness of guilt from becoming\\nobsolete. That these moral principles were retained so vividly as to remain in full force\\nthrough long periods of religious corruption is due most probablv to nothing else but these\\nvery funeral services of which they made so much. Not less significantly do these obsequies a so ,mmo a\\nexpress the indestructible belief in the immortality of the human being.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0221.jp2"}, "222": {"fulltext": "184\\nResume;\\nHigh merit of\\nEgyptian culture.\\nThe crop raised from\\nwild seeds of the\\nsubstratum.\\nScene in the\\nSerapeion,\\n\u00c2\u00a788. 81.\\nClemens Alexand.\\nSnake-worship.\\nv 43, 45, 48, 49, 54, 55,\\n109, 135.\\nEGYPTIAN SERPENT-CULT\u00e2\u0080\u0094 STABILITY OF ART.\\nLT. C. Ch. LH. 87.\\nTombs of Apis.\\nLight in tombs:\\nexceptional\\nphenomenon.\\nSacred crocodiles.\\nMummified cats.\\nCombination of\\nreligions; represented in\\nhuman figures\\nwith heads of\\nbeasts.\\nEgyptian stability:\\nArt never excels\\nthe cult underly-\\ning it.\\n54, 55, 56, 80, 128.\\nHuman figure\\nin sculpture,\\nset free from the\\npillar\\nbut was still attached to\\ntin- back.\\nDeath personified\\neverywhere.\\nCharacter and inner life\\nbetter understood\\nthan in Greek art.\\n64 Overbeck.\\nStability of theocratic\\nrule.\\nDivine honors to rulers.\\nLooking over the signs of a tolerably well preserved original culture; and\\ntaking into account the plenitude of moral tenets, which to preserve for posterity the\\n^Egyptians were so careful, and which were so noble as to evoke even our admira-\\ntion; considering also the remnants of the unity of Pout as cultivated by hieratic\\ntheology\u00e2\u0080\u0094 there yet remains one circumstance to be reviewed which to science will\\nbe a standing puzzle forever. Do we refer to the meaning contained in the sphinx,\\nin those colossal pylones, or those gigantic buildings and huge funeral piles? No,\\nonly witness the surprise of Clemens of Alexandria and his surmise, when he\\nlooked at the priest who drew back the heavy, gold-embroidered curtains. A glance\\nwas granted to him into the innermost sanctuary.and behold\u00e2\u0080\u0094 upon purple cushions\\na snake uncoils! Such, then, is the loathsome and wretched secret of all these mon-\\nstrous labyrinthian halls. See here JEgypt, exclaims Clemens, behold your gods!\\nSuch, amidst the splendor of the Serapeion, was the cause and is the result of the\\nstiffening rule of fear.\\nThere are the caves containing the marvellous tombs of Apis. In the chambers or rather\\nexcavated crypts to the right and left stand the sarcophagi of the sacred bullocks. At one\\ntime a holy lamp was burning above each of these niches, throwing a dim light upon the cells\\nand the middle corridor an exceptional and inexplicable phenomenon in the history of re-\\nligions. Just as incomprehensible are the swarms of sacred crocodiles once fed and feted in\\npools adjoining the temples to say nothing about the magnificent funeral rites of mummified\\ncats, the remains of which are now exported by shiploads as fertilizer.\\nThe mystery of iEgypt lies in this sharp contrast of the two different cultures, at\\nthe bottom of which we see the worship of brutes common to all African negroes.\\nAbove that a culture of a much higher nature with noble maxims of an highly ethical\\ncharacter, and with the judgment of the dead. Stages of culture at such variance are\\nnevertheless, generally blended, as we found it in Mesopotamia and as they always\\nmingle where Semites inundate an area previously occupied by Cushites. And when-\\never the old, rude element of the massive substratum was heaved up and became vic-\\ntorious, then the beast predominated; then even the human figure was made sacred\\nby putting the head of a beast upon it. Beast-worship is characteristic of the lower\\nelement ever since the time of the sad calamity.\\n87. ^Egyptian art no more than any other was ever able to surpass the char-\\nacter of its underlying cultus. The Egyptian representations of the human being\\nhave their significance solely in architecture. The stiff figures are fastened with\\ntheir backs to the walls or the pillars. True, later on the human figure is set free\\nbut altho taken off the pillar, the wall is still attached to the back of the sitting\\nstatue. The human being seems to exist chiefly for serving architecture and for the\\nsake of being entombed. Hence art, enchanted by the all-dominating conservatism\\nand the charm of sacred antiquity,can,throughout its existence for a score of centuries,\\ndo nothing but picture absolute rest. It shows no sign of an idea as to organic funct-\\nions of members and actions of the body, so that the works of Egyptian art seem to\\npersonify death everywhere. Being but caskets of petrified life these works are unfit\\nto represent anything but stability. The sculpture of muscles indicates languor, on\\nthe one hand, and the indifference of art to real life whilst on the other it shows\\nfaithful adherence to methodical and monotonous regularity of present and future\\nexistence.\\nIn one respect ^Egyptian art, however, is remarkably in advance even of the\\nGreeks. The human physiognomy is conceived more in the order of grandeur, and\\nthe inner value expressed with admirable precision and ingenuity. Character seems\\nto have been more appreciated than graceful appearance, and to have been studied\\nwith delicate criterion.\\nOverbeck in his observations on that score declared, that more freedom in general at\\nthat stage of development would have signified decay of art and culture rather than progress.\\nThe same rigid stability reigned in the hieratic form of government. The\\nPharaohs, according to the myths, were considered as the successors of a series of\\ndivine dynasties, as the heirs of Horus, the child of Osiris. From time immemorial\\nsuch descent and exalted position had been attributed to the kings, but still more\\nwere they extolled after the expulsion of the Hyksos. Subsequent to this event the\\nking is looked up to as standing in direct communication with the gods. For this", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0222.jp2"}, "223": {"fulltext": "II C. CH. III. 87. THE PHARAOH OF THE EXODUS. 185\\nreason it was nothing very extraordinary that divinity was conferred upon Alexander\\nby the priests of Amon. Even Ptolemy Epiphanes schemed to accept the appella-\\ntions son of Ptah, son of the sun, giver of life for evermore\\nUpon that basis the kings were supposed to reign over the realm of death even.\\nOn one side of the propylees of Medinet Abu is painted the life-size picture of Tirhaka Death even under\\n(according to Roscellini) with his right arm raised as in the act of striking with his maze, painting of Tirhaka\\nIn his left hand he holds the fetters of a bundle of captives ready to be dispatched by him. in Medinet Abu\\nIt is on account of these priest-kingly dynasties, that any historic progress is\\nforestalled. Nevertheless, there is plenty of movement going on beneath the meas-\\nured surface. And such commotions are indicated once in a while by chiseling out\\nthe names of unpopular rulers, or by intermittent suspension of the customary inscrip- Names of unpopular\\ntive records. The most flagrant instances of this kind are those which bear upon the\\nmemories of Hatasu, Thotmes sister, who reigned during his minority, and of\\nAmenophis IV, now by Wilkinson acknowledged as the Pharaoh of the Exodus. Attempt to a religious\\nreform by\\nHe felt an outspoken aversion to the gods of the Mizriam, which, of course, was very Amenophis IV\\nunconstitutional; especially to the predominant Amon, their chief. Following the example Kxodus-\\nof his father, or perhaps induced by his affectionate queen, a southern lady like his mother gg^ g\u00c3\u009f 9^\\nand grandmother, he prays to the god of light, his favorite Aten. He goes further and sets Wilkinson.\\nhimself up as a reformer, making himself supreme pontiff. Worse yet,\u00e2\u0080\u0094 in the eyes of the\\npriests\u00e2\u0080\u0094 he has the audacity to build a new capitol midway between both the ancient capitols\\nof the empire. For his sacred surname he assumes the title Friend of the Solar Disk. Ob-\\nviously he is an enemy of the state, a rebel against the old constitution which had been\\nstrengthened by a certain Joseph. Autonomously Amenophis IV rules, specifically stubborn\\nin his relation to Moses; rules among his granite palaces and the works of a renaissance ac-\\ncumulating in his new city. All at once he disappears from his happy domestic board, and his\\nname is hastily chiseled out of the monuments. We only know that between him and the\\ngreat-grandfather of the great Ramses an interval of palace intrigues and riots gaps in the\\nmonumental records. The period is known as the Disk-Heresy. This was the doom of an\\nattempt to break ^Egypt from its conservatism. The city mentioned is now a field of ruins\\nwith a sprinkling of huts between, called Tel el Amarna, the same place to which the Babylo- xetef Imarna. 8*.\\nnian letters had been addressed by the Assyrian court. The tables covered with cuneiform\\ncharacters are now in the museum of Berlin. But Amenophis mummy has not as yet been\\nhit upon, neither his tomb.\\nFrom the literature pictured upon the walls a complete aspect of public and pri-\\nvate life, as was presented by Brugsch, may easily be reconstructed. Under such an\\naspect we have to admit that the rigor of ^Egyptian principles did not at all prevent\\nthe enjoyment of the day in frolicsome social amusement, not marred by the anxious\\ncare of tomorrow. Fun and travesty are sketched in comparative preponderance.\\nImagine those relief pictures at Sakkhara below which Marietta had struck his tent amidst Painting descriptive\\n_ .of domestic life.\\nthe ruins of the desert. Think of the mausoleum of Ti, a private citizen altho a courtier- Bbuqsch,\\nUnder the gleam of a torchlight the flat reliefs upon its inside walls are shown, from which we Mabietta.\\nread how an iEgyptian of yore conducted his household. You see the master with his servants\\nhunting the hyppopotamos you see depicted the every-day life of a man of leisure. Here sheep\\nare driven out to pasture, there a heifer is being butchered. Upon one square of the wall you\\nnotice women engaged with their wash on the opposite field mowers swing their scythes\\nthrough the ripe rye or wheat. Here a drove of fine cattle are led to their watering place;\\nyonder youths are playing at tennis or throwing the disk. On one side an overseer punishes\\na slave, on the other a servant milks a cow, while a third feeds the calf. Frequently such\\nsketches are accompanied by the repartees or burlesques exchanged by the persons, or by\\nexplanations of their ridiculous attitudes. Thus, looking a little deeper into the social and\\ndomestic life of jEgypt we find quite the contrary to a torpid and melancholy existence. This\\ncontrasts so strongly with what we expected as to suggest thoughts worthy to meditate upon.\\nIn the same country, with the same climate, where once a tolerably well balanced people lived\u00c2\u00bb present situations of\\nwhere some solid comfort reigned unshaken by such insecurities and sudden disappointments Egyptians under\\nas modern civilization is entailed with, there present ^Egypt under the same geographical con- conditions.\\nditions has, by the defaults of man, become proverbial for its stupor and poverty.\\nThe monuments of the victorious exploits of the Pharaohs reach northward to\\nColchis. The edges of the Mediterranean were dotted with the large white sails of\\nthe Egyptian barges. But withaL this there was no progress, because the empire\\nhad the opinion of itself to be complete in itself. Its humiliation, then an intermedi-\\nation between the secluded selfsufficiency of sedate ^gypt with young upstarts of\\nnations, and finally its unavoidable entrance into connection with them became\\nhistorical necessities.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0223.jp2"}, "224": {"fulltext": "186\\nPHENICIAN CULTS AND CHARACTER.\\nIL C. Ch. HI. 88.\\nPhenician\\nSemites.\\nActing as the dissolvent\\nof .Egyptian life.\\n67, 78, 90, 128\\nCame from Sumer-\\nAikad to the coast;\\nand transmitted the\\nmost pronounced and\\nworst traits of the\\nCushite elements.\\nof Egypt.\\nMelkart-Heracles.\\nBaal-Camos-Moloch\\n88. The solvent ingredients mixing themselves with ^Egyptian culture were\\nnone other but the very same Semitic elements which had acted with the same effect\\non the banks of the Euphrates. The role of go-betweens with the Egyptians was\\ntaken, in the first place, by the subtile and crafty Phenicians.\\nAfter the separation from their Semitic fellow-tribes in Sumer and Akkad the\\nPhenicians left the two-river-country for the West. As it is always the case that the\\nbad likes the Bad and takes to it much easier than to the Good, so these Semites from\\nnatural proneness to, and affinity for, the meaner quality, -appropriated some of the\\nworst Cushitic features of sensuality, whereby they became well adapted to take pos-\\nsession of the sea-front, to take the advantage of their inferiors in shrewdness, and\\nbecame above all, most perfectly qualified to intermeddle witli the affairs of the rich\\nand inert nation with Hamito-Semitic propensities, so much like their own.\\nThe Phenicians bear a pronounced Cushitic stamp throughout. Brugsch in his: Stone-\\ninscriptions and Biblical Word (1891) drew the parallel between the Hamito-Semitic Pheni-\\ncians and the Cushite aborigines of ^Egypt:\\nThe probability is, that, from dwelling in the Pelusian plains and the Kasian countries,\\nthe Phenicians became tinctured with some of the higher elements of iEgyytian culture, which\\ncrystalised in their Melkart and Adonis cults. Their Baal, however, is specifically Babylonian.\\nBel is the sun-god, correlative to Baltis or Ashera (also Ashtaroth or Astarte), the goddess of\\nthe starry heavens and of nocturnal, lunar fructification. Her worship chiefly consisted in sac-\\nrificing virginity or womanly chasteness to her honor, according to rites of Babylonian in-\\nvention.\\nBut the special and chief god of the Phenician nation is the Melkart of Tyre, identical\\nA f \u00c2\u00b0i the Melkart cuW with Heracles, whom we found upon all the isles this side and beyond Gades. The lewd ser-\\nvice, imitating the propagative functions of nature, degenerated into absolute obscenity.\\nSide by side with the rudest indulgence in lasciviousness there are described selfmutilations\\nof the priests and the gangs of Kinades to such an extent as to border on suicides en masse.\\nHolocausts of children which were made burnt-offerings to Baal-Chammon or Moloch, accom-\\npanied the debaucheries going on in the groves and tabernacles of Ashera. Phenician wicked-\\nness beggars even the descriptions of Lucian in his Syrian goddess or those of Movers of re-\\ncent date.\\nIn the temple of Hierapolis, peopled by swarms of Galla eunuchs, the exercises partly\\nconsisted of sacrificing young children which, according to Lucian, were sewed up in bags\\nand thrown down from the terrace-heights of the temple. This raging against their own off-\\nspring, the Phenicians practiced wherever their own settlements grew up along the coasts.\\nVirgins and married women gloried in abandoning themselves to anybody in temples and\\nDiana\u00e2\u0080\u0094 Venus. un der the trees of high places.uuder guise of religion. At Paphos and Carthage the templar\\nrites were conducted the same as those of Ascalon and Babylon. In the service of the Taurian\\nand Ephesian Diana, the Cybele of the Phrygians, the same filthiness prevails, as in that of\\nthe Mesopotamian Astarte. The repulsive modes of worship, polluting the Phenician soil and\\nfrom thence spreading everywhere, rendered under the name of the Paphonian Yenus, were\\nnot less wild and orgiastic than the Babylonian form of prostitution. Phallos service was\\nalways celebrated with selfmutilations of a most unnatural sort in the frantic and boisterous\\nrevelry of the Corybants. Toward the close of the orgies this cult out-raged itself in the\\nmad frenzy of dances in which the last sparks of carnal lust and shame cannot but have been\\nso completely exhausted as to become entirely extinct. In the face of such facts we reiterate\\nthe statement that this Semito-Hamitic tribe was better adapted than any other race could\\nhave been to manage worldly intercourse.\\nThe international commerce, created by these kinsmen of the two-river-countries\\nand the two ^Egypts, was also sustained and monopolised by them. This was the\\nmeaning when the Semites were described as the wedge driven in between the two\\nbranches of the Aryan family, and were called a dissolvent, at the same time serving\\nas the link of connection, as the intermediating factotum.\\nThe Philistines carried on the traffic between Asia and Spain, hauling tin even from\\nWales, and bringing copper from Cyprus. Connoisseurs of valuables from among the Jews\\npicked up the precious stones and jewelry which Alexander s soldiers had taken along from\\nthe sack of the Persian palaces and thrown away on their march through the southern\\ndeserts. From the coasts of Greece and the shores of the Lake of Constance their peddlars\\nwent into the interior countries, with small notions and decorative articles. After the Hel-\\nlenes had cleansed themselves from the Phenician curses on the day of Salamis, repelling their\\ninfluence together with that of ^Egyptian culture, these traders proved the obduracy and im-\\n93, l28. pertinency of their Semitic natures by hunting up new fields of operation in the border\\ncountries, as the Semites are doing up to date in every zone.\\nThese Phenicians were indefatigable in indemnifying themselves. Pushing on, they\\nfounded colonies among the goldminers on the Black Sea, or in the Libyan desert, always un-\\nderhandedly overreaching the Aryans, ever encircling them in the wide compass of the\\nborder-lines. From thence they brought Scythian metals as well as ostrich feathers and ivory,\\nand the leopard skins which the Egyptian priests needed as part of their ritual paraphernalia.\\nMyfitta\u00e2\u0080\u0094 Cypele\\nObscenity of Phenecian\\ntemple rites.\\nAbominations spread\\neverywhere. \u00c2\u00a771,78,81\\nPhenecians adapted to\\nworldly intercourse.\\nSemitic element\\nintermeddling,\\ndissolvent.\\n67, 78, 128, 200, 213.\\nOverreaching the Aryans\\nTrade their specialty.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0224.jp2"}, "225": {"fulltext": "II. C. CH. IE. 89. THE BETTER TYPE OF SEMITISM.\u00e2\u0080\u0094 \u00c3\u009cB. 107\\nThe Philistines (with scarcely any landed possessions except a few strips thickly studded with Sm.11 possession, of\\ncommercial cities, pseudo- republics at that), had managed to control the traffic of the entire laud\\nknown world from the Sierra Leone to the Indus and the Thames. Traffic mono oiised\\nAs Greece had repulsed the Phenicians mentally, so did the Romans route them Wqp\\nwith their short sword. With the Roman grabbling-hook their marine power was fi^um\u00c2\u00bb^\\ndestroyed for ever. To maintain it Hannibal had made sacrifice of three thousand \u00c3\u00bc\u00c3\u0084iintn\u00c3\u0084-\\nHymemean victims to Mammon Moloch-in vain; the proverbial Punic faith had $\u00c2\u00a3\u00c2\u00bb\u00c2\u00a3\u00c2\u00a32k\\nto suffer its consequences. The much lamented cruelties of the Israelites against Retribution PO n\\nthose very people, the final destruction of Tyre by Alexander, and the extirpation of \u00c3\u00a4oS\u00c3\u0084Lmon\\nCarthage, deplored by Scipio, may seem harsh means of weeding out the Cushito- \u00e2\u0080\u00a2\u00c2\u00bb.\u00c2\u00abmmio.\\nSemites. But therein consisted the necessary retribution of history for their per-\\nsistent propagation and dissemination of the most abominable vices.\\nPunica Fides ever since stands for that Mammon service which, by means of shrewd-\\nness, deceitful strategy, and cunning extorsiveness, commits the most cruel exactions. Any\\ncompany of traders, any commercial republic like Carthage or Venice, may, in lieu of Moloch,\\nfall victim to Mammonism and it is Mammonism, more noxious even than carnal indulgence!\\nwhich produces that vile, cringing crookedness of mind, which ever remained the heritage\\nof that people with typical noses and without a native country\u00e2\u0080\u0094 the Punian Semites.\\n89. We stand at the brink of another kind of a downward grade.\\nRecently there arose from deep excavations the foundation walls of a temple Chaldeans,\\nonce dedicated to the moon-goddess in the country of Sumer, city of Ur (now Mugheir)\\nin the extreme south of Mesopotamia. It is almost certain that these immense brick\\nmounds were built into our substratum of history at least sixty centuries ago in\\nhonor of Sin who now witnesses Monotheism to have existed first in Chaldea. As late Prim\\nas 560 B. C, on the fatal night, perhaps, when Semitism sustained its first real dis- Monotheism.\\naster, Nabun-aid, king of Babylon, directed his prayer to Sin.\\nNot far from Ur old Larsa was located, the sanctuary of the sun-god and the most H\u00c3\u0096J\u00c2\u00a3 e,r-TTr\\nancient seat of learning, according to Hommel. North of Ur and Larsa comes Urukh\\nto light, the Erech of the Bible. There lately the extreme ends of human knowledge, i\u00c2\u00ab. sanctuary of the\\n(as to the order of time,) celebrated a reunion: the inventors of the first symbols of \u00c3\u0084M\u00e2\u0084\u00a2mn cient\\nspeech, and the explorers of the Babylonian Exploration Fund (Philadelphia). m\u00e2\u0084\u00a2 extremes of\\nAll this means that, as Masperohas it: Back of all the Chushitic dissolution and SS^\u00c3\u0084l\u00c3\u0084ip*\\nsubversions of religious consciousness we find again\u00e2\u0080\u0094 One God who is both an unique meet\\nand differentiated Being, ein einziger, aber kein einfacher Gott\\n000\\nWe have glanced over the Semitic nations. The Semitic type appears not to its so far wedelt with\\nadvantage, because not in its purity, since it became mixed with the Hamito-Cushitic SS\u00c3\u0084 to itsutter\\nresidue. Through the Semitic surcharge always shines the canny substratum. In\\nrelative purity it was preserved in the interior portions of Arabia, where original\\nSemitism was protected against the encroachment of alien elements by the surround-\\ning desert. In its full purity that type appears in the nation where it was not only\\npreserved, because protected by special guidance,\u00e2\u0080\u0094 but also cultivated with scrupulous\\ncare. Under the emphatic condition of such cultivation the strong arm of a power-\\nful ally was pledged to this nation.\\nHave we now a few spare hours to devote to the study of that very peculiar\\nnation?\\nCH. IV. THE HEBREW COMMUNITY.\\n90. While engaged in analysing the composition, which had flown together in The people representing\\nthe Roman crucible, the Semitic ingredients arrested our attention. It was an ele- s!!iVent r powe e r. and\\nment of a particular consistency, and yet of a peculiar affinity\u00e2\u0080\u0094 hundreds of thous-\\nands of Roman subjects had turned atheists on its account. The ubiquitous Jew\\nrepresents both the attractive as well as the solvent force. Notwithstanding the\\nsmallness and political insignificance of the country, with its single city worthy the\\nattention of the ruling powers, it was the domicile of the grandest and most import- ^pSSbSES?\\nant of all ancient nations \u00e2\u0080\u0094provided one can appreciate that of which they are the\\nbearers. It actually seems as tho the politics of all adjacent nations revolved\\nabout these twelve tribes. And now they contribute that principle of which the\\nwhole compound in the basin was destitute as yet the Hebrew element, universally\\ndespised and rejected, yet ever intermeddling and decomposing putrid masses.\\n15", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0225.jp2"}, "226": {"fulltext": "188\\nthe land; the household; the book.\\nn. c. ch. iv. 90.\\nPolarity of all\\nnations revolving\\nlipon the twelve\\ntribes. 158, 221.\\nLast move in times of\\nearliest migrations.\\n\u00c2\u00a784.\\nFrom yonder over of\\nthe river, where a better\\nclass of people used to\\nlive.\\nA foothold upon earth\\nfor this household.\\nSituation of the\\nholy land.\\nEquipoise between\\nnorthern and southern\\nSemites.\\nSecond Circle.\\n^ARYANS.\\nJERU-\\nSALEM.\\nMECCA.\\nCADIZ CAPE\\nCOMOB1N\\nSEMITES.\\nThird Circle.\\nThe most definite and\\nconcentric circle of\\nhumanity with the most\\nintensified religiousness\\nThe only nation not\\ncompletely crushed by\\nRome.\\nClannish; proud of\\npedigree.\\nThis nation and\\nits book.\\nIsraels singularities\\nBible not product of\\nnational spirit, which\\nit surpasses in every\\nrespect.\\nCovenants under\\nconditions.\\nSin and Grace.\\nThe historical task and\\ndiscipline of Israel.\\nLater than any other movement in migratory times one family without a son,\\ndescendants of a house in high standing in Mesopotamia, went west, not directly\\nthrough the desert, but by the northern route. When these new immigrants arrived\\nin the Jordan district they found the land occupied by Hamito-Semitic precursors.\\nBy them they were nicknamed as those coming from beyond the river, where the\\nmore civilised, the high-toned people studied the arts. Treated as strangers the\\nHebrews led a nomadic life. Altho this country, where the patriarch set up an\\naltar and struck his family tent, had been portioned out by destiny to him and his\\nposterity they yet had to wander from place to place. Altho mere sojourners, the\\nhousehold should here gain as much, at least, as a foothold on earth.\\nThe geographical situation of that country is peculiarly adapted to the position which\\nthis family is to occupy in history. At even distance between the metropolitan cities of the\\nSemitic world, Thebes and Babylon, this central region of the ancient world forms the equi-\\npoise between the two opposites of northern and southern Semitism in their polar strain. It\\nis a peculiar parallel thus formed between the rivers of the old cultural countries with the\\nsmall Jordan in the mean.\\nAnd it is no less a weighty center for the circle of the Aryans. Let us draw in\\nour minds a line from Cadiz to Cape Comorin, then strike a semi-circle one point of\\nthe compass resting upon Palestine the other striking to the north from end to end\\nof the diameter, and the whole area covered by the Aryan races is exactly bounded,\\nwith Palestine as the center. Fan-shaped the Aryans, the second of our three circles\\nof humanity, branch out in all directions from\u00e2\u0080\u0094 yes, let us say: Jerusalem.\\nThe Hebrews form the third circle proper, the most concentric of human history\\nwith the most intensified religion. It had become intensified under pressure; first\\nin iEgypt, then between the two mill-stones of Babylon and iEgypt, now under Rome.\\nAnd it was the solitary nation in the basin whose existence had not been completely\\ncrushed.\\nIn this Holy land the sojourning family becomes a nation, the best organised\\nbody politic; severely exclusive; a puzzle even to kindred nations. Altho fond of\\nassociation, they are a most obdurate and clannish folk, nevertheless; intensely\\nproud of their pedigree, of their organic law, and their institutions.\\nThis nation possesses, cultivates, and perpetuates above anything else an almost\\nantiquated, yet ever progressive and singular literature. For, the more we compare\\nboth, the nation and the book, and these again with the contemporaneous nations\\nand books, the more decisive will be the conclusion, that this nation is entirely inad-\\nequate to its literature. Its books are rather given to, than grown out of, this nation.\\nTo be sure, that literature bears the physiognomy of this nationality, but only as if\\nto veil its deep pensiveness, and as if to protect itself from profanation. That litera-\\nture came out of this nation, yet it is not its spontaneous product, being related to\\nthe nation like a child to its mother, bearing her marks, but being begotten by the\\nfather.\\nThe nation is impregnated with its literature in a manner, that altho comprising\\nits essentials and holding forth its history, the nation yet assumes its character only\\ndesultory, while in every sense the book surpasses the national spirit.\\nAccording to that literature God laid the foundation of that history in a miraculous\\nmethod. God sets aside a patriarch by detaching him from his native soil. The patriarch trusts\\nand, without seeing his God, obeys Him. Upon the principle of this faithful obedience, altho\\nrealised in a very unsatisfactory manner, and under a discipline which tends to wean the\\nchildren of the household from things seen, that is from things diverting the mind a nation\\nis educated and built up.\\nUpon God s conditions it enters a covenant with Him, and is henceforth guided and pro-\\ntected by the almighty arm of its unseen and holy Lord The nation, nevertheless, disavows\\nits faith and is left in the hands of those on whose account it broke the covenant, in order to\\nbe chastised by them, until it lies low and, looking up, cries for mercy and ownsits guilt. Thus\\na sacred and unparalleled history ensues, a record of confidential intercourse and personal\\nunion between God and His own.\\nNotwithstanding their sins Grace always takes the initiative in lifting up and encour-\\naging the penitent without abandoning the least detail of the covenant stipulations. The\\ninstitutions are thereby kept inviolable and intact. They continue to symbolise the facts\\nbearing on both sides of the case, and reassure the frightened law-breakers of the Lord s for-\\nbearance in still owning them. Thus, tho punished, humiliated, and being made the most im-\\npotent of all nations, God is with them so ostensibly, that the gentiles become apprised of\\nthe fact. Thus the Children of Israel through holy discipline, are preserved and molded", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0226.jp2"}, "227": {"fulltext": "11. U. (JH. IV. yi. MONOTHEISM, THE GIFT. ABRAHAM. MOSES. 189\\ninto a vessel which is to bear to the world the secret of God s intentions. God speaks with them Special Revelation.\\nthrough His word by means of the Shechinah i. e., the reflection of His glory, through His 1U\\nrepresentative, the Angel of His Countenance.\\n91. This nation is a marvel to all other nations, yet because of certain natural Rotation of higher\\ncriticism attempting to\\npropensities, becoming peculiarly modified by their juncture with matters purely reTi Ln as^r\u00c3\u00b6ductof\\ndivine, its features are often seen so distorted as to appear most revolting. For, in the national spirit, m\\n7 ordei to undermine the\\nitself it is a vessel with very much mean clay in its make-up. It is in no way better reli e i st i ut\\n9 00,00,81,128,168.\\nthan kindred nations northeast and southwest, in many things of a much inferior\\ncaliber. But nevertheless it remains the nation to which are entrusted the promises; The vessel mean and\\nwhich is to be the warden of the Supreme Good, and to continue, even under suffer- warden c^^Sotfea.\\nings, the witness of God s intentions with man and history.\\nThe reality and attainability of the Supreme Good, and the truth of the divine\\npurposes are plainly discernible in the very facts through which they were mani-\\nfested historically; in the methods of discipline, guidance and preservation; in the\\nmanner in which the highest gift was bestowed.\\nThese benefits were all of a moral character, pledged and bestowed in accordance\\nwith conditions agreed upon, needless of much explanation.\\nIt does not matter at all, what is thought of the elements carried along by this nation at Historic basis of\\ntheir deliverance from the bondage endured upon the flats of the Nile. Its sense of dignity 1 Mo S ic e iegi iation\\nhad become stupefied under task-masters, but it was there that the necessary awakening of\\nits national consciousness took place, since only there the great contrast between their reli-\\ngious traditions and those of the gentiles could have become fully apparent. Israel s convic-\\ntions simply rested upon the authority of the fathers; but this authority was sufficient to\\nprevent the intermixture of corruptive elements from the substratum. Moreover by the\\nLAWS subjecting even the most sacked externals and symbols to repeated purifica-\\ntions A deification of the institutional part of religion was forestalled.\\nMoses may have been trained under the tuition of Pentaour, the renowned epic writer\\nat Ramses court (as Lenormant thought, altho he would now certainly accept Wilkinson s Moses in synchronoiogy.\\nsynchronology agreeing with ours as to the correctness of the biblical date, which sets Moses s^\\napprenticeship in ^Egyptian wisdom 170 years farther back) or Moses may have been adopted\\nby Hatasu, the sister of Thotmes III, under whom .iEgypt attained the zenith of its power. The\\nfact is, that neither the time nor the incidents of this or that reign alter these principles of the\\nunique covenant with the patriarch which ever stand in direct opposition and distinct con-\\ntrast to paganism.\\nWhat makes the work of Moses so extraordinary is as little explained by the ^Egyptian\\nexternals in the Mosaic legislation, as the mental capacities of a scholar can be demonstrated\\nfrom the lecture notes of his teacher. The alleged predisposition of the Semites for Mono-\\ntheism is nothing else but what ingenuity is in human nature.\\nEvery man might be a genius at any rate as regards receptivity. Israelites rather\\nThe Israelitic mind was nothing if not receptive, and what had been bequeathed rece P tive than inventive\\nto it was Monotheism as a gift. There was nothing meritorious or inventive about Monotheism\\nit. Moses merely received some new views simultaneously with certain rediscoveries. given.\\nThe original receptivity had been exercised by the patriarchal father, of the now\\ngrown family, when the personal God, the God of his fathers had made Himself\\nknown to him. Abraham s Monotheism can be considered as a new religion in so far ^eSSffi^^m:\\nonly, as it was that personal communication by which the father of the people had\\nbecome affiliated with God, by which a friendly relation was established and kept up,\\nand which, by way of family tradition, had been handed down to posterity through,\\nat the least, five centuries. The rediscovery of Moses occurred when God chose to Moses rediscovery in du\u00c2\u00bb\\nhistoric form and order.\\nenter the historic situation in person for the purpose of liberating the children adopt-\\ned oil account of their father, and in fulfillment of the promise given to him. In due\\nform and without any inconsistency at all God intervened for the sake of humanity\\nwhose cause was included in the covenant. Not at variance with any of the princi-\\nples of natural propaedeutics God disclosed His further purposes to Moses, because\\nth s man like the nation itself had undergone special preparations necessary for\\nbeing entrusted with such high commissions. For the time being it was for the pur-\\npose of making the first step towards special revelation; and therein consisted the IovenantrendtJed L I\\nsingle secret of the Mosaic rediscovery and the whole of the Mosaic innovation: that national institution.\\nthe federal relation should henceforth become the national institution.\\nSuch of our modern authorities (copying Celsus) as impute a Monotheistic instinct\\nto Israel, or others who describe the process how that instinct developed in Moses so far as to\\nimpose upon the world a religion manufactured from ^Egyptian esoterics\u00e2\u0080\u0094 in short, who are\\ncontriving to empty revelation of its objective authority, and to explain away the miraculous\\npart of it;\u00e2\u0080\u0094 such labor under a lack of information.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0227.jp2"}, "228": {"fulltext": "190\\nTHE HOPE OF ISRAEL.\u00e2\u0080\u0094 THE PROPHECY.\\nLT. C Ch. IV. 92.\\nFurther refutation of an\\nevolved as against the\\nrevealed religion.\\nCelsus.\\nIsrael a small group of\\nthe decaying Semites.\\nIsrael standing and\\nadvancing in spite of\\ndisasters all around.\\nIsrael s hope.\\nSobriety of this nation;\\nno extolling of heroes;\\nno patriotic untruth-\\nCentral and unique\\nposition in social and\\nliternry matters\\noccupied by\\nTHE PROPHETS.\\nCensors of outgrowths of\\nthe national spirit.\\nRevealed cosmogeny as\\nagainst mythical\\nperversions. Steinthal.\\nNo talent for plastic arts\\nQualified only to receive\\n;Lii i t keep\\nthe Secret.\\nWithout an epic and\\nconscious of its poor\\ndeserts. Israel expects\\nits hero to come.\\nThey wish to prove that this nation had arrived at worshiping the One, invisible God in\\nthe most natural and simple way possible, not being aware that such gratuitous proof is\\ndoomed to remain not only futile, but to recoil even on evolutionism. They overlook the fact\\nthat the very Semitic group, of which Israel was but a small part, had degenerated into com-\\nplete religio-cultural corruption long before this tribe arose \u00e2\u0080\u0094recovered, we might say from\\nits infection with heathenism\u00e2\u0080\u0094 by virtue of the discovery. They did not pause to inquire how\\nit was possible, that such a stupefied nation could, amidst universal waywardness and decay,\\nnot only stand firm enough to hold its own by strict separation, but also, what is still more\\nsingular and significant, how in spite of terrible internal and international disasters it could\\ngain that inner sublimity which alone enabled it to formulate its grand cognitions. What\\nnatural cause could be adduced for Israel s ability to rise repeatedly above ruination and to\\nlook triumphantly into the future? What other nation looked forward with such an assured\\nhope to the future? All the contemporaries could but look back upon a glorious past that\\noffered nothing but discouragement.\\nIsrael s hope, a function of the spirit of a quality unknown to all the rest of man-\\nkind, was perfectly clear and sure and calm. Like a sober person among a stagger-\\ning crowd of drunkards this nation stands by its religion, altho they learned to fully\\nappreciate it only after many signs of divine displeasure. Such steadfastness would\\nbe desecrated by the mere comparison with the orgies of all the surrounding idolaters.\\nFurthermore, the historiography of all surrounding, yea, of all ancient nations, is\\nmore or less boastful. In every other instance the national chronicles exaggerate\\nthe deeds and admire the sins of their heroes, in order to magnify their own grandeur\\n\u00e2\u0080\u0094or selfconceit. The Old Testament alone\u00e2\u0080\u0094 Niebuhr remarked\u00e2\u0080\u0094 is an exception\\nto patriotic untruthfulness. Never is the sin of any of its heroes covered up;\\nnever hidden under silence is a humiliating chastisement of that nation whose his-\\ntory the book of the nations puts upon record. Such honesty must be acknowledged\\nas the highest virtue of the historiographer, even by one who does not believe in\\ndivine inspiration.\\nNiebuhr was competent to judge. While investigating the sources of Assyro-Babylonian\\nhistory, he is justified in calling it old-fashioned and insipid mannerism, when some scholars\\nbetray the weakness of their cause by their hesitancy to adopt and to employ thepre-christian\\nliterature of the Jews as reliable sources.\\nThe central position of their historiography is occupied by the prophets. They\\npractice a relentless self-criticism never biased by any patriotic partiality, tho they\\nproved to be the staunchest of patriots.\\nThe series of prophets is a succession of miracles through many centuries. None\\nof them can be understood or interpreted merely from historical coincidents or from\\nthe spirit of their times. There is no accommodation to the spirit of the times with\\nthem. Those men did criticise with an unequalled power and in utter disregard to\\npopularity. Lightning splitting an oak is as nothing compared with the short par-\\nallel sentences which dash to pieces forever one system of imaginary cosmogony\\nafter another. Where are these systems now in the face of the word spoken to Isaiah:\\nI form the light and create darkness. I make peace and create evil. I the Lord do\\nall these things (Steinthal).\\n92. Such an aspect of the Jewish nation presents itself, as it stands there, a\\nstranger in its solitariness, not understood and stared at by the nations. It stands\\nreserved, looking careworn and harassed like a man who is anxiously concerned to\\nkeep a great and portentous secret, altho that care consumes his own vitality.\\nHence this nation does not possess the buoyancy of ancient art, not the bubbling\\nproductiveness of its hilarious nonchalance. Israel is intensely religious and merely\\nreceptive. Its whole superiority simply consists in the qualification for receiving and\\n\u00e2\u0080\u0094keeping the secret, until it is in order to circulate it. For, the thoughts and prom-\\nises confided to this nation do not concern it alone; notwithstanding their reserved-\\nness they have great bearing upon the welfare of the whole world. Without a na-\\ntional literature (in the usual sense of the phrase) of spontaneous growth from seeds\\nbelow, that nation is singled out to receive the Word from above, and to preserve\\nthis sacred, written covenant as its most precious inheritance in perfect integrity.\\nThe children of Israel alone remained without an epic, without that class of poetry in\\nwhich during the process of becoming conscious of themselves, the nations used to objectivise\\ntheir innermost mind by contemplating its heroes and its caricatures. It is all the historic", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0228.jp2"}, "229": {"fulltext": "II. C. CH. IV. 92. SIN AND GUILT. PARDON UNDER CONDITIONS. 191\\nmemory such nations possess. On that score Israel could afford to be without a national epic, Israel in contrast to\\nsince from its books the nation was well aware of the fact that every thing which happened other nations concerning\\nthe P ast and the future,\\nwas preserved in the memory of the Lord. Hence Israel alone had a real history, a true mirror\\nfor selfrecognition without flattery.\\nAnd yet this nation had been reared in the expectation of nothing less than the\\nrealisation of a truth stranger than fiction, of the divine condescension whereof others\\nhad dreamt. It had been made desirous and was in good earnest to meet its national\\nhero from above. Upon the coming One all hopes were concentrated, whilst the na-\\ntions of profane history without exception look backward upon a golden age in the\\npast, upon an sera of peace and rest, of paradise and intercourse with the gods, an aera\\nof demi-gods, of liberating giants and of helpful elves. This nation alone looks up- Not intoxicated by\\nward for its liberator, looks ahead for its rest and its reunion with the fathers in progress, because\\ntimes to come. Also in this respect Israel stands sober among the intoxicated, as it historical s\\nis well put by Lotze: The Hebrews were not seized by the giddiness of an eternal l^. prospects,\\nrotation of nature, because they knew themselves to be involved in the prospects of a\\nprogressive history. In another and special sense this nation deserves the attribute\\nof sobriety. It considers as sin what others lightly took for pain, passion, ills of\\nlife, or common weakness. From the time God called Abraham to sever earthly con-\\nnections and to leave his native home, He always loosened the chosen nation from\\nthe soil, whenever its natural proneness toward ramifying into the soil and even the\\nsub-soil would thrive in the growth of wild vines or water-shoots.\\nFor this reason Israel was released from the .Egyptian bondage just in time to save the\\nlast spark of selfrespect, when it began to become so stupid as to enure itself to the basest in-\\ndignities. God took the people aside to teach them reliance upon Him and resistance to\\nenemies. He educated the children of Israel by historical experience, by symbolic acts, but\\nespecially by the gift of His commandments. These Words were to urge on each of them,\\nin his way of duty as a member of the community, and at the same time as being amenable,\\ndirectly to God, his sole ruler. These are the cardinal principles upon which the national ex-\\nistence of Israel is founded. But body and soul fail the Israelite, when, in sequence to these\\nsimple conditions, he lies prostrate under the mortifying consciousness of having sinned in\\nthe very face of God and when, nevertheless, his spirit thirsts after God, after the living God.\\nIn this outcry the feeling of the rupture is expressed and confessed, by which the creature is\\nsevered from its Creator.\\nTo other nations the abyss caused by this rupture seems to be irrelevant; a mere\\nmetaphor for denoting a metaphysical difficulty, in which man finds himself at sea\\nand, perhaps, not altogether without fault\u00e2\u0080\u0094 in case he cannot blame metaphysics for co nYtion of\\nit. But Israel does not deceive itself. Instead of palliating guilt or shifting it upon sin and its\\nother persons or circumstances, Israel daily confesses its iniquities as a personal, a conse i nences\\nvery serious, and most pressing matter. No nation had come to such deep recogni- Methods of Israel s\\nJ \u00c2\u00abr o to preparatory education.\\ntion of the chasm as the religio=etbical source of all trouble.\\nHence, here alone the contrite mind is heard to remorsefully complain: Against Thee, pu^poseTtn^the\\nThee only have I sinned and done this evil in Thy sight! Not one of the Akkadian psalms Decalogue:\\nreaches so low, nor touches that height of conscientiousness. Notwithstanding the many at- con ntl on heart;\\nconfession of sin\\ntempts in Israel to smooth it off, the sin is under all circumstances branded as disloyalty and confidence in restitution.\\nfaithlessness against the faithful, the holy, and known God of the Covenant. But the trust-\\nworthiness of the divine promise of forgiveness with its just conditions is also known, and Hofi^eL^coro pared*\\nthanks to it guilt need not drive any sinner to despair for, altho sin is never concealable, with the Ievit y of other\\nnations.\\nGUII/r IS NEVER IRRECONCILABLE.\\nIn keeping with the deep and never-to-be lulled cousciousness of guilt and its fin not trmed 1 with.\\nactual confession, the all-pervading idea of sacrifice is here preserved in its purity,\\nand prominently set forth, and cleared up. To this end the significance of sacrifice Trust in God s P romises\\nis specified in the ordinances of sin- and peace-offerings with their subdivisions. In J? *|f c r c e f the idea\\nthe same light under which the fact of creation is revealed in this literature, so the\\nRevelation or salvation\\ntrue thought of salvation also becomes distinct by degrees conditioned simply by the anal0 us d t e 8 Jj h e a V7 n\\npresence of the honest desire for it. creation.\\nNot merely the presence of God among the people, but His gracious, sin-forgiving pres- God condescends to\\nence among His own and pardon on His own terms is being vouchsafed. With the gj 8611 wlth H,s\\nmysterious dwelling of God among His people, with the pledges of conciliatory reunion, final\\nincarnation and ultimate full communion, this nation is highly privileged, indeed, but it is, Israel pardoned and\\nat the same time, put under correspondingly great responsibilities. It is both, pardoned and i n ^separatism.\\nburdened being conditioned day by day, and bound over to a permanent probation, altho\\nwith reference to the world, this nation is to be the most free and independent.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0229.jp2"}, "230": {"fulltext": "192\\nTWOFOLD TASK OF THE PROPHETS.\\nn C. Ch. IV. 93.\\nThe nation to serve\\nothers in the character\\nof a prophet.\\nProphets proclaim\\nconciliation of real\\nexistenee with ideal\\ndestiny\\nSovereignty of\\nthe prophets\\nin their independence\\nfrom the world,\\nin their\\nnegative work\\nas to false messianic\\nexpectations\\nsince the Messiah was\\nsubtly conceived as\\na means\\nto satisfy worldly\\naspirations.\\nJewish selfcomplacency.\\nParallel to modern\\nerrors of chiliastic\\ndreams.\\nTo be and remain independent from the world was of most essential necessity to\\nIsrael, conditioning the possibility to fulfill its vocation and to accomplish its pro-\\nphetical functions. For, the nation as a whole was charged with the duty of being a\\nstanding witness for, and thus to prophesy to the whole world, the conciliation of real\\nexistence with ultimate destiny. In order to be of any benefit to the world, the\\nprophet must maintain his freedom from becoming implicated in its ungodly pur-\\n39, o3, 64, 123, 139, l\u00c2\u00ab, p 0seS) anc i mU st be wary not to commit himself, as if he were in league with it, or even\\nits servant. Tho a servant of God, his function in the world implies a certain sover-\\neignty.\\nIn two lines thought develops that sovereign policy of prophecy throughout the\\nhistory of this race.\\nThe one is to proceed on the negative, inasmuch as the people in general expect\\na popular ruler, a national king. In accord with a large measure of selfadmiration\\nthe imagination of the people attributes all possible glory with a large portion of il-\\nlusive vain-glory added, to its Prince. It is expected of Him, that He coerce all na-\\ntions of the earth to submit to their liberating rule. The prophets partook of their\\nhope and were conscious of the value of the nation. But what they declared con-\\ncerning this value, was made ambiguous by public opinion, and perverted into belief\\nfathered by the common desire. The expectation dominates the vulgar understanding,\\nthat the coming king would force the entire world under the dominion of the chosen\\npeople. This very particular and selfcomplacent Jewish nation persuaded itself, that,\\ncaste-wise, it would put its feet upon the necks of the rest of mankind.\\nThe other is the positive line of prophetic thought. Erroneous expectations are\\ncorrected. Prophets predict that the clamor for a messianic kingdom, raised by\\ndemagogues under the subterfuge that public opinion with its pretensions demanded\\nit so, will be crushed out of the political religionists. In this way the wrong opinions\\nand selfish desires came to be exposed in the Bible. The prophets had many oppor-\\ntunities to preach the fallacy of the vainglorious ideas and to give warning lest the\\nreliance upon worldly power should prove the extinction of their existence as a state.\\nIn contrast to the picture of the triumphant worldly king they present the figure of a\\nsuffering and despised one. Opposite the imaginary Lord is placed the forecast of\\nthe Servant of God. He is likened unto a tender branch sprouting from the root of\\nJesse, sprouting up from dry ground, from the withering stock of that nation. By\\nnumerous analogies the contrast is exhibited between the natural depravity of this\\nselect nation and the supernatural influences enjoyed by it. These influences are\\ndesignated as infusions into the nation. The Servant of God is announced to enter\\nhistory as The Seed, the Eternal Word, as the scion engrafted from on high, in\\norder to take upon Himself the sins of the nation and of mankind in its entirety.\\n93. What, concerning Israel, the world anticipated or despised, cannot be un-\\n^uitafe results of Semitic derstood, much less properly esteemed, unless we first take our usual retrospect of\\nthe Semitic race as a whole.\\nThe ancient seats of culture on the Euphrates and the Nile had wrought various\\nand valuable improvements which, by way of Phenician inter-relations, had been\\ncommunicated and distributed, and thus became common property of all the people\\naround the Mediterranean.\\nThe tribe of Asshur contributed to the progress of culture the partition of space by\\nthe zodiac, and the division of time into weeks of seven days, and into days of\\ntwenty four hours, and many other things irrelevant to our present investigation.\\nFor we are here only engaged in observing how the life of humanity in general was\\ninfluenced by the Semitic form of consciousness, by the psychical phenomena mani-\\nfest in this race.\\nWhen Renan chose the line of argument, that Monotheism was the product of the stern\\nand still desert, he must have admitted in his mind that for which we contend, namely that\\nculture of any nation is conditioned by its God-consciousness, except that as to the form of\\nSemitic religiousness the argument is futile once more. The desert does not create Monothe-\\nism. The truth in the matter is simply this. Whenever the mind, engrossed with reflections\\nhut fatalistic monomania over its God-consciousness, at the same time allows itself to become nature-bound, as in this\\ninstance under the perpetual impress of the waste plains, then the abstractness of the empty\\nand monotonous surroundings may mislead the imagination to form, much to the detriment\\nof Monotheism, an obstinate, fanatical, and fatalistic monism.\\n2. Positive task of\\nprophecy:\\nto present the true\\nfigure of the\\nMessiah the\\nServant of God.\\nS 13, 36, 105, 117, 120,\\n223.\\nNatural depravity and\\ninspiration.\\nResume\\nof the I\\nculture\\nAssyrian conti ibution to\\nuniversal culture.\\nDivision of time.\\nMonotony of deserts\\ndoes not create\\nMonotheism, as alleged\\nby Kknak. 1.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0230.jp2"}, "231": {"fulltext": "II. C. GH. IV. 93. COMPARISON BETWEEN ARYAN AND SEMITIC FRAMES OF MIND. 193\\nThe ARYAN amidst the variety of changing scenes may on the one hand become\\nenured to waive resistence, and to give himself up to enticing charms or the over- as com p ared with tne\\nwhelming dreads of the sensuous world. With the eastern Aryan the result is a pro- enga^ltseif t t!!\\nfound apathy against a life so transient. Or these variations, on the other hand, rati\u00c3\u00b6naT comprehension.\\nurge man to overcome the annoying changes and charms and threatenings by bring- 8 88 m\\ning the manifold of phenomena under the control of the unity of consciousness.\\nThis took place in the Aryan Occident. In both instances thought remains dissatis-\\nfied, because unable to arrive under such prejudices at a settlement of matters be-\\ntween itself and the diverse things of the environments. Aryan thought can not\\ncease to compose, to arrange and adjust, in short, to reduce the diversity of things to\\nthe unity of comprehension in accordance with the nature of the mind.\\nWith that kind of harmonising meditation, inner assimilation, and conciliation\\nthe SEMITE rarely worries himself. Things may be single entities and may appear The Semite does not\\nvjtjt mind things which\\ndetached from unity\u00e2\u0080\u0094 strange phenomena, or they may be forms which represent e^ worry him\\nunity and bring their inter-relations to view these things and their relations do not\\nattract the interest of the Semite.\\nThe Semite pure and simple is eminently selfish. He will adjust matters in his ^mitigatedieiflstness\\nway as suits his advantage, or else not at all, and close himself up.\\nThis trend of mind became plain to Grill, when the relations of Indo-Germanic and m 7 rt d reveaied hTthe\\nSemitic roots of words were discussed. The comparison revealed the difference of mind and language:\\nmode of thinking in a striking manner Indo-Germanic activity of the mind proves its talent the etymology of which\\nby a wealth of inflective forms and derivations of words; while the Semitic mind is destitute of is s compared with\\nsuch comprehensiveness and taste for etymological forms expressing relations of things not adapted to express\\namong each other it prefers to recede into the essential substance of the thing perse, re- relatlous Gbili..\\ngardless of its relations. This is saying a great deal.\\nThe ARYAN evinces a liking for mythological conceptions, feeling his way Comparison\\nthrough a multitude-of ideas and idols. Ss^mith^ 11\\nThe SEMITE adheres to one fixed apperception resulting in his abstract and one. mind,\\nsided Monotheism. It is the same with respect to metaphysical matters, where the s uncompromising\\nfigure one is sufficient it settles all, persisting only in getting before as many A.TmJd^n\u00c3\u00a4s and 6\\nsentimentality.\\nciphers as possible. s 128, 134, 142.\\nThe ARYAN frame of mind gives room to a marked considerateness. It pays\\nattention to the cosmic diversity. Its extremely emotional nature either avoids\\nbeing impressed, or responds to its impulsiveness, faces the question, takes up the\\ntask. Hence the Aryan is ever equalising, and thereby cultivates judgment and\\nsentiment.\\nIn the mean while the SEMITE looks at the variety of earthly interests with an s fei e ned .concern \u00c2\u00b0t\\nmatters unpropitious\\nair of disdain, if not his facial muscles will betray that much of regard for them; in to seifinterest.\\nmatters of human concern in general he is sure to act the blase. Inclined to an\\nabstract oneness, for the realisation of which he stakes his whole vehemency, regard- s. loves to monopolise,\\nless of all the rest, he loves to monopolise.\\nThe ARYANS are given to philosophical speculation. The SEMITES assert, a. speculative,\\npremeditate, mid cultivate their talent of calculation. The SEMITIC nations one calculating\\nafter another became subjects of Rome, whose eagles glistened on the Euphrates and\\nNile, in Tyre and Carthage, and finally on Mount Moriah. All their states were\\nextirpated on account of their stubborn, unmitigated particularism. s. particularism.\\nAround about Jerusalem alone a few retired people under the rule of the gentile\\nmaster kept their peace, remaining steadfast in their trust and hope.\\nThey preserved their balance of mind amidst all the fanatical, factious riots A tew miais understand\\ninto which pride upon Jewish particularism embroiled their fellow citizens. Not \u00e2\u0084\u00a21vISnTm n or\\nthat they partook of the unconcerned blase of the aristocrats, but because they were cath ,hclty\\ninculcated with the most magnanimous kind of Old Testament catholicity.\\nThey are awaiting the Advent of Him, for whom their contrition yearns, around Faithful and patient\\nj- rr,, waitingforthe\\nwhom their thoughts center in matters of conciliation, consolation, and peace. They Redeemer\\nwait for the appearance of their Redeemer, looking for Him with their faces\\ncovered, patient under unparalleled afflictions tho sitting upon the ruins of their\\nown earthly hopes, wandering in exile, yet sympathising with a lost world full of lost\\nsinners. There are Jewish colonies in every town of Syria, throughout the Pelopone-", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0231.jp2"}, "232": {"fulltext": "194\\nRECAPITULATIONS AND PROSPECTS.\\nLT. D. Syllabus.\\nsus, upon Cyprus and Crete, in Thessaly, all around the Black Sea. In Home and in\\nSpain Jews are at home Toledo is a new Jerusalem. These Jews in the diaspora\\nexert as telling an influence as ever upon the gentiles, upon gentiles who are also\\nwaiting. Think of the thirty thousand images and names upon altars at Athens.\\nYet they had to have one more for fear one God would feel insulted by being slighted.\\nBut the most numerous band of the Jews had flocked together in Alexandria.\\nAlexandria There, in the center of scholastic Hellenism, absorbed in deep thoughts, a rich,\\nphilosophical rabbi sits. Greek wisdom had been impressed upon him. He is an except-\\nional man, brooding over the secret of his nation, and how it might be made homo-\\ngeneous to the general mixture. How could the coming One be amalgamated with\\nsuch a world of thoughts as agitated and filled the large Roman crucible\\nThe man thus contriving at a compromise is Philo.\\nJews in the diaspora\\nimpress the gentiles.\\nThe rabbi of\\nbent upon the\\ncompromise\\nbetween the gentile\\nforms of consciousness\\nand Jewish hopes.\\nD. FOURTH DIVISON.\u00e2\u0080\u0094 THE DIVIDE OF THE TIMES.\\nPostulate of the\\nsynthesis of all that is\\ntrue in thought and\\ndesire.\\n5 12, 13, 33, 100, 102, 105\\nChapt. 1. Logic of\\nhistory not a theory but\\na fact.\\nThe synthesis not a\\nsyllogism but a person.\\nChapt. 2. Death.\\nPostulate of a cosmical\\nMediator,\\nChapt. 3. Genesis of a\\nrenewed human family.\\nSYLLABUS.\\nHistory has now been traced to the pivot whereupon it hinges. We stand upon\\nthe divide of the time: behind us, its propaedeutics, right before us, its completion. It is\\nthe time when, from the aspect of earthly development the ingredient is to be added\\nto the heterogeneous composition, standing stagnant in the Roman basin, the solvent\\ningredient which will set free the few useful elements contained in the mixture, and\\nisolate them from the refuse. Whatever is truly human in all the ideas, desires and\\nreligions contributed by the nations and their cultures, is now to be reduced to one\\ngrand, all-embracing, all-explaining synthesis.\\nThis could be accomplished only by a man recognised as impartial, reliable, and\\nof universal authority; by a Mediator able to satisfy all reasonable expectations, and\\nto restore human thought, heart, and will each in proportion to their normal state.\\nThe preparatory stage, in which the Mediator was promised and the fulfillment of the\\npromise pledged, has come to its end. There are now held, what is called in school\\nlife, the commencement exercises.\\nThe first chapter of this division will serve notice upon Logics to appear as witness\\nbefore the judgment-seat of history. It had charge of the work to combine the contradictory\\npostulates of consciousness concerning God and the world. The premises now press for the\\nconclusion which will justify the expectations in unlocking all the problems which have ac-\\ncumulated. And the solution will be given to humanity, historically given. For, the synthe-\\nsis does not enter history in the form of a newly invented compound, not as a confounding or\\nadjustable theory, howsoever ingeniously wrought in order to force itself upon \u00c2\u00abvery intellect.\\nNo. The synthesis appears as a fact, embodied in the person of the Mediator.\\nIn the next place we meditate upon the cosmical significance of the Mediator. His psy-\\nchical suffering and the necessity of His death make it obvious how sin, being of spiritual\\norigin, had completed its course physically. Both His passion and death explain what has\\nbecome of this our cosmos and what was the cause of this present unsatisfactory condition.\\nBeing referred to the problem of death once more, we now learn to appreciate death not only\\nas the necessary fate, rather as the destiny of this visible world, but also as the first step to,\\nand the prerequisite for, its renewal in substance. We here learn, that death pertains to the\\nmetamorphical restoration and is but the transitory step to glorification. Meanwhile we\\nshall have gathered additional insight into depths and heights of the invisible world found in\\nclose proximity to earthly history. In all of this we find postulates affirmed and reason satis-\\nfied; we find the realisation of hopes which so far had been pledged from above by realities\\nwhich now become unveiled.\\nFinally we seek after the results of this death of the God-man. We look for it in the\\nfounding and developing of an ethico-historical, that is, organised realm of humanity. In\\nthe Christian consciousness we find the means given to attain freedom and to advance on the\\nline of progressive civilisation. Of the theme and plan underlying all real development,\\nwhich virtually always had been embodied in the person of the Mediator\u00e2\u0080\u0094 we thus become\\ncognisant.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0232.jp2"}, "233": {"fulltext": "II B. CH. I. 95. TRADITIONAL PAGANISM IN THE ROMAN CRUCIBLE. 195\\nCH. I. INTERMEDIATION POSTULATED LOGICALLY. -THE HISTORIC SYNTHESIS.\\n95. When the learoed, Hellenising Jews of Alexandria, Philo prominent Survey of the\\namong them, took a survey of the educational factors, which itinerated through educational\\nfactors in the\\nthe empire from east to west and back again factors interchanging, if not amal- Roman crucible,\\ngamating the rational, moral and practical elements of the Good, the True, and the\\nBeautiful \u00e2\u0080\u0094then the following summary resulted:\\nAt Alexandria, the point of observation, and to the right of it (if looking from the\\nupper terrace of the Serapeion towards the harbor), the net gain of Semitic culture\\nhad accumulated, whilst to the left there extends the hemisphere of Aryan culture\\nunder discipline of Greek thought and Roman law.\\nThis discipline had not hindered the Oriental element, which had been inocculated Recapitulation of\\nto Hellenism long ago, from being imposed upon the Occidentals. Plato s academy cuItural results\\nwas absorbed in Asiatic wisdom just as much as the Stoa of Zeno affiliated itself to Alexandria th\\nHindoo-principles. Both of these schools were dominant in Alexandria, here the Pia- bservator y.\\ntonics, there the New-Pythagoraeans.\\nIn the vicinity of Alexandria the situation is this: Yonder in Hellas the customary\\nrule of measure, moderation, and harmony in practice as well as theory. In ./Egypt Monotony of .Egyptian\\nthe customary stiffness: art not yet emancipated from the control of temple-rituals;\\ncultus buried, out of sight and out of public life into the lightless Adyton. Only break ng h d\u00c3\u00b6wn tchwork\\nremember the twenty-two dark rooms secluding the Holy of Holies in Denderah.\\nHere now, in Alexandria, in the university of Greek scholasticism, the platform Sum and sub-\\nof harmony and monotony broke down with a crash, like the rotten floor of an old sta J l A e of Semitic\\nassembly hall covered with mosaics. And from long covered depths below broke culture under\\nforth a phantastic enthusiasm and a turmoil of vociferous intuitions and sentiments, g\u00e2\u0084\u00a2 ek d thought f\\nplaying havoc with the forms and opinions of many centuries. Revelous enthu- R nd\\nsiasm assumed the nature of an overheated frenzy. The dregs of the composition in\\nthe Roman crucible were stirred up. From the muddy solution emerged, crystallised \u00c3\u00a4SSta^\\nas it were, the mystic systems of the New-Platonics and of the Gnostics. That is to New Platonics\\nsay, the demand was formally stated that the chasm between this and the higher\\nworld must be bridged by any means: be it through illumination on the part of sub- st\u00c3\u00b6a.\\njective cognition, or through revelation on the part of objective divinity. si .sV, 97 103, 122, 123,\\nJ r j j I21 25i ]3f) j 36 ]3\\nThen already that mood of mind was in process of fixing itself, which Kingsley portrayed U2, U4, U6, \\\\f\\n\u00e2\u0096\u00a0with masterly hand in Hypatia The issue is before us, the postulate is definitely formu-\\nlated by historical incidents, and actual wants.\\nWe proceed in gathering and connecting the results of our inductive inquiry into\\nthe mythological details. We thereby shall see whether our interpretation of the in-\\ncidents is vindicated; whether the truth of our synthetical conclusion is confirmed\\nand the propositions may sustain the test of deductive proof.\\n96. Everywhere, at the bottom of the ethnical medley we found a deep stratum, a The oal ever floatin\\nsediment of turbid and dismal superstitions, the fumes of which always tend to rise to l! e\u00c2\u00a3 re t*! oug v ht was to\\n7 bridge the chasm\\nthe surface. This condition indicates the deep water-mark of religious conscious- ^H^iMe w n ori e ds nd\\nness. It shows the tremor of man after having torn loose from the enjoyment of the\\noriginal central-vision into things eternal. It shows the fitful jerkings of the nature-\\nbound mind in its abysmal depth sequent to the apostasy and aggravated by the an-\\nguish of becoming entirely lost after all. As presumptive facts, never entirely\\nforgotten, we stated: the apostasy, the ensuing disrupture, and the dispersion; and\\neither of them or all combined we took as the problematic cause of this fear and\\ntrembling, of the anxious suspense. It stands to reason that by force of the fall Last attem ts of\\nthe communion with God changed into fear of, and flight from, Him, and brought f^j\u00c2\u00a3f t f^G^t 9\\nthe mind into conflict with itself. The latter circumstance we took for proof of the t, nd worid-consciousness\\nr HYPATIA, KlKGSLEY. 34.\\nfact that all intercourse was not broken off. An ineradicable religious sense was re-\\ntained in the emotional touch perceived by the feeling of value, through which the\\npossibility of a reunion is enunciated.\\nWith respect to the intellect the immediateness and oneness of a view into things\\neternal was blurred; only a glimmering as from the scattered rays of a distant star\\nin a cold night continued its oscillations; only a faint memory as of childhood and\\nhome remained as an incipiency of visionary recollection.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0233.jp2"}, "234": {"fulltext": "196 NATURAL DEVELOPMENT OF SOCIAL LITE AND CULTURE. lie D. CH. I. 96,\\nthe histoHe postulate By forgetting the giver, and by the neglect of thanksgiving, the blessings in the\\nof me e d m *ir\u00c2\u00b0ics as derived realm of the secondary good were corrupted, and by being deified were turned into\\nRTmnants of cu rses and plagues. But even these subversions were made serviceable in the reinsta-\\nconSusnei tion of man to his share of the Supreme Good for just because of the Relative Good\\ninemotion \u00c2\u00bbimteUert. affor(ling n0 satisfaction, it sharpened the desire at least for something better. Not-\\n67.58,59,74,95,109: withstanding this eventual utilisation of the remnants of original religiousness, con-\\nRemnants of original sc i usness ebbed so low that it was liable to become paralysed from horror. These\\nExternal fears, especially when they were misplaced and objectivised, became evident as the\\ntraditions. actua i cause f ma n s pitiful condition. This condition was intended to become ag-\\n\u00c2\u00a739, i0 4 U i!5u, s M n M.Ti,73, gravated by the misapplication, abuse, or neglect of those indestructible fragments\\ninternally 95 of religious incipiencies common to, and inherent in all men. The intention was\\nreeo^ry primitive that in thege con f useu an d obtuse remnants of primitive consciousness each human\\nRemnants utilised to son i should possess so much at least as an alarming reminder.\\ncultivate receptivity for r\\n\u00e2\u0080\u00a2something better, j n t j lis f or i orn condition we found all peoples\u00e2\u0080\u0094 in an abject state of deathly pallor from\\n^aTmin reminder. fright. But that remainder of primitive religion which all possess, served as an incitement to\\nselfpreservation and selfcultureand kept them above the line of perdition.\\nTwo forms of j^ QW two mo des of departure towards cultural development ensued\\ncivic j ment i n the first place aggressive peoples separating themselves from advanced clans in quest\\nof new homes, appear to have drifted over territories inhabited by preoccupants of an in-\\nh^ e t r e S seifcuftiva\u00c2\u00abon of ferior caliber, thus forming a layer of higher culture above the stratum of crude aborigines.\\nthe lower. Their superiority resulted from their better use of the psychical faculties in the way of mental\\nand moral selfculture. Such nations thus kept themselves above the line of unnatural de-\\ngeneracy, kept themselves fit to receive restorative gifts. Their selfculture consisted in the\\nrational exercise of the natural instincts of selfpreservation and dominion over nature. Tak-\\ning up and pursuing this occupation with more or less united effort, they prepared them-\\nCauses of arrested selves for progressive enrichment of the mind. After the subjugations of inferior groups, ac-\\nprogress. complished either slowly through migrations or by sudden conquests, the victors formed\\nranks above the timid and arrested life in the ethnic substratum.\\nIn such cases a new world of culture arose above the pre-mythical order of existence\\na c e coriU 1 g e to t t\u00c2\u00b0he nat 0nS with its distorted traditions and deranged notions. In proportion to the degree of their cultus\\nn iture of their cuitus.^ the super j ors then became a historical race. By composing myths and epics, objectivising\\n7i sii, si, si,, si, 93, 12.% inner troubles and deifying natural objects in order to bring impressions and abstractions to\\n126 139, vk 175, i9u! rational coherency, the systems of religious symbolism are constructed as witnessed in\\ntemples and tombs, however primitive art may appear in their ruins. There are always\\nSreidStiriedwith cliques of mentally or physically improved persons who urge on progressive development.\\nreligion and regarded as rp ne ne xt stage toward the historic goal discloses the fact that, upon the basis of family or\\nmeans of oppress on. patr j arcna i waya f associating, the better situated classes in command of means and\\nIntellectualism leisure, form esoteric coteries, priestly castes, courts and states. In pursuance of such differ-\\nunable to uproot en ti a tion of social relations, rights and duties are fixed to hold society together. Conspiring\\nsupers^ iwn^ r j n g S in secret orders, screened behind mysterious usages, create and overthrow governments,\\n46, 58, 65, 72, 73, 95, whereby efforts to stop the wheels of progress only assist in its furtherance.\\n97 The higher culture resulting now dominates and changes the face of the country. The\\neducated classes represent the nation, the low masses included. But tho the higher class in\\nexceptional cases attempts to abolish the crude forms of life in the lower strata and to elevate\\nOppressed cling the uncultured in the interest of the whole, it never succeeds. On the contrary, the subjected\\nsymbols as people look at culture as the cause of their oppression and misery of which they scarcely\\nemblems of would have become aware, had it not been for the contrast. The less they are cared for by the\\n6 ?1 P Vi* 29\u00c2\u00b04fi 48 54 aristocrats, or the more attempts are made to force them into better habits, the firmer will\\n58, 66, 68?72, 78, 89^ they stick to their prejudices and low religious tenets. The more the neglected smart under\\n95, 97, 98, 170, 197. contempt or oppression of the privileged, the more fanatical will they cling to their symbolism\\nand ancestral usages. The ruling classes will try to break such symptoms of sullen with-\\ndrawal, now looked upon as conspiracy, and to train the ignorant to obedience and servitude.\\nThey do not succeed. The mass, always too ponderous to be lifted up, will consolidate in\\nclass-hatred. It will arise in fury.\\nWhen thus the culture of a nation begins to shake, the higher classes, because of their\\nNobility prone dominion being threatened, will find it good policy rather to compromise on the base of popu-\\nlower lar ideas, to which they have a natural proneness any way, because their ancestors once held\\nreligiousness. them in common with the forefathers of those now retarded. We have noticed this in-\\n48, 67, is, is. l.H, c jination on the part of the upper grades of the ancient nobility. A flagrant illustration of\\nthis fact is furnished by the British aristocracy of the present time. England counts thirty-\\none Catholic Peers, sixteen Lords, also Peers of the realm, fifty-five baronets, nineteen\\nmembers of the privy-council, all Catholic. Ireland is represented with sixty-nine members\\nin the House of Commons. This predilection of old nobility manifests itself with increasing\\nforce in the measure as their physical, moral, and intellectual ability to resist declines. Thus\\nthe old ideas of the lower strata gain the upper hand after all.\\nThis process of a higher culture, sinking to the level of the subjected nationality, in-\\nstead of elevating the retarded, or liberating the confined life of the substratum, we met with\\nin India and .3Sgypt, less distinct in Mesopotamia, and more or less distinct among tha", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0234.jp2"}, "235": {"fulltext": "II D. CH. I. 97. DIFFERENTIATION OF A NATION ON MENTAL AND MORAL GROUNDS. 197\\nsouthern Aryans of the Occident. In these nations the higher, immigrated tribes always found Higher ranks\\nsome elements even in the lower stratum which they could utilise in their construction of a more prone to\\nhigher culture. Sometimes it was language, in other instances the original tradition of the j ower nre\\nunity of the race. The higher race brought along with them recollections of the unity of disabled from be-\\nGod, an intuitive and relatively pure understanding of a created nature, or an intuitive in- co ^n ?c e lc ioH\\nsight into divine rule and human destiny. Such traditional heirlooms, dispersed throughout g 5 13^ j^q ji^\\nthe entire human family, were not altogether unknown to the lower races. They always\\nformed the principles upon which some amalgamation was possible. These innate higher\\ntruths, however faint, lay dormant even in the lower strata, at least in the form of dreams Nations in which the\\nabout childhood and home. They lay dormant until awakened by pressure. External heirlooms f^Xservable S\\nwere the ritual forms and symbolic representations of religious import, especially sacrificial\\nperformances, always adulterated but never missing. All these aboriginal ideas, faint recol-\\nlections, and misunderstood keepsakes, were generally used in the construction of an en-\\nhanced symbolism and mythological system, regardless of their fitting into each other. Such\\nblending and eclecticism must of necessity have been detrimental to selfconsciousness, when\\nthe external exhibition of both, the internal and external or traditional remnants of religious\\ntruths became distorted into heinous caricatures of cultus.\\nNow, just as much as the lower sphere possessed some traces of truth similar to those of Higher ranks sink to\\nthe higher, so did the higher partake of the natural proclivity to degenerate. Hence the higher w ean y\\nclasses were even more apt to relapse into superstitious practices and crudities of the lower, The poor not always\\nthan the people of the lower strata were disabled from adopting the ennobling influences from\\nabove.\\nAnother kind of cultural development, however, has also been observed.\\nSome nations were destined to build up cultures without going to war or suffering inva-\\nsion, without being inundated or suppressed by a race of superiors. Yet the same differen-\\ntiation ensued, resulting in higher and lower ranks of the same age and generation. Family\\ncoteries are contracted. The common inheritance of elevating elements, the traditions of\\nhighest value, embodied for sacred preservation into symbols and legends, are misunderstood\\nby some, and adulterated by others. The truths symbolised, if not idolised, are enlarged\\nupon by prominent people who group themselves into classes, priesthoods, estates, whilst the\\ntruths, traditions and paraphrases are elaborated into a literature.\\nIn such examples of social growth we have to deal with a well defined culture. The uni-\\nversal depravity of human nature, however, always tends downward, and it does not take\\nmany generations, until the sinking classes develop the lowest grades of superstition and sen-\\nsualism. Now, since it is not the class of the poor people alone who thus become low-natured,\\na nation accelerates its treacherous downward course in the measure as the outward shell of\\nculture is embellished, and the cultured nation poses in the refinement of its manners.\\nThe nation then, in its entirety stands like a mountain with its broad base enveloped by\\nheavy fogs, whilst its brow reflects the sun and sends refreshing breezes down through the\\nvalleys at its foot. In national mythologies, like the German, we shall behold the aspirations of\\nmind as it draws upon powers above. In them the metaphysical world is taken hold of as a\\nmeans of preservation, security and solace. In them the cleft between the higher and lower\\nworlds is perceived, and the gaping wound of human nature is felt and its healing attempted.\\nThe dark abyss between the world of spirits and the visible world is felt to be unnatural.\\nIn whatever direction this departure of natural culture develops, it is always im-\\npinged upon by that anxious solicitude which is not fretfulness, which turns into\\nsuperstition, and of which ignorance is not the primitive cause.\\nWe met that anxious suspense with the intelligent and hilarious Greeks as well\\nas with the rational, practical, and heroic Romans. It is the same dreadful chasm, paganism attempts t\u00c2\u00bb\\nwhich Mongolian as well as Aryan paganism wanted to bridge by the same means of betw^en^wwids,\\nmagic arts, sorcery, con jury, necromancy, self torture, bribes, and even through ex-\\npiation with human sacrifices. Whatever mode of construction was applied, the\\nbridge was contrived in order to have powers of the other world present, to make makes use of mental\\nuse of the deity or of demons for either succor or success. Powers from above or below [ogeTolTAhl anx us d\\nare to be attracted by all means: in orgiastic frenzy with self mutilation, in ecstasies sus P ence b a11 means\\nand trances; through illumination under mysterious ceremonies; or the help is ex-\\npected from\u00e2\u0080\u0094 revelation.\\nRemember that suggestive ray of light which, piercing the ^Egyptian darkness,\\nfell upon the lips of the idol.\\n97. By way of connecting the general retrospect which amounts to a universal Human initiative\\ncensus taken of the results of pre-Christian culture, with the prospects of the coming revelation is\\nsera a few additional remarks are necessary, concerning the incessant strain ever con- ex P ected 81\\nspicuous among the Indo- Aryans. From this polar tension between the Orient and\\nthe Occident specific issues have resulted. In a measure all forms of thought are re-\\nducible to these two hemispheres. The play between religious sentiment and phan-\\ntasy, so agile at composing myths, is explicable alone from the contrariety under\\ndiscussion.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0235.jp2"}, "236": {"fulltext": "198\\nSpecific effects of\\npolarity between\\nIndo-Geruianic\\nnationalities\\nBuddhism ply-\\ning into the play\\nbetween\\nsentiment and\\nphantasy.\\n81 beginning.\\nBuddhism\\nunmasked as an\\ningredient in the\\nRoman crucible.\\n20, 54, 57, 58, 59.62,\\n67, 73, 78, 81, 85, 95,\\n97.\\nTHE PHILOSOPHY OF DESPAIR.\\nn. B. Ch. I. 97.\\nperpetuated in\\nthe Occident.\\n122, 123, 124, 125,\\n130, 142, 144, 146,\\n147, 149, 150, 185,\\nEvasive attitude as to\\nthe cause of misery;\\nsin ignored.\\nExcuse of Buddhistic\\nagnosticism.\\nSum and\\nsubstance of\\nBuddhism.\\n54, 58, 81, 150, 185,\\n188.\\nNothing but becoming\\nis real and is the cause\\nof suffering.\\nA parallel\\nModern\\nChristian _\\nScience.\\nThe Turano-Mongolian substratum need not be reviewed in the present discussion, since\\nit is possible for mankind in general to sink into the same baseness of consciousness which\\nhas been described to the point of tedium.\\nIntending to examine Buddhism as to its influence upon European thought, we\\nabstract from its Turano-Mongolian substratum over which it was spread, lacquer-\\nlike, from Ceylon to Java. Of incomparable greater significance was Buddhism to\\nthat part of the Indo- Aryan world, which was waiting for the solvent of the com-\\npound mixture in the Koman crucible and of which Buddhism also was an ingredi-\\nent. When trying to analyse the compound, we observed that ominous commotion\\nin the spiritual sphere, which in so remarkable a manner agitated both branches of\\nthe Aryan family and even the Semitic circle from the Ganges to the Rubicon.\\nBuddhism is in essence a philosophical attempt at formulating a world-theory\\ndevoid of God-consciousness.\\nThis granted, we may, considering its preceding phases of speculation, call it the\\nmethodology of scepticism which finally revels in sophistry, poses in indifference, or\\nbusies itself with eclecticism.\\nBuddhism as affiliated with Brahmanism reasons thus:\\nExistence which men find themselves thrust upon, or surrounded with, involves\\nall in a continual flux of rise and decay. Existence is a state, a condition, it is not\\nconstituted of real entities, it is nothing but pain and passiveness. The cause of this\\nmisery is that we can not know the real essence of things. This ignorance insists\\nupon agnosticism, which is but feigned nescience with regard to the bond of unity\\nbetween ones own self, the ego, and the source of all selfhood.\\nAgnosticism is the knowledge merely of being so, i. e., the knowledge of not\\nknowing. But since not to know is the source of all suffering it follows that exis-\\ntence is misery pure and simple, that existence consists in nothing but endurance.\\nNow, having this knowledge of mere being, that is, suffering without knowing, hence\\npossessing nothing but agnosticism what, then, constitutes knowledge? The agnos-\\ntic science of being miserable is, at the same time, knowledge of the fact that upon\\nearth there is, in reality, nothing. All that is real is nothing but perpetual undula-\\ntion between being and being nothing, and back again. Hence becoming alone is\\nreally something. This becoming alone furnishes the world its contents; hence\\nbecoming alone is what the contents consist of, it is the essence of existence,\\nnamely of suffering, that is, of enduring. Life is to be taken as passiveness, that s all.\\nThe acknowledgment of sin and guilt is evaded, and this is all that Buddhism cares\\nfor, all it signifies as\u00e2\u0080\u0094 a religion.\\nAccording to this sophistry absolute restlessness, the fluctuating change of all\\nthings, alone creates suffering (was Leiden schafft said Oldenberg) and renders ex-\\nistence an unceasing suffering under passiveness. The trouble is that people who are\\nfond of such knowledge would not be able to say: I suffer, or you suffer, because I and\\nyou would be mere apparitions, each an absolute selfdelusion in the concrete.\\nAs a thing of certainty there would remain nothing but a state of sufferance, be-\\ncause this would be all that existence consists of; in reality it would have nothing on\\nwhich to subsist.\\nUnder any such distortive and abortive ratiocination such premises can yield no\\nother knowledge, but that suffering happens to be the result of the process of becom-\\ning and vanishing. Evidently the science of agnosticism prefers to sublimate exis-\\ntence and to invent a theory of annihilation in order to dodge a confession of sin:\\nrather than to acknowledge the real cause of misery. Still, for the time being Budd-\\nhism undefiled may be excused on account of real ignorance.\\nBut how could this Asiatic world- theory encroach upon West- Aryan thought?\\nFor, with this formulation of nescience, with this systematised scepticism of the\\nsenile Orient\u00e2\u0080\u0094 which dissolves everything into blue ether, as repeated by Hume, pre-\\ncisely corresponds the contemporaneous scepticism of the juvenile West as promul-\\ngated by Heracleitos and his followers. Listen to his famous reasoning, and see if it\\nis not palmed off as the latest news by some writers of the Asiatic type:", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0236.jp2"}, "237": {"fulltext": "II. B. CH. I. 97. AGNOSTICISM AND ANNIHILATION. 199\\nNot the being (the ens) is anything, neither is not-to-be. The vital transition of agnosticism.\\nbeing into not-being, and of not-being into being, this becoming alone is really some- Formulatednescience\\nthing. Everything else has no subsistence, all is of no value, all vanishes, all is in ^iJd? m after a\\nvain, because all is in a state of flux. We are bound up into an empty circuit of be-\\ncoming, coming and going.\\nIf Juvenal and .Julian speak of Heracleitos continual weeping over the wickedness of the Heracleitos\\npeople, then they must not have understood him. His views of life, in keeping with his mode cont.n p.waneou e and S\\nof thinking, make it evident, that his tears were shed over the delinquencies and the badness corresponding with\\nof the world as a whole, because nothing in it remains, all changes and vanishes. Peniten- Misunderstood by\\ntial tears in confession of sinfulness they were certainly not. Juvenal. .Elian.\\nThis condition of selfinflicted ignorance as to the cause of world-soreness affords\\nthe best insight into the origin and transmission of that mode of thinking which\\ngives itself up to indifference, real or feigned, to that all-the-sameness which has\\nabandoned every hold, every hope. Such a philosophy of despair, if consistent, would Philosophy of despair.\\nsignalise the death of all science, of course.\\nBut agnosticism repudiates itself, because it is as impossible to give up the Nihilism demands\\nsearch after the bridge between the ens and the entity, the existing and the subsisting, bilities at once:\\nas it is to cease thinking. Hence it is plain that nihilism does not expect of us to t form a\\nfollow suit in self contradiction and selfannihilation, else it would not demand two conception of\\nnothingness and\\nimpossibilities at once: to form a conception of nothing and then to stop thinking. kin\\nThis aberration of the mind originated in yonder period when excitement went\\nhigh and Babylon went down. For at that time culture had risen to one of these Buddhistic\\npessimism\\nheights, where people are seized with dizziness, where Pantheism begins to level re- levels the heights of\\nf v o _ culture through\\nligious thought, that is, where the ruling classes try to palliate idolatry by applying Pantheism, (i. e.\\nspeculative thought, by personifying pantheistic ideas in the same manner, as natu- tweerf specula\\nral phenomena are personified and fears objectivised. It is now perceptible how all tion an d\\nsuperstition.)\\nof the Aryans came to participate in every modification and mutilation of conscious- Transferred to\\nness. The routes by which Buddhistic ideas were disseminated are marked by the the Occident.\\ngradual retreat of the spirit of reverence and devotion, until at the central point of lis 149, 185]\\ntime the Stoa extolled the wisdom of resignation, of suicide, of all-one-ness. S t oa and suicide.\\nIntellectually, by the logic of facts, the heights of culture are thus all levelled\\nnow. In the East and in the West the ways are prepared for the Advent Still\\nbefore we can begin to fully understand its great significance, a few more prelimi-\\nnaries need yet to be considered.\\nWe understood Buddhism to be essentially a philosophical attempt. It must be Buddhism not\\nadded that it attempted something more practical, and succeeded. Asoka wanted to j^o^* theory\\nmake use of it for governmental purposes. Hence it did no longer remain a mere\\ntheoretical scheme to be indoctrinated, but became a society incorporate. It ever offscTi\u00c2\u00ab, 185,\\npropagated as a sort of an order; it now became an organism, until at about A. D. 186\\n1400, it assumed the form of a theocracy in Tibet. Without such an embodiment ^an^institutton 8\\nBuddhism would not have been able to start a series of reformers to the ranks of r0 T h\\nwhich the selfconstituted selfsalvationists from Benares to Kroton and Lhassa have\\nbeen raised. Doctrines can not be perpetuated as mere theories; they must become embodied\\nin teachers; then they become parts of the Logic of facts.\\nMoreover, Buddhism was aggressive, and its success demonstrates the emptiness Buddhism and\\nof the receptacle, ready for refilling. Thus it became an organising factor in the prfmonnfo Sfri^\u00e2\u0084\u00a2*\u00e2\u0084\u00a2\\nhistory of the mind, and equally so its counterpart, the almost monastic Pythagorse- \u00c3\u00b6f c a r ne a w society eeedents\\nanism in Great-Greece and Sicily. Both of these influential organised societies east\\nand west were in passiveness bound upon the great wheel of transmigration. They\\nwere well aware that the necessary conclusion from their premises must be metem-\\npsychosis, incarnation, palingenesis. It was that which set the brains all in a whirl.\\nAs memorials of ancient ancestor-worship these orders exerted such a reviving in-\\nfluence as to assist largely in bringing that old cult to its zenith in the apotheosis of\\nthe emperor-god. In that capacity both Buddhism and Pythagorseanisni, its pendant, Buddhism the\\nrepresent the prophecy of nature which carries in itself so many premonitions of the natural f h\\nall-surpassing event in the garden of Joseph, the Arimathian. And as theocratical church,\\norganisations they appear in line with, at least as foreshadowing the prevenient f^^\\\\ 1I7, us, 149!\\nprototype of that community, which in the Middle-ages was to grow up among the 150 186 188 191\\nEuropean Aryans.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0237.jp2"}, "238": {"fulltext": "200\\nBUDDHISTIC IDEAS TRANSMITTED TO EUROPE.\\nII. D. CH. I. 98.\\nPostulates of the divine\\npresence to communicate\\nwith.\\nThought despair-\\ning of all reality\\nis unable to\\ninvent a_God\\npresent in the\\nworld.\\nNeither can thought\\nrest until it. gets even\\nwith the chasm between\\nCreator and creation.\\nPantheistic\\ngeneralness and\\noppression.\\n54, 58, 66, 72, 89,\\n95, 96, 170, 185, 195.\\nresisted by the\\nGreeks,\\nrevived in the\\nStoa.\\nOnly a false\\nconception of\\neither Buddhism\\nor Christianity\\ncould once hold\\nPlatonism and\\nthe Stoa to be\\ntransitory stages\\ntoward\\nChristianity.\\nThe element of truth\\nin mythological\\nintuition.\\nIdea of incarna-\\ntion is not so\\nmuch a logical\\npostulate as it is\\nan emotional\\nanticipation.\\n98. Nothing prevents us from passing now to the conclusive disquisition. The\\ninciting principle, which unbeknown and inadvertently worked out the mythical and\\npantheistical development, was virtually the involuntary and unconscious longing of\\nthe heart for communication with a present deity. The mind craves after the assur-\\nance of friendship with, and the favor of, the divine being. The emotional part\\nyearns after that satisfaction which can be enjoyed only in the intimate relation to\\nGod. Of this the mind became conscious by degrees. But how was thought to\\ncombine this personal presence with its necessary ubiquitousness in the world?\\nMoreover, how could that form of thought, which judges the whole visible world and\\nall that comes into man through sense-perception as that which is to be escaped\\nfrom how could that form of thought, which allows itself to be deceived by some-\\nthing which is nothing, comprehend and much less invent a real presence of God\\namong men? Certainly, thought, totally perplexed and despairing of all reality, can\\nnot be expected to have invented an idea of a god worthy of being present in the\\nhistorical world.\\nIt is not necessary to enlarge any further upon the contradictions in the reason-\\ning of Buddhism and its affiliations. Both Buddhism and Pythagoraeanisrn (with\\nStoicism, its pendant) saw the difficulty. Of the chasm they had knowledge. Call it\\npassion, misery, call it becoming, name it nothing\u00e2\u0080\u0094 the names were given to hide the\\ndifficulty and to deny the chasm, since thought had ventured to look into it and\\nwould not admit that it could not bridge it. Why not take the chasm for what it\\nreally is, namely the crushing feeling of reproach and guilt, sequent to sin,\u00e2\u0080\u0094 since\\ndenial is of no avail, and since the chasm of necessity remains to be bridged?\\nThis necessity became an acknowledged postulate as soon as oppression awakened\\nthe oriental spirit from its speculative dreams about mind and soul, during which\\nhuman consciousness floated away into the vapors of a most abstract and abstruse\\ngeneralness. It became evident, how generalness is ever absorbing the dignity and\\nliberty, the right of, and the sympathy due to, personal life; especially in a period of\\ndistress and despair like the one just closed, in which the totality of the human race\\nwas out of joint. Greece emancipated herself from that generalness which devours\\nall aspiration, all thought, all personality, as Saturn devours his own children. For\\nthis, in the Greek vernacular, is the empiric fruit of the Buddha-Stoa.\\nIn the face of this fact that culture which made even selfdestruction a religious duty\\nrather than confess the sin and acknowledge the necessity of a Saviour in the face ofthat\\nculture, issuing from the old wisdom and talking about transmigration and preservation of\\nforces, yet refusing faith in personal immortality, the Stoa and Platonism ought never to\\nhave been taken as links in the evolution of Christianity.\\nOr else that sort of Christianity needs to be branded as counterfeit which obviously has\\nmore in common with Tibet than with Galilee. Such Christian religion can not be estimated\\nas more than barren intellectualism, or as more than a new and impoverished edition of\\nBuddhism, which prefers a denial of the chasm to an acknowledgment of the necessity of the\\nbridge.\\nAfter Greek naturalism had analysed the absurdity of Hindoo wisdom; after the\\ndemand was formally stated that Pan must be conceivable as something palpable\\nor else withdraw his claim on consideration when the deity again was conceived as\\nbeing objectively differentiated, and definite attributes were assigned to it; then\\nthought came nearer home to truth and hastened to draw the bridge of incarnation.\\nThe conception of this idea by natural reason is its acknowledgment, that the chasm\\nis to be bridged, and that this can be expected only\u00e2\u0080\u0094 from above.\\nThe idea of an incarnation, as repristinated even upon Buddhism under pressure\\nof Brahmanism, was not so much a logical as an emotional postulate. The idea of\\nincarnation arose from the wish fathering the thought, and the desire arose from the\\nfaculties of valuation and volition combined. As a postulate, tho only a demand of\\nthe emotion, the idea of incarnation simply anticipated the logic of facts, which is\\nthe logic of history.\\nIn order to discern this genesis of the historical postulate, no more is required\\nthan to consider the true religious elements reflecting from the glowing mountain tops\\nof retired minds, who stood alone with their serious thoughts, before the night of\\nsceptical sophistry broke in. We understand the trend of mythological incarnations", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0238.jp2"}, "239": {"fulltext": "II. D. CH. I. 99. EMOTIONAL POSTULATE OF INCARNATION. 201\\nas the last attempt to hold to the deity as a present being. None but a definite God\\nin history can be trusted as a rest and refuge in the wild rush, which on all sides he\u00c3\u0084elm^r cai.\\nnot alone in Benares and Rome, tears up existence with almost irresistible rage.\\nMeditate upon the empiric feelings of the human heart.\\nOn the one hand, man is drawn to abandon himself to his grief in seclusion, when earthly Either selfdelivery\\nexpectations fail and turn to bitter disappointment. Snatched from his customary associates, j, nto arms above the\\nor thrown out of position, the isolated person stands without hold and without hope in the\\nwide solitude between the One up yonder and the unavailing plenitude below, distressed with- Sorrow of this world\\nout any solace. In a dazed selfconsciousness, in brooding and dulling despondency, torturing\\nhimself whilst nursing his grief and his worldly sorrow, the unfortunate one covets to throw\\nhimself into the all-One who seems to open His arms above his head, in order to relieve\\nhim from all his trouble, and to receive and reward him for letting the world alone, by way\\nof\u00e2\u0080\u0094 selfannihilation. The subtile forms of that mood of a sick consciousness are quietism,\\nasceticism, pessimism.\\nOn the other hand man seeks to spare himself such melancholy. Something incites and or abandonment to the\\nprompts him to divert his mind in paroxysms of dissipation and sensuality. He strives to the lee Tof ming at\\novercome tribulations by forgetting them on the bosom of mother nature. He hankers (Sensualism)\\nafter, and throws himself away into, the pleasures of the world which bloom at his feet. The\\nchange from hedonism to pessimism in the Cyrenaean school once for all illustrates this\\ndouble form of apathy as a selfsalvation from the woes of earth and of sin.\\nIs it put too strong if the statement is made, that there is not a single sane per-\\nson who has not had the experience of this polar strain within his own conscious- Human longings,\\nness? The suffering soul, harassed hither and thither, needs the mean and seeks actual and in\\na rest. Hence the willingness to listen to the solicitations of intuitive emotion; the forced the\\nhence the attempts to construct them into incarnations in order to gain the presence oI^the^ 08 1110\\nof the divine being in human form and natural reality. Hence the expectation of I^T 44 a 47 i0 54* 100\\nGod descending to become man. This impulsive longing after a perceptible presence\\nof the infinite in the finite, so conspicuous in the oriental systems of religion, is re-\\nflected in the history of philosophy from the Vedas down to the gnostics with their\\nemanations, and the agnostics with their evolution. Everywhere the idea under,\\nlies, that if the immanency of the transcendental form of life were realised, all the\\nproblems of life would find their solution upon the grounds of the higher world. For\\nnever can man forget this higher world.\\nThe desire was father of the thought, but the desire is perfectly reasonable\u00e2\u0080\u0094 for incidents expressing\\nman ever wants a something better to which he feels himself entitled. The thought was, i 110 5 and\\nof course, not thus concisely formulated; it is veiled inasmuch as the people uttering shadowing the\\ntheir longings were not clear about what was needed. It was the thought, neverthe- s^vre^ si, 91,\\nless, which inadvertently divined what was going to happen, and which thought, tho 96 101 103, J\u00c2\u00ab {57\\nunconscious of the logic of matters and facts, found that logic and those facts fore-\\nshadowed in itself, thus meeting its materialisation half way, so to speak. What\\nother conclusion could be drawn from the seons from the middle-beings the wis-\\ndom from THE LOGOS\\nAll the endeavors successively alternating in Asia Anterior, have only one end in\\nview: to conceive the deity as entering into historical existence in order to become\\nconfirmed in their belief of the presence of God from above. The theme from all The shape which these\\nthe various imploring invocations is the historical postulate: A God can, and is apt G^m\u00c3\u0084\u00c2\u00ab* 111\\nto become man.\\n99. At the point of time under discussion the Asiatic anticipations of the God-\\nman were reiterated by the gnostics, and the occidental countersign, as given in\\nGreek mythology, was heard in the Orient.\\nIt is clear at first glance that the Grseco-Roman mode of anticipating the incarna-\\ntion varies from that of the Hindoos.\\nThis comparatively youthful culture had the advantage of being untrammeled by\\nthat ultra-conservatism which poses in its antiquity. Whilst the sedate Hindoo had\\nbeen held in nature s soft but cruel embrace, the hilarious Hellene easily freed him-\\nself from its hypnotising charm. Instead of dozing under an incubus, he leaped\\nforth to action. In Greece every circumstance would have allured the mind to sink\\ninto the embrace of nature, to encourage and elevate it so as to express thoughts\\nbeautifully. Serene Hellas was dear to her sons, for she responded to their ideas in", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0239.jp2"}, "240": {"fulltext": "202\\nCamparison\\nbetween Hindoo\\nand Hellenic\\nanticipations.\\nHindoo mind in\\nnature s embrace;\\nGreek embraces\\nnature.\\nHellas a fair country\\nb.it none to dream in.\\nMan the measure of\\nall things.\\nNature being\\nhumanised\\nby the Hellenes, the\\ngods were represented\\nas ideal men;\\nwhilst Hindoos\\nmaterialise the gods and\\nlet the world evaporate.\\nGreeks well aware of\\nthe cleft between God\\nand men, annihilate it\\nby ignoring it.\\nFutility of the\\nexperiment.\\nMan a divine being.\\nDivinations of\\nthe unification\\nof God and the\\nworld in Rome;\\nas compared with\\nthose of Greece.\\nThe logic of facts\\nmoves in the\\ndirection of the\\nnecessity that\\nman is to become\\ndivine.\\nExtremes of\\nBenares and\\nSome meet.\\n4, 8, 10, 11.\\nEXERTIONS TO CLOSE THE CHASM OF DUAL FORM OF BEQJG. II. D. CH. I. 99.\\nher murmuring springs, meandering streams, and idyllic mountain dales. Yet it was\\nno dream-land. The crude power of India had spent itself in the engagement with\\nmonstrous phantasms. In Greek memory still lingers the mirage of Titanic violence,\\nbut it is soon effaced, and is thrown down and out. Measured and composed the\\nfigure of man stands forth. With this the standard of value is given; man is the\\nmeasure of all things, they shall not master him; ugly dreams and uncouth god-im-\\nages are condemned; the gods are represented as ideal men.\\nSince nature is humanised, man alone is fit to personify deities; one more step\\nand man is deified. It is no longer held, as it was in Asia, that the gods are natur-\\nalised and nature is doomed to evaporate. And the diverging course of Greek mythol-\\nogy proceeds, we might say, under the eyes of the people. They are wide awake, al-\\nmost conscious of the procedure, and intensely interested in what they are doing con-\\ncerning the matter.\\nThe taste for adjusting and harmonising seemed greatly to assist in the attempt\\nto close up the cleft yawning between the gods and the world. The Greek is con-\\nscious of his position as a mediator between them, hence, with a light heart, he covers\\nthe cleft by simply treating it with silent contempt. He himself puts the cleft away,\\nHe is not sure of the accomplishment. But he is satisfied of this truth, at any rate\\nthat it is not necessary for man to annihilate himself. Rather annihilate the cleft.\\nHellenic consciousness has such high opinion of its thought and taste, as to feel it-\\nself above the cleft,\u00e2\u0080\u0094 until it sees the futility of its experiment. Somewhat super-\\nficially framed, the Greek mind thinks to have found the divine man, and to have\\novercome the portentous difficulty. To have found man a divine being and his guest\\na hero of highest honors, canonised at the Olympian court: these are ideas so beauti-\\nful as to make Schiller and Goethe desirous of their revival and of their realisation\\nbecoming manifest.\\nYet the cleft was merely deferred, covered with comforts taken from beneath.\\nThe material for the covering was mixed with the pre-mythical ingrain of ancestor-\\nworship from the deep substratum. This made the selfdelusion the more severe.\\nMan as he is, exercising his natural endowments so as to keep them in working\\norder, cultivating their proper cooperation with other minds, so as to keep himself\\nsusceptible of higher gifts, and to prepare himself for their reception, increases his\\ncapability of approaching the divine presence. For, he carries the idea of God with-\\nin himself and thinks of Him, altho he cannot produce out of himself the Good, much\\nless during the process of selfabandonment. The Greek is indefatigable at his task.\\nHe thinks and toils to represent the presence of the divine in the realities of present\\nlife. He works all he can,\u00e2\u0080\u0094 but the one little fault of levity spoils it all.\\nThe Romans worked out their lesson not less assiduously and, in respect to earn-\\nestness, excelled the Greeks. Whatever divination the Romans observed to impress\\nitself upon their minds, was not allowed to be marred by arbitrariness. Possessing\\nmore will-power, they kept the mind under discipline. The state personified, and\\nafter the innovation of the apotheoses\u00e2\u0080\u0094 even deified, afforded objective restraint\\nagainst subjectivism. The idea of civic unity as symbolised in the fasces the\\nemblem of authority, prevented subjectivism from dismembering the state. The\\nRoman version of man s destiny to become like unto God is involuntarily rendered in\\nthe emperor-god. Just as the period of republicanism closed with Octavian, and just\\n\u00e2\u0080\u00a2as the world looked up to the summit of its glory, where Augustus stood, so the\\ngods of the ancient world were closed up in the Pantheon.\\nThe historic coefficients with combined energies moved in the direction of the\\nnecessity of a man becoming God. The principal modifications of the thought of a\\nGod incarnate, progressing toward the equation of the great antithesis, and toward\\namalgamation in a synthesis throughout the universal history of the old world,\\nfinally meet and mingle in the Roman basin. Here the contradiction seems to disap-\\npear. When the extremes of Rome and Benares meet, the process of anticipating\\ncomes to its climax and end.\\nWhere the complex life of the old world with all its cultures and treasures is\\nsummed up in the inventory made by the emperor-god which revealed the bank-\\nruptcy of worldly culture, in the first year of universal peace; there also the strain", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0240.jp2"}, "241": {"fulltext": "11. D. CH. I. 100. PHILO IN SEARCH OF THE SYNTHESIS. 203\\ncaused by the duplex problem of oriental and occidental religious thought, may be\\nexpected to come to its equipoise.\\nFor centuries this had not been possible. The young nations of the Occident\\ncould simply look at the oriental contrast, upon the reverse side of their own prevail-\\ning idea, as upon something very strange, or as something altogether unsuitable for\\ntheir new conditions, as upon religions which had outlived themselves long ago.\\nThe young nations with their pride of being selfmade men having selfmade\\ngods, had first to grow old and sedate. And these young nations, living in much\\nfaster style, became old soon enough.\\nNow then, the balance sheets of the great Roman clearing-house were to be com- Decree of the\\npared, and differences settled. The liquidations were carried out then and there, in universal census.\\nthose days when the command of the great census, to be taken, was sent into the\\nprovinces of the world-orbit\\n100. But could any transaction at the exchange ever be accomplished without of aI cuit i u n rli\u00c2\u00b0ass a e ts ounts\\nSemitic interference? Just recently the stiff orthodox Monotheism of the Semites had Roman clearing-house.\\nbeen forced into the medley crowd.\\nThis is now to be counted upon, too.\\nWe have examined the quality of this ingredient to some extent. It is that out- The Semitic\\nline of Monotheism which by force of its form excludes any idea of adjustment or com- infariiatioi* s\\npromise. Hard and intolerant it subordinates every relation of life to one dominant and fal e 89 93 128#\\nidea, which none but the Jews possess. Every thought and deed they render subject expectations,\\n.to law, and, to what is held even more sacred, their traditions.\\nThis Monism, now overrun by wild, poisonous creepers upon the banks of the Monotheistic law\\nNile and the Euphrates, had once in the best parts of the Semites, been made the traditfon Sh\\nkeepsake of a family for a period of six hundred years, and then had been made the 129, 200, 213.\\ncharter of the peoples grown out of that household. As a nation they formed the\\nmost insignificant branch of the race; but that in which Monotheism was preserved Monotheism preserved\\npure, was cultivated and protected in miraculous ways by a superhuman arm. The mijacuious^\u00c3\u00a4ys.\\nGod of this small community, with its almost childlike fear and faith, was the God\\nof their fathers, the God of revelation.\\nTo Philo s philosophy this revelation afforded the criterion according to which a PMio s compro-\\ncounterpoise between revelation and speculation was to be fixed. With this as his reveiatfonTnd\\nfundamental principle he labored to find points of similitude in Hellenic thought to erosao\\nwhich his own might be accommodated. With an eye to Jewish advantage and with\\nnational ambition, Philo undertook to bring about a compromise.\\nAnother light among the Hellenised Jews in Alexandria was Aristobul. With unscrupu-\\nlous insolence he assigned Jewish ideas to Greek poets, and with unconcerned ambiguity\\ndistorted Jewish truths. He was the forerunner of Philo, showing him how to handle the\\nproblem, just as Philo may be said to have set the example to modern rabbis in making\\ngentile philosophy agree with rabbinical doctrine.\\nTho not the inventor, Philo was the manipulator of the levelling contrivance.\\nHe endeavored to show, that, what is meant by the Greek term of Logos was to be\\nunderstood as mind personified and was identical with that which, in the Jewish\\nsense af the word created and rules the world. In order to join the Greek sense to\\nhis artificial exegesis, he simply twisted Plato s meaning of the eternal ideas a\\nlittle, and then intertwined them with the emanations from the deity which were\\nsupposed to spread themselves throughout the universe. Taking these emanations\\ninto play, surely pliable enough to be made suitable to any construction, Philo has\\nthose forces at hand which he needed for his idiosyncracy. So nimbly did he manipu-\\nlate his device that the potencies ascribed to the deity under gnostic terms were interpretation of the\\nmanaged to signify divine thoughts and attributes as well as God s servants, to construe the acX\u00c3\u00bcU\\nGod s ambassador, or the Angel of His countenance. heinse, kefebsiei\u00c2\u00bb,\\nWendland, Aristobol.\\nHeinze, who made it a specialty to investigate the origin and growth of the Greek idea\\nof the logos said: It is Philo whose whole speculation centered in these very middle-\\nbeings. Keferstein came to the same conclusion. Wendland, in 1890 pointed out the stoic\\nstreakings which Philo made use of.\\nThe emanated forces furnished the material which dexterous Philo needed to put his Sa^S\u00c3\u00a4?\u00c2\u00bb itwitates\\nlogos together\u00e2\u0080\u0094 his mediator. He harmonised biblical truth with everything which in any and also angels\\nway may be twisted into use for building the bridge between the natural world and the\\nspiritual.\\n16", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0241.jp2"}, "242": {"fulltext": "204\\nINSUFFICIENCY OF THE PLATO-PHILO-COMBINATION. II D. CH. I. 101.\\nQuotations from\\nPhilo.\\nLogos endiathetos\\nat the same time\\nlogos prophorikos.\\nPhilo s endeavor to\\nmake Judaism\\nacceptable to everybody.\\nAllegoric interpretation\\nof the high priest s\\nvestments.\\nJudaism\\nrendered _\\nuniversalistic.\\nOriental and\\nOccidental\\npostulates of\\nincarnation\\ndovetailed by\\nTheoretical\\nforecast of the\\nMediator.\\nThe limit of\\nreason\\nit can only\\nformulate the\\ndemand of an\\nincarnation.\\nIt is Philo s merit to\\nhave theoretically\\nformulated the\\npostulate.\\nDiscrepancies of Philo i\\nand Plato s postulates.\\nPlato s impure\\nmatter ill\\nadapted for\\nbeing the vehicle\\nof Holiness\\npersonified.\\nThe tension not\\nhowever to be removed\\nexcept by a solvent act.\\nTo forestall the injunction as tho prejudice had misrepresented the great syncretist\\n\u00e2\u0080\u0094for history can not rank him with the original thinkers\u00e2\u0080\u0094 the floor shall be ceded to him as\\nspokesman of his age and generation. The logos per se, the middle and metropolis of the\\nideas, incessantly invokes the Unchangeable for the protection of the troubled souls. As the\\nMediator he proclaims to men: I stand between the Lord and you. I am not created, I am\\nas God is; nor generated like you are, but the mediator between the extremes. This logos\\nof Philo governs all. For like a shepherd and a king God rules and leads his flock, earth\\nand water, air and fire, according to righteousness. All that lives in these elements, plants\\nand beasts, what is mortal and what is divine, the organism of the heavens, the courses of sun,\\nmoon and stars, He directs, inasmuch as He has set the logos, His first born son over them.\\nThe logos has charge of this holy throng like the governor receiving his commission from\\nthe king.\\nThis logos is endiathetos the collective term of all the ideas indwelling with God, as\\nGreek philosophy expressed it. But then he is also logos prophorikos the word as Jewish\\ntheology wants to have it understood, going forth from God to create and to support the uni-\\nverse. This is the way in which Philo takes in and arranges the whole matter. But in every\\nphase of his interpretation and construction he either moves away from, or approaches\\nnearer to, a Mediator of the world. It is his heart s desire to demonstrate the relation of the\\nwhole world to Judaism and its sanctuary; to widen and to smooth, and to render acceptable\\nto everybody, the prerogatives and peculiarities of his nation and his religion.\\nIn his life of Moses he speaks of the highpriest, whose pontifical vestments are\\nmade allegories of the whole universe. The long coat with the ornaments around its hem is\\nemblematic of the three elements air, water, and earth, out of and within which all mortal and\\nchangeable creatures have their life. The outer garb of the high-priest is the symbol of\\nHeaven. In this apparel the priest enters the Holy of Holies to bring sacrifices; hence when\\nhe enters, the whole universe, which he carries about himself, enters with him. Thus Judaism\\nwas rendered univer?alistic by Philo.\\n101. Contriving to bridge the chasm from above, the eastern Aryan form of\\nconsciousness elaborated a way of descent, whilst those of the West thought it more\\nreasonable to reach this end by way of works and apotheoses, through an ascendancy\\nof some sort. Now both of these endeavors of human thought were rather dove-tailed\\nthan blended by Philo: the longing desire on the one hand, that a god might become\\nman; and the necessity, on the other, that man must become divine. Both were taken\\nby Philo, as two twigs from different stocks, and then intertwined into his theory of the\\nlogos. As the keystone of the arch, rising upon the center-frames of oriental and\\noccidental anticipations, Philo introduces the mediator as standing between God and\\nthe world. He did as well as the national mind could accomplish it.\\nThe ancient world had been led to its theoretical attempts to overcome the strain\\nbetween the opposite views seemingly so much at variance, by, let us say, intuitive\\npresentment, and by reflection upon the ultimate principles underlying each view\\nrespectively. The bridging of the opposites by one adventurous span was brought to\\nthe climax of a scientific postulate. And therein all the merits of Philo consist that\\nhe explicitly formulated it.\\nThis was all the logic of which natural reason is capable; further no Buddha, no\\nPlato, no Philo could get. Such earnest search of the mind always gleans some truth\\nfrom its own contents. But also some discrepancy comes in, some error is always\\ndetected, when an equation is to be effected between different results of the specu-\\nlating mind. It could not be otherwise between Plato and Philo.\\nTo Plato the body appeared an encumbrance, a fetter of the spirit. Matter as\\ncontemplated by Plato is impurity itself. How could Plato from such premises syl-\\nlogise conclusions for a basis of his system? He could not make impure matter a vehicle\\nof holiness personified. For this reason Philo could not establish a completely locked\\nsynthesis. He failed to demonstrate the secret of the combination. Scientifically he\\ncould attribute no concrete reality to the conjectured picture of his logos\\nHence the tension was not overcome nor the chasm bridged for all that. The\\npostulate underlying the difficulty could neither be argued away, nor was it intended\\ntobe solved by any intellectualism or any theory, because such is not the logic of history.\\nHistory proceeds by way of facts. The long existing tension\u00e2\u0080\u0094 straining all relations\\nof life, (not only those of the Aryans), now formulated into a definite acknowledg-\\nment, then again demonstrated as the common postulate of both human reason and\\nuniversal history\u00e2\u0080\u0094 was now, at the center of space and in the middle of time, to be re-\\nmoved by a solvent act.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0242.jp2"}, "243": {"fulltext": "IL D. Ch. I. 101. PURPOSE in man; design or plan above him. 205\\nBut again we are brought to an abrupt stop. Ere we proceed any further, sus-\\npicion is to be headed off, that we were trying to shirk a difficulty which has been a\\nstanding conundrum to philosophers of history.\\nThe question requires an answer: Is the logic of history revealed in the ap- What is the\\nportionment of various tasks to the diverse nations of culture according to their dif- oglc \u00c2\u00b0History\\nierent predispositions?\\nProvided it be granted that in the correlative and concurrent procedures of mind The plan h- stor\\nand nature from which history ensues, purpose is an inherent factor then we assert \u00c2\u00a76, 17, 18, 218.\\nthat history works after a plan.\\nIn the natural sphere purpose works itself out spontaneously in the routine of Satu\u00e2\u0084\u00a2\u00c2\u00b0i n and S ethnic f ai\\nnecessity. In the sphere of the secondary good, purpose or intent manifests a relative development\\nindependence.\\nIn organic life purpose divides the work into a variety of specially adapted mem- General purpose of\\nbers, which are definitely appointed to work together for the realisation of the gen- nature in man\\neral purpose. This purpose, governing all things and common to all, lies not within\\nthem, man being the purpose for which they are intended. What is in accord with\\nthe forensic purpose designed within the organism, is the plan which specifies the\\npurport of things. A purpose of their own natural objects have none.\\nOn the part of personal life however, the purpose is prevented from working in a in all natural life\\ngeneral way, regardless of individuality. In the world of history the realisation of Sn a i \u00c2\u00abn nd B\u00c3\u009ct p t\u00c2\u00b0ho the\\nthe purpose is limited to the constituents of the realm of essential unity and ma- purpose of their own\\nterial diversity Here the purpose itself, but not tbe design or general destiny, is com-\\nmitted to persons and events themselves. Each possesses the dignity of being not\\nmerely for the purpose of something else. It is to be understood that in the sphere of\\npersonal life plan and purpose change places. The purpose, individualised in man, must\\nconcur and agree with the plan; it cannot effect its end regardless of the plan, and In personal ufe\\nthe plan stands objectively outside. And as we call the plan In nature design, so we call it ^pTaTed^rchVrson\\ndestiny in history. For, in history a higher, the sovereign will cooperates in order to u^tfb^a^^\\nstimulate the activity of the subordinate wills. Hence in the realm of history the SSg^tyaw as\\ntasks for the accomplishment of the ultimate general purpose or destiny are pre- soverei e n wUL\\nscribed and appointed to the proper participants. They carry their destiny within p^p^f 18 desi8tt fa\\nthemselves only in so far as they are members of an organism, either personal, na- individualised\\ntional, or universal. as a task:\\nThe thought of a definite purpose is imparted to the world of personal life where according to the\\nit becomes individualised as a thoughtful will in action for the benefit of humanity of working out the\\nin its parts and as a whole; it is a purpose to be accomplished by innumerable inter- common destiny\\nacting coefficients, concomitant agencies, cooperative organisms. This imparted\\nthought cannot be but rational and practical. From its effects the logical conclusion\\nis to be drawn; the purpose becomes revealed upon which we do well to reflect. Em-\\npiric data we reduce to premises; the given facts demonstrate that there is a reason Premises from which\\npresent in them, by and according to which events happen and history is guided on ^deducted 1 t\u00c2\u00b0o n the ay\\nto its finality. Thought may be concealed, and individual purpose may not con- p^p^andpun of\\nform itself to general destiny on account of many seeming or real malformations, or hisUr y-\\nby fault of misconceptions, or by limits of the understanding. Notwithstanding this\\nconcealment and these misconceptions we draw practical conclusions from the prem-\\nises, just as we adjust ourselves every day to the general course of human affairs,\\nwhereby we acknowledge that reason conducts them. Man cannot cease to reflect\\nupon this reason in history, until he fully comprehends, that is, becomes clearly con-\\nscious of, the purpose in his own behalf, concerning his own destiny.\\nHence we, too, review the data for the premises from which we endeavor to form Review f t h e\\nthe conclusion, i. e. to find\u00e2\u0080\u0094 the purpose and object of ancient history in general. We empiric induc-\\nwant to be right and sure in our way of interpreting history. If the syllogising is proof of the\\ncorrect, then our conclusion ought to show that we participate in the knowledge of ouVdeductive\\nthe secret of the purpose. For the true conclusion easily opens the combinations and syllogising,\\nexplains the truth hidden in history on its way to become^revelation.\\n102. From the domains on the right wing of the Aryan group, from the ancient\\nOrientals, we gleaned that thesis concerning world-consciousness, according to which\\nman conceives himself as an individual, dependent being, as finite in contrast to the\\nInfinite. Man conceives the finite world himself included, as a mere apparition,", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0243.jp2"}, "244": {"fulltext": "206\\nI. Thesis:\\nAncient Oriental\\nworld-consciousness\\nidealistic\\nselfabnegation on the\\nground that nature\\nemanated from the\\ndeity.\\nII. Antithesis:\\nOccidental\\nworld-consciousness\\nrealistic\\nSelfassertion.\\nAll finite entities\\npersonified.\\nIdea of the Infinite\\ncomposed of personifi-\\ncations of nature.\\nEquation of contrasts\\nand strains a historical\\nnecessity.\\nThe theoretical\\nconclusion.\\nCombination of both\\nantitheses may resemble\\nthe key spoken of in \u00c2\u00a733.\\nThe antitheses\\nof Oriental and\\nOccidental forms\\nof consciousness\\ndefinitely stated.\\nThe conclusion is the\\nhistorical postulate.\\nIDEAL DESTINY TO BLEND WITH EARTHLY REALITY. II. D. Ch. I. 102.\\nof the Infinite. Compared with the Infinite the finite stands in the same rela-\\ntion to it, as a special phenomenon is related to nature in general. This notion of the\\nfinite which renders all that exists in reality into abstractions, and is accompanied\\nand influenced by the notion that creation had emanated from God, describes man\\nas a finite, modified being, personified for a transient period of passive suffering, and\\nrelates him to the infinite exactly as a drop of water is related to the ocean. Thus\\nthe finite being is nothing in itself; it is something so far only, as it is a particle of\\nan indefinite generalness.\\nFrom the fields of the West we gleaned the Occidental antithesis. Here the whole\\nmethod of reasoning is less contemplative and produces a widely contrasting reflec-\\ntion of the world in the mind. Here the finite stands as a concrete reality; indepen-\\ndently it steps forth, determined to act as a determining agency. Through art,\\nscience and voluntary formations of society and of states, mind despite its finiteness\\nmanifests itself in such a resolute persistency as that the infinite seems to exist in a\\nstate of comparative dependency, as something almost irrelevant. According to that\\nrealistic world-consciousness nature has evolved itself in a multiplicity of finite en-\\ntities. These entities are objectivised as personalities. These finite personifications\\ndetach themselves from the infinite and even depose the same to such a relation to\\nthemselves as to make it appear that its recognition depended upon their good humor.\\nThe infinite is composed of the objectivications derived from personified nature. In the\\nOrient the infinite embraces the finite as a part of itself. Here in the Occident the\\nfinite, making the infinite a means for its own practical ends, conceives the infinite\\nas part of itself. Outside of that which is divine in man the Gods are nothing. No\\nwonder that the nations could not come to an understanding under the strain be-\\ntween such a thesis and its antithesis.\\nThe process of thought could not stop there. Each party developed one side of\\nthe synthesis, but the tension remained between the natural and the spiritual world\\nup to this day, wherever onesidedness closed itself against finding the synthesis. The\\nstrain is as real and affects every-day life as incisively as the polarity between\\nHeaven and earth. It manifests itself in the most sensitive parts of the human being.\\nWere it not so, nobody would feel obliged to concern himself about the problems.\\nEthical and intellectual activity would be folly. Thesis and antithesis were so co-\\ngently and succinctly fixed, were each sticking fast, unable to retract or advance,\\nwhilst thought in the mean time could not rest unless the synthesis were found.\\nWhoever knows a little of the history and of the excitement of philosophical syncret-\\nism since Plato, and then adds the search after truth, peace and solace by the New-Platonics,\\nwill understand how all political casualties and exigencies of those times hinged upon the\\ncardinal points under discussion.\\nWhoever is able to comprehend this will agree with our statement that never did people\\nin general take such a feverish interest in the solution of the problem in question, The\\nfuture was felt to depend upon the result of the search after the synthesis. All the labor of\\nthat agitated age with its many gropings along dark paths of science toiled and moiled about\\nthis problem as around a hidden secret. So close an approach to the desired synthesis from\\nall sides certainly gives to the finding of it the significance of a historical necessity. If we\\nwould take the antithetical postulates as matters of logical reasoning, then all that would be\\nrequired would be a theoretical solution. A formula like that of Philo might combine the\\nantitheses into such a conclusion as would resemble the key of which we spoke, disclosing all\\nthe contents hidden in the locked synthesis. It would be the intelligible and communicable\\nexpression which answers all wants, all objections which gives consistent explanation of the\\nseeming contradictions; which proves or disproves all those hypotheses which, pending the\\nsolution, were utilised in the dilemma.\\nThe antitheses,\u00e2\u0080\u0094 as we take them after Philo s futile attempt, to which the data\\nof cultural life were practically reduced, and which now demand equation, state\\nthe different cognitions of the interrelations between the finite and the infinite forms\\nof existence and their contents. These opposites are to be conciliated and brought to\\na unity in such a manner that the truth in either premise receives due recognition,\\nthat neither is prejudiced and neither magnified at the expense of the other.\\nAnd this formula could only be the sentence: Somehow the infinites must be also\\nthe finite and vice versa. This conclusion is incontrovertible. But it does not harm-\\nonise the contrasts. It is simply a conclusion stated in the shape of a new postulate.\\nConsidering the mode of harmonising the antitheses, the answer, that a mere\\nabstract identification of the infinite with the finite form of existence might essen-\\ntially realise itself by entering into the multiplicity of finite persons, is after the\\nfailures of precedent experiments also out of the question.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0244.jp2"}, "245": {"fulltext": "IL D. CH. I. 103. SYNTHESIS NOT A LOGOS THEORY BUT A PERSON. 207\\nDavid Strauss intimated that the idea loves to outpour itself into the manifold of the Mode in which alone\\nthe SYNTHESIS\\ngenus and thus to disclose itself tu it This winged word which Strauss offered is vir- s 3lip 77 94 100 105-\\ntually but a substitute of another postulate in lieu of our conclusion just stated, and is ob- s to be realised.\\nyiously rather behind time. Buddhism would remind us that this solution had been tried Abstract identification\\nwithout avail in its alleged incarnations, or rather impostures and delusions. In India the the nfi n it e n d th\\ninfinite had been dragged down to the finite, into the multitude of phenomena. In Italy the behind the preambles.\\nfinite had been exalted to the infinite through a multplicity of phenomena. The Greeks and\\nDr. Straus s substitute\\nRoman* would marvel at our ignoring their gods or personmed nature and their apotheosised too late, since that\\nemperor-gods. In all these attempts thought sunk down into the subnatural, we might al- been exVerfmTnted^ii\\nmost say, exhausted by the random experiments to substantiate the anticipated appearance the line Benares-Rome.\\nof God in the world. It is not necessary that such a universal fainting spell should repeat\\nitself in the idea emptying itself into generalness.\\n103. The correct logical form of the synthesis must be found in a fact as real\\nas the phenomenal facts demanding it because the logic of history works that demands a\\nway. And the fact must be the consummation of a union between the in- problems\u00e2\u0080\u0094 the\\nfinite and the finite in personal unification. It must come about in a synthesis n ode c s at thought and\\nas possible and as real as, and analogous to, the union of the soul with the \u00e2\u0084\u00a2th n ttetoite^hM\\nspirit in human nature. The synthesis must come forth as a historical act in the through a fact\\nconcrete form of a real person. That person will be actually the Mediator between a person,\\nthe two modes of human consciousness as well as between both the infinite, absolute\\nand personal Being on one side, and the realm of finite but real entities on the other,\\neach to continue its existence as a oneness in itself, neither neutralising or sublima-\\nting the other.\\nAt this very stage of maturity the thought of the old world had arrived. It had\\npenetrated into the problem of unification between God and the world far enough to\\ncome to the conclusion that mankind must look for a mediator to accomplish it in\\nperson.\\nPlato s synthesis had demonstrated not only the individual yearning and destiny, NecesS ity f the\\nwhich made the universal effect of the union necessary but also at the same time the pers V o e nanncarnation 8\\nconsistency of the unification with the unity of humanity and the sighing of the crea- demonstrated Plato\\nture.\\nPhilo s compromise formulated the empirical postulates into the logical conclusion\\nHis theoretical combination of the synthesis was, on the whole, correct. It remains\\nonly to be shown that in Plato s and Philo s combined postulates another was implied\u00c2\u00bb\\naltho quite obscure as yet, which timidly demands the perfect union of God with _ t\\nJ r Plato s and Philo s\\nhumanity in one real man. The one totality of the finite, in juxtaposition to the t \u00c2\u00b0\u00c2\u00a3;f a ^\u00e2\u0084\u00a2tes de an\\ninfinite as the other oneness, had not been held distinctly apart, so as to maintain\\nthe integrity of each. Nevertheless, it had inadvertently been presumed, it was\\nimplied in the postulated premises, that the unification of God with the universe was\\nto be wrought by a person. Thus in theory even the individuality of the Logos and J D 1 d e i v r i e d t u c a a 1 I t y e the\\nthe universality of his function had been provided for. Logos and the\\nr universality of his\\nBut whilst the philosophers composed the theoretical compromise, another function was thinkable.\\nweighty momentum had entirely escaped the attention of these searchers in their\\neagerness to find the answer which head and heart demanded. The possibility had\\nnot been thought of nor accounted for: how this Mediator could appear in the reality Theorisln hadonly\\nof visible and definite substance, in this impure matter. This is not at all irrelevant overlooked the difficulty\\nr of uniting the Infinite\\nin the matter of relieving and abolishing the strain. It was just this riddle which with im P ure matter 101\\na little later became a stumbling-block to the gnostics. How real human appearance\\nof God in equally real human but not docetic existence is possible, becomes a new\\nand inevadable problem. All speculating and compromising is in vain, after all, if Modeof the entrance of\\nlogic overlooks this condition of true incarnation. For, whatever is, must not remain ^^^^12*\u00c2\u00ab*.\\nbeing in the general, abstract sense. In order to be something, it must become a real\\nStumbling-block\\nsomething. This must be more so the case in personal life, where the something of gnosticism.\\nmust become somebody. Personal being is just as much above being in general as\\nfact stands above fiction. The Logos can not be conceived as the real unity of the con.\\ntrasting forms of consciousness in which the truths of transcendency and immanency of the\\ndeity are mirrored, UNLESS THE LOGOS BECOMES A HISTORICAL FACT, A PERSON. In Appe arance of\\nthis manner alone the Logos proves to be the completion of the synthesis of idealism, j^^J^^f^\\nindividuality and universalism. Nothing short of that unification will pacify existence.\\neither reason or faith. Here lies the truth for, which both Monism and Dualism contend in\\ntheir vociferous debatings.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0245.jp2"}, "246": {"fulltext": "208\\nDEATH CONDITIONS THE UNIFICATION OF THE INFINITE WITH FINITENESS. II. D. CH. II. 104.\\nThe truth for which\\nboth Monism and\\nDualism contend\\nin which true\\nmonism is\\nrealised.\\nRefutation of modern\\nattempts of solving the\\nproblem in worse than\\nancient style.\\nNot one of the seeming contradictions in the isms mentioned, from which the conflicts\\noriginated, and which ever excited the processes of thinking from two different aspects, can\\never be solved or decided by the evolution theory. Neither progress of thought nor spread of\\nmental culture, nor any theory, nor any form of intellectualism (for instance indoctrination of\\ndogmas, idealisation of the Christ- idea, etc.), can reconcile the heterogeneity of the an-\\ntitheses. The true element contained in each of these isms can alone be accomplished\\nthrough the real incarnation by force of the fact. The renewed efforts in these modern times\\nto abstract from the fact ln extolling the idea in a worse than ancient style can not screen\\nitself behind Philo. Reason, imparted to history and underlying the course of its develop-\\nment, leads man up to the LOGOS. That much reason can do\u00e2\u0080\u0094 if guided by the Logic of\\nHistory, but no more.\\nImport of facts more\\nformidable than that\\nof thoughts.\\nThe Infinite to take the\\ninitiative in assuming\\nfinite forms of existt-nce\\nat a\\ncertain time and\\na proper locality,\\nMode of the Infinite in\\nentering nature and\\nhistory.\\nThe place\\nhistoric moment\\nto be prepared for, and\\nthe appreciation of,\\nthe advent.\\nSocial miseries.\\nunavailing devices on\\nthe score of reforms.\\nCH, II. INTERMEDIATION POSTULATED PHYSICALLY. THE SACRIFICE.\\n104. A deed proves more than a theory; in its influence fact goes further than\\nthought. An act continues to call forth thought, so that it may be thought over and\\nover again. An act leads from appearances into the essence of things; it sets per-\\nsons to reflect thereupon. Facts return to persons, because they belong to them.\\nIf the apparent dilemma of logic with regard to our present life and to a better,\\nhigherlife\u00e2\u0080\u0094 if the conflict concerning the conceptions finite and infinite, if the con-\\ntrariety between the absolute and the conditioned, is ever to be solved and pacified\\nindeed,\u00e2\u0080\u0094 then the Infinite had to take the initiative in realising the union and concil-\\niation. It had to enter into the finite (eingehen.) But it could not suffer to become\\nabsorbed by it (darin aufgehen); and it can not become inconsistent to itself (von\\nsich abgehen). The Infinite could enter only in such a manner, as to take the finite\\nupon and into Himself, to appropriate and assimilate it to Himself as His own.\\nMoreover, the Infinite had to appear not only somehow, but also somewhere. The\\nInfinite would be expected to appear, where, after the preparatory concentration of\\nthe two ideas, the most channels, ways, and means possible were at hand for the pro-\\ngressive course of the finite to become affianced to the Infinite. Such a place, afford-\\ning the best facilities for spreading the assimilating and at the same time isolating\\ninfluence, must be located where the means of communication offered the proper\\nopportunities not only concerning commercial and political, but also literary, and\\nethical matters. For, the historical current ever runs through human coefficients or\\nagencies; and we have seen why, naturally and ethically, this course alone could be\\ntaken.\\nThrough the many expediencies and concomitant factors, by pre-arranged routes\\nthe news of the fact, the word as uttered into this world, could make itself univer-\\nsally understood by being communicated in appropriate manner.\\nAfter the word was taken to heart and appropriated by mindful persons, the\\nglad tidings could be disseminated in every respect and in every direction. In order\\nthat the spreading of the kindred fire, purifying, enlightening, and warming up\\nhumanity in general, be not frightening but glad tidings, the Infinite would\\nappear at that historic moment, when all laboring and thinking was exposed in its\\nincompetency, baseness and bankruptcy to such a degree, that it could not be denied\\nor palliated. The Infinite One, by virtue of His nature, neither could nor would\\nforce Himself upon the world. The world needed first to feel the necessity, so as to\u00c2\u00ab\\nappreciate the Advent.\\nOf the degeneracy of cults and culture we are convinced from what we have noticed. So\\nwas statesmanship at its wits end. All relations of life shared in the total eclipse. The nations\\nwere trodden down their ancient institutions, old and only strongholds of existence which\\ntheir symbols and customs were, had lost their significance. Who would have ambition\\nenough left to care for the public welfare? The spirit of freedom and patriotism had given\\nway to disgust and rascality. The peoples under the feet of the ruling power and the fists of\\nnot less tyranical rioters, found protection neither in law nor in arms. The knights had\\nturned bankers, the optimates were hanging around the exchange and the games. The\\nfarmer was ruined by slavery, land-monopolies, and mortgages.\\nThe more all sorts of reform had been experimented upon the offener the hopes for a\\nrevival of public-mindedness and of interest in public affairs, the hopes for help from ballot\\nand legislation had been disappointed\u00e2\u0080\u0094 the more had attempts at selfsalvation complicated\\nmatters for the worse.\\nWhen the decay of the state began to phosphoresce, even the wierd flickering of crazy\\ncults, spreading over the whole empire and pretending to bring the panacea for all sores, soon\\nlost its attractiveness. People began to be as listless as they had before been superstitious.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0246.jp2"}, "247": {"fulltext": "II D. CH. II. 105. THE NATIVITY. 209\\nMen were not so credulous any longer as to be duped by any soothsayer, and to be mocked in\\ntheir dismay. From under the thin cover of gloss and splendor the running sores of pollution\\ntrickled down corruption, from every organ of the gigantic body politic now in full state of se lfsalvation\\ndecomposition. The surface of public life showed stagnation, satiety, and vulgarity. The render matters\\nscum of brutal pugilists and pugnacious dialecticians or sneaking sycophants was on top, as worse,\\nthe saying is.\\nThe Roman crucible had become a witch s kettle, in which delapidated fragments of\\nrecent glory and dominion, of booties and triumphs swam around, that is, changed hands at\\nrandom, and evaporated deadly gases. The nations and their cultures and treasures were now\\nrapidly eaten up inwardly and outwardly by the very cultures which once had attracted them.\\nAnd it is the poor effigy and cheap copy of that very culture which is even now bragged up so\\nmuch under the caption classic culture. All attempts at affecting reforms through finances The delusion of\\nand magic art had been made, all means had been applied and were used up. The state itself i the state being\\nso recently conceived as the Supreme Good, the last delusion tried in cementing the leaking Jj 16 l i pr j eine\\nbasin, was fast becoming an impossibility. vanished 42 78\\nThe ancient world at the acme of the pride which it took in culture suddenly suc-\\ncumbed from\u00e2\u0080\u0094 overexertion? One may as well speak it right out, that it was from\\nsubtilised refinement. The higher classes, the money-aristocracy, worst of aristoc- Ancient culture\\nracies, would not be reminded of the misery; they would not step down to dirty their overiennement!\\nfeet by getting into contact with the lowly people, tho it was about Christmas time.\\nThe Mediator must appear. Many, then called atheists because they had dropped\\nself-made gods, said so themselves. But where? Men like Philo were scarce; few\\nwere so fortunate as to possess wealth and leisure without feeling the loneliness\\nincumbent on idealistic minds. Whilst Philo was on his chair in the hall between\\nthe Serapeion and the temple of Leontopolis, lecturing upon the Mediator to eager\\ncrowds of students, talking about the first-born, the Angel of the Lord, and of\\nthe Word of God, that, on which his mind was fixed in sincere concentration, that The nativity,\\nbecame in his native land close by a fact.\\n105. Over there in Philo s country the great advent had been announced\\nmany times and ever more pointedly during the last thousand years through a series\\nof prophets, a series which had reached down to four hundred years ago. Is your\\nchronology correct there, Philo? your idea, then, is nothing new?\\nThe prophets cannot be interpreted from incidents of, let us say, mere secular The singular ordinance\\nhistory. In its rise and long continuance prophecy is a miracle as well as a fact. Its prophecy\\nuniqueness ought to be sufficient evidence that it is ordained from above. Toward i c r t acIe as u as\\nthe lower sphere it exercises, in its criticism, an authority which stands unequalled. not interpretabie\\nIts period of prime falls in the Asiatic hexameron of spiritual re-creation, yet it historic 6\\nseems to work rather destructively. It renders itself unpopular, rather than compro- lnferences\\nmise with error or evade the displeasure of the vulgar. In matters of ethico-relig-\\nious concern the prophets punished regardless of fear or favor; and they used very\\nsolacing and encouraging language, too. With reference to intelligence they split\\ninto splinters one cosmogony after another, no matter how ancient and how proud of\\nthem the nations severally were, without forbearance.\\nHere in close quarters, lying prostrate under oppression most of the time, the peo- histor eled f th\\npie had been prepared for the appearance of the Mediator through a history of vicis- chosen people:\\nsitudes without a parallel. Evidently this history had been devised for the purpose of typicaffor every\\nbeing typical, and of lasting import to all other nations. underpressure.\\nHere the meaning of the guidance by a higher hand was made demonstrable even to s 9 10 13 n7 210 223\\nblinded minds. Here, in the heart of every one, the sufferings of all humanity had been ex-\\nperienced and sympathy came to its right. Here in full view of all the world that tragedy was\\nto be enacted which a line of prophets had predicted long ago; for 600 years is a long period\\neven for universal history.\\nWith the tragedy was given, wheresoever referred to by the prophets, a perspective view\\nof a final parousia and of the transfiguration of the universe into the state of glory.\\nHenceforth there is no antithesis to this locked synthesis\u00e2\u0080\u0094 for no opposite is left\\nunsolved in this awfully finished conclusion neutralising all tension and breaking\\nall chains of bondage. All nations witnessing the event are addressed as partici- unity of the human\\npants, all being involved therein by reason of humanity as outlined in the Table of nations. e a e \u00c2\u00b0sn5.\\nNations put on record and published nowhere else but in this place.\\nAll are called to witness the appalling scene which centers in the sacrificial act;\\nall are invited to ponder over the exhibit of the contrasts: not merely to look at, but\\nto realise the most infernal cruelty manifesting itself beside the consummation of\\nthe adorable and profound love\u00e2\u0080\u0094 a love unheard of before, and embracing all\u00e2\u0080\u0094 once\\nand forever!", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0247.jp2"}, "248": {"fulltext": "210\\nTHE ATONING DEATH: COSMICALLY CONSIDERED. II. D. CH. II. 106.\\nThe sacrifice in\\nview of the\\nuniverse,\\nas the completion of\\nthe Synthesis, and\\n101, 102.\\nthe solution of\\nall problems;\\nof everlasting\\nsignificance.\\nParousia and\\njudgment\\naccording to the\\nterms stipulated\\nby the sacrifice.\\nZenda-Vesta,\\nSeyfabth. 98,\\nVoices from paganism\\nin proof of salvation\\nnot necessary as to\\ntheir apologetical\\nforce.\\nInfinitesimal point;\\nits bearing upon the\\ncosmos. 9, 37.\\nTruly human\\npersonality as\\nthe organ of the\\nInfinite in\\nfiniteness.\\nNecessity of the\\nRedeemer s\\ndeath. 9.\\nWaitings of woe and\\nanguish reverberating\\nthrough all nations:\\ncaused by death. \u00c2\u00a740,41.\\nOn the strength of this fact each has his date appointed, when he or she is to be\\nbrought to trial or to terms for their part in perpetrating deeds which wound this\\nlove. Those acquitted shall be called up by their new names, henceforth to partake\\nalso of the great commemoration of the sacrifice and feast of communion. All of this\\nis to continue to the end of the world, in the order as the veilings are drawn aside\\nand the hulls drop down. All shall become fully aware of the fact, not in reason and emo-\\ntion alone, but in both with faith added, that here and now their own case is brought\\nup in order to be decided upon. For the actual crisis of each member of the human\\nfamily is implied in yonder mode of solution.\\nAt times there were voices heard coming out of the nations, which uttered divinations\\nof this appearance of the Infinite, and of some of the proceedings connected therewith.\\nZendavesta already has if\u00e2\u0080\u0094 says Seyffarth in his studies of the Turin-papyrus, that the\\nson of the pure virgin once would hold judgment.\\nWe waive the testimony of the voices of these people. In the face of the great fact it is ir-\\nrelevant whether the Sibylline oracles and some Roman classics are reliable or worthless as\\nwitnesses. We deem it unnecessary, as you will have noticed, to adduce those intimations in\\nregard to the Mediator, as ingraven in mythology, in traditions and documents, sprinkled\\nover the whole globe. They lie around far and near where from their wide periphery the radii\\nall point to the spot w r here we stand. Unless the rays of light fall upon these radii from the\\ncenter, they are unintelligible and may be construed to suit any line of argument. In making\\njudicious use of the voices of the people properly understood and applied inappropriate\\nmanner, some sages skilled in apologetics have often succeeded. Oftener some others, deficient\\nin critical ability, have not. We on our part are rather loath to apologise for our belief\\nin the facts, and for our clinging to the cross.\\nThe Mediator of all is born into this cosmos. The infinite divine being, who\\nembraces the entire universe, enters into this world of finiteness at a certain point;\\nat an infinitesimal point, even, bearing the marks of Paternal and maternal descent.\\nHe blends and completely unites His nature with the nature of man, thus becoming\\nthe man Himself. We see the Infinite and the finite united in One. Finite human\\nnature is adopted by the Infinite (not indefinite) nature of God; it is pervaded and\\npermeated by the divine nature, and elevated into the beautiful purity which had\\nbeen its original form as the image of the Father, and as the prototype of man\\nbefore the beginning.\\nThe finite part of this new personality reaches this destiny of man in daily self-\\ndenial and selfconsecration. And the destiny of man is this, that the human personality\\nIn its entirety shall voluntarily become the organ of the Infinite without compulsion.\\nSo the Mediator, the Christ, teaches by word and example.\\nHe, in whom humanity as an organic unit recognises its head, speaking, acting,\\nand suffering reveals the will of Him who sent Him in uniting His consciousness and\\nwill, His head and heart and soul and body with Him, in childlike faith and conse-\\ncration, tho with perfect manliness.\\nSuffering, too.\u00e2\u0080\u0094 For this Mediator stood upon this material planet in the realm\\nof the visible, palpable cosmos, bearing its substance as His body. Hence He is Medi-\\nator even in regard to the universe, and because of that\u00e2\u0080\u0094 He must die.\\nTo assume our body He inanitiated deity, that is,limited His mode of being, by sub-\\nmitting to the heavy massiveness and crudeness of terrestrial conditions. The mass of\\nthe macrocosm from which our corporeal body is taken He substantially and formally\\nappropriated and assimilated to Himself when essentially he united Himself with our\\nfinite nature. He did this in order to lead that earthly form of subsistence which is\\ndoomed to resolve or perish as we call the disengagement or transition of elements,\\ninto new relations with and through Himself up again to the spiritual, eternal form\\nof existence. And because the Mediator unreservedly consented to this, He must die.\\nBecause He is agreed to deliver and to rescue humanity, ethically, by all means,\\nHe must and will die.\\n106. There goes about among the nations a dismal moan, even through the\\nmost hilarious of them.\\nThe mirthful vineyards of Hellas re-echoed the wailing for Linos. Raised among\\nshepherds, the divine youth had been torn up by dogs; others sing how his beauty had\\nwilted like the delight of the spring season under the torrid rays of the summer sun;", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0248.jp2"}, "249": {"fulltext": "IE D. CH. II. 106. ATONEMENT THE ETHICAL NECESSITY. 211\\nothers deplore hirn, because Heracles had slain him with the cithara, when he desired\\nto be taught music. The plaintive elegies of the Ionian lyrics reverberated from\\nSyria through all nations, over the centuries, over fields of battle and among ruins.\\nThe melancholy chords always bemoan an only son, singled out from among the liv-\\ning and snatched away in the prime of life by a horrible death.\\nWhat causes these woeful sounds to haunt the solitudes of all nations?\\nWhether Phrygian corybants accompany the lamentations with wild bugle-\\nblasts, or the soft tones of the flutes played by women with dishevelled hair, weeping\\nfor Attys\u00e2\u0080\u0094 the outcries of agony from many voices, the self tortures, and the sacrifices:\\nall arise on account of death. They arise from an anguish which is half conscious of\\nthe mysterious relations between innocence and guilt, sin and death.\\nHence we can no longer defer the investigation concerning the cause of innate Reference*) the\\nanxiety. The exclamations of anguish ever crying to Heaven demand satisfactory para gr\\nexplanation.\\nWill the reader please to extend the lines of thought thus indicated back to their ter-\\nminal points where they outline a certain figure? For, what in the former part of our\\nexpository course had to be postponed, is now to be taken up and to be considered under the\\nproper aspect, since the veilings are now drawn aside, and all problems solved.\\nThe animal and human sacrifices found at all times and everywhere on the face Sacrifices:\\nof the earth, are not traceable to any other cause than to the feeling of the necessity of gmlt to be propltoted\\na propitiation. Ever since the sad rupture of family unity mankind has had a\\nremembrance of a detachment from the Heavenly powers, and of a disrupture among\\nthe earthly relatives.\\nAn inner restlessness was to be appeased, a heavy burden to be lifted off from the inner- Expiation\\nmost soul. It was in keeping with the nature of the relations existing between all parties demanded by\\nconcerned that retribution of guilt be made, that guilt challenges revenge. For a life torn un ^-\u00c2\u00b0^i. S e r\\nout of the ground in which it is rooted, for a life doomed to death, only a life can be an equi-\\nvalent. The justice of this doom being present in the nature of all things assumes in man the j ust ceo f t he penalty\\nform and feeling of guilt, the demand of satisfaction uttered by the outraged constitution and and relief from it.\\norder of the universe, whose representative and warden man himself was to be. In other\\nwords: Guilt is the demand of conformity to absolute justice, made upon the responsible f 1B 1 11 fic c ;\u00c2\u00b0j f lt the\\nperson. By virtue of the feeling thus ingrained into human nature, guilt universally mani-\\nfests itself in the offering of sacrifices.\\nThe refuge taken at sacrificial altars testifies to the truth that involuntary feelings and\\npromptings of shame and fear are left to the sinner, in order to keep him redeemable. The Absolute .usi ice of\\naltar as an asylum witnesses sacrifice to be an established and given institution, the pledge of acknowledged in the\\nconciliation, declaring that under certain conditions the intervention of atonement and re- universality of sacrifice.\\nlease is admissible. The significance of the feeling of guilt is that it acknowledges the jus-\\ntice of the death-sentence, and the refuge which the guilty one takes in sacrifice, signifies the\\nfaint recognition of the conditional pardon offered. The conditions thus assented to consist\\nin the satisfaction of justice by payment of the penalty. The sinner s despondency at this\\nstage is alleviated by the feeling, that he is not alone or not altogether responsible for the sacrifice expiatory\\nportentous consequences. The propensity, therefore, to put the blame upon something or under conditions.\\nsomebody else, contains an element of truth. The truth is that, on account of the voluntary\\nsacrifice of a consecrated and innocent life in lieu of the doomed life of the culprit, release is\\ngranted and restitution warranted him. For the time being he is put on his good behavior, Vicarious\\nkept under probation, and under surety of his bail.\\nIn its deepest sense sacrifice is the type for that vicarious atonement which alone\\nfully answers the conditions. And hence it was truth contained in all expiatory sac-\\nrifices that blood alone, as the seat of life, can serve the purpose of propitiation.\\nThe wrath of the deity is to be conceived and acknowledged as the just resistance against,\\nand resentment of, the destructive violence of the bad. The anger of God is the reaction of Je^aid*\u00c2\u00ab \u00c2\u00bb\u00c2\u00abiTtobe*\\nthe saving and rescuing purpose against that which annihilates, in order to save itself from given.\\nannihilation. This just and holy indignation thirsts not for blood from vindictlveness, but\\nrequires life as a pledge for the maintainance of equity in behalf of the best interests of\\nhumanity as a whole. God accepts vicarious blood as a substitute for the life of the guilty Anger of God the\\nreverse side of rescuing\\none; as a memorial showing forth that God is ever so willing to forgive, provided thax love. \u00c2\u00a740.\\nGOD HIMSELF AND NOT THE SINNER IS ENTITLED TO FIX THE TERMS OF PARDON.\\nSacrifice as an institution, ranking with the first and fundamental ordinances of\\nhistorical import, is a gift of God, held out as a pledge of reconciliation. Whilst man\\nby virtue of this symbolic act is held under bond, God pledges Himself to suspend M\\nv a\u00c2\u00ab Sacrifice as an\\nthe verdict of death until the bondsman shall consecrate His life as a ransom to re- institution is a gift\\npledging suspense or\\ndeem the sinner s life from final condemnation, and for the present to free him from the death-penalty.\\nthe disheartening fear of death. Salvation is thus made possible for all, whilst, of C ui P rit held under\\ncourse, it becomes effective only with those, who accept of their redemption On the bond\\nground of the love and life laid down in the atonement: i. e. who submit to the\\nconditions.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0249.jp2"}, "250": {"fulltext": "212\\nAtonement made\\nfor all\\neffective only\\nfor those who\\nsubmit to the\\nreasonable\\nsimple\\nconditions.\\nMan judged or\\nacquitted according to\\nthe attitude taken toward\\nthe atonement.\\nIntent of sacrifice\\nsubverted.\\nEvidences of guilt and\\nof the necessity of\\npropitation. 108, 157-\\nVICARIOUS ATONEMENT.\\nn. d. ch. n. 106.\\nCosmical condition of\\natonement remains in\\nfull force wherever the\\nredemption be rejected.\\n\u00c2\u00a79, 36, 116, 117.\\nScenes of frenzy in\\nvisionary abnegations.\\nAfdlkjcs, Moners,\\nInstances from Roman\\nlife. Jitvenal, Pkeller.\\nMany victims for the\\nfault of one,\\nor one to be sacrificed\\nfor the baseness of the\\nmany.\\nAll being now fulfilled by the representative of humanity in the great sacrifice,\\nman henceforth, is either judged or acquitted according to the attitude taken toward\\nthis one sacrifice.\\nIn the consternation sequent to the great calamity, the leniency, the mercy of God was\\nforgotten as yet every deed and thought was related to supernatural power. But God-con-\\nsciousness being sadly distracted, God was conceived as revengeful. It was the origin of\\nheathenism when man took to the idea, that it was incumbent upon him to restore God to\\ngoodness. The evil consequences of godlessness were imputed to unseen beings, with whom\\nthe bad feelings were associated to the extent of objectivisiug guilt into bad spirits. It was\\nthen only a small step on the steep incline, that the idea of vicarious atonement,\u00e2\u0080\u0094 altho en-\\ngraven so deep into the human mind that man offers self justification in excuse of guilt by\\nblaming it on others, if he does not take revenge for the sake of selfsatisfaction\u00e2\u0080\u0094 was cor-\\nrupted into bribes to conciliate demons or to make gods the means for his own purposes.\\nFeeling of guilt associated with the thought of sacrifice remains so effective, nevertheless, as\\nthat many a criminal was prompted to give himself up to justice in satisfaction of natural\\njustice, testifying thereby to the objective validity and perpetuity of its claim. The unwilling-\\nness to offer sacrifices in propitiation of wrongs in the proper and prescribed order ever\\ncaused man to rage against himself, at least.\\nSacrifices witheld or arbitrary corruptions of the ordinance go to enhance the\\nharvest of the evil one every time. Under this aspect come all the sacrifices of wars\\nin which neglect of the Christian order of propitiation is horribly avenged. For, if\\nChrist s bloody atonement would be held sacred in the full sense, man would not\\nneed to make involuntary sacrifices in destroying his own deranged existence.\\nThink of Jerusalem in the year A. D. 70. The law of sacrificial retribution remains in full\\nforce as a cosmical condition, wherever the universally valid sacrifice of the Redeemer is\\nrejected.\\nWe hear an uninterrupted series of cries in hymns of contrition and psalms of repen-\\ntance. They came from different motives and are, therefore, of different ethical quality,\\naltho never without religious purport.\\nThose cries from Sumer, andAkkad and Babylon, from Ninive and along the whole Med-\\niterranean coast preceded selfannihilation in orgiastic frenzy and demon-service. When\\nin the performances of the Syrian Mylitta cult the gangs of the Kinaedes wandered about, as\\nApulejus depicts them, with yellow turbans, half naked, waving hatchets, swords, and\\nscourges in their mad dances,\u00e2\u0080\u0094 then selfmutilations were practiced in which blood was spilled\\nunsparingly, until one of the crowd, as Movers describes, would charge himseif with the sins\\nof all and chastise himself for them.\\nWe let the curtain drop to hide the spectacle of carnage and blood-shedding on festive\\noccasions in honor of Baal-Moloch at Tyre and Carthage. Such unnatural, may we not say\\nsubnatural cults spent their fury even before the throne of the deified emperor. There one\\ncould see a frantic woman at the head of the procession of the Cappadocian highpriestesses,\\nlacerating her arm with a double-edged adze, whilst the priests with flowing hair in dark\\nclothes and caps of shaggy furs were jumping around her and the altar, brandishing their\\nsharp blades. The blood running from the gashes in their bodies was caught up by the hands\\nof admiring worshippers and sipped with eagerness, for it was believed to possess expiatory\\nvirtues. Nowhere was the desire for absolution and reconciliation more seriously felt and\\nmore sincerely expressed, than in the religious usages of this society, says Preller in his\\n\u00e2\u0080\u00a2Roman Mythology. Juvenal alludes, that long ago the Syrian Orontes had emptied itself\\ninto the Tiber.\\nAnd so we might observe how the extremes meet in the Haragiri of the Japanese and the\\ncodes of honor among our duelists. The modern descriptions of criminal cases speak of many\\ninstances where perpetrators of hidden crimes could find no rest until they unburdened their\\nconsciences by delivering themselves to the courts of justice, and confessing their deeds.\\nThere are cases on record, that convicts begged to be executed in order to get rid of the tan-\\ntalising reproaches of murdered souls. Many a case of suicide belongs to this category. All\\nthis shows the urgency of the compensation for guilt: it shows the mastery which the afixious\\nsuspense wields over man.\\n107. The next stage of the craving for propitiation, common to all parts of the\\nrace under all zones, is that, where instead of the guilty person another receives the\\ndeath-stroke or swallows the poisoned cup who partook not of the crime. There is no\\nnation on the face of the globe whose history would not demonstrate efforts to satisfy\\nthe cosmical law of propitiation by vicarious atonement in smoking streams of blood.\\nAt this stage the aberrations of the religious consciousness rest upon the intuitive\\nthought and the too much neglected truth of the solidarity of human sin and guilt in\\ngeneral. Hundreds are sacrificed through the negligence of one, or the wickedness\\nof another. Or on the other hand, one person of relative innocence must suffer for\\nmany or suffer with the rest.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0250.jp2"}, "251": {"fulltext": "II. D. CH. II. 108. SACRIFICES IN THE PERIPHERAL NATIONS AND THE CENTRAL. 213\\nNone has better elucidated this difficult problem of the sufferings to be endured by inno- Solidarity of human\\ncents, and of the indirect participation of each in the guilt of others, or of the responsibility sm and gullt Do KER\\nincumbent upon all for the guilt of one, than Dorner in his dogmatics. We on our part can\\nonly give facts, in explanation of vicarious suffering on the principle of the solidarity of the\\nrace by the logic of history. This logic does not investigate the greater measure of guilt, innocence suffering for\\nor the lesser degree of innocence, but passes on to the order of the day since the sacrifice of the faul \u00c2\u00bbs of others.\\nthe Mediator has solved also this problem.\\nIt is, perhaps, not generally ki-own, that human sacrifices were made when cities were\\nfounded or bridges were built among the Germans and Scottish as well as among the Greeks s 41, 54, 110, 135\u00c2\u00ab.\\nand Romans. Alexander sacrificed a virgin when he founded Alexandria. The same did\\nTiberius at the laying of the corner-stone of the grand theatre in Antioch. The Germans and\\nPersians equally with the Slavonians kept up the usage of burying alive or butchering cap-\\ntives, before or after a battle. Upon the isle of Leucas the Greeks annually threw a man from\\nthe cliff down into the sea for an expiation of the sins of the populace in general. Upon\\n\u00e2\u0080\u00a2Rhodes, opposite the temple of Artemisia at the annual festival of Kronos one was hung for\\nthe expiation of the common guilt. From Athens we hear, that once two men were killed in-\\nstead of the one who was required for the benefit of the community at the annual feast of the\\nTargelies. Sophocles makes Oedipus say, A pure-minded soul has he, who dies voluntarily. Voluntary self denials\\nbeing well qualified to serve as a ransom, and to obtain immunity from penalty for thou- Sophocles 16 erS\\nsands. The Greek legends are full of such self consecrations since Codros chose death for the\\nsake of the liberty of the state.\\nPeople ever held the idea that one can sacrifice his comfort, even his life for an- victims of slander.\\nother. Up to date people act as tho the honor of one sacrificed to shield the baseness\\nof another did not amount to much, tho life itself has no value without honor. It\\nseems that victims of calumny find less sympathy, because the sacrifice of their honor\\nis accomplished more easily than murder. Society winks at it, making calumny\\nrather accrue to the prestige of the libeler.\\nHowever this may be, human nature reveals the fact that one may be sacrificed,\\nor deny and sacrifice himself voluntarily, in behalf of another.\\nIn the next higher stage the idea and necessity of expiation is exhibited in ani-\\nmal sacrifices, taking the place of the human. This is the repristination upon the\\ntrue symbolic and typical act, the institution of which was originally given as a me-\\nmorial and a pledge.\\nAccording to E. Lassaulx a seal was branded upou the consecrated animals. The Animal sacrifice..\\nseal most remarkable\u00e2\u0080\u0094 represented the figure of a mai/, kneeling, with hands bound\\nupon his back, the edge of a sword set to his throat, the bystanders striking their\\nbreasts with their hands. Here we see, that, as also the Indian rituals prescribe it, the Meaning of\\nsacrifice of an animal was made the substitute and ransom for the doomed life of the general 8\\nsinner.\\n108. Summing up the gains of our analytic investigation as a basis for further\\nconclusions, we find the result to corroborate the terse statement of Wuttke: In the being inearnest\\nbloody sacrifices of men and animals, man shows that he is in earnest about religion. J^ relision i5 7\\nMost assuredly. Here at last we stand before the seriousness of the situation.\\nThe blood of these victims cries to Heaven.\\nIn the basest subversions of the original intent of sacrifice there is still discernible the\\ntypical purport underlying them all. The anxious suspense wants to secure a suspension of\\nthe verdict, an amelioration of evils.\\nThus every offering is a shadow, more or less dark or distinct, of the grave solem- Purport of the ordained\\ntypical sacrifices*\\nnity of the moment, when the Highpriest in the capacity of a Mediator entered into of which 9.11 others are\\nthe presence of the Unseen, interceding with the blood of the innocent soul.\\nThe sprinkling of the blood in the central sanctuary on the Day of Atonement\\nsignified reconciliation in behalf of the chosen nation, and ultimately in the in-\\nterest of the whole world.\\nThe sacrifices of the nations were shadows of this typical atonement, inasmuch as they\\nvirtually refracttrue elements of the fundamental thought in the originally ordained sacrifice.\\nIn the measure as the nations recede from the center toward the wide periphery and their re-\\nligious sentiments darken, the sacrificial acts, in which the religious tenets always center, are\\ncorrupted correspondingly. But notwithstanding their corruptions they perpetuate rem-\\nnants of pristine or universal revelation.\\nIt is by virtue of special revelation that the celebration of the typical sacrifice in\\nthe Old Testament forshadows the real Atonement, without being in any way part of\\nthe same or adequate to it, because it chiefly rests upon externals and upon\\ncommand.\\nLassaulx.\\nibrations.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0251.jp2"}, "252": {"fulltext": "214\\nThe typical atonement\\nSufficiency of the\\nGreat Sacrifice\\nwhich no meritorious\\nact can amend, or\\nrender more effective,\\n\u00e2\u0096\u00a0or supersede.\\nThe\\nSon of Man\\nthe central figure\\nof the\\nmacrocosmos.\\n11, 13, 36.\\nThe personality in the\\nmean of the\\nTriune God.\\nIncarnation and\\nAtonement in their\\nsignificance for man.\\nCrucifixion.\\nImputation of\\nall forms and\\neffects of the\\nBad to the One\\naltogether\\nrighteous.\\nCOSMICAL SIGNIFICANCE OF THE ATONEMENT. II. D. CH. II. 108.\\nIn the order of worship of the concentric nation the true import of the allegorical\\ntype of The Sacrifice proper was to be protected against all arbitrary changes and\\nperversions. To this end God had stipulated the conditions of reconciliation accord-\\ning to His will and wisdom and ways in this impressive, instructive, and disciplinary\\nordinance down to its minutest details. But since the Great Sacrifice is now accom-\\nplished in every particular, and in perfect obedience to the sovereign will, the hulls\\nfall and the type is abolished. It is the sacrifice upon Calvary, which ever had been\\ndivined, to which all offerings pointed, upon which all other sacrifices of the peri-\\nphery revolved, in which religion is intensified, and revelation and religion are ren-\\ndered identical. Nothing is to be added, no other merit can supersede it.\\nEverywhere we found affliction, agony and want of spiritual solace causing intense\\naltho unconsciousdesire for the appearance of the Mediator and for his real atonement. Every-\\nwhere the conviction that life is the gift of God but forfeited on account of the disrupture;\\nand that man therefore is justly condemned to die, is the confession implied in each sacrifi-\\ncial act. Everywhere, furthermore, it is before consciousness that guilt may be put upon\\nsomebody else, and that a life of an innocent one voluntarily consecrated to this end may in-\\ntercede for, and suspend the doom of, the guilty ones, may save the lives of all. These premises\\nin the problem had at last been comprehended well enough. It was in the groping search\\nafter the Innocent One where the error occurred. In the usual line of events and among men\\nas they are, no sacrifice could give full satisfaction and answer the conditions.\\nNow the Innocent One steps forth from the midst of men. He announces Him-\\nself to be the Mediator, THE SON OF MAN. We are sure of having correctly un-\\nderstood Him, when we took Him for the real issue of humanity in the fullest sense,\\nfor the Ideal Man. As such He is the central personification of the macrocosmos, and we\\nhave seen what that means, when speaking of the position of man as the medium of\\ntwo worlds. As the Ideal Man, the perfect man in true reality, He is the repre-\\nsentative of universal humanity, and He is the center of the universe.\\nAs the personality in the middle of the living and therefore Triune Deity which\\nis unapproachable on the part of the world, Jesus came more than near to man when\\nhe took his part, he identified himself with him. He actually became the perfect man\\nso as to be capable of sympathising with every one who will let Him approach to his\\nheart as a friend.\\nThis God-man gave Himself for us. He was crucified.\\nooo\\nJesus the Christ bridged the chasm between the worlds spiritual and natural.\\nBy His intercession on high He equipoised all strains here below. By descending\\ninto the abyss He shut it up. Unifying human nature with the Divine through His\\nperson, He becomes not only one of us, but the head of all humanity and one with it.\\nAs the central person, as head and representative of the race He bears humanity not\\nonly upon, but also within Himself, in the very manner in which He carries the\\nmacrocosmos physically within Himself, and in which man is the crown and epitome\\nof the physical universe.\\nIn this capacity He obediently and voluntarily submits to bear all sin and shame\\nof the race, all its suffering collectively, and the death of each individually. He\\ntakes upon Himself death as our punishment, and to fuU satisfaction pays the ac-\\ncumulated debts as our bondsman. He does it all, bears it all. But under forms of\\nlaw, here overdoing itself in human administration by actually murdering Him,\\nHe sinks down under the burden.\\nThe Pure One identifies Himself with a wretched humanity. As its solitary\\nhealthy member, as its heart even, He is part of the organism of humanity, a body\\nsick unto death. The poison and leprosy of the whole body throws its destructive\\nforce unitedly upon this single pure heart. It breaks.\\nBut the plague also spends its force. Out-raging itself in raging against the In-\\nnocent One, the power of the Bad is broken.\\nHence the possibility is in reach of each and all, to be healed and freed from sin\\nand its effects. The cure is to be realised in the natural order of organic uni-\\nfication. There is a simple way of becoming embodied in the wonderful organism in\\nwhich each is to prove a living member, by partaking of the vitalising forces circu-\\nlating through it: the Blood and the Spirit.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0252.jp2"}, "253": {"fulltext": "II D. CH. II. 109. SOLUTION OF ALL PROBLEMS 215\\nAs the incarnation and the sacrifice must of necessity be historic, so the partici- Appropriation\\nor the fruits or\\npation in the new life is to proceed upon historical lines, marked out by the Savior the Atonement\\nfor good reasons, in His testamentary bequest. !^on a the historic\\nThe cardinal facts\u00e2\u0080\u0094 not mere doctrines\u00e2\u0080\u0094 of this communion consist in these ex- lines marked\\nperiences, namely: Sins forgiven by virtue of the blood and death of Jesus Christ; new Testator.\\nlife given by the impartation of the Holy Spirit sent through Him. The synthesis lies Appropriation of the\\nin the compass of history, but here transcends it to be comprehended by\u00e2\u0080\u0094 faith alone \\\\^ttnllenaeiui!\u00c2\u00b0 n\\n_ t t _ proceeds historically by\\nThe solemn orations delivered by the fathers of the Greek church, the pensive hymns of faith alone.\\nthe Middle- Ages, the intellectual strivings of scholasticism, and of philosophy up to this day,\\ncould but revolve around the mystery of this death, from which proceeds the life of a new\\nworld, that is, a Christianised culture, (civilisation) unknown before. They all could do noth-\\ning but feel their way around the mystery underlying the process of this renovation by way of\\nregeneration and growth, thus initiated to continue to the end of the world and of the times.\\nThey could not do even this much, unless they remained in tender touch with the head and\\nheart of humanity, not by mere intellectual assent, but by personal friendship.\\nNever will we be able to formulate in words the secret of the vicarious death\\nobjectively, or the imputation of righteousness to the petitioner for pardon subject- of the process of\\nively,because these elements of reconciliation are involved in the principles of, and in escajesscfentific\\nthe order of their effects upon, the living organism. The secret was not intended to be demonstration\\nbut not personal\\nabstracted and to be bottled up for occasional use, as it were, so as to make superflu- experience,\\nous the continuous touch and contact with the source of life by faith, superfluous\\nthe unbroken circulation of divine influences and the connection with the organism\\nThe reason for\\nby love. The secret, for this reason, should become uncovered no more than can be this secrecy,\\nfound out about life pure and simple. It shall not be found out and applied in the\\nway of scientific demonstration, because\u00e2\u0080\u0094 so it seems to us\u00e2\u0080\u0094 it would be misfortune [*i* tmpossTiel or a9\\nin the extreme, if the finite being should obtain the full power over itself. It is as S u b te ingstobecome\\nunnecessary as it is impossible for the creature to become absolute.\\nTo revolve upon the central fact, truth and person, means, nevertheless, to under-\\nstand the necessity by which man is attracted to it. To understand the mystery of the\\nfact or person itself would mean to stand above it, and to play the master with the\\nmode and the combinations under which the consummation of the whole process of\\nrenovation is to be perfected. This can safely be trusted to the management of the\\nAbsolute One.\\n109. Arrived at the middle of our observations in universal history we stand Retrospect from\\nbefore its central figure, under the cross. Taking history under the aspect of its U n\u00c2\u00a3er the 11\\nmovements, we stand under its meridian. Taking it as the science of explaining cross.\\nhuman affairs, we stand at its base, below which an attempt at explanation dares\\nnot venture. Already a heap of material has accumulated waiting for decipherment.\\nPresuppositions, for which at several stages of the disquisition we had to beg the\\nquestion, must now present their vouchers and find their affirmation.\\nThe observer of the suffering Innocent One here receives new light with refer- Previous\\nence to previous conjectures. Not before could he appreciate the graveness of the affirmed r and\\nsituation. The crucifixion deepens the interest. The earuestness of this death dis- elucidated,\\ncloses the solemnity of history; no event save this could so keenly impress itself upon\\nit. As the Word is the light of the world so is the cross the key to human history.\\nWe feel as tho we had so far only looked at its exterior. But since the glance can\\npierce behind the rent curtain into the invisible world, from the depth of which phe-\\nnomena of historic reality arose; since the coverings are withdrawn from drowsy\\nsleepers, beneath which many things concerning the visible world used to be hidden:\\nmatters become plain and distinct which before seemed fathomless.\\nIn this death and resurrection all is disclosed now; and that is affirmed which the prophecies affirmed.\\nheralds of the forthcoming Ruler of all nations proclaimed by virtue of His commission\\nand according to His instructions. We see why, for the time being, it all had been\\nenclosed in the peculiar wrappings of what we may call a sectarian nationality.\\nNowhere else but here are we made acquainted with the personal God perfectly inde- fans proMSed for. e\\npendent of the world; a Triune God, because possessing an organic nature of His\\nown. Being the very life in itself, blessed in Himself, His existence is in no way Knowledge of\\naffected by His relations to the world, the creation of His will and wisdom. With God restored,\\nthese few self-evident truths\u00e2\u0080\u0094 which are quite rational and so plain as to be estima-", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0253.jp2"}, "254": {"fulltext": "216\\nKnowledge of\\ncreation.\\nGod is father to\\nmen solely with\\nreference to the\\nreconciliation, is\\nSovereign Ruler of the\\nuniverse and of historic\\nHypothetical\\nargumentation\\njustified. 35.\\nTrue self-knowledge\\n36, 37, 39, 40. 41, 56,\\n109, 115, 129, 169,\\n170, 185.\\nParadise.\\nThe aDostasy.\\nGod s purpose\\nbeing challenged,\\nthe universe\\nkept its course\\nGOD-CONSCIOUSNESS RESTORED. WORLD-CONSCIOUSNESS CORRECTED. II. D. CH. LI. 109.\\nted as mere truisms, as to lose their majesty since they have become so familiar to us,\\ntho they once had to be specially revealed,\u00e2\u0080\u0094 all the weird phantoms and theognostie\\ndreams of paganism are pushed into the rubbish.\\nEvidently the universe is not an emanation of divine radiancy, nor the reflection of\\nsuch. Natural life aside from personal life contains not a particle of divine substance, by\\nwhich it could be perceived as part of the divine essence. God exists not because of nature,\\nnor does He exist for being made the means of its explanation. God does not owe any of His\\ndignity to creation and He is not to be made the means for any earthly purpose whatever,\\nneither He nor His name.\\nWith respect to creation God is Lord and Ruler, Father He is solely and purely in regard\\nto salvation. Man has reason to betubn thanks to him.\\nStanding under the cross we discern God especially as the regent of the world.\\nWe recognise His hand in creation, we feel His heart in salvation, but the ways and\\nmeans of His Providence we cannot foresee, and it is a sign of the state of grace\\nif one learns to perceive and acquiesce in them post eventum, because to act the\\npart of providence could be entrusted to no other but the Saviour s hands. We perceive\\nthe interaction of His sovereign rule in that His free will persists in the realisation\\nof His purpose for man s true benefit, whilst He does not force His saving love upon\\nanybody. Thus God guides, provides, prevents and admits, adjusts and judges move-\\nments and men, and even causes new beginnings in history on the basis of the ex-\\nisting order of things, through human agencies. It is godly not to judge by external\\nappearance and successes, or by reverses\u00e2\u0080\u0094 and it is rational, in suffering, to trust Him.\\nAll this we laid down in the form of an hypothesis. We are now vindicated in\\ndeclaring the existence of God as the most verified of all empirical facts.\\nAnd we become here acquainted with ourselves: for we behold the first man.\\nHe is on speaking terms with God. He is the root of the whole plant of humanity.\\nHe lives in the beatitudes of that paradise of which all children of man have faint\\nrecollections as of the home of their own childhood. We see man as he then was,\\nendowed with all the faculties necessary for cultivating his possessions joyfully, and\\nfor preserving himself worthy of his trust, preparatory to higher trusts. From\\nhis mediatory position between God and the world the intention is indicated, that, in\\ngladsome occupation and development, and in continuous intercourse with the Father,\\na happy progeny should spread over the earth, their dominion.\\nBut mistrust, doubt, and disobedience ensued, changing it all. The contrasts\\nwould not have become so palpable if they had not become so lamentable in the relations\\nbetween the Perfect Man and his surroundings. It was not simply finiteness, nor the\\nabuse of liberty or of the secondary good, it was rebellion of the creature, which resul-\\nted in rupture upon rupture, and subversion, and derangement everywhere. The pur-\\npose of God was questioned, was challenged. To save it, as against human aberra-\\nto preserve it\\nagainst human\\naberrations and\\nsatanic\\nmystifications.\\nThe worst of all\\nsubversions:\\nGod conceived to be\\nbad, is to be conciliated.\\n9, 106. tions and satanic mystifications the universe had to keep its course, reacting against\\nman, its intended lord, now an apostate. Sin was paid home according to the nature\\nof things with its own product with rebellion. Man s own nature most unnat-\\nurally turned against him, and severest of all losses was the loss of self control and\\nfreedom. Man fell back from his ambition to become as God, into a comparatively\\nwretched state of dependence upon nature. In order to sustain his earthly existence\\nman was condemned to hard labor, the earth, his paradise, changed into a peniten-\\ntiary. That act of tearing away from the Father, from the source of life into self-\\nhood, was answered by his son slaying his son.\\nIt was a rapid progress downward and in waywardness. Ever more fatal became the\\nestrangement, and fright increased at the rate in which the Bad assumed tremendous pro-\\nportions. Man, judging God by himself, thought that He was bad,\u00e2\u0080\u0094 the worst of all subver-\\nsions. This objectivication or projection of the Bad in the wrong direction widened thebreach\\nintothedeepabyssof which all of us know only too much. Man tooksideswith the calumniator\\nof theGood, and went into league with his seducer, sharing his enmity against holiness, until\\nthe inner representative of the Holy One withdrew almost entirely. In the loneliness and\\nbenightedness in which man thus was left, the anxious suspense seized him. And it is an\\nopen secret that in quandaries of wickedness men will not shrink from perjury to extricate\\nthemselves by making God an accomplice of their dark designs.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0254.jp2"}, "255": {"fulltext": "II. D. CH. II. 109 SELFKNOWLEDGE\u00e2\u0080\u0094 ORIGIN OF THE APOSTASY. 217\\nThe pseudo-promise had come true in a measure as truth had been mixed with\\nEritis Sicut Dii.\\nit: Ye shall be as gods, knowing good and evil To be sure, man now entertained _\\na D The promise of knowing\\ndifferent views, of the Bad he had plenty. Concerning himself man was ashamed the evil was ke p*\\nto see much of the animal in himself, which disabled him from recognising the image\\nof God. His own mate, nearest and recently dearest to him, he could treat with dis-\\ndain and brutality. To man such misery in addition to his views was more than mockery,\\nhe could not rid himself of the recollection of his losses, of forfeited happiness; for he\\nalways knew of something better which now caused him acute remorse.\\nIt was lust this recollection which aggravated his dejected mood and it was in Total subversion of\\nremnants of original\\njust this dejection in which, to his utter bewilderment, from the dark abyss the word c 1 ns c o i0U sn ?f C1\\nS 24, 41, 42, 47, 48, 49, 54 r\\nflashed up again with a pallid gleam: As gods shall ye be! Was the abyss then the 55 57 59 7 83 95 Ji\\nabode, perhaps, of the spirits tantalising him? Were not the ghosts of those he had\\nmaltreated, if not murdered, the gods who now persecute him with dreadful reproaches,\\nyea, haunt him with their revenge? The gods their ghosts so his frightened phantasy \u00e2\u0084\u00a2ecti\u00c2\u00b0s ed S _anguish\\npressed the satanic promise home to him. Man could not rid his consciousness of the\\nreality of the state of immortality, tho humane feelings, and the befriending idea\\nof a human uuity were rent to shreds. The thrilling recital of the event is not\\n_,. Source of the Bad not\\nintended to reveal the depths of the Bad. This took every occasion to betray itself, as revealed, it betrays\\nit did in an abundantly horrible manner at the crucifixion.\\nIf the whole had been told before, man would have been overwhelmed by terror;\\nwhat was said was ultimately intended for encouragement and solace. Man should be phantoms\\nset aright as to the origin of all the blood-curdling deeds which soil every page of ft^\u00e2\u0084\u00a21cf\u00c2\u00abfe. the\\nhistory, and turn every blessing into a curse, by being apprised of the wild seeds 5g\\nsprouting from beneath the bruised head. The uncanny light in which those dark 73! 7s! 83^ 86! 95!\\nphenomena appear glows from a hearth of which men formerly had not been aware.\\nNow the cause of original sin in a world of spirits is here shown to mankind.\\nWe see at a single glance how sin was palmed off upon man by one who is at the causality of sm in\\n00 world of spirits.\\nhead of this nether world of glow and darkness. We see how the noblest creature\\nof God opened himself to his seductive promise through misuse of the fine gift of\\nspeech in a peculiarly religious conversation, under abuse of confiding guilelessness. m^ ^iritua y ipart. ot\\nSin entered the world through man s spiritual nature by way of a lie.\\nWe saw how man fell how nature entrusted to his care, fell with him since the rent\\nthrough his nature extended to the universe belonging to it. The first murder was the issue\\nof envy sequent to the first perversion of the sacrificial act. This last and strangely legalised\\nmurder in which sin culminated, by the perpetration of which the situation became cleared\\nup in a way that darkened the sun, exposed the instigator and his plans beyond the possibility\\nof an excuse for sin in any of its manifestations, Yet we are also apprised of the truth that,\\nnotwithstanding the impudence of the Bad, we need shudder no more. To look into the depth\\nof the enigma which embarrasses the science of human affairs, we occupy a safe standpoint.\\nFacing the fact from under the cross we gain courage and hope\u00e2\u0080\u0094 because we discern that man\\nis not the producer of the Bad.\\nHuman nature is not bad in essence, not bad per se. Sin was reared in spheres tran-\\nseunt and introduced as their product ready made. It had been kindled in the cold, remorseless\\npassions of envy and hatred. It came in stealthily from that infected, rebellious part of the\\nangelic spirit-world which kept its dominion, but was thrown down into darkness together\\n\u00e2\u0096\u00a0with its principalities.\\nWithout the knowledge of the real existence of this dark underworld, history in\\nmany places could not be understood, unless we would sacrifice human nature to the\\nrealms of darkness, and would acquiesce in the imputation, that man as a sinner was a deviihSif a\\nvery devil himself. The historian and the philanthropist are glad, that the word of\\ntruth uttered by authority of the mouth of truth never intimated a basis for such\\nteaching.\\nHumanity in itself, then, is not the source of infernal machinations. If sin were\\nso essential to humanity as to originate from it, humanity, like the dominion of Satan\\nwould be lost beyond redemption. SuS\u00c3\u0084\u00c3\u0084w?\\nAs it is, and bad enough it is that on the one side man allows himself to be seduced, yet he is, essential part;\\nby virtue of at least equal right, constantly reclaimed on the other. The nobility he possesses because no?*\\nas by birthright, and which still constitutes his essential part, has been spared for him and himself the\\nput into safe keeping, so that it can be restored to him. Altho the image within him is ou rce ot the\\nhenceforth so stained by sin and disgrace as to be scarcely recognisable from what he was be- a\\nfore, he is still redeemable. And tho his descendants are so estranged in godlessness. and lost\\nin the wide world, as to flee from holiness over the face of the earth, yet God does not lose\\nsight of them.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0255.jp2"}, "256": {"fulltext": "218\\nSATAN, HIS METHODS AND ACCOMPLICES.\\nLT. D. Ch. n. 110.\\nTraditional knwledge\\nof the\\ngreat calamity\\nneither mythical nor\\nsuperstitious. S 11,12.\\nInferences correctly\\ndrawn.\\nEvidences of a deep and\\ndark undercurrent,\\notherwise inexplicable,\\nwhen history meets its\\ncataracts and whirlpools.\\nHolocausts of Carthage.\\n\u00c2\u00a741,54, 107.\\nHuman Sacrifices.\\nHannibal. 71, I\\nFanatical madness at\\nsight of the cross\\ncannot be conceived\\nhut as of infernal origin.\\nReducible only to\\nSatan s fury whenever\\nexposed.\\nPrince of\\ndarkness not\\nbelonging to the\\nsphere or the\\nmeans of\\nrevelation\\nbetrays himself\\nin order to ape\\nand to\\nMYSTIFY\\nREVELATION.\\nWord of God and its\\npreaching approved by\\nthe manner in which\\nthe lie and father of\\nlies are provoked.\\nTaking side with Satan.\\ns 411, 41.\\nSupposition of the\\nbreak of the unity of\\nhumanity proves\\ncorrect. 41, 47.\\n110. Only thus and now are we enabled to understand the traditions relative\\nto the great calamity, which previous to the Day of Atonement we could only propose\\nas probable helps to explanation. We find the fall into an abyss an affirmed fact.\\nThe inferences drawn from traditional knowledge were correct: these traditions\\nproved to be neither merely mythical, nor altogether superstitious.\\nConsciousness, severed from the Good, developed into a rich knowledge of the\\nworld with its diversions. But as to its normal progress it is now more than ar-\\nrested. It now becomes filled with the fright of the great night in which the mind\\nfinds itself alone, without God in the midst of spectres of dreadful adversaries. Con-\\nsciousness, maimed from the stunning it sustained, was taken captive by cosmical\\npowers and superhuman intellects. The traces of the ravishments, together with in-\\nnumerable misfortunes we found in the wild, distorted features of character and\\nin the hideous offspring of man s imagination. We found them in the debris of hu-\\nmanity and in the lowest substratum from whence they broke forth ever and again.\\nAt the time we were unable to account for them.\\nUnless we adopt this view with respect to the power of the Bad, we cannot understand\\nthe utter degeneracy and increasing depravity subsequent to another catastrophe, a worse\\ndeparture, and a worldwide dispersion. Neither could we begin to interpret the ominous\\nsigns of an undercurrent not human, not brutal, but diabolical, which gushes forth into day-\\nlight whenever the course of history meets with its whirlpools and cataracts.\\nWhen Carthage, for instance, makes a holocaust of three hundred of its finest youths of\\nnoble birth and if such a rage seizes one country after another, then we cannot simply blame\\nthe carnage upon human error or superstition but in the interest of reason, we are compelled\\nto trace out the symptoms of an occult disease to the regions, evaporating such maddening\\nfumes.\\nIn sight of the cursed tree we find that strange fanatical fervor beneath a cover\\nof culture and under guise of religion. All these thousands of years it has caused\\nsimilar eruptions without ceasing, and that imitation of religion branded with the\\nlust of dominion and persecution is to all appearances as yet aglow beneath the\\ncover even of Christian culture. In explanation of this horrible persistency we\\ncan conceive of no other but the infernal source.\\nExplicit reasons for facts of such premeditated wickedness as that which became\\nmanifest at the crucifixion are reducible solely to Satan s furious envy whenever he\\nis exposed, revealing itself at the mere sight of anything that pertains to the Holy\\nOne. He is not merely a principle, neither a convenient scape-goat to be laughingly\\nblamed with deviltries. He is the personal chief of a realm still lower than fallen\\nnature and a deranged world. This realm continues under the management of an\\nintelligent, personal will, of the Evil One.\\nIt ought to be better known, that this Prince of Darkness does not belong to the sphere\\nin which, and to the means by which, God revealed Himself; but that he betrayed himself by\\nobtruding with his wily counteractions upon the sphere of revelation, in order to instigate\\nconfusion* and mystification, in order to caricature religion where he cannot corrupt it. The\\nrecognition of this fact demands discrimination in biblical matters, when the question is\\nraised whether every word written in the Bible was spoken by God. It became historically\\nmanifest what negative part Satan attempted to play in the sphere of revealed religion,\\nespecially at the occasion of the great sacrifice. There the revealed word is explicitly vindi-\\ncated by the manner in which it triumphed, when the truth of history and even the law were\\ncramped and misapplied. The word of God was approved by the manner in which the lie and\\nthe father of lies became provoked; by the way he was exposed and his power paralysed when\\nhe fought to the bitter end for the maintenance of his cause and position. The test of the\\nstrength of the word will ever be repeated, and its truth evince itself by the way in which the\\nBad takes up the issue against it, by the manner in which the preaching of the wordcallsforth\\nfaith in spite of Satan s methodical contrivances to destroy its effects, by creating love for\\nJesus and a correspondingly decided hatred against His enemy. Defence or excuse of things\\nclearly belonging to the dominion of Satan is a symptom of incipient enmity against the\\nSavior and what pertains to Him. We would not drag this matter into the discussion, if the\\ntendencies either for or against did not affect history at the most decisive turning points.\\nOne event at any rate preceded others known to history as facts. We surmised a\\nsudden catastrophe, a general rupture of all bonds of human affection and sympathy,\\ncausing that enmity among fellow-men which otherwise is inexplicable. Facts of\\nextreme cruelty advised us to conjecture such an event as an historic postulate. And\\nnow the one historical fact upon which we meditate affirms this cardinal supposition\\nto be correct: namely, that the unity of humanity is not a mere doctrine founded on", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0256.jp2"}, "257": {"fulltext": "II D. CH. II. 111. LANGUAGE TESTIFIES TO THE BROKEN UNITY. 219\\nspeculation. For outside of revelation we would never have come to the knowledge ^ea 010 7 8\\nof this fundamental fact. Only under the cross we find the affirmation of what re-\\ngarding this unity we at first presumed as a mere hypothesis.\\nThe death of the One for all solves the problem.\\nIn order to appreciate salvation to its full extent, it is necessary that, as Dorner states,\\ndemonology is to be fundamentally revised and reconstructed as consistent with facts, instead\\nof slighting 1 it altogether. As it is, Satan and depravity are rather denied or extenuated\\nthan the word of the cross recognised, tho it is evident, that depravity is growing in propor-\\nportion as salvation is ignored.\\nBut if it is admitted that salvation is the Christianising factor sine qua non, yea the most\\nnecessary factor of history in its chief efforts to break every fetter of bondage, then the first\\nquestion demanding an answer is: From what are we saved?\\nOur age seems rather inclined to shirk the unpleasant controversy about the conflict of\\nconflicts, that of Satan vs. The Saviour. Evidently it accrues not to popularity, if for instance,\\nevolution of theology in its alleged anti-dogmatism is contradicted. By this evolutionism it\\nis held to be more adequate to refined Christianity to understand it as the outgrowth of in-\\ntellectual improvement on the basis of superstitious fright, than to believe what we, on the\\nbasis of bottom-facts, maintained, namely that humanity suffered a great fall from a higher\\nstate of consciousness under a deception wrought by the arch-fiend of our race and that the\\nEESTOKATION TO TRUE RELIGION WAS IMPOSSIBLE FROM BELOW, SINCE ALL THE NATIONS DOWN TO\\nTHE TIME AT WHICH WE ARRIVED UNDER THE CROSS, PROGRESSED ONLY IN A DOWNWARD DEVOLU-\\nTION. Facts testified to by archaeological discoveries constrain us to acknowledge this as the\\nincontrovertible truth.\\n111. From the outset we ascribed great importance to comparative philology Aia of metaphysics\\nas a guide in our researches. In order to see human depravity as the facts ostensibly mdls P ensible\\nshow it, we are compelled to call upon metaphysics for assistance, just as we needed\\nit for the investigation of the enigmatical origin and nature of the Bad. Metaphys-\\nics from above confirm the inference formed from what analytically we gathered\\nbelow.\\nInquiry into the states of degeneracy under cover of culture starting from mere antici- Language tne\\npations has now, with the help of language, made the points of controversy perfectly clear, metaphysical coefficient\\nFor the metaphysical coefficient in history is language; and this need not be allowed to be ls ory\\npressed only in the service of the lie.\\nLanguages have not built themselves up from imitations of natural sounds to Language witness\\nsuch a height as we find in the earliest cultures. It ought to have been remembered d tprTv t it7upw\u00e2\u0084\u00a2ds om\\nwhat Otf ried Mueller once said: One certainly knows, that, on the contrary, just \u00c2\u00a710,12,31,41.\\nthe most abstract parts of speech became fixed first. He meant such words which\\nleast of all could be designated as expressing impressions from without, or as products Abstract parts of\\nfrom reflex-action of the nerves by way of exclamations. All languages of our own r a\\nlingual family prove the priority of abstract words which rise from internal sources. 10, 34-\\nThe fact is, that such words show their common roots most plainly. Hence we take\\nthem as pointing to a time before human relations had grown complicated and dic-\\ntionaries had to be enlarged correspondingly.\\nIn illustration of this Mueller refers to the verb to be the conjugations of which in Example:\\nSanscrit, Lithunian, and Greek are strikingly similar. The wealth of grammatical forms was tlie verb t0 be\\nproduced in the earliest times. Since then, as far back as languages afford opportunity to\\nobserve their further formations, the number of their cases, modes, and tenses decreases. The\\nhistory of derived languages, such as Latin and the Germanic languages,down to the conglom- original wealth of\\nerate of the English, furnishes a remarkable object-lesson of the modifications through grammatical forms.\\nwhich the organism of a language\u00e2\u0080\u0094 once powerful and rich in its capability to express the Languages weakening.\\nfinest tints of emotion, relations, and actions\u00e2\u0080\u0094 becomes gradually weakened, stiffened and im- _\\nDelicacy of thinking\\npoverished, until of the original flexions the least possible traces are left. and expressing in the\\nAll this speaks in favor of a delicacy of thinking and speaking in primeval primeval human famiIy\\nhumanity, when languages were pliant, not despite but because of their strong\\nsinews, by virtue of their muscles. They were well rounded, symmetrical, and musi- Degeneracy of speeeh\\nindicates a retrogressive\\ncal in their cadences, whilst the modern languages with their mtermelding ot vow- tendency at least in\\nregard to an essential\\nels, silencing of consonants, and dropping of forms, shrink, figuratively speaking, part of culture.\\ninto comparative skeletons.\\nIn the face of such results of philological research it would have been proper long ago, EthnoIogy concedes\\nto table that materialistic dogma, which, for the sake of denying the spirit, disparages Ian- such a decline subse-\\nguage by setting up an ascending ladder of speech upon the base of a most beggarly primer. BuBNouF. ad SperS10 n ii6.\\nWe mentioned Burnouf s return to the proposition of the degeneracy of nations subse-\\nquent to their dispersion into conflicting varieties. We then added, that ethnology, altho hesi- rt J g en r c ao s y\\ntatingly, concedes such a decline on the part of some nations. Martius, for instance, accepts Martius, Lepsius,\\nit as a fact, that the Botokudes of Brazil are degenerated Chinamen. Lepsius admits that the\\nLibyans have sunk into negroes and Von Loeben judges that the inhabitants of the Canary\\nIslands represent a similar case.\\n17", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0257.jp2"}, "258": {"fulltext": "220\\nLanguage proves the\\naxiom of the original\\nunity of humanity\\nand subsequent falling.\\nHumanity one great\\nlump of degeneracy.\\nDepths of Satan\\nuncovered.\\nA glance afforded into\\nthe background of the\\ndrama; to observe the\\neffects of the Bad.\\nTHE BAD IN THE DIVINE PLAN OF HISTORY.\\nn. D. Ch. H. g. 112.\\nNo excuse as that of\\nthe Thyatirans,\\nDisowning the bad,\\nrenders history\\nincomprehensible.\\nCrucifixion proves\\nGod s overruling of\\nSatan s schemes;\\nit became the occasion\\nof his self-betrayal\\nand self-destruction.\\nThe Bad in the plan of\\nhistory. Dorneb.\\n41, 43.\\nThe Savior s method of\\nrelieving humanity\\nfrom the effects of\\nSatan s workings.\\nEffects of the fall upon\\nthe condition of nature.\\nDiscord in the\\nperplexed condition\\nof the monads.\\nLeibnitz.\\nInvolutions instead of\\nundisturbed evolution.\\nNow, since ethnology enlarges upon products of degeneracy, or, If the occasion\\nrequires, upon relapses into the original state, why not be consistent and adopt\\nthe fall to begin with, since the probability is actually admitted. We are by all\\nindications forced to stand by the axiom of the originally high position and unity\\nof humanity, and a subsequent historical apostasy, because otherwise it is not so\\nsimple as evolutionism imagines, to comprehend humanity as a whole in such a\\ncondition, as it was found at the time of the fulfillment\u00e2\u0080\u0094 one large lump of degen-\\neracy As such humanity can be fully conceived only in contrast with the true\\nman, whose crucifixion shows a depravity below the moral zero.\\n112. Yonder crowd of national representatives, gathered around the cross\\nraised in their midst, exhibits a sample of the product of degeneracy concealed under\\na thin cover of high culture. Now and here alone are we enabled to scrutinise the\\nnature of what we call the substratum here alone can we look into that unearthly\\nbackground of the historical drama and observe the effects of the Bad in its intensity\\nand to its full extent.\\nThe scene enacted upon the shaky floor of the stage brings to view the plot and\\nthe plans according to which the shifting is worked by contrivances all around,\\nbehind the wings, below the drops, above the bridges, moved by powers in Heaven on\\nhigh and in the pit below.\\nThere is no longer an excuse admissible as was made in Thyatira, that the\\ndepths of Satan were not known.\\nThe agility to which the actors are instigated from below, affords an introspect into the\\nfathomless abyss and into incomparable mysteries (provided that these heights and depths\\nare not imagined as spatial quantities).\\nWe reiterate that history is rendered comprehensible no further than we recog-\\nnise the unseen and incalculable concomitant factors. And their interactiou\\nnever came to the surface more boldly than under the cross. In that which the cross\\ndiscloses we see no frustration of the preconceived plan of history on the contrary,\\nevery word and act had to aid history in accomplishing its objects. Of so much we\\ngain indubitable certainty, that the Holy Will and Wisdom maintains His absolute\\nrule that the rancor burning with impotent hostility and flaming up from below is\\nonly admitted for a definite purpose. Providence employed the prince of darkness as\\nexecutioner of the divine verdicts, as the most befitting manner in which the evil\\none himself should divulge to the world the infernal wickedness of his own schemes\\nand at the same time destroy his successes.\\nThat the perfect wisdom of the plan may be questioned is not excluded, since to Satan\\ncertain powers were still left, and since his advocates work additional miscjjief for similar\\nends, but subject to the overruling Providence. The question is answered, however, most\\ncogently by Dorner in his Ethics where reasons are given, why this plan of history does not\\nexclude the possibility of the Bad, but requires it without making it a shadow, or reverse\\nside, or foil of the Good.\\nThe practical gain of our introspect is that we are enabled to discern the sepa-\\nration of the elements, to watch the reduction of the radicals in that great compound,\\nthat medley\u00e2\u0080\u0094 product of degeneracy which perpetuates the old sicut dii.\\nTo that ethnical body fallen among murderers, lying prostrate upon the desert\\nin agonies of death, the great Healer of nations at the divide of the times stoops\\ndown and attends to the bleeding gashes with oil and wine. He puts Himself in its\\nplace and lifts it up to His own. For, notwithstanding the rescue from sin and the\\nransom of deliverance, the final issue of the degradation is death. The entire visible\\nuniverse writhes under the convulsions of its approach. The possibility of explain-\\ning empirical death is given nowhere but in the premise of an abnormity within\\nthis world. The corporeal body of man is taken from its substance, and since this\\ncould no longer remain in its nascent state, the human body cannot. A discord has\\nbeen struck which is perceptible, as we heard Leibnitz say, in the perplexed condi-\\ntion of the monads or as we now say: the discord is to be conceived as the subver-\\nsion of the pure mode of natural existence with its capacities for free and undis-\\nturbed evolution. The physical form of being became repressed life with incalcul-\\nably complicated involutions.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0258.jp2"}, "259": {"fulltext": "II. D. CH. EL. 112. SPIRIT AND SOUL INSEPARABLE. 221\\nFrom the moment that the roots of human nature had been torn from the ground Mans dual nature.\\nof its life, the totality of nature was rendered subject to conflicting processes. As\\nfar as the eye can perceive, it became bound up into the form of materialised stuff\\nunder laws of dissolution. Pardon the repetition: Man s external being in his mat-\\nter-bound state is rendered transient under conditions of time and space. Substan-\\ntially the unification of matter and mind is achieved in his personality; and altho p 0SS ibiaty of death,\\nseparable, this union was intended to become also essential. With the fall the inver-\\nsion ensued and disintegration set in. Body and mind had to be put on their good\\nbehavior toward each other.\\nSince the spiritual part took tbe psychical to itself in an indissoluble blending, in a mode Reason forthe\\nseparability of\\nwhich precluded the materialisation of the spirit, the union between matter and mind was ren- body and soui.\\ndered separable. Thus the union of matter and spirit by means of the soul was placed m\\n9 The first\\nunder probation. It was made obligatory to body and mind to take good care one of principle for a\\nthe other; this was the condition in attaining to the state of glory without a painful obligatory duty\\nrend, whilst default in harmonious concurrency with this rule was put under pen- and its objective\\nalty of death. Upon this truth rests the first principle of obligation, the objectivity DoL EB ori y\\nof duty and authority.\\nMind and body were placed under obligation to care for each other for the pur- Necessity of the etllica\\npose of obtaining the Supreme Good by way of the ethical process. This was the {X,e s en 1 r n it fi a C nd on\\nsingle necessity enjoined upon man, because nothing but the Supreme Good is nee- Jjg b T^k J7 e 18#\\nessary. This necessity, however, by reason of its inner nature, does not force itself upon\\nman s freedom. It waits to be reverently esteemed and lovingly accepted, in the\\norder of ethical procedures. Against an aberration from this course the human mind\\nhad been forewarned under penalty of dissolution. The necessity of the Supreme\\nGood was unnecessarily misconceived and misapplied, nevertheless, and a necessity False application of\\nof the Secondary Good in nature was substituted. Through the forewarning in form webreference to e the\\nof a simple admonition the will was set free to actuate itself in option, in selfdeterm- secondary good\u00e2\u0084\u00a2\\nination as against nature, and in becoming a cause of its own. But allowing itself to na \u00c2\u00a7T\u00c2\u00bb. w,\u00e2\u0084\u00a2 i, u, 46,\\n54 56 57 79 95 97 98\\nbe influenced by inexperienced reason, the wrong direction was chosen from the\\nstart and the will lost its freedom which can only prosper in the sphere of the Su-\\npreme Good. Allured into a false desire for independency, into a wrong direction of\\nthe impulse towards perfection, and venturing to save selfhood from the obligations\\nto the only and true necessity,\u00e2\u0080\u0094 in an arbitrary assertion of the dominion over, and\\nindependency from, nature\u00e2\u0080\u0094 the will became subject to natural necessity, at the same\\nVoluntary cooperation\\ntime domineering over reason to the detriment of both. The voluntary cooperation of bud knd iind\\nthrown out of gear and\\nof body and mind was thrown out of balance, and the faculties of the mind into dis- int scord.\\ncord, whereby the ethical progress became abruptly arrested. With the digression Digression from the\\nfrom the ethical course into the natural the break took place, simply because the ae rat^T\\nSupreme Good was not minded. Mind succumbed to a large extent and be-\\ncame entangled in sensuality.\\nThe immediate consequence of inverting the relations between necessity and\\nfreedom was the great calamity, fraught with separation upon separation, and\\ndetachment after detachment. Both body and mind had to suffer under it. The JSI^S\u00c3\u0084S?\\nbody, addicted to matters of diversity, must partake of the inverse tendency of\\nrepressed life, of the changes of the material forms. As to the soul it. is impossible to\\nconform its individuality to this world of changes. For since it is kept in the embrace nature in general.\\nof the spiritual part of the mind, it has become a member of that oneness of the spir- souiand spirit\\nitual world, which stands opposite the totality of natural entities in their general- ,nseparably \u00e2\u0084\u00a26, 7 8, is.\\nness, and can not be affected by these changes.\\nThe soul, after once being assimilated by the spirit to constitute a human mind,\\ncan no longer consubstantiate itself with matter, tho on account of its intimate cor-\\nrelation to the body it is continuously induced to gravitate towards the material\\nworld. The soul, thus made the medium ground for the connection of spirit and mat-\\nter, is discontent in the literal sense of the term: it feels as if it could not hold severance between two\\nworlds goes through\\ntogether It is under the strain of its two poles. Two worlds contend for the soul: human nature.\\nthe one for its materialisation, so as to keep it in the state which we called nature-\\nbound; the other for its liberation from confinement, in order to elevate it to com-\\nplete spirituality.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0259.jp2"}, "260": {"fulltext": "222\\nPrincipal constituents\\nof human nature in\\nconflict and in abnormal\\nrelations.\\nAnxious suspense.\\nLOTZE.\\nChasra between the\\noneness of cosmical\\nlife and the sphere of\\nessential unity.\\nThis rupture goes\\nthrough man in the\\nfirst place.\\nIt means death.\\nINNER STRUCTURE OF THE HUMAN BEING.\\nIL D. Ch. II. 113.\\nStretched as upon\\na cross of\\nstrained rela-\\ntions between\\nabove and\\nbelow.\\nStrain between\\nright and left,\\nreflecting and\\nunreflected\\nconsciousness.\\n8, 15, 37, 111, 121.\\nSubconsciousness\\n(unreflected) located\\nin the right lobe of the\\nbrain.\\nInner distractions\\nallegorised by the\\nemblem of the\\nreconciliation.\\nDefinition of the two\\nforms of consciousness.\\n\u00c2\u00a78, 15, 37, 111,221.\\nPolarity of an inter-\\npsychico-spiritual\\nstrain.\\nDifferences between the\\nt\\\\v- sets of strained\\nrelations in human\\nnature.\\nOpposites of\\nflesh and spirit.\\nThus the principal constituents of human nature live in conflict under the dread\\nlest distraction may terminate in complete ruin so long as the essential unification\\nunder the obligation of ethical assimilation is not consummated. This is the full\\nand true explanation of that state of the human mind which Lotze designated the\\nanxious suspense wherein man languishes. This is what we meant by the chasm\\nbetween the physical universe\u00e2\u0080\u0094 constituting the oneness of earthly life and belong-\\ning to man as part of his being \u00e2\u0080\u0094and the invisible world, the sphere of formal\\nunity. The break between the worlds above and below is manifest in man, the re-\\npresentative and child of both, and is caused by his departure from the path of duty,\\nto his own mortification. The great rupture goes through his being in the first place\\nit means death!\\nThe poor sinner sold his life too cheaply when he thought lightly of the Supreme\\nGood Now he becomes aware of the deception, of the seduction, and of his own\\napostasy. He becomes perceptibly aware of the fatal step, when he traces the con-\\nflict back to the warring of the law in his members against the law of the spirit.\\nHe appears to himself as if stretched out upon a cross of strained relations between\\nmatter and mind.\\n113. This exposition, resting on empirical data well known to everybody, in-\\ninvolves and also explains another still deeper strain in the relation of man himself\\nto his innermost soul. Once before we spoke of this under the caption reflecting\\nand unreflected consciousness. Now we come to understand a little more of it.\\nThe polarity of our being with reference to the deeper and inner phenomena of our\\nduplex nature is just as intense and real, as the tension between mind and matter,\\naltho we feel it less acutely. We described the first set of polar strain between (1.) mat-\\nter and mind as playing between above and below. Now, provided that spatial adverbs\\nused in the attempt at fixing phenomena in their theoretical order are not pressed\\ntoo hard, we locate this second manifestation of polarity playing between (2.) the dual\\nform of consciousness itself to the right and left! The arrangement will not conflict\\nwith the findings of our friends in the Medical profession, who seem to be persuaded,\\nthat sub- (our unreflected) consciousness is to be localised in the right lobe of the\\nbrain.\\nAt any rate, the most distinct of interrelations between the two sets of strain\\njustify our allegorising man s inner distractions with the symbol of the crucifixion.\\nConsidering the poles of tension just alluded to, we must refer to the dual mode\\nin which consciousness manifests itself, as reflecting and unreflected (or sub-)\\nconsciousness, in its day-side and night-side as the Germans used to denote the clever\\ndistinction.\\nWe have chosen the term unreflected because (tho this side of consciousness in its\\npeculiar way can think, remember and recognise and even reveals itself) its functions are very\\nrarely, and the process of them never, reflected in our usual frame of mind.\\nConsciousness in its incipient state was essentially a unit, altho dualistically dis-\\nposed, (angesetzt) in keeping with man s double relationship. By force of the fall this\\ntender cord of the unity of consciousness (in which two worlds were focussed) broke (zersetzt)\\nso that now man is placed under the affliction of a very mysterious, but very real polar ten-\\nsion, or inter-psychico-spiritual strain.\\nThe difference between this and the former polarity consists first in this, that the poles\\ncausing the strained interrelations of consciousness\u00e2\u0080\u0094 the most intense and purely spiritual-\\nare lying entirely inside of man, in his innermost soul.\\nThis inner life does not depend upon sense-perceptions from the outside or physical\\nworld for its contents, and is therefore out of peril from physical abnormities.\\nWe here gain an aspect of great significance: Not only the tension between above and\\nbelow, matter and mind, but also this newly discovered tension between right and left in the\\ninner life, as pertaining to the forms of consciousness, goes through man, through and\\nthrough.\\n(2) This condition renders another difference, between the two pairs of opposite poles\\nconspicuous.\\nBy the break between above and below the body, now seat of the flesh militates against\\nthe spirit. This causes the ethical, strain, pertaining to the will, to active earthly life;\\nwhilst the other break, manifest in consciousness and independent of externalities, concerns\\nonly personal life in its relations to the spiritual worlds. Hence this break lies not in the do-\\nmain of the will and is out of its reach. It pertains to the fundamental part of personal life,\\nto the essence of human nature; it belongs to the purely psychico-spiritual life, to the sphere", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0260.jp2"}, "261": {"fulltext": "II D. CH. II. 114. COSMICAL SIGNIFICANCE OF THE RESURRECTION. 223\\nof the emotion, and its form is fassiveness. This strain has no ethical but a pronounced\\nKELIGIO-intellectuaLj bearing. All these phases of the inner life vary in their manifesta-\\ntions, inasmuch as each side of consciousness acts differently through the day and during\\nhealth, from what it does through the night, during sleep or sickness.\\nNow all these tensions affect the cosmos in an analogus manner, because it is the Tensions\\nperiphery of man, its center, to whom it belongs. Both, man as the world in minia- transmitted to\\nture, as the epitome or extract of the great visible universe,\u00e2\u0080\u0094 and the cosmos with its the cosmos as to\\nhistory (which is the macrocosmos of man, or man unfolded) stand in the relation of 1S perip g 1 27.\\nsolidarity, of reciprocal sympathy; they stand in a peculiar rapport with each other.\\nPersonal and cosmical life mutually partake of each others disturbances and vi-\\ncissitudes. Man on the part of his body, born from the physical elements with \\\\fiNr) S\\nwhom his own propensity involved him deeper than their nourishing him made it (spirit)\\nnecessary also dies of them, and sinks back into them. His death predicts the ulti- consciousness-\\nmate fate of the universe; for it partakes also of this inevitable consequence of the e X t ER\\nSeparation. reflect- life unre-\\ning with fleeted.\\nHere the universal, the cosmical significance of the Mediator s representative E Jj\u00c2\u00a3 j\u00e2\u0084\u00a2-\\ndeath comes to full view. p ,7\\nRecep- Active; Intui-\\nThe cross with its four extensions marking out four extremes which stretch forth from emoti- L cai!. onal!\\nthe center where they meet at right angles\u00e2\u0080\u0094 this cross teaches us that He, who had consecrated 1\\nHimself to die at the time when He was stretched out upon it, is the very same who holds the (flesh)\\nuniverse bound up within Himself. Harmoniously He connects all within Himself, uniting MATTER,\\nthe different natures of things into one well arranged whole. Since the entire creation looks\\nupon Him, surrounds Him, and has its connections in Him since that above and that below,\\nand that on both sides is all related each to another through Him it does not suffice that we\\nare led to the knowledge of God only through the sense of hearing, but vision also should be-\\ncome a teacher of those sublime cognitions.\\nWith this expostulation Gregory of Nyssa expresses the truth that, and tries to cosmical\\nexplain why, the physical death of the visible form in the center of all things was to ||f n cai1 of t\\nbe taken as a typical occurrence, prototypical of the fate and destiny of the peri-\\npheral cosmos.\\nBy entering this world, our house of mourning, by assuming our body, this ve- Quotation:\\nhide of death, by suffering death Himself, the Crucified One adjudged and condemned\\ndeath itself as that which ought not to be. He overcomes and abolishes death in al-\\nlowing it to exhaust its rage against Him, upon whom it had no claim, because of\\nHis purity and uninterrupted connection with God, with men, and with nature.\\nWhat, therefore, Christ accomplished while suffering death, bears as much of a Death of the mediator\\nphysical as of a religious significance, since thereby also a physical transformation dlS tte^iverse.\\nis initiated. Of still greater cosmical import is His resurrectfon, inasmuch as the Transition from the\\nglorification eradiating from the body of the Redeemer and His saved ones, extends c l n iversal to the\\nthrough the whole cosmos, which is but the periphery of that central body. From significance\\nr of the atoning death.\\nthis exalted view into the realms of the eternal reality of glory and beatitude we\\nnow return to trace out other premises for further conclusions with reference to the\\nredeeming virtue of the sacrifice in the middle of the times and of the nations, where\\nthe historical macrocosmos centers, together with the natural cosmos.\\n\u00c2\u00a7114. The word: Ye shall be as gods affords a deep insight. Ever since its me two chief branch\u00c2\u00ab\\nfirst utterance attempts have never ceased to make that promise good and true. In o\u00c2\u00a3 the lu au family\\npursuance of the attempted fulfillment an array of hostile camps deploys before our\\nview, which in its well drilled lines and frequently renewed attacks represents history\\nas one continuous warfare, and the world as the battle field.\\nA pious race, that of Seth, bearer of the cult and of pure traditional religion and Set h ites cults central\\nreligious recollections, stands opposite the Cainite race given to worldly culture, oainites:\\nThe latter starts out with a selfmade, more convenient religion, substituting an un-\\nbloody offering, and sacrificing to its own envy a very bloody one. The one race is\\ncentripetal and centrally inclined, whilst the other is peripheral and centrifugal\u00e2\u0080\u0094\\nand falls asunder.\\nThrough the central race the peripherally inclined race should have been kept to-\\ngether, guided by, and in keeping with, the advices given in the common family tra-\\ndition. But a periphery anon disengages itself, taking its own way of realising the in-\\nherited ideas of dominion, freedom, and propagation. The complications begin, the\\nknot becomes tightened. Memorable traditions of the parental home follow the", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0261.jp2"}, "262": {"fulltext": "224\\nUniversal\\nrevelation. 9.\\nPerversion of original\\nconsciousness;\\nmisunderstanding\\ntraditional symbolism;\\nheirlooms.\\nCenter of cohesion.\\nWorld-empire, with\\noutspoken intent to\\nretain also dominion\\nin Heaven.\\nBirth of paganism;\\ndetermined as to self-\\nsalvation through\\nself -culture.\\nGeneral\\nrevelation.\\nCovenant with Noah.\\nUniverse included.\\nSpecial^\\nrevelation.\\nCovenant with Abraham.\\nIntensified\\nreligion\\nunder pressure of\\npaganism.\\nFOUR\\nINSCRIPTIONS\\nperpetuating the plan of\\nuniversal\\nhistory.\\n1. Genealogical\\ntable\\nof nations. Gen. 10,\\nJoH V. Mil l.ER.\\nAll other nations claim\\ntheir prerogative to be\\nemanated from\\nspecific deities.\\nLenormant.\\nSTAGES OF REVELATION. II. D. CH. II. 115.\\nexiles; they are haunted by the reproaches of the murdered son and brother associated\\nwith those memories. Against the ghastly horror of strict retribution, against the\\nfear of getting lost, and in imitation of the ingrained necessity of unity, a kingdom\\nof the world is organised. Despite the broken union with God and kin-folks, the in-\\ntent to retain dominion over the earth and in Heaven is proclaimed with undaunted\\nimpertinency. Thus paganism is perfected. Paganism is determined to save itself.\\nBy this time, after about two thousand years of conscious resistance, the world of the\\nperiphery has not forgotten, but viciously subverted what was universally known to be the\\nrelation of man to God. Another two thousand years of scoffing and godlessness pass away,\\nnot faster than now, and not less filled with progress, commotion, decay; only with this differ-\\nence, that original vitality and talents weaken. We alluded to the time when general re-\\nvelation, given in the line of Seth, began with the covenant with Noah and ended with that\\nof Abraham. During this period religious consciousness was protected in a narrowing\\ncircle, while continual apostasies toward the dark, deep, and solid substratum of paganism\\npersisted in preparing one religious mixture after another, always shaping culture in keep-\\ning with the character of the cult. And the religion of the narrowing circle was perpet-\\nuated IN THE VISIONARY, SYMBOLICAL AND HISTORICAL WAY, WITHOUT A BIBLE, without\\nanother cult but offering sacrifices and prayers, keeping sacred the family-palladium of the\\npromises, obeying and confessing God, that is, preaching His Name.\\nOn the periphery the valuable remnants of traditionary and symbolic religiousness be-\\ncame formal, solidified and materialistic.\\nIn the narrow circle religion became intensified, and kept the mind prepared and sus-\\nceptible for the reception of special revelation. This began in Abraham s household, and\\nwas documentarily fixed through Moses. In order to set free the ethical potencies, the law\\nwas added to the promise, and the word was added to the few symbolic signs. Humanity in\\ngeneral was included for whose benefit this special revelation was thus to be preserved until\\nits necessity should have become palpable to the world of the periphery. Different stages in\\nthe circle of revelation are plainly marked, as for instance the development of the cultus on\\nthe score of hieratic, ethico-prophetical, and royal preponderance. On the score of ritualistic\\nand formalistic deformation, interchanging with reformations, the keeping up the cultural\\nlife depends upon the exercise of discipline and giving solace. Under pressure of the pagan\\nworld, incurred as punishment for sympathising and mixing with it, revealed religion be-\\ncomes intensified, and is spiritually and ethically applied, preparatory to receiving the highest\\ngift from the Most High. Then the Word appears to a very small circle of souls with pure\\nreligiousness and exceptional spirituality.\\n115. Inside of this closed, concentric, and strictly secluded circle of special\\nrevelation we meet with four inscriptions of universal purport.\\nThese four inscriptions were to preserve the plan of the historic movement. With\\nthis object in view, the plan was deposited for safe keeping in the book of the na-\\ntions\u00e2\u0080\u0094entrusted to the most separatistic of all nations.\\nThese four inscriptions deserve more attention than is generally paid to\\nthem. Viewed now \u00e2\u0080\u0094from our position at the feet of the Son of Man lifted up on the\\ncross with outstretched arms,\u00e2\u0080\u0094 their meaning can be fully comprehended. They are\\ninstructive. They contain the germinal type of the philosophy of universal history.\\nLet us read them, one by one.\\nIn the first place there is raised the ethnological or genealogical table, the most\\nremarkable historical document extant, in which\u00e2\u0080\u0094 as Joh. von Miller observed-\\nhistory has its beginning, and of which the present condition of the ethnical world is\\nas yet the commentary.\\nAs yet we are not enabled to substantiate which of the ethnographical boundary lines\\nare clearly mapped out. and in what manner all nations upon the face of the earth are rep-\\nresented in this genealogy. We are justified, however, in supposiug that this historical\\nsurvey, dividing the substance of humanity into the ternate of Hamites, Semites, and Japhe-\\ntites, affords the foundation as well as the ground plan for the scientific construction of\\nhistory. Here indeed lies the first great land-record open before us, showing the possessor s\\ntitles and the nationality of the permanent settlers. No nation possesses such an index of\\nhumanity, and such a land-record of nations. Where anything similar is met, it does not\\nsurpass the impartiality of this document without a sign of any national prejudice whatever.\\nHere we have a truly international pedigree which is prescribed and handed down from\\nabove. Here in plain words are the terms fixed according to which history begins and ends.\\nWe are shown the race as dispersed after the great flood, but still as branches of one family.\\nThe Genealogical Tables in a comprehensive manner reveal the magnanimity of the\\nsacred books of Israel as compared with those of other ancient nations. The best philosophers\\ndo not reach that height, whenever they have to deal with the reciprocal relations of the\\ndiverse parts of humanity. Lenormant, in his Origines de 1 histoire. II, bases this opinion\\nupon the correct inference, that the centrifugal parts of humanity ascribe their national pre-\\neminence to the fact of being emanations of particular gods whilst in this nation of the center\\nthey are all recognised as the children of One.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0262.jp2"}, "263": {"fulltext": "II D. CH. II. 115. THE PROTOTYPE OF THE PSEUDO-CHURCH. 225\\nHere the oneness of the root, from which all are said to have been sprouted, was to catholicity of\\nrevealed religion.\\nbe affirmed by the unique blossom that should appear in due season to the joy of all,\\nfor the benefit of all, and intercession for all. To that crown the line points, which, unity of humanity.\\nlike a vein of precious metal running through the wild mountain chain, runs Uniqueness of God\\nthrough the ethnical mass here reduced to generic order.\\nWe pass on to the second inscription which narrates the very fact which from a n. Babylonian\\nthousand indications of our own experience we could not help to propose by way of Eu.bfe^ of godless\\nconjecture. Ethnological analysis forced the very items upon our conviction, which cfosing the cause\\nwe now find as the contents of the second table, answering our postulate of an op- dispe^on 11 and s\\nposition and a dispersion. Under date of Babel, which the book of nations alone has WorW Monarch and\\npreserved in proper connection, we find the crisis described which we supposed to organised apostasy.\\nhave taken place. We read of the disrupture of human unity. A new and deeper fall under date of Babei.\\nensues. A new evolution begins with a preconcerted revolution, which proved a mad\\ndevolution, a disastrous retrogression. We read of a judgment so effective as to con-\\nfuse the conspirators in their attempt to systematise emancipation of the flesh and\\nto organise heathenism, the apparatus of self salvation.\\nThe building of the high tower, emblem of godless culture, brings the curse down\\nwhich scatters the culturists themselves into building debris. They form the pell-\\nmell of nations which is so difficult to be brought into any order again. The curse Parol formulated after\\ncame down in answer to the rebellious parole given out, which at the beginning had itiBricutau.\u00c2\u00bb\\nbeen thrown into the human heart. It is the lie, that man, out of his own resources,\\nthrough mere intellectual and worldly culture could attain to the nature of a god.\\nPreviously we endeavored to show the end for which the formation, or the veroci- Proper motives of\\nous annexations, or rather the weldings of states into colossal world-monarchies p,ogreSi erte is, 79.\\nmight have been undertaken. Here we detect the motives which inadvertently prompt umted defence to\\nand favor such conglomerations. The necessity was felt that in protection, against gained by ^operative\\nthe common foes, and for the sake of co-operation, unity must be kept up. Another im P rovement\\nmotive was the inherent remembrance of the duty to cultivate, possess, and rule over Dominion over nature.\\nthe earth. Still another was the legitimate maintenance of independence, selfcul- seif-cuiture,\\nture and selfgovernment. Motives like these were proper and even obligatory in the self s\u00c2\u00b0 vernment\\nethical process. Now, in their distortions, they only augment mischief and misery.\\nThe undertaking seems to bear the noble features of normal aspiration to unity and\\nsecurity in a world of change, and struggle, and enmity. It demonstrates the neces-\\nsity of a center for meeting in reunion, of a center of cohesion in the well founded\\nfear of getting lost in the wide world to be established as a home amidst the shattered\\ncondition of things. But the erection of the emblem of haughty defiance, the found= Necessity for people to\\ning of a counter-religion with a name, of the organised defiance prototypical of the Anti= of gettfng lostTn\\nChrist, the scheme to gain Heaven, while at the same time retaining a world of w\\nwickedness in spite of God \u00e2\u0080\u0094became the occasion for open insurrection, and for a dis-\\npersion so much the worse, in penalty of wilfully subverting all the motives of ethical\\nadvance.\\nIn this beginning of premeditated worldliness we find the basis exposed upon ^iXlTtTd\\nwhich the great Asiatic empires were founded, where patriarchal authority changed\\ninto tyrannical despotism. It is marked by that haughtiness which dares to set God\\naside. Man, under plea of independence, in compliance with the first instigation of fuhverted into Viatic\\nthe sicut dii aspires at selfadoration and selfdeification. His wordly culture despot,sm\\nis calculated to secure him the honor of having improved upon the first creation. Se i f deification\\nOne collapse after the other notwithstanding, the attempt is repeated to such an deification of culture.\\nextent that even the Mediator was met by a temptation of that nature. But each Despite the exemplary\\nof these monster empires, shedding streams of blood, in pursuance of dominion were a r e P n eated a a\\nunder pretense of seeking human welfare, will only have to serve either one of the\\nspiritual spheres. Whether willingly or not, knowingly or not, this thirst of power\\nmust ultimately serve the purpose and further the interest of the spiritual kingdom\\nof deliverance. At Babel for the first time we hear the boast of high civilisation b\u00c2\u00b0Lt 6 t bi g h me\\n_ _ civilisation with\\nwith not and anarchism at the bottom. The humiliating chastisement is designed anarchism at the bottom.\\nto demonstrate forever the utter folly of misdirected aspirations to vainglory. The Foiiy of misdirected\\nterrible event was intended to be a warning for all time to come; as such it so far has a a^ g i\u00c3\u00b6ry s dem d onstrated.\\nremained proverbial.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0263.jp2"}, "264": {"fulltext": "226\\nIII. Image of\\nthe Monarchies. 1\\n13, 131.\\nReasons why old\\ninterpretations missed\\nthe meaning of this\\nvisionary monument.\\nTrue meaning 1\\nThe metal of which the\\ncivilisation of humanity\\nmust not be composed\\nPanger-signal against\\na false course of\\nprogress, against\\noverestimating worldly\\nculture.\\nWhenever culture\\ndisplaces cultus a\\ncatastrophe is fast\\napproaching.\\nThe true, quiet\\npreparation for, and\\nnormal cooperatic\\nthe advent of the\\nGod -man.\\n.it.\\nIV. Pentecost.\\nSignificance of the\\nrecord in its bearing\\non the\\nunity of\\nhumanity,\\nand upon a new\\ncivilisation to ensue;\\nrecord corresponding to\\nthe first record of\\nnations.\\nThose once estranged\\nnow gathered in the\\nHouse of God,\\nin contrast to the\\nTower of Babel\\nand dispersion.\\nResurrection of human\\nunity once burried\\nunder the ruins of\\nBabel.\\nCONTRAST: BABYLONIAN REALMS AND THE CHURCH. II D. CH. II 115.\\nFurther on the third monument presents its object-lessons: the Image of the Mon-\\narchies so called. Historic study, whatever there was of it in the Middle-Ages, was\\ndivided as to the number of Daniel s world-monarchies. They were thought to\\ninclude the world of nations in general. We do not find that much in the vision, or\\nperhaps more. Of the substructure consisting of the Turano-Mongolians, then almost\\nsunk out of sight into the night of solidified darkness,\u00e2\u0080\u0094 the picture which Daniel saw\\nand described shows no trace. It also ignores the ethnological structure of the culti-\\nvated nations in general. In fact, this hieroglyph refers to that province of worldly cul-\\nture pure and simple, which keeps up special relations with the people of God, without adopt-\\ning, in exchange, the promises deposited in the intermediating organisation, and which even\\nturns the heads of the chosen people to adopt the worldliness of God s outspoken enemies. The\\nrejection of the divine goodness for the sake of worldly alliances causes the ruin of\\ntheir own culture.\\nIf these coincidences are taken into consideration, then the third table reveals\\nmore than the first. It reveals the condemnation of that kind of cultnre which detracts man\\nfrom God and leads into the historic declivity. The value of the earthly components diminish*\\ning from gold to clay Is to warn those initiated into divine secrets against the growing ten*\\ndency to overestimate, admire, and to ape, perhaps, a culture which has been compared to a\\ncheap polish, daubed upon a smooth surface as a means of deception.\\nIt is a fatal error to mistake cultural progress for what the book of the nations terms\\nthe glory of God. Worldly culture has its value as an embellishment or in its usefulness; in\\nits place it is good as belonging to the domain of the relative goods of creation. But to slight\\nthe Supreme Good, in preference of things lying upon the periphery, causes that pride which\\nprecedes the crash every time. When a nation is in its prime, on the height of so called re-\\nfinement, when culture takesthe place of cultus. then the catastrophe is always fast approach-\\ning. At the time and place of which our figure speaks, the inverted scale of valuation had ar-\\nrived at its lowest degree, where the clef t appears in its awful steepness; where the abyss is\\nnot screened in the least, whilst the advent is near. The cleft rendered obvious by the con-\\ntrast lies between that culture which on the one side, struts out to the extremest peri-\\nphery, and the other which cultivates the concentrative dispositions of the mind. The one\\npervades the whole plain and in its rapid progressiveness flattens out into all directions and\\ndetails of training, money-making and luxuriousness, and soon exhausts itself; the other\\nmeasures all thoughts and acts according to their nearness to God, the center of all relations\\nand of all matters historical.\\nIn proportion to the spread and growth of worldly culture, symbolised in the\\nabundance of the base minerals in the image, the better class of culture had dimin-\\nished; the gold of fidelity to the God once honored and known, had become as scarce\\nas outward prosperity. Under the fostering care of the benign hand on high, some\\nthing had grown, nevertheless. It was the intense desire, animating some lowly and\\noppressed, yet patriotic and pious people, that the promise might be fulfilled. This is\\nthe sort of cultivation which prepares for the reception of exceedingly greater things\\nthan could ever have been expected or imagined. It was the outstretched hand of\\nfaith which is sure to have its petition granted. This experience of the truth of reve-\\nlation, in the fulfillment of promises comes only in answer to such prayer, tho it\\nmay be offered most unostentatiously by a poor relative of ancient nobility, tho of\\na house not so pure as not to contain some gentile blood.\\nAnd now we arrive at the fourth record, one of specific interest to philologists.\\nWe are better than ever prepared to appreciate its contents. This document corre-\\nsponds with the first record of nations. It treats of a new brotherhood, praying in\\nunison for fulfillment. See how the desire is granted.\\nConfusion of language and dispersion of nations are going to be ameliorated.\\nThose once dispersed are gathered in the house of God. The heartrending discord is\\nsolved by the harmony of new tongues aflame with divine fervency, testifying to the\\ntruth and grace of the Mediator, and also signifying the resurrection of the unity of\\nthe human family once buried under the ruins of Babel.\\nThe occasion on which the gift of this new coefficient of history miraculously\\ncame down in flames, conveys also a typical import. It throws light upon each mem-\\nber of this family of a new blood-relationship in a double sense. The event cele-\\nbrates the birthday of new-born children of God and their gathering into the unity of\\na regenerated humanity. The occasion furnishes the pledge from on high that for\\nthose thus united the great chasm is bridged. The arches of. the bridge are to be\\nsprung the world over from both shores of the ocean of time. Full and intimate com-\\nmunion of both worlds is established and is to remain.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0264.jp2"}, "265": {"fulltext": "IL D. CH. III. 116. THE HUMAN FAMILY AND ITS HISTORIC PROGRAM.\\n227\\nThe main object of Pentecost was not to restore original language, the lost center of all Main object not\\nlanguages. A fancy for Pentecost on that score would but indicate the recurring tendency lan f t rigi h nal\\ntoward the peripheral culture. Max Mueller tried to find the lost center there, since hebe- terest of peripheral\\nlieved, that the Aryan, Semitic, and Turanian evidently show a convergence toward a com- m. m uelleb, Burnout.\\nmon source. Burnouf thought that hidden but real relations exist between the Semitic lau- 8 nl\\nguages and Sanskrit. This, however, is all irrelevant.\\nWhen the Spirit from above kindled the lights; when the secrets of the human\\nfamily were disclosed in their depths, and were expressed in ardent praises going N\\nheavenward in the fire of spiritual offerings of first fruit, it was not the resurrec- no? t\u00e2\u0080\u009e ,,e rpSf 11\\ntion of something old, but it was the enactment of the new covenant. The new hymn nodes Hie. agan\\nintonated on earth in answer to the gift, as understood by all the listeners around the\\nwitnesses and heralds of the Kiug of Kings, gave thanks for more than ever had been\\nhoped for on earth. What was given was received as the fulfillment of promises Genesis of anew\\ngiven in ages past; but it equally was the pledge and type of an ideal yet to be real- Founding \u00c2\u00bbf the church,\\nised, of the only promise left to be fulfilled in the future at the goal of a new process Fulfillment of an the\\nof development thus begun. In its typical import the event initiates and illumins promises save one\\nthe new aeon of the universal transfiguration. For the new structure in which, As a new and last\\njust as in the old nation and covenant alone revelation was received and preserved, \u00c2\u00a7yp m of the ultimate\\nthe plan and the goal of destiny and the new order of the world are to be preserved transfi uration\\nand realised: for this new structure the foundation is laid. Then the new ontogenetic\\nfactor silently retires from the noise of the builders, from the noise of the incoming\\nand outgoing nations, into the Holy of Holies the innermost recesses of a com-\\nparatively few sanctified souls.\\nThus upon four powerful pillars: the Genealogical Memorial Tables; the Tower church typical of the\\nof Babel (with the confusion of tongues); the Image of Humanistics and the Kin s dom\\nChurch (with the unification of languages) are based the further movements and the\\ngoal of history. Any conjectures formed to supersede this prophecy under the vandalis- in contrast to the tower\\ntic attempts to overthrow these old pillars of humanism will be doomed to no less bit- Kingdom\\nter disappointment than that of the builders of Babel. This prophecy, at the same of Babel\\ntime, announces that a higher hand has designed place, time, and task for the indi-\\nvidual nations, as they are dismissed with the benediction and go to their work. unw^i [Kingdom to\\nIt became the special charge of the Apostle to the heathens to explain this more SiTon ear e th nism\\nexplicitly. The secret, which had been preserved in the vessel of the Jewish Theocracy, Jewish theocrac tne\\nhe was now specially commissioned to preach to the gentiles directly, since the meri- Nation nti ersal\\ndian dividing the times and the nations had been crossed. civilisation;\\nnow the secret\\nWe cannot follow him just now. As yet we have to remain a little, longer with the great communicated to the\\nsacrifice. It must be left to theology to formulate how the union of the human and the divine B m\\nnatures in the person of the Mediator, and their relation to the sacrificial death, ought to be\\n_. _. _. it\u00c2\u00bb Ethics and Christology.\\nconceived. True advance in this respect was signalised by Dr. Weidner of Chicago, in several Weidnek.\\npassages of his Ethics to the effect that the ethical study of Scripture will bring to light\\nmatters which a mere doctrinal (dogmatical) consideration would not take into account.\\nThis is especially the case in regard to the central point in Holy Scripture \u00e2\u0080\u0094the person of\\nChrist.\\nFor our present purpose it must suffice to see in His death a necessity which throws\\nlight upon man, his history and this visible world belonging to him. This necessity will be\\nrendered the more intelligible as the realised effects of this death shall stand out in history\\nwhich now takes a new start.\\nFor, with this death the accounts of history with the ancient nations are closed and the\\nresult of the settlement is enunciated. At the same time a distant view is opened upon the Final fulfillment of\\nclosing scenes of history in general from the scope of the empty sepulchre. The King of Na- prophecies\\ntions outlined how much of these scenes may be anticipated, thereby enabling us to discern\\nthe last act, even the transformation of the stage. This transit of the cosmos, however, into\\nthe state of glorification is not to be expected without some things being pulled down, not not without certain\\nwithout a great deal of destruction, not without the death-struggle.\\nCH. III. THE INTERMEDIATION IN ITS ETHICAL BEARINGS.\\n116. The advent and immanency of the Savior is demonstrated as a logical\\nnecessity, so that, as we hope, the exhibition of the physical data did not weaken the\\nstrength of the reason of things. Now the ethical import of the Mediator s life and Effects of the\\nresurrection\\ndeath remains to be discussed. Dying He drew all into His death in order that living\\nHe may draw all after Him into His life.\\nThe Redeemer s cross is our key which discloses and closes the history of the\\nancient world. Its culture resulted in a mass of degradations and unsolved questions", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0265.jp2"}, "266": {"fulltext": "228\\nTHE SCALE OF HIGHER DEVELOPMENT.\\nH. D. Ch. LT. 116.\\nA nucleus of a\\nregenerated household\\nto work as a leaven\\nin the dough of\\nhumanity.\\nProcess of\\ndisseminating the\\npurpose of history.\\n221, 234.\\nIn ever widening\\ncircles, the process\\nis going on without\\nceasing\\nanalogous to, but not\\nidentical with, the\\ndevelopments in the\\nnatural sphere.\\nSCALE OF\\nPROGRESS\\nIN GENERAL;\\nfrom the inorganic to\\nthe celestial world.\\n9, 57, 109, 221.\\nHigher grades of life\\nimparted to beings in\\nprogressive stages of\\ndevelopment and\\nself -preparation for\\nthe transit into\\nfive higher\\ngrades,\\nwith a\\nhiatus between\\neach.\\nHiatus between\\ninorganic and\\norganic life;\\nbetween\\nvegetable and\\nanimal life;\\nbetween\\nanimal and\\npersonal life\\nless distinct.\\nbetween\\nphysico-spiritual\\nand\\npneumatico-\\ndivine life\\ndifference almost\\nimperceptible.\\nThe lower sphere\\nalways to prepare\\nitself for the\\nreception into the\\nnext higher.\\nMind in the\\nlower stage\\nunable to\\nunderstand\\nthe higher.\\nEquality of conditions\\nupon the entire scale\\nof development,\\n(the natural process\\nforeshadowing the\\nspiritual in the physical\\n\u00c2\u00a76, 7.\\nin degrees of diminish-\\ning distinctness but\\ngrowing intensity.\\n9, 23, 24, 109, 221\\nChrist alone imparts\\nthe life eternal and\\nindissoluble;\\nin the historic way of\\norganically fixed\\nordinances.\\nAH combinations\\noutside of this\\nconnection with Christ\\nby faith are soluble.\\nwhich accumulated with increasing rapidity. Its season of prime brought to bloom\\na mass of involutions and subversions becoming ever more complicated, in which the\\nplan and task of history seemed to disappear\u00e2\u0080\u0094 sealed up in the sepulchre of the God-\\nMan.\\nWith His resurrection we plainly see the rise of the history of a new world, the his-\\ntory of one regenerated family as a leaven worked into the dough of humanity. By\\nthe working forces newly imparted, working in cooperation and standing in com-\\nmunication with the realm of divine influences: the veiled purpose of history be-\\ncomes now gradually disclosed to ever widening circles through a process analogous\\nto, and on the basis of, but not identical with, former developments.\\nSpeaking of development, we are prompted to digress from our discussion a few moments\\nfor a summary review of the matter. The ethical necessity of the Mediation needs to be brought\\nout from a synopsis of data preceding and succeeding the mediatory intercession. For the\\nreiteration of these data the interruption will be excusable, because of the ethical import of\\nthe matter.\\nIn the domain of the inorganic world, nothing is able to overstep its bounds at any\\npoint, or to transcend from itself into the organic. A hiatus yawns between these two parts\\nof creation. Nowhere is spontaneous generation produced from Force-Substance. The gap\\nis bridged only when life-germs enter this lower sphere, after it has prepared itself for re-\\nceiving them from the sphere above. Then inorganic matter, impregnated with organic life,\\nis appropriated, assimilated, and conducted by it to the next higher class of entities. This\\nprocess continues through the entire scale of organic formations, even of social organisations,\\nalways conditioned by receptivity and reciprocal interaction or cooperation of the lower\\nelements, preparatory to the reception of new impartations from the higher sphere.\\nIn the organic world the hiatus between vegetable and animal life does not appear to be\\nso wide, the formative elements not being so heterogeneous. Still it is not bridged unless a\\nspecifically different, generic life is added. At this step it is animal life which assumes and\\nassimilates the force-substance of both the lower spheres, leading them up to personal life.\\nAgain a hiatus, now between animal and personal life. Outwardly it seems to have dis-\\nappeared, so that many deny any essential difference. But that hiatus between animal and\\nhuman life is the more intense.\\nAs a matter of course the creatures of the lower sphere can in no case understand the\\ndifference, altho the animal sees it. The difference lies in the psychical sphere and is\\nprofound, because the spiritual substance has entered the soul of man.\\nAgain, in the sphere of personal life, a hiatus, scarcely perceptible at all from the outside.\\nThe absolute difference here cannot be understood by the inferior mind, altho a child can see it.\\nAnd a child is very receptive for spiritual influences from superior minds, by whom its own is\\nto be cultivated and developed under the condition of cooperation, always under the proper\\nmaintenance of the interrelation with the concomitant lower spheres. By way of preparation\\nfor receiving the divine, the pneumatic infusion, the mind must be disentangled from the pre-\\nponderance of the physical principles. Thus personal life may be guided up and elevated into\\nthe highest sphere of the life divine-human.\\nIt is always the factor from above entering the lower sphere, which unites the prepared\\nlower elements to itself, in order to lead them along with itself up to new and higher forms\\nof life. Here, in new connections and interactions, preparatory to the coming elevation, the\\ntransition into the next higher sphere upon the same terms takes place. The lower is always\\ntaken up by the higher, in order to serve as a coefficient in this stage of development to a still\\nhigher. The lower is always to be set free from the encumbrances of the lower on entering\\nthe higher sphere. And the higher can never be understood by the lower, unless it has ob-\\ntained its position in the higher sphere, where the purpose of the development has become\\nmanifest, and where the difference becomes conspicuous.\\nTo this end and for this very work the Christ entered the world and re-entered\\nHeaven, namely: to impart to minds prepared under the law the necessary pneumatic\\nlife from on high. Otherwise, or apart from this, even spiritual life cannot under-\\nstand nor enter the sphere of blessedness ultimately designed for man. The chasm\\nbetween fallen man and his destiny, made still more inaccessible through man s own\\nfault, is now bridged by the Savior. Through His assuming human life the truly\\nreal life, life eternal is revealed and imparted to human nature by its Mediator, the\\nLiberator of the world.\\nThe life appearing through, and imparted by Him is indissoluble. Being super-\\nnatural and eternal, this life is nowhere else to be found in the spheres of finite exis-\\ntence but in organic connection with the spiritual world through Christ embraced by\\nfaith. Outside of this organism, no other but soluble combinations are found here\\nbelow. However great the difference is between physico-psychico-finite and spiritual\\npneumatico-eternal life, and necessary as it is to discriminate between them, the diffi-\\nculty is, even at the points of gradation to distinguish the subtile demarkations be-\\ncause of their blending of the psychico-spiritual nature.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0266.jp2"}, "267": {"fulltext": "II D. CH. III. 117. THE COGNITION HUMANISM. 229\\nThe eternal life descends in order to embrace earthly life, and to unshackle it from its\\nconfining conditions to set it free from bases and gases, as it were. Unless life eternal by\\nvirtue of its association with temporal life prepares the temporal and elevates it to the grade\\nof spiritual reality, and unless this life temporal allows itself to be taken into this treatment, f^t^worid\\nIt cannot be led back to the ideal life, i. e. to its source, to life in its real and adequate form of become spiritualised.\\nexistence. Equal to the processes in nature,\u00e2\u0080\u0094 which simply foreshadow the grade of highest\\ndevelopment, where organic life takes up and assimilates inorganic forces thus leading the\\nmaterial world up to the possibility of being spiritualised,\u00e2\u0080\u0094 does eternal life lead the highest\\nearthly organism, the human world, up to the highest organisation. Eternal life \u00e2\u0080\u0094embracing\\nthe human world one by one, according to its principle of personal diversity \u00e2\u0080\u0094thus transforms\\nthe temporal or arrested life of the human world, by conducting it to the state of the only\\nnormal and real life.\\nThis truth comes to light in the resurrection of the Liberator, the Redeemer.\\nUnless bodily risen from death as the glorified, yet corporeal Mediator \u00e2\u0080\u0094in whom the\\nspiritualisation of nature is complete for the first time \u00e2\u0080\u0094He could not have been pr n epar S ed humanity of\\ncredited with being the Head, the First-born, the life-germ, prototype and progenitor \u00c2\u00a3nrt7ecewTmu\u00e2\u0084\u00a2h de\\nof a new family, a regenerated humanity. As such, however, He showed Himself. meXTnT 6 of the\\nHe appeared only to the disciples, prepared by Himself for the reunion in the higher\\nsphere of true life. For, unless ethically prepared, the humanity of the mere natural\\nand therefore lower grade, does not see, much less comprehend or receive, the higher\\nlife, the life divine.\\nWhosoever becomes, in this order, a member of true discipleship, to him it is whosoever became a\\nmanifest, to a degree of unshakable certitude, that the Lord of Glory, whom their Zd^^^le*\\nhands had touched, is the very same One in whom the thought of the world was con- of saIvation\\nceived, by whom and for whose sake the world was called into being, and who came nd\\nin the fulness of time to seek and lift up persons lost and under bondage, and to guide inteIH e ible\\nthem back to the Father.\\nThis being clear to the followers, they became at once conscious of the truths\\nconnected with these facts; of the significance, for instance, of a first man of the race second Adam-\\nas its root and common parent, and of the significance of the second Adam, the Son e ma^SyfthSn\\nof Man and God: man, as the natural crown of humanity in one respect, and as the int\u00c3\u00b6 it bove pruned\\nscion grafted into humanity in another. Thereby the disciples, in increasing num-\\nbers, recognised as never man had before the human being in its ideality and eternal\\nvalue.\\nThis is something entirely new in human history. It is a revelation. It is not New m history:\\nthe discovery of advanced evolutionism, which posits an ideal quite different. ideality^\\neternal value.\\n\u00c2\u00a7117. It was then, that men began to see, not only subjectively their dignity constituent arts of\\nand true origin, but also their objective oneness. After the divine nature had taken ^^fae 8016\\npossession of the friends of Jesus, after the Risen Lord had poured out the Holy Spirit holy spirit,\\ninto their minds, humanity comprehended itself\u00e2\u0080\u0094 despite the diversity of languages, as C a g unity ea v C ith\u00c2\u00b0common\\netc. \u00e2\u0080\u0094as a unity in respect to both origin and destiny. It may be surprising, said\\nJacob Grimm, that it never came into the mind of Greek or Hindoo to raise,much less wM^SSS^%a\\nto attempt to solve, the question as to the variety of human speech and its origin. to the human\\nspeech and as to the\\nThe question of languages and human unity had been lying open before all nations. ri g ina uni *y f\\no jr humanity\\nand was silently passed over in all ages. It had been asked with astonishment at untu !t was asked and\\nanswered at Pentecost.\\nthe single instance, after the reunion had become a fact, when even the dumb J Gbium 115\\nspoke. Then and there the answer was given.\\nThere are lying dormant in man, or bound up within him, certain incipiencies (com-\\nparable to the so called rudimentary organs which are now awakened and set free by Human incipiencies\\nmethaphysical assistance. Man came to himself, and was enabled to see himself with sur- free;\u00e2\u0080\u0094 rudimentary\\nprise as in a deep central vision The speaking with tongues is a supernatural gift\u00e2\u0080\u0094 but gan\\nCentral vision\\nafter all: what speaking is not of personal import:\\nThrough the word and breath the disciples had been perceptibly touched by their master tonguesf W1 h\\nnow their glorified Head; and they knew themselves to be now in more immediate touch with Unity in spirit covers\\nHim, than when they held regular conversation with Him on their journeys. In this intimate dlverslty in lan e ua s e\\nconnection with the Lord, and through Him also peculiarly united among themselves, they\\nformed a nucleus of a new humanity. All their new experiences were analogous to first THE CHURCH,\\ncreation they knew themselves to be new creatures. It was not a reform\u00e2\u0080\u0094 it was a renova- crlati\u00e2\u0084\u00a2 5 SrSt\\ntion. A fire quickening, purifying, and light-giving is kindled as the Son of Man had desired Nucleus of a new\\nthat it should be. This new life in the similitude of fire shall henceforth, by mere praying and NotTreform,\\npreaching and without any ostentation, seize nation after nation, and form history and trans- but a ren \u00c2\u00b0vation.\\nform the world.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0267.jp2"}, "268": {"fulltext": "230\\nCHRIST THE IMAGE OF OUR DESTINIES.\\nII. D. Ch. m. 117\\nChristianity\\nmeans\\nnot a new human\\ngenus created, but a\\nnew organisation.\\nPreaching of the\\nGospel\\nThe ties binding the\\nHead and members\\ninto a mystical body\\nare brotherly love and\\ncompassion, in\\nresponse to the\\nGreat Sacrifice.\\nLove in general to\\nfellow man.\\nAnother novelty in\\nhistory.\\nSum of the\\netf ects of Christ s\\nresurrection\\nHumanity\\na concept for which\\nnot even Socrates or\\nPlato had as much\\nas a word.\\nM. Mueller.\\nHumanity to cooperate\\nin the spiritualisation\\nof the world.\\nType of humanity\\nin its totality\\nand solidarity;\\nanswering the\\nrequirements of each in\\nthe diversity of all\\nearthly situations.\\n13, 35, 36, 92, 105, 120,\\n185, 191, 197, 201, 205,\\n232, 233.\\nTypical figure\\nin whom all conditions\\nof life are mirrored,\\nto whose life every\\nperson can trace and\\nconform his own.\\n13, 36, 37, 105, 233.\\nThe life and death of\\nthe God-man typical\\nof the movements,\\nissu s and final\\nconsummation of\\nhistory.\\nThere was created not an other human organism, but we emphasise it a new organisa-\\ntion, that is, the organic connection of renewed personalities into one body or socially organ-\\nised community. The college of the diciples and all who joined them and were embodied with\\nthe Head of the organisation, found and felt themselves without much reflection under this\\nHead as members of one body. And without much reflection, but not without a new way of\\nspecific guidance, they made it their sweetest task, to spread the glad news. From this local\\ncenter the world of nations was to be invited to partake of the membership in the mystical\\nbody, under this Head. The means of this gathering and binding are: Love and compassion\\nby virtue of the great sacrifice.\\nIt was an unheard-of story which spread like fire in ever increasing circles from the\\nOrient to the Occident. The world s history had been crying to Heaven. Love answered with\\nabundant proofs of mercy from Heaven. The call of this undiminishing but enriching love\\nis to resound to the world s ends, and behold\u00e2\u0080\u0094 it connects them so, that there be no end in the\\ncirculation of love.\\nIt is proclaimed, that divine value and destiny is to be respected even in the most\\nabandoned person; and that no man shall esteem another less than himself, except he\\nwere god-forsaken and to be pitied the more. And even then it is worth the while,\\nthat in order to rescue him from the awful doom of perdition, one may exercise love\\nand compassion even unto death.\\nNow, whatever has been enunciated as an effect of Christ s resurrection is con-\\ntained in the term Humanism It is well expressed in that word, which, as M.\\nMueller said, never passed the lips of either Socrates, Plato, or Aristotle.\\nThrough the accomplishment of the plan of salvation by the Mediator up to this\\npoint, the ethical necessity of His entrance and intercession is proven.\\nThe natural world from geological substances up to the highest of its formations\\ncannot be explained out of itself. But as soon as man is taken into consideration the\\nmethod of nature s workings becomes apparent, and system is demonstrable through-\\nout, because he is the synopsis of nature, and because the part cannot be understood\\nunless viewed in its relations to the whole. The same is the case with the human\\nworld. In spite of all possible attempts to interpret it by itself, it remains an enigma\\nunless the God-man is taken into consideration. Then it becomes explicable to those\\nwho accept Him as the real synthesis of this world of humanity, as the synopsis of all\\nthe true elements contained in every theory, as the source of all life and light.\\nIn order to understand the loose variety of nations representing figures in the\\nplay of history, we needed a typical figure to make the success of their several pecu-\\nliarities and the laws conditioning the variations intelligible. This must be a type in\\nwhich each finds himself projected, in whose life every individual person may trace his own,\\non whom he may call for succor, whose life mirrors his own case in every condition of the mind\\nin every affair of daily life. Since we cannot help noticing that the affairs of man col-\\nlectively, i. e, as history, follow the lines of an accurately planned combination, we\\ndiscover the theme of this history to be actually and plainly revealed, in the life of\\nthe God-man. He is demonstrable as the very Son of Man; as the type and ideal of\\nthe whole race; after whom it unconsciously yearns; through whom and for whom it\\nis fashioned; by whom each one individually shall become renewed under easy phy-\\nsically and ethically fixed conditions.\\nNow humanity for the first time was made acquainted with the significance of\\nthe Mediator with reference to these things. Only in the fellowship of His disciples,\\nand subsequently in His organised community was humanity perceptibly, however\\nimperfectly in outward appearance, reinstated to its dignity and freedom.\\nThe questions ever forcing themselves upon the mind of man as to his position\\namong the complex environraents, as to the wealth of potentialities and opportuni-\\nties which he as the binding tie of two forms of existence holds in himself; as to the\\ndepths from which his consciousness looms up: these questions are satisfactorily\\nanswered, and the implied discrepancies most consistently and naturally solved, only\\nin the person and through the mouth of the God-man.\\nAlone through Him mankind receives light as to its own high importance and\\ndeep significance in Him the race is elevated to its ideal dominion over nature.\\nWhat is ethically required of man, his task on earth, preparatory to the consummate\\nreunion and blessedness in the higher life humanity must determine by the measure", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0268.jp2"}, "269": {"fulltext": "II. D. CH. III. 118. ETHICS AND AESTHETICS. 231\\nof his exemplary excellency. Whatever is valuable in history since it entered the Human beings\\nsera of a new development, consists in definitely reflecting and assiduously copying incHvid e uaiIy ed\\nthis model life, The Image. d r jf^^j\u00c3\u0084-\\nIt is noteworthy, that with the study of the character and Life of Christ in our n8 3 i2o 1 i-u 159\\ncentury the study of history in general received new impulses and deeper insight. 177, 220I\\nIt must be one of the chief aims of humanity and its historic progress, to appre- Mediator in His\\nhend humanity in its entirety, its most abandoned specimens included, since each church! 0t e\\nand every one of them participates in our high and common origin from the image Man s unique position\\nafter Our likeness And the main virtue ultimately consists in practicing hu- a /Xr !iiy\\nmaneness, in accordance with the maxims drawn from the fact of this fellowship, Christ oft ^e Risen one ,erson\\nJesus not excluded. The final goal of human development and the normal course of _ ul\\nValuable in history is\\nhistory is the liberation from mere natural conditions, and (of course under provisos) \u00c2\u00abniy what reflects the\\nJ model life of the\\nthe subsequent elevation into glorious perfection. As the recognition of unity in Ima s e 35 176\\nthe Image was obtained only from above, so the aspiration for union and the ac-\\nquisition of real education necessarily ascend to where education Bild -ung) is main? 1 e\\nalone obtainable: in the direction towards that which is above.\\nHumaneness,\\n118. Standing thus at the focus of the ethical principles, we find, closely re- 7^eJaS^Sb^imi*r\\nlated to Ethics, the principles of Aesthetics. They also lie infolded in the Mediator, including even\\nthe central man, in His harmonious deportment, in His doctrine and rhetoric, in His the most\\n__ abandoned\\npassion and resurrection. Well aware of the objections ready against so bold an as- specimen of\\nsertion, we emphasise the truth, that the glorified corporeality of Jesus makes Him degeneracy,\\nthe First-Born of a new humanity, which with Him as the head, is to be made perfect 176\\nin the transfiguration of the body into the state of glory. From no other source can -bild a e ima g e,uNG\\nis education in its\\nultimately the idea of the Beautiful be derived. proper sense\\n9 9, 35, 48, loo, 176.\\nIn the most majestic, tho meekest of men, we see, since His resurrection, our (Seifconceit: \u00c2\u00a715,58.)\\ncorporeal figure, which He wears, gloriously spiritualised. For, this corporeality as y is relatedto\\nnow transformed into the form of spiritual existence does not dissolve into the flood of aesthetics.\\nether. Bearing of the Risen\\nThe Hellenes boastfully but superficially talked about harmony, because of sin 0ueu P 0Iiaestiet\\nthey thought so wantonly as to connive at it. Plato took sin into account to the ex. \u00c3\u0084i!?ta!Ltf|?r\u00c2\u00a3toii\\ntent of rendering the body sin itself. Hence he could not see the harmony by which J\u00c2\u00a3ate e of Gi ory\\nhis countrymen contrived to hide sin. J\u00c2\u00a3J\u00e2\u0084\u00a2 c t u!S n a d\\nWith Christ harmony is more than a contemplative conception; in Him it is real-\\nised and exhibited to perfection. In Him we have the ideal unification of the spirit SZ\u00c3\u00a4\u00c3\u0084SSSS!!? 1\\nwith its body, the body expressing this ideal of harmony in consummate reality. The penciency of the Greek\\nnormal equilibrum is obtained in the most natural, i. e. unaffected and artless man- ideals o\u00c2\u00a3 harmony,\\nner, so that every abnormity, especially that of affectation, the most abject of all, is ^*fj\u00e2\u0084\u00a2/f nd\\nabolished. The ideal thought deposited in human nature is fully realised. In the extemai abnormities\\nRisen One we see the norm, plan, and aim of historic truth fully uncovered in beauti-\\nful lines and tints, inasmuch as His life moves in curves of equanimity and perfect\\nharmoniousness. We see man in his genuine, unassuming dignity, tho merely fore-\\nshadowed at present, yet warranted to become apparent and distinctly visible to all\\nthe world in all its glory- Virtually the heterogeneity between mind and body is The resurrection of\\nj_. in i_ Christ discloses the\\novercome. The hateful soul in elegant forms of studied attractiveness, or selfishness P i an the B oai, \u00c2\u00bb\u00e2\u0080\u009ed the\\nn 1 i. mysterious mode of\\nin the garb of sanctimoniousness and similar matters of outward appearance must development. m.\\ncease to deceive and to corrupt the judgment of men. Misleading contrasts, such, for\\ninstance, as may prejudice a nobis character on account of a rough appearance, or a\\nbeautiful soul in a homely body, are reconciled, not through absurd mortification\\n_,,-,,,.\u00e2\u0096\u00a0,, j. j.1 Virtually the\\nin a false spirituality with its contempt of the body, but by the spirit pervading the heterogeneity of matter\\nr J M and mind is overcome.\\nbody as his temple and adorning it with the fruits of the spirit. 1 205.\\nHence the extreme contrasts at variance with Christian aesthetics, especially\\nstrong between the eastern and western Aryans, become eliminated in widening cir-\\ncles after the corporeal appearance of the glorified Risen One to His believers.\\nBuddhism considers corporeal substance as a mere docetic apparition, as a Contrasts rf H ndoo\\nspectre of reality. There the only good lies in unconsciousness, by which one im- S^\u00c3\u00a4^S\u00c3\u0084 11\\nagines to escape the misery of this phantom existence. This is what presses the views of u\\nstamp of absurdness npon Hindoo aesthetics.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0269.jp2"}, "270": {"fulltext": "232\\nGreek sculpture bears\\nthe mark of\\nuntruthfulness.\\nDifference between\\npagan morality and\\nChristian ethics.\\nMorality and\\nsestheticism at Benares.\\nOldenberg.\\nMorality of Athens.\\nThe secondary good in\\nChristianity.\\nMorality and esthetics\\nof Jerusalem.\\nSacred music:\\nTrishagion.\\nThe adornment of the\\nhouse of God,\\na matter intirely\\nunknown to\\nsurrounding nations.\\nMagnificat.\\nEducational privileges\\nwhich the Christian\\nenjoys.\\n\u00c2\u00a79,35, 48, 117, 135, 176.\\nHistory but the\\nexposition of\\nman in all his\\ndispositions,\\nincipiencies, and\\npotentialities.\\n1, 13, 15, 16, 38, 44,\\n117, 119, 168, 176,\\n185, 197, 201, 205,\\n233.\\nChrist our pattern.\\n117, 120.\\nAsceticism inclined to\\nmake the temple of\\nthe spirit a penitentiary.\\nBildung* out of the\\nquestion.\\nFINE ART IN CULTUS: THRICE HOLY MAGNIFICAT. II. D. CH. LTL 119\\nIn Hellenism the phenomenal world is divine. What is good, meaning that\\nwhich is pleasant and agreeable, Greek phantasy shaped into idealistic conformity.\\nThe Greek enjoys his products of illusion with rapture, conscious of the fact, that it\\nwas his art with intent to produce that satisfaction or contentment in the beholder\\nwhich makes him forget the indigencies of worldly life. But, even if unconscious of\\nthe intent to silence the reminders demanding of him a perfect life, there yet re-\\nmains just that artifice, pendulating between tendenciousness and naivete, which\\nstamps upon Greek sculpture the mark of untruthfulness.\\nThis illustrates the close connection between ethics and aesthetics, consequently\\nthe difference between pagan morality and Christian Ethics.\\nThe society of Buddha, says Oldenberg, is a congregation of monks and nuns, It is\\nwhat it styles itself\u00e2\u0080\u0094 a society of beggars. Prince Vassantra, the Buddha in the second last\\nof his incarnations, will not kill a beast; and in order that not a worm shall die on his account\\nhe will not wear any silken garments. His benign tenderness does not allow it. Butthissame\\nbenignity does not forbid him to give away his wife and children. This benevolence turns to\\nselfcomplacency which discards all sense of duty. One plunges himself in quietistic\\nrevelry so as to escape all molesting cares, and then enlarges upon his righteousness and strict\\nreligiousness.\\nThe Hellenes on the other side, dodged the combat under indulgence of carnal desires,\\nnot finding it necessary to deny themselves the pleasures and diversions of the moment. Their\\nonesidedness led them to make even religion consist of sensual enjoyment. They had com-\\npletely forgotten, it seems, that the things in the realm of the secondary good are entrusted\\nonly to be made good use of in consecrating them to higher accounts. Having lost the idea of\\nthe Supreme Good as the standard measure for valuing the secondary good; having no sense\\nfor that which is holy, but merely for what is prudent in regard to a fill of pleasure, the\\nGreeks mistook the world and the lusts thereof for the one thing worth living for, not-\\nwithstanding their pessimistic misgivings that such a life is a business which does not cover\\nthe costs. At Benares earthly things are considered bad; because of generating distress, they\\nare to be thrown away. At Athens life is a frolic, full of good things, to enjoy which man\\nthrows himself away.\\nAccording to Christian tenets the visible goods convey either pain or pleasure, in response\\nto the manner in which, and the purpose for which they are used; but as signs of kindness\\nand gifts of God they are estimated in either case. The secondary good must be worked for,\\nnevertheless and such well earned goods are to be appreciated, cultivated, idealised, spiritual-\\nised, that is, they must be husbanded and employed with reference to the giver and his pur-\\nposes.\\nTo these goods belongs corporeality, one of man s essential parts. The Humanists have\\ndone well to emphasise this truth, to insist upon its restitution and proper application. The\\nhumanitarian idea could have originated nowhere else but in Christianity, that is, after the\\nnew principles had been adopted and had become prevalent.\\nIn yonder temple, honored with silent reverence by Greeks and Romans, to which\\nAugustus had dedicated golden chalices, in which sacrifices were offered down to the\\ntime of emperor Vitellius,\u00e2\u0080\u0094 there the Trishagion is chanted: Holy is OUR God, holy is our\\nGOD, holy is our God, the Lord Zabaoth the worshipers knowing themselves to be a holy\\npeople. The prayers offered there as if under observances of sacerdotal duties include all other\\nnations. Still more important it is that there alone was perceived, what the word holy signifies,\\nwhilst to the nations east and west of that temple the idea was entirely unknown. Here, in\\nconsequence of the cognition of Holiness, unadulterated purity of soul and body is kept up\\nin the usages of every-day life, whilst not one single form of paganism knew of holy gods.\\nAmong the Jews alone, the grave and sober nation among the staggering, hearts and lips were\\ntouched and sanctified as by burning coals from the altar. Here alone, by means of a holy law,\\na flame from above (not self kindled fire) had singed the flesh, and had cultivated that chastity\\nwhich finally could intonate the triumphant Magnificat, so unique in all the literature of\\nthe world. In the Messiah of the nations that pious sentiment received its tangible object.\\n119. The conviction of the historic reality of the God-man involves the premise\\nthat He also is the Image of all that is magnificent; and the conclusion, that also\\nHis kingdom is to be acknowledged as the realm of noblest humanitarianism, as the\\nrepository of all that is truly humane, and herr -lich at the same time. Here the\\ntruth comes to bring forth its practical results, that history is but the exposition of\\nman in all his incipiencies and dispositions. There the image and likeness appears\\nresplendent from the God-man. Resurrected He appears as the model after,\\nand the end for, which man is to be educated to be led out of all that grav-\\nitates to ugliuess and to the sphere of the vulgar, and to be conducted upward to\\npurely humane and truly civilised forms of culture, to habits of genuine refinement.\\nWhenever at the expense of the present life, and in favor of another, perhaps a\\nromantic world, the body (and nature as part of it) is simply treated as that which is\\nto be mortified, or is taken for a penitentiary of the spirit instead of being its tem-\\nple, then the education (the Bild -ung) of which we speak is out of the question.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0270.jp2"}, "271": {"fulltext": "IL D. CH HI. 119. OPTIMISM AND PESSIMISM. 233\\nNeither will the truth of the normal development and transmutation of the\\nnatural part of man\u00e2\u0080\u0094 his universe always included\u00e2\u0080\u0094 into the state of glorious perpet-\\nuity and perfection dawn upon those minds, who, on the contrary, with feigned trudge th,ngs 5quallfie i\\nindifference cover up the anxieties aroused in most serious predicaments, or who extol 0? B g iory! e\\nonly the beauty of nature, or deify somebody, or sacrifice labor and life to mere\\nearthly pleasure at the expense of the life to come. For such minds are nature-bound\\nof whatever grade their educational standing may be; and, being arrested in proper\\ndevelopment, cannot judge things of the higher sphere.\\nIn either case the onesidedness either rises to false enthusiasm, if not wild fanaticism, or wluf fanaticism\u00e2\u0084\u00a2 r\\nsinks to fatalistic apathy.\\nIn both cases nothing: propagates except either the Hindoo mood of dejection, or Greek Hindoo dejection;\\nvainglory whilst the shrill discords between ideals and reality remain.\\nNow the glorified Redeemer in the mean between the dire extremes has wrought the so-\\nlution also in this respect. Because in Him this life and the next, deity and humanity, nature\\nand spirit, mind and matter are intrinsically united in pure and perfect beauty, a blessed to present reality nd\\nstate of peace and harmony is ever present. In Him the truth is substantiated, that we are the i uture d est j n .y are\\nharmonised in\\noftspring of God. Hence to His freed congregation the contradictions pertaining to present Christianity.\\nlife and future destiny are reconciled. By the true cognition of what the world is made of 63, 6i 92, 123, J 3 J^\\nand what for, the chasm between Heaven and earth is practically arched over, as typified by\\nthe rainbow, this beautiful symbol of the universal covenant. fmhieToflhVSge 1\\nHence it is written all things are yours, whether Cephas or the world, things present or over the chasm.\\nthings to come, all are yours\u00e2\u0080\u0094 and ye are Christ s. These cognitions, however, thrown into\\nthe contest of the ethno-cultural elements, seem to disappear for centuries: here they will be\\ndistorted by asceticism, there abused by libertines. But by the Eisen One they are established Lnrd s ay i\\nJ J sunny side of life.\\nin the permanency of such institutions as for instance the Lord s day, ever commemorating\\nEaster-morning with its sorrows and sympathies, and Easter-evening with its solace and\\ngladness. By the simple, yet grand order of life, regulated through these ordinances, bliss or\\nmisery will ensue according to their proper celebration or their desecration. The Sabbath\\nmust be held as sacred as matrimony, its only compeer of paradisial origin. Deprive the\\nsanctuary of the Sunday, and not only the chief factor of education, (of Bildung after the\\nimage, das Bild is curbed, but national welfare set at stake. Henceforth the labor for\\nthe true understanding and practical handling of these subjects forms no mean part of our\\nsacred theme, the history of humanity.\\nThe names given to the opposite world-theories under the strain of oriental and\\noccidental characteristics have received notoriety of late. It has been stated that optimism anT en\\nChristianity combines darkest pessimism with brightest optimism. This is true. For fnchrfetianttac 1\\nnowhere has the inclination of men to carnal baseness, and the consequent malfor-\\nmation of the affairs of life, been more keenly felt and more sincerely deplored than\\namong the Christians. Nowhere, on the other hand, has the original and sublime\\ndestiny of man and what belongs to him been magnified more gladly at the same time.\\nPessimism and optimism meet in their common endeavor to seek man from among\\nthe ruins, to counteract the work of devastation in which depravity is engaged, to res-\\ncue man from vulgarity, and elevate him to nobleness. It is one of the cardinal prin-\\nciples of Christianity to persist in making manifest the eternal value of the person.\\nIt puts man s personality on a grade so high, that no sage nor school outside the Personal value of man\\npale of Christianity ever ventured to think of placing him in so august a position.\\nSays Teichmueller, an authority on Greek philosophy The idea, that any definite indi- Any definite\\nvidual belongs into the system of the world for ever, was not even dreamt of by either Plato ?on^ U to\\\\he system\\nor Aristotle. But with this thought another is connected that the value of this newly dis- of the world.\\ncovered personality with eternal rights depends upon cheerful dedication to duty, and consists\\nin personal responsibility, that is in freedom.\\nIn the terse remark, that the Cross is the first (we would say, the only) Tree of Lib-\\nRight, duty, freedom.\\nerty a great truth is expressed. What we mean by this liberty is warranted by what we\\ncall progress. Lenormant observed, that only with the Gospel progress proper was ini- J^eof in,erty S\\ntiated. With the Gospel\\nWhy did the Mongolian states so obstinately remain in a cultural condition which Marco progress proper is\\nPolo already had praised, which had excited the admiration of the Franciscan emissaries more lenobmant.\\nthan five centuries ago? Because they think they have all they need; above that they know of Contrast between\\nno further aspirations. Everything is calculated to be preserved, nothing to be improved Turanian stagnancy.\\nupon. These people have become totally destitute of originality and inventive thinking. Masses without freedom\\nThe inner impulse for scientific research, for the amelioration of toil in manufacture, for de- become inert ln mlnd\\nveloping artistic taste, is stupefied. That freedom is missing which alone makes progress unprogressWe 63 dre\\npossible. Of late they have become acquainted with the fruits of advance in civilised nations Must be broken\\nbut their skill in imitating can never take the place of personal ambition and international up in order to\\nemulation, both of which alone secure ever new and selfproduced prosperity. ^ition erS\\nThe despotic states of yore, tho graded class-wise, were like the compact masses is, 21, 80, 196.\\nwhich show motion only on their surface. Ere such solid stuff can be made to flame", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0271.jp2"}, "272": {"fulltext": "234\\nCHRISTIANITY, FREEDOM AND PROGRESS.\\nIL D. Ch. III. 120.\\nChristianity the solvent\\ningredient.\\nOrganised Christianity\\nalone the preservative;\\nvessel of all which the\\nthought humanism\\ncontains.\\nConrad Herrmann.\\nPolarity between\\nChurch and\\nSociety dogma\\nand free thought.\\n168, J 71, 177,\\nResume\\nThe man toward whom\\nancient heathendom\\ntangents:\\n13, 37, 37, 105, 117.\\nthrough whom alone\\nhistory can be\\ninterpreted. Drovsen.\\n9, 12, 13, 35, 36, 92, 105,\\n117, 134,159, 177,220.\\nThe atonement and\\nintercession of the\\nMediator in their\\nlogical, cosmical, and\\nethical significance.\\nPlan of reconstructing\\nthe locial organism.\\ntip, it needs to be broken up and thrown into heating motion, like a meteor or a\\nlump of coal, unless parts or atoms are set free and transported into the higher\\nsphere of mobility, that warmth and efficacy of which they are capable cannot be\\ndeveloped.\\nNow such deliverance into the free motion of personal activity is given in Christi-\\nanity alone. In producing that effect consists its most conspicuous proof of being a\\nnew factor, of being rendered the most beneficient agency in every respect. Where-\\never it is added as a solvent, it works fermentation; it attracts homogeneous elements\\nand rejects the repulsive; it calls forth the crisis which is to isolate the Bad, and\\nurges man on to a decision. It requires of the individual to act upon its own re-\\nsponsibilities in the interest of the whole. This is the new mode of operation which\\nChristianity established for the benefit of history and humanity.\\nIf there is a law of regular progress upon a helic line we say with Conrad Herr-\\nmann, then it must imply no less than the gradual elevation of man to true freedom\\nand his training in its proper use. Amended as follows we affirm this: The\\nthought of humanity in freedom cannot be preserved in its efficiency and purity, unless se-\\ncurely sheltered in the organism which is upheld by its exalted Head. Herder did not follow this\\nthought deep enough, which oversight was, however, made good by Schleiermacher.\\nHenceforth we shall observe this thought of freedom working itself out in the en-\\nsuing history under a polar strain. The poles lie in the antitheses Church and So-\\nciety one as the place of revelation, the other the sphere of reflexes. There the definite\\ndogma here the current opinion under the title and style of free thought that\\nis, thought unwilling to surrender its right of endeavor to formulate in its own way.\\nthe contents of dogmatics. This free thought will be provoked especially when ortho-\\ndoxism feels itself bound to conserve its understanding and its mode of interpreting\\nthe truth according to faith which sounds like mere intellectualism; or by legalistic\\nobservances and, perhaps, by the abuse of ecclesiastical privileges in addition. When-\\never the church suffers at times, it is because the preceding age carried on things re-\\nligious as tho the church held a mortgage upon the world. Whenever the church\\nassumes more of a ruling than serving attitude, and imitates the state in that it pre-\\nscribes prohibitory rules to the realm of thought, rules according to which it is to\\nbe decided which persons are to be treated considerately, or which are to be ostracised\\n\u00e2\u0080\u0094then the tension becomes perceptible. Then public opinion or free thought will\\nassert its right in protecting the humanistic idea, and will insist upon an estimate of\\nman regardless of his standing in church or class.\\nPurposely we have signalised right here the course which the thought of humanism\\nand personality\u00e2\u0080\u0094 once imparted to an organisation at the center of the times\u00e2\u0080\u0094 will follow in\\nhistory and what corruptions this thought, on account of old repristinated misconceptions,\\nwill have to sustain.\\n120. Under a rather protracted discussion we lingered upon that summit\\nwhere in the person of the Mediator we found that man, toward whom, to speak with\\nDroysen, all ancient heathendom verged, through whom alone its history can be\\ninterpreted.\\nThis convergence we called the Logic of History, which demanded the Mediator\\nand proved Him as fully answering the postulates. For in Him we found even the\\nnatural focus of both, the physical cosmos and the spiritual realm. And finally we\\ndiscussed the plan after which the thought of humanity is to be realised ethically and\\norganically in the readjustment of human affairs. We saw this thought to cover the\\nwhole range of social relations, and that mankind, solely through its realisation, may\\ncome to its own, preserve it, and arrive at its destiny. It is worth while to study the\\nchief outlines of the plan for the reconstruction of humanity as expounded by the\\ngreat Apostle.\\nSt. Paul crosses over the Achaean Sea to Europe.\\nStanding before the Areopagus on Mars Hill opposite the pillars of the Acropolis,\\nin the face of the thousands of god-ideals in marble, and in the face of the wisdom of\\nthis world as elaborated by the most intellectual nation of antiquity \u00e2\u0080\u0094he unfolds the\\npredesigned purpose of the Lord whose messenger he is. He proclaims what his", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0272.jp2"}, "273": {"fulltext": "II E. Syllabus. st. paul unfolding the program of history. 235\\nLord has deposited in the nation selected for the very purpose and in the same man-\\nner as a testament is kept safe and sacred until it is to be opened to the heirs after\\nthe death of the testator.\\nThe Apostle, according to his instructions, takes the sealed secret from the com- First stage of the\\nbination-safe of the Jewish theocracy, and explains those clauses in which the audi. s P reathof Christianity.\\nence is particularly interested, because pertaining to the development of history. He\\npublicly announces his Lord s order, according to which He hath made of one blood\\nall nations of men for to dwell on aU the face of the earth, and hath determined the\\ntimes before appointed, and the bounds of their habitation; that they should seek the\\nLord, if haply they might feel after Him and find Him, tho He be not far from every S^J^^\\none of us. Paul makes it known, that God hath appointed a day, in which He will o e d p^ndthe\\njudge the world in righteousness by that man whom He hath ordained So he un- Areopagus.\\nrolls the grand panorama in a Central Vision whether the Athenians want to un-\\nderstand or ignore it\u00e2\u0080\u0094 the program for every philosophy of history, a philosophy\\nwhich demands for this history a major premise as a starting point, a syllogical\\nmiddle and a satisfactory conclusion. For, unless human thought has set before it a\\nwell arranged and comprehensive whole, it cannot find its way through the difficulties\\nwhich beset life s journey. And just that plan of the whole, not without the clearly\\ndefined final purpose and its complete execution, the Apostle has spread out before\\nthe Europeans and the nations on the surface of the globe in the solemn proclama-\\ntion: all of one blood, subject to one Lord alone, all meeting at one date before the\\nsame court.\\nE. FIFTH DIVISION.\u00e2\u0080\u0094 THE THIRD CIRCLE OF NATIONS.\\nROME IN THE POST-AUGUSTEAN PERIOD.\\nSYLLABUS.\\nDown three offsets, through three grand circles of nations we were led to that The three concentrating\\nintensified central unit which unfolded to us history in its totality. Now we shall ^^die L,\\nhave to ascend the steps again, starting out from our Center.\\nThe steps were represented by strata of ethnical driftings upon the substratum. This\\nlatter, the lowest, most massive, and most extensive Turano-Mongolian layer lies bare as yet,\\naway out on the periphery, forming a nebulous horizon. The narrower circle consisted of\\nthe four Aryan groups, As the third circle we designated the disintegrating Semitic element\\nto be observed in\\nof the composition m the Roman crucible, wherein the nations were mixed and made ready reverse order, beginning\\nfor the separating or reducing element, for the addition of the solvent ingredient. The tendingtoward^ the\\nLeaven was added to the dough which now stands over night in order to rise. In propor- nations upon the\\ntion to the progress in which circle after circle of the human race is seized by the fermenta- perlp ely\\ntion, we shall observe its pervading and elevating action, and follow its spreading through Three different stages\\nthree different stages of civilising culture. We refer to the remarks introductory to division culture w ith a vtew to\\nB., and simply give notice here, that we are now going to watch the effects of the Christian nivi L rs 1 civilisation.\\nDiv. E. in the Roman\\nthought in the Roman basin. Division F, the sixth, will outline history under the sway of this basin;\\nthought in the Aryan world exclusively; while the seventh and last division of Book II must Aryans 116\\nnotice the prospects of the Mongolian nations on the circumference, as seized by the cyclical Div. cs. in the world of\\nt. the Mongolians.\\nmovements of history.\\nIn the first place, then, we will look at the Roman empire again from the aspects\\ngained since we left it to concentrate our attention upon intensified religion. We\\nshall see the new life from above setting the Mediterranean culture in motion, sepa-\\nrating it by its isolating effects, affiliating elements from the decomposing mass, and\\nneutralising certain infectives. The Semitic element becomes obvious as an alloy\\nmixing itself into the church, causing ruptures which up to present times have defied\\nthe healing. So long as that Judaising intermeddling is not rejected the chances are,\\nthat the irritation thus generated, tho beneficial in negative ways, may on the slight-\\nest occasion turn into annoying inflammation. The old element, generally speaking, Sem tic element an\\nobtrudes upon Christianity chiefly by means of the Semites, notorious for their skill *u\u00c2\u00bby in cimrch-iife.\\nj j j cause of many ana\\nin negotiating transfers. Semitism tries to push itself into that again which so long serious disturbances.\\nhad been enclosed by it, had proceeded from it, and is continually rejected by it.\\n18", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0273.jp2"}, "274": {"fulltext": "236\\nIMPOTENCE OF THE STATE, STRENGTH OF THE CHURCH. II. E. CH. I. 122,\\nRoman rule made\\nsubservient in preparing\\nthe nations for the\\nreception of the Gospel,\\nand in preparing\\nchannels for its\\ndistribution.\\nCircumspection of the\\nChurch in securing\\npermanency for her\\nusefulness.\\nRome s retribution\\nCurse of bureaucracy.\\nBarbarians save the\\nOccident from the fate\\nof Oriental cultures.\\nExamples of\\neffeminating\\nextravagance.\\nRoman syncretism\\nand indifference.\\nCH. I. ROME AND THE CHURCH.\\n122. It had been Rome s part in history to prepare the nations by the disci-\\npline of her laws for receiving the great gift of salvation. He, whom taxgatherers\\nand fishermen worshiped and preached\u00e2\u0080\u0094 had come and gone. The message came\\nfrom the most troublesome corner of the empire; Roman dominion was now to serve\\nthe progress of Christianity, as previously we saw the intellectual preponderance of\\nHellenism prepare at least the form of speech for the preachers. Rome served in\\nbuilding the highways for the spread of the glad tidings, until finally its ponderous\\nportals opened, in order to afford Christianity its fixed domicile and headquarters.\\nThe first duty enjoined upon the church was to disentangle people from the forms of\\nthought and of cults circulating through the realm. The church was to be judicious\\nand discreet in her administrations. Whatever could be utilised for the intelligible ex-\\nposition of her truth was to be taken into service, and what proved a spurious or ad-\\nventitious element was to be kept outside. The legal forms were to be applied for the\\nprotection of her organisation in order to maintain the establishment for times and\\nnations to come.\\nThe Roman State was then like a fortified city, defending itself against the at-\\ntacks of the barbarians along the whole line from the Firth of Forth to the Tigris.\\nThey dashed over the boundaries like the floods of the ocean in a storm over the moles.\\nFor centuries they had beeu repulsed again and again, until at last they became irre-\\nsistible in the measure as the besieged became effeminate. The bulwarks had become\\nrotten and the hirelings upon the ramparts fraternised with the outsiders, especially\\nwhen the insiders withheld their payments.\\nThe barbarians crowd into Asia-Minor, force the military camps along the Danube, and\\nswarm over devastated Greece. In Italy their hordes land from Spain and Gaul their war-\\ncry is heard, mingling with the noise of battle-ax and hurl-but. Through the crevices of the\\ncrumbling palace- walls gleam the eager eyes of the Germans and espy that inside of them in-\\ntrigue reigns and impotent despotism.\\nThe despotism of the Roman emperors had ravaged the lovely spots of retired Greek cul-\\nture. The springs of patriotism, of sciences and arts dried up under the sands drifting in\\nwith the tornadoes. Cities and magistrates sank into abject servility or cowardly fright.\\nThe nations became like herds of timid sheep, submitting to the disdainful treatment of the\\ninnumerable host of officious and greedy subordinates of the government.\\nAfter the Romans had transformed cultured regions into one vast desolate waste\\nhistory emptied the swarms of barbarians into the dismal, dead country. History\\ndirected the barbarians hitherwards; barbarians whom Robinson classed with the\\nsavages, but who fortunately were sufficiently civilised not only to change the wastes\\ninto gardens but even to manage the affairs of the sinking ship of state, and to save\\nhumanity from the fate of oriental apathy and despotism. For a while the lease\\nof life of that despotic power was prolonged. Inured to tyrannic dominion the peo-\\nple took the emperor for their providence and their god. And the despots knew how\\nto keep up prestige and appearances.\\nThe annual income of Roscius, the actor to the court, amounted to about 35,000 dollars;\\nand the dancing belle of Rome, Dionysia, could afford to spend not less than 30 dollars every\\nday. The means for such extravagance had been exacted and gained as booty from all the\\noriental courts, where treasures of gold and precious stones had accumulated through twenty\\ncenturies. The temple of Tolosa had been mulcted as well as that of Jerusalem.\\nCommodus, in real oriental fashion kept a seraglio of three hundred women and as many\\nminions. At the Bacchanals of the palace the plebs was amused in free circusses. Karinus at\\nonetime had a park of trees planted in the theatre; then ostriches, deer, moose, and elens\\nwere put in, a thousand of each, it is said. To these were added two hundred lions and two\\nhundred leopards arriving the day following for the grand hunt in the arena,\\nIn the private chapel of Alexander Severus stood the statues of Abraham, Orpheus,\\nApollonius of Thyana, and\u00e2\u0080\u0094 Christ. The eye met the imperial statue everywhere side\\nby side with the figures of heroes and gods, with the Hellenic mysteries, and the New-\\nPlatonic teacher. As such the public opinion of the educated class esteemed the\\nwonderful man.\\nThe Savior, as the hero of the spirit, was honored with a place in the Pantheon.\\nHis surroundings symbolised the dissoluteness of the New-Platonic compromise which", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0274.jp2"}, "275": {"fulltext": "II E. CH. I. 123. STATE POWER AND CHRISTIAN FREEDOM. 237\\ncontrived to furnish the world a religion to suit every body, from which any god\\ncould be chosen at pleasure since the worship of any one was indifferent to all. To such Christianity touted\\na mixture even the Christians were welcome, as we have seen, provided they would pU^aVends serve\\nshow themselves pliable enough to be made use of. For the state took anything into\\nservice, the gods even: else they were of no use. The religion of the Romans was the\\nofficial religion of the state for definite political ends.\\nVarro, as Massen pointed out, described the antiquities of the state first, and then state the supreme\\nGood. Maasen.\\nhe added a few paragraphs with reference to religion as one of them. This indicates\\nthat the state, still considered as the Supreme Good ranks first, men and gods being\\nrecognised as existing merely for the sake of the state.\\n123. Under these circumstances the church was in danger of serving the public ^fo^Ta^ou^ 8\\nwelfare in ways not pointed out to her. It was a great temptation to secure tolerance of ex P edienc\\non the ambiguous terms of expediency; but the Church did not then fall under this\\ntemptation. No Christian would deny his King and Savior by offering a grain of in- triumphs at first over\\ncense to a piece of idolised art, nor to the deified emblem of worldly power, because t s temptatlc\\nChrist had shown how to triumph over this temptation. As it was, religion could\\nonly come in to take care of the perpetuity of the state and the welfare of the rulers, tuwiisedta Rome\\nAll revolved upon the Platonic ideal of unity in a centralised government to the 62 67, 68, 78\\nextent of absolute power.\\nWe see here the ideal of Plato translated into Latin. His idea is now Romanised The supreme Good of\\n\u00e2\u0080\u0094and will remain so when once state-religion is changed into a church-state. When Se wfit uS? for\\nthis change comes, Augustin, in the State of God will carry out the Platonic-Jewish tnrougn S A\u00e2\u0084\u00a2l,s t T h i e N cracy\\npolity of theocratic rule, and will contaminate Christianity with this fundamental ^mfisij i\u00c2\u00ab; 1\u00c2\u00ab!\\nand fatal error for a thousand years and more.\\nBut at the period of which we speak, when imperial Rome fretted under forebod-\\nings of the overthrow by barbarians a new event occurred. Soon a phenomenon\\nwas noticed which alarmed the almighty state: its concentrated power suddenly opposition of the\\nr Christian conscience\\nmet with the opposition of the Christian conscience. The Christians will do homage to g^i^f 6\\nno gods, much less to the emperor-god. There had been numberless Atheists, but\\nCause of the\\nnever had they risked defiance like this. I honor the emperor, Tertullian preached, persecutions.\\nand I wish his welfare and that of the state. But I do not call the emperor god, be-\\ncause I can not tell a lie.\\nThe answer was given through blood, fire, and lions. For this kind of settlement Efforts to rescu the m\\nidea of state.\\nwas considered expedient for upholding the religion needed to uphold the state. The\\nChristians knew that and\u00e2\u0080\u0094 suffered.\\nCrucify, Tertullian cries out, torture, crush us; your injustice proves our innocence.\\nThe oftener you mow, the stronger we grow The struggle began between a maddened\\ngiant and the reconciled conscience of the weak church.\\nWas not this conscientiousness mad obstinacy Who would have imagined that it could Refusal to offer incens\u00c2\u00ab\\ngain the victory? There lay the ancient errors coiled up in one big lump. Ready were the *nvoHedThe\u00c2\u00b0most\\nbeasts to spring upon and devour the defenseless herd of the good shepherd which encount- neroic emancipation.\\nered the hostile onslaughts with no other protection but prayer for divine aid in the main-\\ntainance of dignity and freedom, and an assured hope for the future. Ranke was perfectly\\nright in saying that the Christian prohibition of offering incense to the emperors implied\\nthe most heroic declaration of independence.\\nFor the first time since the world stood, history noticed a separation of those\\nhalves which theocratic state-rule had chained together. The same Church which\\nenjoined obedience to even a Neronean form of government would not waver from\\nthe maxim: We must obey God rather than men!\\nThe long series of persecutions against those who were to outlive the hatred of obedient to even a\\nthe world, were thought to be a dutiful measure for the rescue of the old idea of state thVM\u00c3\u0084RTYRTro\u00c3\u00bcfd\\nnot be made disloyal\\nUpon the public square of Antioch a well was dug andean alter erected in front to their Lord\\nof it. The fountain was dedicated to all the gods. None dared to sell food unless it was Public weU at Antioch\\nsprinkled with that water. You surmise the purpose. The Christians should get noth- christians\\ning to eat or drink. They could not buy anything without partaking of, and burden- froThumTnfty,\\ning their consciences with, idolatry. In a manner so studied and profound the whereby they were\\nChristians were excluded from humanity and\u00e2\u0080\u0094 shielded from worldliness. If the becoming w\u00c3\u00b6rTdiy.\\nstate were to prevail, the Christians could neither eat nor drink, simply die! The\\nChurch found herself assigned to Heaven alone. It was made easier for her to die to", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0275.jp2"}, "276": {"fulltext": "238\\nCHBISTIAN ANTIQUE.\\nIL E. CH. I. 124.\\nThe Church guileless\\nin appropriating\\nRoman forms oi cultus\\nand organisation.\\nSuch adoption was a\\nnecessity on account\\nof which at that time\\nno adulteration of\\nchurch-life was to be\\nfeared.\\nExternals considered\\ninnoxious.\\nOn that score the\\nChurch need not to be\\nreproached with the\\nsatire, that she\\ncrawled into the\\nancient Roman coat\\nof mail.\\nDanger lurked in the\\nJudaising tendency.\\nHistorical development\\nmust feel the way\\nfor new ideas.\\n127, 138, 146.\\nArtistic and symbolic\\nfigures not despised\\nin accord with the\\nnature of worshiping\\nin the tombs of the\\ncatacombs.\\nPictorial badges\\nserved as confessions of\\nfaith against the\\nSpionage of persecutors.\\nMArtingt.\\nDe Rossi.\\nO. Pohl.\\nResting places of\\nDomitilla, Placidia,\\nHonorius.Constantine III\\nChristian antique\\nrepresents the proper\\nesteem of the good of\\nthis life and its\\nconciliation with\\nHeavenly realities.\\n10, 63, 92, 139, 147,\\n152, 158.\\nAttempts of paganism\\nto obtrude u]\\nChristian doctrine.\\nTrue element of\\norientalism as to\\nemanation was inserted\\nat th.- right place in\\nthe article of faith:\\nfilioque.\\nthe world tho she was kept alive. Her way of thinking and educating entered,\\neven across rivers of blood the house of the giant. Without guile nor fear she cloth-\\ned herself with the accustomed forms of art and of organisation as she found them.\\nThe apses of the basilicas of the empire contained the Augusteum with the statue of the\\nemperor-God. The apsis seemed convenient for putting in a crucifix and of course, along\\nwith the apsis the basilica was made appropriate for public services became a house of God.\\nDeemed as equally well adapted to embody the world-tbeory of the Christian faith, and as\\nsuitable vehicles of its organising principles were the Roman constitutional forms and politi-\\ncal institutions. Thus the contents of Christianity were brought under shelter, and such\\nhousing was a necessity. No corrupting of the Church was to be feared on that account, as\\nlong as the spiritual life of the Church was in the state of primitive soundness, and the edifi-\\ncation of heart and mind was the chief object. The externals were not deemed essential, in\\nworshiping the Savior. All belonged to that faithful Church, be it Cephas or the world.\\nAs long as the Church remained conscious of belonging to Christ, the forms were\\nindeed innoxious.\\nBut\u00e2\u0080\u0094 of the church, standing definitely centralised and sharply outlined above\\nthe ruins in the dim distance, equipped with means of protection, and venerated by\\nthe nations, it has been said, that she had crawled into the coat of mail of ancient\\nRome. With reference to ecclesiastical organisation this saying is not improper.\\nBut neither is there any impropriety in a stringent organisation, which in the times\\nof the migration was certainly a necessity. Its harmlessness would have continued\\nhad the Church been cautious against Judaising ideas of dominion and theocracy,\\nand against uniformity in lieu of unity.\\nAs with the constitution, so it was held with art. Development in history never\\npursues its aim with firm steps; it feels its way along. Since new ideas are always\\ncontested,they walk and work in borrowed apparel. Until custom is persuaded to\\nadopt progressive ideas they generally cloth themselves with the attire of a culture\\nwhich is on the wane. Reforms must step forth cautiously under such shielding\\ncover against unpopularity, until they can stand on their own merits, and fashion\\ntheir own forms. Hence the Church held her services in the catacombs, because the\\nsleeping-chambers of the dead were protected by law against all spying intruders.\\nHer symbolism originated in the tufstone of subterranean corridors and baptisteries,\\nwhere a picture, not understood by enemies, stood for a confession of the faith.\\nThe allegorical figures impress us with the pensive mood expressed in them they speak\\nto us of the endearing sentiments, sacred memories and joyful hopes conveyed by them. There\\nappears the good shepherd, the harp, the cock, the palmleaf, the dove, the fish, the ship, etc.,\\nrepresenting truths in which the departed Christians had gone to their rest, for which they\\nhad died. The good shepherd upon that lamp of the apostolic period is, acccording to\\nMartigny and De Rossi, worked out no worse than the finest specimen of classic art. In the\\nsense of the apostolic sentence quoted, young Christianity with unsophisticated singleheart-\\nedness appropriated the arts ready made. With reference to old Christian frescoing and\\nmosaics Otto Pohl lately demonstrated this fact in a thorough manner from the paintings in\\nthe catacomb of Domitilla. We find a variety of antique forms, but no sign of a rigid, ascetic\\ncontempt of the natural- Serene genii appear alongside of the Good Shepherd and Daniel.\\nIn the imperial tomb of Placidia we yet admire the Christian antique as it was before\\nByzantinism demoralised art under mandatory rules. There emperor Honorius is entombed\\nin a ponderous sarcophagus, and behind the altar his sister Galla Placidia, daughter of the great\\nTheodosius. Their corpses in imperial attire were yet seen as late as three hundred years\\nago. Not far from them lies Constantin III. In the mosaics of this grand family-crypt the\\nSavior is pictured in the classic forms of Hellenic art. In youthful beauty He sits resting\\nupon a flowery hill. In the left hand He holds the cross as a sceptre. On the opposite side He is\\nconceived as in riper years, with manly features and dark beard, looking beautiful ai/d tri-\\numphant. Walls around and cupola above glitter in richly gilded ornamentation to set off\\nthe pictures of the Apostles. We have dwelt a little longer on Christian art in order to vin-\\ndicate the conclusion to which the art of this period leads; namely that the Christian thought\\nthen was as yet able really to conciliate, not only to compromise between, earthly and\\nheavenly life. But Christendom did not hold this exalted position for a great length of time.\\n124. New-Platonism had begun its diverse philosophical attempts in order to\\nunite Greek paganism with the religion of the cross. Long and earnestly the Church\\nwrestled with that syncretism, until in the formulations of confessions it was barred\\nout and the purity of doctrine preserved. What was true of the rather Oriental ap-\\nperception of an emanation was inserted at the right place in the doctrine of the\\nTrinity, and is contained in the going forth of the Son from the Father, and of that of\\nthe Holy Spirit from both. In this dogma the old cognition was enveloped and se-\\ncured against heterodox misinterpretation.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0276.jp2"}, "277": {"fulltext": "II E. CH. II. 125. BEGINNING OF DEFORMATIONS.\\n239\\nBut facts are stronger than\u00e2\u0080\u0094 dogma. The persecutions had given the first im- warding oS paganism\\npulses to renounce the world The Occidental Platonists, especially since Augus- in theory\\ntin, had some reason to fall in line with the oriental contempt of life, but there ex- ^f^ j. li\\nisted no necessity to import and to practice Hindoo asceticism, with its demand to m m m m iu\\nmortify the body as the seat of sin and cause of all trouble, as that which ought not U6, U9 150\\ntO be. n the denunciation of\\ntit i hit X-.1 tt. the world and contempt\\nWe have alluded to Agustins importation or Plato s Highest Good with intent to for- of life, sequent to the\\ntify the Church. It was at the time when the persecutions in the East sent many orientals P ersecutlous ln\\nnearer Rome. Fugitives from Persia, Syria, and Arabia turned hermits in Hindoo fashion, 54, 58. 59 149.\\nand thickly populated the devastated region of theThebais. They became monks, became in-\\nflamed with a wild fanaticism against the culture of the world, and the realities of natural Origin of\\nlife. Works of art appeared to these ecclesiastical zealots as demoniacal, as identical with communities,\\npagan idolatry in general. It was not the way St. Paul on Mars hill had proclaimed the divinity 68, 147, 160.\\nof human nature in the words of the Greek poet.\\nAuc ustin s\\nThe corruption of the church originated with the relapse of the new thought of humanism doctrine on the\\ninto the onesidedness of the oriental form of consciousness. It became almost completeatthe State of God,\\ntime when Persia expelled the last of the Nestorians, shortly before Muhamed separated piPi ed ^F-S\u00e2\u0084\u00a2 j\\nBuddhism so far from occidental Aryanism as to prevent further communication with Europe, order to fortify\\nMore than was conducive to the normal development of humanism had Europe imbibed al- the permanency\\nready of that fanatical onesidedness which now contaminated Christian territory for the first 8^278 8^87 97\\ntime. When the sharp opposition of the Semitic spirit turns against occidental Christian 122, 123, 1371\\nculture with intensified acrimony, and reestablishes that very same historic strain which\\nRome seemed to have neutralised and Islam to have intercepted, then more may be seen of the *t er ^u ages ln\\ndeplorable relapse. For the present it may suffice to observe the two thousand monks follow- 54, 56, 59, 146, 147\\ning Hilarion through the Egyptian wildernesses on his inspecting tour through the monastic 1^9* 160.\\ncolonies. And the ten thousand monks around Serapion in his cell on the shore of the Dead Monkery originated in\\nSea, are descriptive enough to cause alarm as to what the cause of humanism shall have to en- -Sgyi t.\\ncounter. Such numbers are suggestive. They formed a cloud foreboding the coming storms Christianity not adverse\\nin a graphic manner. Ephesus in A. D. 449 witnessed one of them. to art.\\nThe cloud arose in the desert, grew dark over Rome, and spread over the whole oriental remainders in\\nempire. Rome, recently the Pantheon of all the gods, became now, under its bishops expulsion of oriental\\nArianism and after\\nand its first pope, Gregory I\u00e2\u0080\u0094 when the chronometer stood at A. D. 600 the chief their separation\\nrelic-market of the world, the necropolis of all sorts of saintly bones and of mummified Muhamed\\nmartyrs. A D 600\\nSemitic encroachments\\nFrom Rome the bones, hairs, splinters, etc. were distributed throughout the pope s great perpetuate the strain\\ndiocese. Large quantities of the filings off the chains of St. Peter became a ready selling aggravated^orms.\\narticle; they soon were all the rage, to be worn upon the bosom in small lockets, formed Hiiarion s army of\\ninto the symbolic keys. New inventions followed. The filings of the grate upon which Lau- on s\\nrentius had been roasted, fetched as high a price, as the oil of lamps which had stood burning A. r D*600 e\\nbefore the graves of the martyrs. Little cotton balls soaked in this oil were put up in capsules, _\\nshipped, and worn like other charms as preventative of almost any kind of bodily ailment. th^ n RELIC-\u00c2\u00b0 W\\nCicero jokes about the brazen image of Hercules in the temple of Agrigentum. The market of the\\nmany kisses of the worshipers had smoothed off the chin. Now the very same picture under western world,\\nanother name was exhibited. In the atrium of the basilica of St. Peter stood a bronze statue From deification of\\nof the Prince of the Apostles. The foot was smoothed off by the kisses of the superstitious ti \u00e2\u0080\u009e^dM^bones\u00e2\u0084\u00a2\\nof all nations. 15. 54, 59, 125, 151.\\n\u00c2\u00ab\u00e2\u0096\u00a0n j\u00c2\u00bb -x j 1 r, Holy nail 35, Buddha 58,\\nRome on one side of its organism decomposed as a corpse (we quote Gregor- Jesuitic 150.\\nr _, _ f 25 Chrysostom, 127 Holy\\novius) whilst rejuvenating itself on the other. For Rome, in the mean time had cross, 151 Andrew s\\nhead, 137 Dalmatica\\nbecome a church-state inadvertantly inclining to Hindoo pessimism, to Roman dem. dead bones, instead of\\ndead cesars.\\ncation of the living body, and adoration of dead ones. This was the mode of splitting Degeneracy of the\\nt church conspicuous.\\nhuman existence from heavenly life, and then trying to mend the split. Rome is a (to\\nJ r Rome a decaying\\nsinister creature whose phenomenal duplicity henceforth stands out unique in history co fp sc one side\\nr r rejuvenating on the\\nother. Gregorovius.\\nCH. II. DEFORMATION OF THE CHURCH. BYZANTINISM. oidRomefuiiy\\nrehabilitated in the\\n125. The exposition of the ecclesiastical deformity of Christianity in the Roman Church-state,\\nbasin would be incomplete without a special survey of the eastern part of the empire.\\nFrom the solitude of depopulated Hellas\u00e2\u0080\u0094 for Greece deserves a brief review, nee- Survey of the eastem\\nessary to understand Byzantium the Parthenon sighs up to Heaven, allegorically j\u00e2\u0084\u00a2 1 the Roman\\nspeaking. The Athenian Parthenon had been transformed into a temple of the\\nMother of God\\nThe image of the goddess, Phidias masterpiece, had disappeared. In the temple\\nof Pallas Athene the eternal lamp spread a flickering sheen. The high edifices looked the Mother ai God.\\ndown on a dilapidated town, from which the last treasures had taken wings to Byzan-\\ntium.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0277.jp2"}, "278": {"fulltext": "240\\n.Abissynian\\nChurch\\nin the south.\\nChristianity mummified\\ndui ing the first stage of\\nJudaising deformation.\\nNorthern branch of the\\nChinch in patristic\\ntimes:\\nArmenian\\nChurch.\\nPrester John. 8 146.\\nJerome, Ritter.\\nof the\\nByzantine\\nempire,\\nHistoric monuments,\\netc. of Greece collected\\nat Constantinople.\\nlimitation of oriental\\ncurt life.\\nSiq.i in. icy \u00c2\u00abf\\necclesiasticism.\\nIncipient paganism\\neulogised\\nChrysostom,\\n126, 150.\\nArt ever emble-\\nmatic of national\\ncharacter which\\nis bused upon\\nreligious tenets\\nand cults.\\n11, 13, 15, 20. 56,58,\\n71, 86, 96, 12ti, 131,\\n132, 138, WH. 156,\\n175, 199.\\nArt under cesaro-papal\\nsurveillance. S 190.\\nII. Council of Nice.\\nCopy-1 k of Saints\\nportraits at Mt Athos.\\nKyrillosof Chios.\\nSimilarity of\\nByzantine\\npictures with\\nrepresentations\\nof Krishna and\\nIris-Horus.\\n131, 137, 146. 149,\\nCONSTANTINOPLE, MUSEUM AND BRIDGE OF CLASSIC ART. LT E. CH. II. 125.\\nBefore we follow thither we cast a side-glance at the northern and southern part of the\\neastern Church. The abissynian church founded upon the Nicsean Symbolum has remained\\nupon that foundation under a heavy surcharge of ^gypto-Koptic plaster-work. Pushed out\\nof reach of the ecclesiastical turmoil, the history of that section of Christendom is instructive.\\nWe see our religion petrified in antique style, streaked with Judaistic elements, lost under\\nrituals scarcely understood.\\nThe liturgical performances are meritorious works. The thought of grace and salvation is\\nnot entirely extinct under the rind of thisdried-up side-branch of theChurch despite her hier-\\narchy, her 180 feast-days,and 300 days of fasting. That ecclesiastical body represents a mummi-\\nfication unequaled; because of Judaism not there meeting the opposition of the Aryan mind,\\nbeing left undisturbed to amplify its influence, that section of Christendom became disqual-\\nified for civilisation.\\nNorth of Derbend on the slopes of the Caucasian mountains toward the steppes of the\\nVolga and the Don regions we find an old Christian Kingdom of the Golden Throne. This\\nthrone stood at Sevir; Persia had once presented it to the Sassanides. In these regions, ac-\\ncording to Jerome, the Apostle Andrew had spread the gospel. From thence to the Phasis\\nriver stretches Inner or Pontic Aethiopia. Here dark-colored men arrived with the precious\\nstones. Here it is, as Ritter thinks, that the Prester John reigned, whose renown in legen-\\ndary lustre extended deep into the Occident through all the Middle- Ages. Subtracting the\\nmythical elements, we need not doubt that a Christian state existed there. What Islam made\\nof it iss-hown by the ruins around the Black Sea, if we consider them as remnants of that\\nstate rather than offshoots of the aemenian church.\\nAnd now we proceed to Byzantium whose dominion includes both of these parts\\nfrom Pontus to Habesh. By viewing the whole we shall understand and, perhaps, ap-\\npreciate them a little better in their present significance. In the capital of East-\\nRome stood Constantiue s figure upon a pillar in stylite fashion. At his feet burned\\nlamps, attended to by praying people. This characterises the whole empire.\\nAlong with the captive virgins of Greece, the sacred things of old Hellas had to be deliv-\\nered at Constantine s city. The ivory Parthenos of Phidias, taken down from the once proud\\npedestal, stood now before the palace of the senate, stared at by the populace. In the imperial\\npalace the muses of Helicon were set up. The Pythian Apollos with the gilt tripod decorated\\nthe Hippodrome. Finally the images of Zeus, Aphrodite, and Artemisia reappeared in the\\nChurch of St. Sophia. Not less noteworthy were the heaps of manuscripts rescued from Hellas\\nand sheltered in the libraries of the emperor and the patriarch.\\nIn the building of St. Sophia s Church pillars from Ephesus were rendered useful; so\\nwere those pillars of porphyry which Aurelian once had dedicated to the sun-temple. Works\\nof art from Asia Minor stood by the side of pieces of booty from Hellas. Byzantium really\\nseems to have been designated as the museum and conservatory of a subsided culture.\\nThe dogmas of the church governed the empire. Adjoining the church of Mary,\\nin somber seclusion, stood the parsonage of the patriarch. Whoever passed his gate,\\ncrossed the arms upon the breast and made a deep bow. From this imitation of the\\nHigh Portes of the Orient numerous messages were expedited daily over a consider-\\nable part of the globe. This patriarch s diocese extended from the neighborhood of\\nthe Baltic Sea to the cataracts of the Nile. The ancient gentile thought had been\\nrestored to power, at the time when Chrysostomos congratulated the Antiochians on\\ntheir city being fortified by relics all around. For we must know, that land and sea\\nwere filled with them. Shrines of relics, and the pictures of the Mother of God\\nfastened to the masts of the Byzantine ships, crossed the waters everywhere.\\nThe art of the empire, here as ever emblematic of the national character, became\\nstationary, stiff, conventional.\\nThe Second Nicsean Council already saw fit to decree as an utterance of the Holy\\nSpirit, that artistic representations should not be left to the fancy of an artist, but\\nshould keep in strict compliance with the traditions of the church. The copy-book of\\nKyrillos of Chios, containing all the pictures of the saints, was henceforth made obliga-\\ntory, strictly to be followed by the painters, and the monastery upon Mt. Athos had\\ncharge of the rigid surveillance of art. Personality, ingenuity and talent were\\nunder bans, monotonous technique alone remained. Not until we have looked at a\\npicture of the infant Krishna upon his mother s lap, the heads of both surrounded\\nby radiant haloes, and only after we have seen Isis with Horus on her lap, are we pre-\\npared to understand the stiff and repulsive forms of the Byzantine Mary, the\\ntheotokos with the child.\\nBy degrees the pictures of the Redeemer become more lank, bony, shocking. From\\nthem He can no longer be recognised as the Liberator and Friend of man. The re-\\nligion of the world had been rendered so worldly as to usurp the worse than worldly\\nthrone. This explains why Christ from that period on appears in the awful majesty", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0278.jp2"}, "279": {"fulltext": "IL E. CH. III. 126. THE CHURCH ORIENTALISED, POMP AND BARBARISM. 241\\nof the stern imperial judge amidst a courtly suite of apostolic and saintly attendants Deformity of christian\\nj-, ,,.m cognition of humanity\\nwith the addition of an angelic retinue. as mirrored in the\\npictures of the Savior.\\nTo correspond with the pompous splendor of the court and to adorn the interiors of the 137, 139, iso.\\npalaces those figures were framed into mosaics of sparkling jewels set in colored glasses. With\\nthe sixth century that golden background begins to be indispensable, upon which the figures\\nappear as heartless as possible. To inspire the devotees with awe, they are made to stare\\nequally fierce and selfish. These pictures show not a sign of life or action only serious and Art reveals the state of\\nceremonious sanctimoniousness is idealised, if a picture of absolute phariseeism can idealise culture and the\\n~_ m character of cultus\\nany such frame of mind. controlling public life\\nSuch dreadful looking ideals menace the people through centuries from Ravenna g 125, lsi, 132, is\u00c2\u00bb, ise,\\nto Erzerum, supplanting the preceding Christian art everywhere, so that no trace of\\nit would have been left, had it not been for the sleeping-chambers of the early\\nChristians.\\n12(3. Think of it: repulsive pictures of the Christ expressly made to represent\\nnothing but the fanaticism of intolerance. For so far the thought of humanism and\\nthe love to fellow-men had been diminished in this kind of Christianity, that it\\nseemed to have outtived persecution and to have conquered only to indulge in re-\\ntaliative persecution itself.\\nThe situation did not change when the country lay open, a prey to hordes of savages. Cause of the decline of\\nThe empire received its last and most deadly wounds, says Gibbon, during the minority of\\nthe sons and grandsons of Theodosius. When these incapable princes seemed to have arrived Byzantine pha\\n1 disqualified the rulers\\nat the age of puberty, they relinquished the empire to the eunuchs, the Church to the bishops, for government.\\nand the provinces to the barbarians.\\nThis in essence continued to be the case when at home the rulers fought out dogmatic Intestine outbreaks of\\nsubtleties even at the races and the games in the hippodrome, where on more than one occasion dnd lclbm\\nthe blood of citizens was poured out in floods. This continued whilst on the borders Huns whilst hordes of\\nand Bulgarians made their raids unchecked, drawing nearer and nearer until they arrived narrow down the\\nbefore the portcullies of the capital. territorial extent.of\\nThey sneered at the long, strong walls, parapeted and studded with towers, extending\\nfrom the city up to Salymbria, and down to the Black Sea; the walls notwithstanding, they and serve retaliation\\nravaged the empire up to the Termophylees. It is an assured fact, that the court and the pop-\\nulace of Byzantium allowed themselves to become vulgarised by coming in contact with cruelties perpetrated\\nthose crude peoples. Piercing out eyes, cutting off noses, ears, c. was carried on by whole- by princes under the\\nsale. Even Samuel, the prince of the Bojares,. fainted away from horror at the sight of fifteen influences of court-\\ntheology,\\nthousand of his warriors, which the emperor had returned to him with their eyes pierced out.\\nBut the blinded ones were called the barbarians and our school-books still copy the and under dread of\\npalace-revolutions.\\nslander.\\nEmploying measures like these the emperors thought to shield their persons\\nagainst palace-revolutions, and their provinces against the invasions of savages. The\\npossessions reached much too far, however, for such a method of defense. Just re-\\nmember the permanent struggles with Parthia and with the Persian kingdom of the\\nSassanides.\\nByzantium now divided with Rome the old honor of being the seat of the central\\npower, that reached from the Thames to the Indus, that ruled over Treves and Petra.\\nWhat a stretch of border line was there to be defended.\\nIt is instructive to observe, first, the long contest between Rome and Parthia, then the Borders defenseless.\\nwars with the Sassanides. There in Rome and Byzantium the centers of a power dom-\\ninating the western world from Athens and Alexandria to the Rhone and the Thames, here a\\nromance of Persian knighthood in rows from Tyre to the Indus. What a line between these\\nterminals The spirit of chivalry had not as yet died out in the regions between the Leontes,\\nIndus and Volga. But see how the lines are forced by Huns, and Goths, and Bulgarians.\\nFrom the South the Saracens even are in sight, falling inline with the skirmishing sons of\\nIshmael and Esau. Thus the emperors, ever trembling for their lives, could scarcely avoid be-\\ncoming unapproachable cowards and blood-thirsty despots. The eastern emperors were even\\nmore menaced than their associates in the West! For here monkish fanaticism and contempt\\nof life had wrought a sturdy race of subjects into foes more fierce and aggressive than any\\nwhich history thus far had met.\\nDiocletian already, who had pressed forward beyond the Tigris, had adopted the court- Diocletian introduced\\netiquette of Xerxes for his household. His sacred deity, the emperor was to be addressed new features of\\non bended knees. His golden diadem was an imitation of the Persian tiara which Cyrus wore. His sacred majesty,\\nThe doggish sycophancy in officious ovations of despotism knew no bounds. Manliness per S |\u00c3\u00a4o P tiara S 78.\\nhad disappeared as well as feminine decency. Servile oratory lasted as long as the empire\\nwith its abject prostration before emperors of whom the greater number were monsters of\\ncruelty and effeminacy. This abuse of the Greek language had been commenced by the two 8,e0!ph 5n y i8M8iWw!\\nEusebiuses, the father of Church-history as well as the Nicomedian. The oriental ceremonials\\nwere kept up for appearance sake until the boundaries of the empire had melted away to the and effeminacy.\\nlimits of the capital and pomp became ridiculous.\\nGoths.\\nrians.\\nSaracens.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0279.jp2"}, "280": {"fulltext": "242\\nRESULT OF BYZANTINISM.\\nII. E. Ch. n. 127.\\nContrast between\\npompousness and\\nimpotency.\\nEmperors in dread of\\ntheir fanatical subjects\\nentrust themselves to\\nbody-guards of\\nbarbarians.\\nHistory of\\nByzantinism\\ndemonstrates the\\nmischief of the\\nAugustinian theory,\\ns 78, 122, H4. 150,\\namalgamating\\nTHRONE ALTAK\\npriest and king\\nin one person.\\n54, 55, 56, 59, 61,\\n77, 97, 124, 127, 137,\\n145, 148-150, 165,\\n178, 191.\\nSum and substance of\\nthe first phase of\\ncivilisation.\\nConditions in the West\\nmodified by the\\nOeriu.inic element.\\nJustinian s figure\\nemblematic of\\nByzantinism\\ncode of law in one hand,\\nmodel of St. Sophia\\nin the other.\\nState s rights\\nsubordinate, and state\\npower made sub-\\nservient to a\\npriest-state.\\nH_ERUENR ETHER.\\nArmies of clericals.\\nCollection of laws.\\n133, 236, HI\\nHeraclius carrying the\\nholy cross l/ack from\\nPersia to Jerusalem.\\nReceives a letter from\\nMubamed. 124,\\nA strange contrast that, between the despicable fright and impotentency and\\nthe dress; robes heavy with gold embroidery, purple buskins, a high silken cap\\ndecked with pearls and jewels, surmounted by the Persian tiara tapering out in a\\nglobe and a cross. Helpless were now these proud cesars, had it not been for the sup-\\nport of the wild Warsegians rushing in for martial employment and for payment in\\ngold or land-districts. These foreigners were made body-guards, since they could\\nbest be trusted with the protection of the emperor s life when he went to church.\\nSurrounding the emperor, with double-edged battle-axes upon their broad\\nshoulders, they marched with him to the senate or to the hippodrome. In their keep-\\ning were the keys to the treasury, to the purple state-hall, and to the sleeping-room\\nof their master.\\nSuch was the embodiment of the Plato=Augustinian idea of the State of God in the\\nByzantine dominion, New-Rome and New-Jerusalem combined.\\nHistory in this case again and forever has demonstrated that this Augustinian\\nidea is mischievous; that servitude is inevitable where king or priest in the same\\nperson usurps either office.\\nThere will be plenty of cheap imperial benedictions every soldier may have a piece of\\npaper soaked with holy oil as a charm and talisman in war. No wonder that the pious sol-\\ndiers clamor for three emperors instead of one. They insist upon an imperial trinity upon\\nearth as the symbol of the Trinity in Heaven.\\nThe end of it all was a general torpidness in formalism and hypocricy, a perpetual in-\\ntrigue for getting into the dangerous position of power and homicide.\\n127. Ready to depart from old style Romanism and Byzantinism in the Medi-\\nterranean basin, it is befitting to sum up the results of the first phases of Christian\\nculture.\\nWe mentioned that the extension of the old empire, in its Greek capital at least,\\nwas the museum of classic antiquities. The inheritance of which Rome took posses-\\nsion when the empire was divided, was differently influenced and managed in Rome\\nand Ravenna from the way it was in Constantinople. Here oriental stability as re-\\npristinated upon government; whilst the conditions in the western part were some-\\nwhat modified by the Germanic element. When western Rome had become ex-\\nhausted, simultaneously with oriental effeminacy and dissimulation in eastern Rome,\\nwhere the walls were built to be manned by hired men from the North then that\\nsanctimonious langour and diplomatic wickedness became the fixed character of the\\nEast, which ever since goes by the name of Byzantinism.\\nFor five centuries ancient Romanism had controlled the culture of the world.\\nNow Constantinople took the lead from Edessa to Venice\u00e2\u0080\u0094 for a short period.\\nOne gift which the Latin part later on got back from the East, we will not slight,\\naltho it has received more praise than its merits account for, viz: Roman Jurispru-\\ndence. Justinian s finely executed picture shows him as he points to his code of\\nRoman laws with one hand, and to the church of St. Sophia with the other. It means\\na great deal. For a great accomplishment, and a peculiar product of history, is the\\ncompletion of a Christian priest-state, to which state-rights are subordinated and\\nmade subservient.\\nIn the memorable year 622 A. D. the church of St. Sophia supported more than eighty\\nclerical officers, of which fact Hergenroether made a memorandum. This was the number\\nremaining after an express reduction by Justinian. But in addition to the eighty priests,\\nthere were one hundred and fifty deacons, seventy subdeacons, and one hundred and sixty\\nreaders in attendance.\\nThe army officers and curates connected with the other 25 new churches, if averaging in\\nthis ratio, must have been large enough to maintain that controversial fervency which cost\\nthirty thousand lives in the few days of the Nica riot.\\nCollecting and condensing the laws which however this emperor learned from the Ger-\\nmans in Spain and Burgundy\u00e2\u0080\u0094 did evidently not at all accrue to the elevation of morality.\\nIt is a portentous mistake to expect civilisation from either priestly or royal legislation.\\nEmperor Heraclius entrusted the patriarch and the Mother of God with the regency\\nwhen he went against the Persians. He wrenched the Holy Cross from them in order that\\nhe might, walking barefooted at the head of his soldiers, carry it back through the gates of\\nJerusalem.\\nNobody had any idea that the letter he had received on the way from a certain crank by\\nthe name of Muhamed would cause such reverses to him, and such a tension in history. Like\\nthe cloud of a tornado Islam arose in the same year, in the year of the Hegira.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0280.jp2"}, "281": {"fulltext": "II E. Ch. III. 128. state-theocracy; legalism; semitism. 243\\nThis, then, is the significance of Byzantium: It was to be the place of retire- Constantinople the\\nment for ancient Greek culture. In due time it should become the bridge also, across \u00e2\u0084\u00a2\u00e2\u0084\u00a2i\u00c2\u00a3uot classic\\nwhich these fragments would be carried by fugitives to an asylum in the West. By- ^fX^^Xcause\\nzantium was well adapted to conserve the classic products of the Aryan mind. It s!giX n a t nce, their 137.\\nwas the better fit for such safe-keeping, as it was too stupid and selfconceited to ap-\\npreciate the treasures. Had it been otherwise the classics would in all probability until the ti\\nhave been destroyed. when the West\\nwould better\\nEoman law and Cesaro-papism were to be the vehicle for carrying, at the proper appreciate them,\\ntime, the mixture of Greek culture and Christianity\u00e2\u0080\u0094 such as it was\u00e2\u0080\u0094 to the Occident i42 end \u00c2\u00ab5, im.\\nwhere Cesaro-papism prepared the peoples for the transition from bondage under Tas k of each branch of\\nthe law to gospel-freedom. This then prevailing form of government was similar to Rom:in ces PVisi\\nthat of the East, in that this alone was able to throw the raw material of Persian, the t\u00e2\u0084\u00a2ns!ti. f t\u00e2\u0084\u00a2\u00c2\u00ab the\\nSlavonian and Saracen hordes, gnostics and monks, too, into the smelter. 6o1pei reldo h m w t0\\nThe mission of the Byzantine dominion to serve as a safety vault and as a bridge for Painting in the cloister\\n8 12\\nHellenic culture is typified in an old picture on one of the ceilings of the great old cloister at Mhos 11 UP n\\nIviron upon Mt. Athos. Represented is the Ho-ly Virgin upon the throne, surrounded by angels, -p\\nprophets, and apostles; but Plato, Aristotle, Sophocles, Thucydides are also present. Is it not the reunion of\\nlike a prophetic vision of a future in which should be understood again the real sublimity the old and true\\nand catholicity of the evangelical thought? elements of\\nAryamsm with\\nCH. III. THE CHURCH AND THE TALMUD. ca fholfcity!\\n128. In the Third Division we introduced a group of the Semites as a neces- 134, {45; \\\\H\\\\\\nsary element and coefficient energy in the task assigned to the Mediterranean culture. Characteri tic\\nThe Hebrews were especially important as the vessel into which the solvent in- propensities of the\\nSemites in comparison\\nwith those of the\\nAryans. 88, 93.\\nthe remedy among the nations for their recovery. True to the Semitic temper in\\ngeneral the Jews with an eye to their own interest gave prescriptions but did not take\\nthe remedy themselves. Well adapted tho they were to intermeddle and to diffuse,\\nthey seemed utterly disqualified to accept the thought of Isaiah to buy without money\\nand without price. They did not take if not allowed to domineer. Hence in keep-\\ning with their natural disposition to hold their own, and not seeing in their head-\\nstrong perverseness that they threw away the seed kernel grown in the hull of their\\nAnimosity against\\nown externalism; they thought it meritorious to reject what seemed alien to their Christianity is the\\nkernel of Judaism\\nnature and their traditions, and in their obduracy turned their full animosity against and its sole bondof\\ncoherency.\\nthe new moveinei.t, making the animosity their religion and single force of coherency.\\nLet us recapitulate what we gleaned after the reapers in the field of Sem. We ap-\\npreciated the receptivity of the Semites. They took a firm hold of the one transcend-\\nental deity, which compels man to absolute dependence. This dependence was per- Jewish affectation of\\nr ennui. \u00c2\u00a788, 93.\\nceived, however, as an onerous servitude which renders earthly life colorless, and\\nproduces an habitual affectation of ennui.\\nThe Semitic frame of mind may best be seen in its contrast to the Aryan. The Aryan Aryan frame of mind\\nmanifests versatility and is inclined to divert his mind in the manifold of nature. In his fond- m com P arli,on 93 .\u00c2\u00ab4.\\nuess for analysing he becomes so attached to nature s beauties as to let his diverted mind run Aryan addicted to a\\nto dissipation. Because not so intensely interested in the externals of religion, the Aryan the^iUi d. sen t imen-\\nshows more considerateness for the personal sentiments of others, and more tolerance. Be- taiity, speculation,\\np scepticism, tolerance,\\ncause or his idealistic anticipations being disappointed so often, he gives himself up to scepti- melancholy.\\ncism, grows melancholy, and loves to brood and to speculate.\\nThe temper of the Semite, as a general thing, is quite the opposite. Above all he is in- Semite given to deism,\\nflated with a great amount of selfesteem for altho cringing towards the powers that be,he is, corresponding\\nwhenever selfishness requires, oppressive to those he thinks below him. Concealing under inconsidexateness rf\\nother peoples troubles;\\na studied gravity ot deportment every sign or lus inner emotions, he is naturally prone to vindictiveness,\\ndeceitfulness,and to count upon. external appearance. Weadmire his faculty for concentration CALCULATI0N ennui.\\nwhich makes the dispersion of his nation the only calamity which causes him real grief. He\\nadheres to rigid dogmatism, and his fanatical vindictiveness for being baulked in justifying\\nand carrying out his wrong world-theory is more dangerous than his making proselytes.\\nThe Semite s view of the world and mode of life tends not to nature or agricul- Aversion to\\nagriculture, full of\\nture; it centers in God and in himself as number one. In regard to the world he cal- prospects, expert in\\nfinanciering.\\nculates, is ever full of prospects, and an expert in the art of financiering. Hence\\ncredit is due to Semitic development: with reference to religion and ethics for every-\\nthing; concerning the part it took in aiding cultural progress on the scope of practi- Semitic contribution\\nto to cu ]t ula i progress in\\ncal life: for commerce, distributing products, for traffic and financiering; in science general.\\nfor something, namely astronomy, measures and ciphers; in arts, nothing.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0281.jp2"}, "282": {"fulltext": "244\\nAryan qualified for art,\\nscience, philosophy;\\na born agriculturist.\\nSemite a nomade\\naversion to\\nhandicraft is not\\ndisavowed;\\na born trader\\npoor warrior\\ncosmopolitan;\\nseeks popularity, puts\\nup with indignities,\\naffects patriotism,\\nideality and fidelity to\\nprinciples.\\npredilection for\\njudicial positions.\\nAffecting\\nphilanthropy.\\nUtilising other peoples\\nsecrets and\\nembarrassments.\\nMaking gossip a\\nbusiness, eminently\\nqualifying him for\\njournalism.\\nTALMUDISM AND MOHAMMEDANISM.\\nn. e. Ch. m. 128-\\nSemitism forced into\\nMohammedanism.\\nTalmud\\nand\\nKoran\\ninstrumental in stirring\\nup Christendom.\\nThe appellation\\nAnti-Semitic\\nmay cause inquiry\\nas to what\\nAnti-Christian\\nThe higher criticism\\nin sympathy with\\nTalmudism called forth\\nwholesome\\ncounteraction.\\n19. 168,\\nChurch under\\nobligation to Jewish\\neffrontery.\\nReasons for our\\nindifference as to\\nAnti-Semitic agitation.\\nEncroachments of\\nJudaism to be\\nretrenched. 200\\nBut the Semite must be understood from another aspect. If the Aryan is a Christian, he\\nis best qualified for art, science, and philosophy. At any rate he is the champion of freedom,\\nresists the Bad.and is an agriculturist to the manor born. He loves the soil of his Heimath,\\nand may become homesick for his native village. Now the Semite can never deny the stamp\\nof that national character which was impressed upon the House of Israel during the first\\nperiod of the exceptional position to which it had been appointed. Raised upon a narrow\\nstrip of the earth s surface, most of which was a wilderness, the Semite is a nomade. Hence\\nlove for the soil is lacking entirely, agricultural pursuits are avoided, and aversion to handi-\\ncraft is not disavowed.\\nAs a born trader the Semite loves city life, and. being spoiled for patriotism, is a poor\\nwarrior. As a cosmopolitan he takes no pleasure in the idyllic, possesses no principles and\\ntakes no interest in ideals. But he likes to affect all this, for the sake of the popularity which\\nhe needs in order to become a power behind the throne. He can put up with indignities as\\nfar as he sees a chance of turning them to his account and of coming out triumphant in the\\nend. In law he is well versed so as to keep himself out of its meshes and to get others in. He\\nthen knows how to get them out again and to play off philanthropist under certain stipula-\\ntions. He knows how to pry into, and to utilise other people s secrets and predicaments.\\nMaking gossip a business he is quick to swing himself into the saddle of journalism watching\\nthe failings of others, which he may render opportune for improving his own chances, he can\\nin this latter sphere most profitably unfold his talent of intermeddling.\\nWhat the Semite lacks of talent for organising states\u00e2\u0080\u0094 despite his good qualities for\\ndomestic life\u00e2\u0080\u0094 he makes up in talent for organising finances. Through concentrated enter-\\nprise he will occupy and try to monopolise the domain of commerce.\\nFor the Jew the best mode of preserving and utilising his talents for the world in\\na legitimate way, of enriching these talents for his own true benefit, would have been\\nto step forth from the clannish narrowness of Semitism and to ennoble the natural\\ninheritance through Christian cultivation of the mind.\\nInasmuch as the Ishmaelites and Israelites did not enter Christianity, they were side-\\ntracked. It will be of no avail to the latter to obtrude themselves upon Christian civilisation,\\nor try to sneak in on their own conditions in order to disintegrate in their cunning manner\\nfrom within, what they could not demolish in open combat.\\nFor in spite of affecting philanthropy after the very pattern of Judas the Iscariotite. in\\nspite of acting persecuted innocence, Semitism cannot conceal its merciless, hateful and\\nfanatical particularism.\\nSemitism was forced partly into Mohammedanism.partly into Talmudism. To the\\nlatter the Jew is chained, altho he may boast of his unconcern as to any religion; tho\\nhe may simulate indignation over any symptom of inhumaneness; tho he may avail\\nhimself of pretended agnosticism in order to make friends among nominal Christians\\nand fraternise with them: the modern adherents of posthumous Talmudism are the\\ndeadly foes of Aryan Christian culture. The well-spring of this antagonism is\\nthe Talmud. Its acquaintance must be made together with its companion and con-\\ntemporary, the Koran. Both these foes of Christ s religion seem to have been designed\\nby history to irritate and stimulate the culture issuing therefrom.\\nThe pernicious methods b which the weakness, the failings, and embarrassments of the\\nChristians are espied and taken advantage of, should remind Christendom of the duty of self-\\ncriticism and circumspection. By repeated assaults the Christians are reminded, that in-\\nternal dissensions must give place to a united defense against the foe without. Constantinople\\nand Jerusalem witness to the advantage which Semitism takes of the weakness of Christen-\\ndom to this day. Hence the latter as yet needs a spur to its flanks and a prick to its heels to\\nurge it onward, and to awaken it to the consciousness of the contrast, and of its task to pre-\\nserve the essentials of European civilisation against the encroachments of Semitic money-\\npower. Since in our own days the word Anti-Semite has a jarring sound it would be well to\\ninquire what Anti-Christian means. Perhaps the investigation will be called up shortly, just\\nas the rich literature on the Life of Christ in recent years was called forth by the dis-\\nparaging books written in sympathy with Talmudism, and as the publication of this book was\\nstimulated by a certain anonymous History of Civilisation of the W T orld in four volumes, in\\nsympathy with the adherents of Talmudism. The Church might have succumbed under fac-\\ntional strife and intellectual inertia. It was the scientific research after proofs for the au-\\nthenticity of the Pentateuch and of Isaiah which led to the discovery of the witnessing stones\\nof Mugheir and Tel el Amarna. These are our reasons for being indifferent as to Anti-Semi-\\ntism and for acknowledging ourselves under obligation to Semitism. But since it is undeni-\\nable that the ancient element, chiefly in the shape of Judaism, seek ways to assail and to\\nundermine the Christian cognition of Theo-Humanism, we emphatically insist upon our right\\nto arrange affairs of Christianity and criticism, to settle points of the Christian world-theory\\nin our own way, and desire to be ignored by Semitism.\\nThe fact, that occidental history up to modern times seems to have been destined\\nto move between the Semitic and the Aryo-Christian frames of mind as between two", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0282.jp2"}, "283": {"fulltext": "Systematised phariswism\\nH E. CH. HI. 129. TALMUD, A WORLD-THEORY AND COHESIVE CENTER. 245\\npoles, we have to admit. Before we get through we may have become aware, that the\\nirritating effects of the polarity reach remarkably far and deep.\\n129. Let us prove this polarity first from direct encroachments of Talmudism. Effieots Talmudism\\nr r U p on civilisation.\\nAs soon as that way and truth had been banished from Jerusalem, for which\\nthe Jewish race had served as a vessel and vehicle until it had emptied itself and\\nwas left to itself, its ominous uusympathetical nature became conspicuous. In the\\nfirst books of the Talmudistic collections already it betrayed its nature, where it\\nposes upon the bizarre mystifications of the rabbis, and gives vent to its surrepti-\\ntious fanaticism.\\nAssuming an attitude of self-sufficiency for the sake of effect the Talmud composes the\\nJewish traditions into a system of Pharisseism which renders the most trifling- observances,\\nvoid of any intellectual or ethical value whatever\u00e2\u0080\u0094 into law.\\nIts own exclusiveness notwithstanding-, Judaism in its usual effrontery outwitted the\\nRoman law in obtaining- chartered franchises for its own. Thus Talmudism became legalised\\nin organising itself against all the world, and against Roman state-unity in particular.\\nThe Jews ever since have deported themselves as born lawyers, as experts in making out Lawyers and\\ntheir cases through casuistry. Judaism took a liking to Rome in proportion to the growth of state chTrter tn iegaiiBo\\nRome s hatred against the Crucified. And Rome was only too well pleased to return a little their own traditional\\nliking since Judaism would stoop to serve the gentile state, at least in slandering and denun-\\nciating Christians.\\nGladiatorial shows, circuses and theatres were the things most popular beauties ranked\\nhighest at court and the Jews espied every opportunity to utilise these things in the gain of\\npopularity and influence, and to profit some cash besides. They could now endure all these\\nthings in the Holy City. Even the Hellenic-Roman courts of the Herods were tolerated in the\\nCity of David, if only Christ s memory was impugned.\\nJerusalem was given into the hands of the gentiles in return for the victim of hatred\\nwhom the Jews had delivered to Pilate. They knew how to keep clear of the reproach of the\\nlegalised murder. The Lamb of God was sacrificed by the highpriest under forms of\\ncustom, of sacred tradition, and civil law combined, so as to prove Jewish innocence. Semi- Retaliation upon\\ntism indignantly will deny the murder, but cannot deny the retaliation. Jerusalem fell. The\\nlast of all the states of ancient culture was vanquished as the first nation which received ex-\\nemplary punishment in the new sera.\\nRabbi Jochanan was Nasi. He flew from the besieged city and transferred the seat of\\nthe Sanhedrin to Jamne, where the aristocratic Jews had taken quarters. Thus a firm center synagogue.\\nwas founded at the beginning of the great dispersion. At different times schools flourished in Synhednon.\\nBabylon, or Pumbeditha, in Tiberias, Nahardea, or Sera. Those of Babylon under their\\nRosh-Galutha (i.e. head of the captivity were the most influential. Thus it happened, that\\nthe commentaries of the Mishna and the Babylonian Talmud emblematic of Judaism as the\\nr, t l i_ Origin or the Talmud in\\npagodas are of Buddhism were compiled in the old Cushito-Semitic capital. It was the object Babylon is ominous.\\nof the Talmud to legalise the hatred of Christianity, which henceforth was to bind the dis- TT\\n_ .i. Hatred of the cross\\npersed Jews together. Another bond of union they have not. Another state the dispersed religiously sanctioned\\nnation could never organise, since the authority of the RoshGalutha had dwindled away and therefore and henceforth\\nthe center dropped out. The written tradition was to hold the intriguing union together after is the single bond of\\nthe Jews, expelled from Persia, had taken refuge in Africa and Spain, where the disconnected \u00c3\u00a4ce. 1\\ncongregations of the Synagogue dotted the Mediterranean basin.\\nOne of the most mysterious features of history comes out in the farthest-reach-\\ning influences ever exerted by these fragmentary parts of the house of Israel. In order\\nto be just, due attention is to be given to the hidden cause of that universal prestige\\nwhich Judaism knew how to maintain. We must investigate the religious philoso- Phantasms of\\no a r emanation intermixed\\nphy affiliated and abetted by the Talmud as the source of Jewish propensities. with a corrupt\\nJ r i. monotheism. Kabbala*\\nThe post-Christian speculation of the Jews contained in the Kabbala, as much as\\nthe rabbis divulged of it in tracts and sermons, reveals corrupt Monotheism, subse-\\nquently adulterated by the oriental concepts of emanation. This part of the Jewish\\ntradition which is held very secret, views the cosmos as a living body. By a clandes-\\ntine relationship between the masculine and feminine principles all possible grades\\nand spheres of the universe are brought under the conditions of attraction and repul-\\nsion.\\nEvery thing and every event has its anti-type in heaven. A chain without end, reaching adulteration 1 1\\nfrom thence down into the depths of nature, is so interlinked with all of the consolidary in-\\nterests, that the highest purport is seen in the most insignificant event, and vice versa. Thus\\nthe chain, touched at the one side, transmits the vibration to the other, like the string of a\\ncithara.This system of the sephires \u00e2\u0080\u0094the hulls \u00e2\u0080\u0094is altogether based upon the oriental phan-\\ntasm of emanation. Only that the garments, into which the transcendentally conceived deity\\nclothes itself, become less ethereal and are more tensely woven, the nearer they approach the\\nmaterial world.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0283.jp2"}, "284": {"fulltext": "246\\nBabylonian substitute\\nfor the Alexandrian\\nsynthesis of Philo.\\n77, 93, 100, 108.\\nQuotations showing\\nthe source of Jewish\\n\u00c2\u00abffrontery.\\nStatutes improving\\nupon the Obi Testament,\\nreveal the roots of\\nJewish selfconceit\\nand arrogancy.\\nRabbi represents the\\nconscience of the\\nsynagogue. 130, I3H.\\nSource of probabilism,\\nindulgences\u00c2\u00bb and\\nJesuitical ethics. 163.\\nOutcroppings of Jewish\\nsyncretism to be\\nreviewed later on.\\n164, 200.\\n13000 traditional statutes\\nof elders exclusive of\\nthe aditional sayings\\nof Avicebroii and\\nMaimonides. S 180, 150.\\nThe biblical element in\\nTalmudistic Judaism\\n\u00e2\u0096\u00a0dues not amalgamate;\\nmust be twisted to fit\\nTalmudism by allegoric\\n\u00c2\u00abxegesis.\\nBABYLONIAN EXTRACTION AND JESUITICAL OFFSHOOTS. II E. CH. HI 130.\\nThis ill short is the Talmudistic attempt of the Babylonian calculation to bridge\\nthe chasm between the Infinite and the finite, which the Alexandrian speculation of\\na Philo found in the Logos. This calculation employs a world of ideas to render our\\nsynthesis and Philo s compromise superfluous. But on top of that compound of scho-\\nlasticism, fatalism, and silliness, a superciliousness unheard of crowds up and foams\\nout. A ridiculous haughtiness has put up its throne in this Talmud, the youngest\\nchild, the latest structure of BABEL.\\nThe rabbis are kings and patriarchs of the world. Whenever they betake themselves to\\ntheir trumpets and before the Holy One, be He magnified, blow them, then He rises in\\nHeaven from His chair of judgment and takes His seat upon the throne of pardon His figure\\naccording to rabbi Ishmael s measurement, from his right arm to his hips is seventy times ten\\nthousand miles broad; his beard is 11500 miles long. In the schools of the firmament debates\\ngo on before him for and against him. The rabbis, being eternal, ought to know what they\\nare about but they do not talk out of school.*\\nIsrael is the Jacob of God. The seventy princes of the seventy nations are devils. Israel,\\ntherefore, is the lamb among seventy wolves. When the Messiah comes, then the Children of\\nIsrael will ride on the backs of the gentiles; each Israelite receives two thousand and eight\\nhundred serfs from among their number for his private accommodation.\\nFrom the aspect of such grotesque phantasms the light may be derived, by which to read\\nand explain Jewish proclivities. In those statutes, engrafted so as to improve upon the Old\\nTestament, lie the roots of Jewish selfconceit and effrontery. Every ideal which prompts the\\nAryan and Christian to ascend on the scale of moral progress is simply a thing of sarcasm to\\nthe admirers of the phantasmagories on the opposite pole.\\nWhat the infallible instructor says is to be obeyed; after rabbi N. N. has given his de-\\ncision, private thought about the matter is indifferent. In and of itself no act is punishable;\\nthe question whether this or that is punishable or excusable is not thrown open. The question\\nis: Am I allowed? And a permit is at hand for anything short of apostasy. Anything that\\nhad ever been held allowable by any rabbi, or which, under such and such circumstances in\\ntenor with his other allowances, would most assuredly have been allowed by him, is justified.\\nThe rabbis stand in proxy for the Jewish conscience at large. This is what they\\nare paid for, and they are the tutors of private conscience\u00e2\u0080\u0094 what is left of it.\\nHere, therefore, we stand before the original font of indulgences, casuistic proba-\\nbilism, and Jesuitical ethics. This system reveals an approximation to Christian\\nthought, as embellished with second hand drapery. We shall have the opportunity to\\ndemonstrate how, by way of Spain, the outcroppings of allowances infected the\\nChurch. With this object in view we felt it a duty to uncover the sources and to\\nexhibit the principles of Jewish intermeddling with social and ethical problems as\\nissues of this plagiarism. For Talmudistic religiousness is nothing but a shrewd imi-\\ntation of the emanistic picture of the world as it was reflected in the oriental brain.\\nThe Traditions of the Elders of which the Talmud already enumerates thirteen\\nthousand, and to which at least those of Avicebron and Maimonides (not to speak of those of\\nRabbi N. N.) must be counted\u00e2\u0080\u0094 is a system of crazy dreams about sublimity and servilism. This\\npomp for the sake of appearances, and this mystifying symbolism make the Talmud-Jew a\\nsight to pity, if it did not create minds so unprincipled and obtrusive as to provoke indigna-\\ntion and if Jewish cunning did not know how to utilise the effects of this indignation over\\nthe systematised pharisreism, how to turn its repulsion into martyrdom and to its credit.\\n130. The enormous fraud of Jewish dogmatism is a quodlibet accumulation of\\nsecond-hand sophistry, old lumber, and Babylonian filth. In a loose way it has\\nretained those shining jewels of truth once delivered to the fathers; but since the Old\\nTestament refuses to be agglutinated to the heterogeneous elements of Babylonian\\norigin, Talmudistic Judaism smarts under its incrimination. These jewels of the\\nName so burdensome, are rolled from shoulder to shoulder. They disarrange every\\nsystem. Because they can not be understood in their allegorical, interpretation, rab-\\nbinical theology labors in vain to hide its vexation over the failure to fit in the pro-\\nphecies somewhere. The old palladium mounted in the grotesque filigree-work of\\nBabylon with its grave significance bears heavy upon the Jew as a standing reproach,\\na pending verdict against unrepented guilt. It ever haunts the perpetrators of the\\none great plot. Being too headstrong to retract, the blood of the Testament shadows\\nthem in their wanderings through the wide homeless world.\\nSome Jews are honest enough to give vent to that deep seated melancholy caused by the\\nburdensome jewels, when each year on the tenth of August they pay the Turk for a permit to\\nsigh and to cry aloud in the corner under the walls of Jerusalem. But otherwise second\\nchildhood prevails in the odd and mannered observances of the Synagogue, from which in\\ncomparatively recent times Isaiah 53, has finally been excluded. In all of that the shy, consci-\\nence-stricken features of old Ahasuerus are plain to the thoughtful observer.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0284.jp2"}, "285": {"fulltext": "II. E. CH. HI. 130. RECEPTIVITY OF THE CHURCH TO STRENGTHEN A PLATO-A\u00c3\u009cGUSTINIAN IDEAL. 247\\nThe studies of the Moorish sciences tinctured with Talmudism, in which unwary Influence o\u00c2\u00a3 Tataradism\\nand irenic scholastics once engaged themselves, helped to infuse oriental thoughts \u00c2\u00a3me *f e Church at the\\ninto Christianity after all. The Church just then showed many points of affinity for a 1 1 ni s\\nthe Semitic compound of orientalism. With her ideas of the theocracy, of the high- and\\npriesthood, and the sacrifice, she was especially receptive for the Jewish ingredients. F R o H \u00c2\u00b0\u00e2\u0084\u00a2A !l,ER A Mir 1 t a-\\nThus, despite the fear of Manichseism, Talmudistic elements were imbibed, additional \u00c2\u00a7122,129.129,144,\\nto the Judaistic-Platonic doctrines of Augustine. We may merely allude to the influence of 147, 148, 150, 185.\\nMaimonides upon Albertus Magnus and Thomas Aquina which is admitted by Frohschamer\\n(Leipzig 1889) and by Michel (Fulda 1891) both of them catholics. (See also the Protesta nt\\nBaumann on Thomas Aquina.)\\nMaimonides, without betraying the secret of Talmudism, wished to show that Jewish\\nPhilosophy might be so interpreted as to conciliate Christian thought in favor of the perse-\\ncuted Jews. He showed that Judaism was not Mohammedanism, and that it consisted of more\\nthan dreams and rearrangements of kabbalistic formulae, charms and ciphers.\\nAt such signs of reform Christendom began to dream of a general conversion of Christian the0 os v\\nthe Jews, and made ready to meet them half way. But the old residue in Judaism ailT^tT\\nrefused to affiliate. Semitism does not give up itself; receptive as it is, it does not cilTvi agalnstlts\\ntake what is against its nature. If given the choice it always takes to the crescent nature\\nrather than to the cross. With the Church it was otherwise; unknowingly she adopted What Christendom\\nsome of the Talmudistic peculiarities thus palmed off upon Christian scholasticism, Ji; 1 1 dealin\\neven in the conception of a juridical, forensic justification. And more than that.\\nWe found sorcery, conjury, magic and necromancy underneath the old Akkadian and\\nthen Babylonian culture. It forms that stratum of most ancient cults, as found in\\nthe Shamanism and Fetishism of Ugro-Altaic and Mongolian nations. Thanks to\\nthe rabbis, these elements were peddled out in the Occident under the label of black\\narts The Aryans were not entirely disinclined to buy the secrets.\\nPico of Mirandula and Agrippa of Nettesheim in later times have taken the invoice of Magic art Babylonian\\nmagic formulas, talismans, and amulettes, and of their uses, cataloguing them verbally and in faith, catalogued by\\na bona fide manner\u00e2\u0080\u0094 for the trade. They are all written in Hebrew letters, these names and ~ji\u00c2\u00b0 a n tl lrau\\nprescriptions by which spirits can be pressed into service. Sorcery belonged to the business Agrippa of\\nof the rabbis. As Lords of the Name they were the proper persons to deal with. Nettesheim. \u00c2\u00a726.\\nThe Shemhampboresh. the name of the Unspeakable is a chief means of magic in itself. Magic art practiced,\\nIt is able to accomplish anything. Rabbi Chanina and RabOschaja used to study every Sab- j wish taickery t by\\nbath evening in the book of Jezirah, how to create a three years calf in a minute and a half,\\nor something to that effect, so as to make a feast of it. This is in substance what the tract c e a irfnlent\\nSanhedrin tells us. Miracle working rabbis, as we find them today in Roumania and Russia, Chanina and\\nwere in vogue all through the Middle- Ages. It was not only superstition and envy of benight- Osehaja.\\ned Christians that raised the furor teutonicus and caused several riots in which Jews were\\nworsted. They were not persecuted from religious hatred. It was lynch-law, not to be pal-\\nliated by any means, but it was provoked by the exacting practices of professional tricksters. ._\\nCause of riots in the\\nFor Jews were the physicians, astrologers, sorcerers, possessors of secret Chaldean arts, Middle-Ages in which\\nfrom the Volga to the Ebro. They were spies and governmental emissaries in keeping with Jews were worsted\\nthe description of their characteristics previously given.\\nBefore closing accounts, however, with Talmudistic Judaism we ought to keep in mind\\nits probabilism for further reference, and by way of transition to the next chapter throw a\\nglance upon their connection with the Arabs of Ishmaelitic and Edomitic extraction.\\nIt cannot be denied, that these people were supported by the Jews in their conquest of intimacy hetween Jews\\nPalestine, tho that Jewess, who is said to have been with the false prophet when he died just and ^ohammedans.\\nbefore he began his projected conquest, may be made an argument to prove the contrary. A jews supporting the\\nJew played the strong citadel of Caesarea into the hands of the Arabs. In Asia as well as in a \u00e2\u0084\u00a2q U s es t f s Islam in their\\niEgypt, Islam was welcomed by the sympathising Jews. Most obvious was the intimacy be-\\ntween the Jews and the Moors in Spain. When at the defeat of Toledo the Christian Goths had Gb2ETZ\\ntaken refuge for prayer in a church, a Jew opened the gate of the city. Graetz has demon- Metotron s\\nstrated how a pseudo-apocalypse celebrated the victory of Islam. Metatron answered Simeon statementto\\n1 Simeon hen Jochai as\\nben Jochai: God establishes the right of Ishmael in order to deliver you from malicious to God s favorites.\\nEdom meaning the Christians.\\nCH. IV. THE CHURCH AND ISLAM.\\n131. Mohammedanism did not originate without Jewish intermediation, and it\\nwould not have spread so rapidly had it not been for Jewish instigations, and unmis-\\ntakable signs of their sympathy. A Jewish gentry had settled among the Arabs ever\\nsince the times of the Maccabseans. In Yemen they held the controlling power.\\nSome surmise that even the sanctuary at Mecca had been founded by them. However\\nthis may be, the country itself assisted in shaping the peculiar traits of the Southern\\nSemites still more peculiar. Stony Arabia from Cape Ras el Hadd to Akaba, and from\\nAden to the Persian Gulf is as favorable for raising fanaticism as any region can be.\\nJews of Arabia.\\nSanctuary in Mecca-", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0285.jp2"}, "286": {"fulltext": "248\\nSelf-sufficiency of\\nIslam.\\nIt requires no religious\\nconviction; only\\npolitical subjection and\\nexternal conlormance.\\nKoran\\non the calling of\\nMuhamed.\\n124, 127.\\nMuhamed cautions not\\nto argue, because it\\nwould have been fatal\\nto Allah s dominion.\\nSum and substance of\\nthe world-theory of\\nthe Koran.\\nFncouragement of the\\nArabian warriors.\\nRainer s collection.\\nKarabacek.\\nMOHAMMEDANISM REESTABLISHING ASIATIC EUROPEAN POLAR TENSION. II. E. Ch. IV. 131.\\nIslam will settle differences by a reasonable discussion with nobody.\\nIts rise is distinctly marked by a revival of oriental self abnegation which accepts\\nmatters as settled by fate once and forever. What the Moslem needs to know of things\\nand what he has to do with them, Islam reveals in detail; but on the whole it is suf-\\nficient to say Allah ilia Allah. And Allah is great. What he did not command is\\nnot worth considering. He did not forbid much besides wine and pictures. The Alex-\\nandrian library was to be doomed to the flames because the books agreeing with the\\nKoran were superfluous. Even if Omar did not command this act, the legend\\ndenotes the character of Islam. What does not submit to it must perish. Islam never\\ndemanded conviction, it simply required homage, nothing but external conformity.\\nThe giaur as such is a rebel, hence the scimetar for the infidel. As soon as Muhamed\\nhad forced Mecca to acknowledge him, he sent his menacing messages to the courts\\nof Byzantium and Persia. As soon as the manifesto was ignored, those ferocious\\nhorsemen came storming along, who live in the shadow of their spears and cook\\ntheir rice upon the firebrands of extirpated cities. This was perfectly in order, from\\nan Arabian point of view.\\nThe heart of Muhamed had been specially predestined and prepared for such exploits.\\nHe himself relates how Hereupon Gabriel commanded Michael to fetch a bowl of water from\\nthe sacred spring. Then he opened my breast, drew out my heart, and. poured faith, wisdom\\nand understanding into it, with the water of the spring. Then came the ride to Jerusalem.\\nBorak, the miraculous horse, waits for him. It had the body of a horse, but the face of a\\nman, and the ears of an elephant; it had a camels neck, a mule s tail, and the hoofs of a steer-\\nIts breast shone like a ruby. Ascend, Muhamed Gabriel calls out. The ride begins. Three\\ntimes I was addressed on my way, relates the prophet by two men and one woman, but I\\ngave no answer. Thou hast doueright, said Gabriel. Of course he did. Arguing would have\\nbeen disastrous to Allah s campaign. Had Muhamed answered the first, the world would have\\nbecome Jewish if the second, it would have become Christian. Now it belongs to him. Fi-\\nnally they arrive at the heavenly tent. The angels sing: Muhamed is the prophet of God. The\\nway leads through thousand spheres of light he sees God At a distance of two bow-shots he\\nworships. God assures him that he once made the world for Muhamed s sake. Hence the\\nworld belongs to Islam. It is to be conquered and subjected to infallible Islam. This is the\\nsum and substance of the Koran.\\nAt the head of his veterans often years warfare, all in coats of mail made of fine iron\\nchains, head covered with the conical steel helmet, armed with the round shield and the lance\\nCaliph Omar gallops up his deploy on African soil. The collection of papyros manuscripts of\\nArch-Duke Rainer reveals the accoutrement of the Arabs, as Karabacek has shown from these\\ndocuments. Now as far out as the Pamir is his, now ^gypt, also. Whilst the conquest of\\nnorthern Africa gradually proceeds, the crescent is being established further north towards\\nthe Kurdish Alps.\\nWe advanced fast in order to bring the situation under full view, from which the\\nhistory of twelve centuries is to be understood. For the old polarity is thus restored\\nin multiplied power between the Occident on one side, and the Orient, including the\\nEquatorial-African deserts, on the other.\\nImagine a crescent shaped hemisphere, open side upward. The eastern horn may\\nbe Brussa, seat of the Anatolian Othmans at the time we now speak of, overtopped by\\nthe snowcapped Mt. Olympus. As the western terminal we may take Granada, the\\nstronghold of the Andalusian caliphs, below the white summits of the Sierra Nevada.\\nBetween these two points the wide, broadening arc of the circle of the Ishmaelite cul-\\nture is drawn far to the south. Later on this culture extended on the eastern side\\nfrom Damascus to Samarkand, and down to the lowlands of India, and south from\\nMecca through the Soudan to Timbuctoo and the Senegal. This is the position which\\nIslam held opposite the occidental Indo=Germanic world.\\nWhat does this position signfy?\\nConcerning progress the Arabs seemed fit for nothing but to annihilate every cul-\\nture save their own. But it happened here as in many other instances, that the con.\\nquerors were conquered by the cultures they could not destroy. Then the pens, if we\\nmay so call the stiles of the translators, proved mightier than the scimetars.\\nFrom the ruins the classics were recalled to life and made to speak once more to the\\noriental nations. In general, however, no more of literary merit can be ascribed to the\\nSaracens, than to have transmitted certain impulses, and by their translations of the classics\\nfurnished a few crutches to the Occidentals. For, this is evident: as soon as the latter learned\\nto read the originals again, they threw away the crutches.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0286.jp2"}, "287": {"fulltext": "II E. CH. IV. 131. MOOEISH ART AND SCIENCE. 249\\nThe Semites here serve as intermediators, there in the disintegration of cultures. The Crescent.\\nWhat the Arabs did in this direction ought not to be undervalued. The Mohamme- Significance of the\\ndan High-schools did very effective work in transmitting literature by their transla- of\u00c3\u00b6feSiM^^for 1 3\\ntions. In order to study medicine or algebra, to understand the meaning of the ^Middl-A 1 e\u00c2\u00b0s pe in\\nzenith or nadir, to learn astronomy and geography, the wealthy youths of Europe had 138, U2 U5 150, 156\\nto take lessons from the Arabs. They not only imported articles of trade from the far\\nEast, but brought with them also grammar and lexicography, just as the Elamite-\\nChaldeans had once been the factors of education in Assyria.\\nThe caliphs of the West at the zenith of their Spanish rule called learned teachers from Transmittine-\\nthe borders of India to Zaragossa. Moorish castles contained large libraries. In the time of science to Spain,\\nher prime the university of Cordova had four thousand students matriculated, who chief of 150.\\nall studied the natural philosophy of Aristotle and Pliny in translations. Personal originality universities at Zaragossa\\nor inventive ingenuity the translators never developed. Nevertheless, what Samarkand, the Cordova,\\ncupola of the Islam was for Asia, Cordova was in those times for Europe. Translations of Aristotle\\nThe Arabs were the founders of the medical art, A. v. Humboldt thought, who accredited and pli ly\\nthem with originality at least with reference to this branch of human knowledge. We take Arab culture not self-\\nexceptions, notwithstanding. They distilled alcohol to circumvent prohibition, and studied P roductive\\nparts of medicine to meet certain requirements of polygamy, or to cure horses,\u00e2\u0080\u0094 that is all. Alcohol. Algebra.\\nAs regards the algebra of the Arabs, we simply adopt Humboldt s own conclusion It has de- A# T Hdmb o i-\\nveloped from the confluence of two streams which for many ages had their separate courses\\nindependent of each other: one springing from India, the other taking its rise in Greece.\\nSuch is the case, in fact, with all the Arabian sciences, even with regard to the laboratory\\nexperiments based upon Aristotle s analytic inductions, and begun by Abn Jussuf in Basora,\\nthe contemporary of Scotus Erigena.\\nLeast of all is Islam original as a religion, A piece of plagiarism throughout, islam as a religion is\\nthe Koran is the type of its whole culture:\u00e2\u0080\u0094 a pell-mell from beginning to end. Such P g\\nsyncretism merely copies or collects and selects what is suitable, its pretensions as of\u00c2\u00b0if s n c *uture. e\\nto its revelations notwithstanding. Not a germ of spontaneous generation can be 47, ,54, ,56, ,58,\\nshown as inherent in it. Intermeddling, however, and overreaching as Semitism I37, i36, 156 175, 198!\\never was, Islam carried a great deal of oriental thought even into the Church. We Avicebrona. \u00c2\u00a7150.\\npointed out Maimouides, and now refer to Avicebrona also.\\nIt can not be proven that Gibbon misrepresented where he, on good authority quoted, church allowed Moslem\\nthat the Latin Church has not disdained to borrow from the Koran (3, 29.) and the Sunnite ideas to penetrate Roman\\nv dogmatics. Gibbon.\\ntraditions the immaculate conception of the virgin mother of Christ a doctrine which, ac-\\ncording to Fra Paolo in Istoria de Concilia Trento was condemned by St. Bernard as a pre- Idea of the\\nsumptuous novelty. Immaculate\\nt o 1. r, conception.\\nIt was from the valley of the Ganges by way of Delhi, that through the intermediation of derived from islam.\\nthe Arabs we received Mogul-Moorish architecture. That new cultural element took its rise FR g A 55*\u00c2\u00b0i2\u00c3\u00a4, mfl25?126,\\namong the western Ishmaelites and through them was brought to Spain. From thence it was W6 U9 15\\nsoon thereafter communicated even to America, where we meet a predilection for that Moor- Moorish style of\\narchitecture copied\\nish style in the synagogue and the Masonic temple. from India. 58.\\nThis leads us to a brief review of Arabian, or rather Moorish art in general. Its\\nrenown was so great, that the Byzantine emperors hurried to get patterns from E a j.\u00e2\u0084\u00a2 h n ae C t by a\\nBagdad for their summer-residences, altho that dream in marble the Taj Mahal in Gabbe\\nAgra may, according to Garbe, have been designed by a French architect. The art of\\nIslam, with all its praise, was limited to mere constructive peculiarities for the pur-\\npose of keeping the female departments secluded, cool, and cozy. Sculpture and\\npaintings are wanting.\\nIn the first place the influence of this architecture reached not much further than Sicily\\nand Spain. Afterwards it was transplanted to Mexico and Havana, There Moorish style is\\nrecognised in the scarcity of windows toward the street, and from whence that taste stole\\nitself to New-Orleans and even to Baltimore. Where, however, Moorish architecture met Mo \u00c2\u00b0rish style could\\nnowhere compete with\\nwith the Aryan-Gothic, taste could not be corrupted by the Moorish plagiarism of Delhi s style the Gothic.\\nof building.\\nThe Fairy-Tales which poetical minds found reflected in the lines of the arabesque are\\nin fact reducible to the Hindoos. Images having been forbidden by the Koran, these pleasing images f u-bidden;\\nmedleys of decorative profusion were adopted from the vegetative form of Hindoo existence.\\nThis happy application of patterns with natural and geometrical lines in order to break the purposes after Indian\\nmonotony of large spaces on walls and ceilings, and to give corridors and verandas and kiosks P atterns\\nthe character of snugness and ease, is the only merit of Arabian imitative art. But even tho\\nthe imitation be not overdone, as we observe now and then in our surroundings, the style\\nitself must be termed phantastic, like an unsuggestive dream.\\nThis fairy-tale style dates back to Ninive, and without much modification extends to T M\\n1 he single attempt 111\\nGranada. Everywhere, in the alternation of branches and foliage, of stucco and mosaic pat- the Lion s court of the\\nterns, in the stalactite compositions of pillared arches there rules the geometrical principle origin. 1 f Phemclan\\nwhich at last becomes as tiresome as our wall-papers copied after them. Hence this art with\\nall its soothing effects becomes emblematic of the insipid and jejune life in a seraglio.\\nThe beastlike figures under the lion-fountain of the Alhambra show a connection with\\nmonuments from Phenician tombs\u00e2\u0080\u0094 certainly none with the lion of the occidental romance.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0287.jp2"}, "288": {"fulltext": "250\\nLIFE UNDER DEISTICAL DETERMINISM\u00e2\u0080\u0094 FATE.\\nIL E. Ch. IV. 132\\nSymbolises that Islam\\nculture could never\\ncome to an understand-\\ning with the Occident.\\nPolygamy the curse of\\nthe Tnrano-Sernitic\\nculture of Islam, and\\nits national life.\\nPedigree of SIRE\\ncannot displace\\nMATRI-monial purity in\\nennobling the race.\\nNo household in our\\nsense, no fatherland,\\nno sociability.\\nHarem life makes\\nreform simply\\nimpossible.\\nProducts of\\nKoran and\\nTalmud:\\nbeggary, filth,\\nand periodical\\npestilence.\\nThe Semitic culture of\\nIslam a parasite upon\\ndecayed ethnical matter.\\nArabic\\nonslaughts\\nrepulsed by the\\ntwo Karls as\\nbefore by the two\\nCatos.\\n60, 66. 71, 88,\\n137, 142.\\nComparison\\nbetween the\\nprinciples of\\nChristian and\\nSemitic culture.\\nSelfconsecration in the\\ninterests of universal\\nwelfare.\\nProper way to\\nfight\\nthe Bad is to extend\\ngood influence.\\nThe oriental trend of mind, as reflected within the imaginary form of con-\\nsciousness predominant in Islam, could in no way, not even in its imitations, come to\\nan understanding with the Occident.\\n132. In the light of history the states founded upon Islam are upshots of hot\\nimpulsiveness. After a short period of bloom they relapse into languishing torpidness\\nwhich is always a symptom of hopeless decadence. The cause of such consumption\\nof all higher vitality lies in the prophet s portentous gift of polygamy.\\nSince we have given all the credit due to the promising features of Arabian cul-\\nture, which suddenly subdued Bagdad and there came to full bloom with glowing\\ncolors as also in Cordova, be it in mathematics, poetry or philosophy, we are con-\\nstrained to lay open that pestilent cancer which always consumes the vital sap of any\\nnation contaminated by it. The real curse of Islam is the total defilement of domestic\\nlife. Carnal indulgence and cruelty, that is, sensuality intensely heated from both\\nends of a more than brutal depravity, have parched the life of those nations which\\nfell victim to the crescent at a time when already they were in a sinking condition.\\nNo Mohammedan throne or state under the fates of Islam was ever firmly joined, because\\nthat corner-stone of the state was missing which in Rome at one time was, and is in Berlin at\\npresent, called the domestic hearth-stone. Nothing less than that sacred tie can bind the\\nstate; no power and no law can substitute the purity of matrimonial love. Mere pedigree of\\nsire may improve the blood of Arabian stock, but it cannot take the place of normal matri-\\nmonial relationship. Destitute of family attachment and home life the state has no patriotism\\nat disposal. The Mohammedan does not keep house, nor can he carry on husbandry in our\\nsense of the term. Knowing the gentler sex only in its most inhumane subjection, he has no\\nidea of the nobility of womanhood, and is consequently barred from cultivating sociability.\\nThe degrading and ignominous institution of the harem is a nuisance which renders\\neducation, culture of humane sentiment, and even political reform simply impossible from\\nBokhara to Bornu, where today sultan Omar is enthroned upon an old family chair imported\\nfrom a W T estphalian farmer.\\nThe Koran produces a state of affairs in which law does not warrant protection where\\ngossip, and intrigue, bribery and fraud prevail in the management of state and village; where\\nan accumulation of beggary and filth upon the streets constitute all that is prolific exactly as\\nis the case with the adherents of the Talmud, wherever they, huddled close together, are left to\\nthemselves. It is this condition of things which must be designated as the cause for the\\nperiodical spreading of the plague from Mecca to all parts of the world.\\nThe Mohammedan will sit, eat, sleep, dwell, and dress today on the Bosporus and in\\nAlgiers exactly as he did in the Byzantine period. Tradition and law retard any advance to-\\nward humanitarianism, notwithstanding the admonitions of the European powers.\\nIf one is tired of Europe and has a fancy for certain profligacies he may throw deceptive\\ncovers over the stagnant world under the rule of Islam, and make allowances from sheer\\nsympathy. He may be an enthusiastic admirer of the hospitality of a Bedouin sheik, or of\\nthe unlocked booths of the bazaars. But he must admit the truth, that through its fatalism\\nIslam has stiffened the tough varnish of Semitic culture into a hard coat of lacquer, by which\\nany sign of growth into a semblance of civilised life is suffocated.\\nIslam is the parasite upon decayed ethnic matter. It either mummifies or mur-\\nders the nations over which it holds sway.\\nTwo futile attempts have been made by peoples of the Arab regions to get Europe\\nunder their control. Each time theii^impetuous onslaughts were twice repulsed, first\\nby the persistency of the two Catos and again by the firm resistance of the two Karls.\\nBut whether the wily spirit of the twins, Koran and Talmud, has been defeated\\nwith the same success is quite another question, remaining to be solved, when the\\nAsiatics come again to contest the superiority and leadership of the Indo Germans,\\nand to set up blind fate against forethought as to the destiny of the human race.\\nChristian consciousness conceives the pursuit of selfculture as an ideal duty, in the\\nfulfillment of which alone personal life can prosper, through which the faculties of\\nthe mind are made to cooperate in so harmonising each other as the composition of\\nhuman nature requires, and as the complex relations to environments permit. Hence\\nthe assiduity of idealists to improve the ethical and the sesthetical, the scientific and\\nsocial forms of life, and hence the interestedness in universal welfare. The en-\\ndeavors are concentrated not only upon one s own home or nation, but tend to ameli-\\norate the condition of mankind throughout the world, in ever rejuvenating and inde-\\nfatigable aspiration, with a cheerful and buoyant enthusiasm to the extent of self-\\nsacrifice. Christianity is conscious of the fact that the highest gifts of this life can\\nbe preserved only by advancing evangelisation; and that resistance against the Bad is", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0288.jp2"}, "289": {"fulltext": "II E. CH. IV. 133. SIMULTANEOUS RISE OF MOHAMMEDANISM AND POPERY. 251\\nmost properly and effectively accomplished by defending the good and by spreading\\nits beneficial influences. A standstill in this missionary work means retrogression.\\nOf a morality in this sense the Semite has utterly disqualified himself to form a selfish and Pharisaical\\nconception, be he a Jew, or as a Mussulman. Aside from an ardent devotion and\\nceremonious servility where the occasion requires it, he only knows of ritualistic per-\\nformances with the object of gaining some sort of a paradise.\\nAn order of life under determinism is the only rational mode the Semite can con- Order of life\\nmiuGr\\nceive suitable to his nature. He wants to have the method and number of such determinism,\\nobservances as definitely prescribed as the taxes upon his brain and muscles are ex-\\nacted. This all being objectively fixed he can subjectively engage in hypocritical\\ncontrivances to get around the laws or at least even with them, just so as to main-\\ntain a little balance due himself, at any rate. Tho he may groan under the burden\\nimposed upon him, yet he cannot gather sufficient courage to emancipate himself, unsympathetic\\nlest he might have to suffer and another would, perhaps, enjoy the benefit. Moreover reserve\\nit is pious to let fate have its course. Not to interfere with the decrees of fate, that\\nis, sullenly to bear the unavoidable is the fixed form of a piety cold and hard, which\\nspares one the annoying duty of sympathising with the hardships of another.\\nApparently very scrupulous, with studied ostentation, the external laws are sat-\\nisfied by hook or crook in order to outwit the degree of fate and to gain the clear prof-\\nits of eternal bliss none the less. Meanwhile the mind and character not only re-\\nmain unchanged but are thus trained to an increase of cunning and dissemblance- conscience by P n xi\\nWhatever is allowed to the most extreme limit of allowances is determined not by the the Imam 120-\\nSemite s conscience, but by the written conscience contained in some precedent de-\\ncision on record, which may be similar to a present case given, and which therefore\\nmay be deemed fit to be advocated or legalised.\\nHere, says the Imam, it stands written. All that is necessary is to settle with and idem- p ro bablism\\nnify that paper conscience embodied in the Imam. And from him an official indulgence can 73, 129, 163, 164.\\nbe procured for almost any case since a man versed in the sacred books can certainly appeal\\nto some Imam s past decision in any emergency. Once more we stand face to face with the\\nprobabilism of ancient thought which attempted to reduce fate to natural necessity, and to\\nbring it under the power of comprehension in the system of the zodiac, in the method of\\nauspices. The Imam is nothing but that very fatalism personified, wherewith arbitrariness\\nmay play hide and seek.\\n133. At the close of our review of this period the two representative person- Retrospect and\\nages of the time appear before us, viz: the Bishop of Rome and the Caliph of Mecca. P ros P ect\\nHere Gregory, the Great, the Vicar of God there Muhamed, the prophet of\\nAllah: both representing types of two hierarchies, rising at the remarkable time of A.\\nD. 600, corresponding with a former cycle of nearly the same date. This contrast\\naffords one of the instances where extremes meet, from which the glare as from a P\u00c2\u00b0i?e of Rome\\nsearch-light is thrown upon many, if not all the great conflicts of the Middle-Ages. a a. d. 60o. cea\\nThe one representing the Orient, sends heavy armored riders around the great crescent cycHcaf period 16\\nline from Bagdad to Zaragossa, to Tours in France, to the parts where the Huns moSooT d\u00c2\u00b0 b c t0\\nbefore were routed. The other, representing the Occident, props himself upon the i36, i\u00c3\u00a4,i\u00c2\u00ab .i\u00c2\u00ab;i?f;\\nsons of the dear Brunhilde, and upon noble Theudolinde, and uponPhocas, the vicious\\nusurper; at the same time he makes England the fulcrum for his cross-shaped lever.\\nThis lever he sets in beneath the Germans, who cover the first expenses with the first\\nPeter s pence and with the lives of three thousand monks at Bangor who refuse to\\nbecome Romanised.\\nBoth are highpriests, claiming, under mandates of the same nature, (tho essen- Mandates of Gregory and\\ntially different) equal validity for their antagonistic decisions (altho of equal invalid- different essentialIy\\nness) which dispose of the fates of the nations. Whether they acted upon their com- modS^The^^aon\\nmissions and built another story upon the structure of history, under forms and with are equally die $m l m.\\nmeans equally different, subsequent events will reveal.\\nWe have arrived at the rounding up of the great circle of cultures in the Roman\\nbasin, which began 600\u00e2\u0080\u0094500 B. C, and closes with 500\u00e2\u0080\u0094600 A. D.\\nThe transition into that circle occurred during the time of that significant\\nreformatory movement alluded to, which oscillated through the nations from India\\nto Italy. And now we add that it is this very vibration which returns with the pre-\\ncision almost of a tide, in the same circuit encircling and closing this whole aeon.\\n19", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0289.jp2"}, "290": {"fulltext": "252\\nRETROSPECT AND PROSPECT.\\nII. F. Syllabus.\\nSumming up the\\nphenomena of cultural\\nimports. 134.\\nUndulations\\nsimultaneously\\noscillating through the\\nnations, concerning\\ncollections of\\nlaws.\\n62, 75, 124, 127,\\n133, 136, 141, 144,\\n145, 172,\\nThe real Middle-Age\\ndivided by the year O.\\nCenter of\\nadoration and\\nelevation and\\nof cohesion\\n42, 47, 61, 74, 75,\\n79, 114, 133, 171.\\nground and crown of\\nnew issue.\\nThe cross\\nand\\nthe Bible.\\nConjunction.\\nCresent\\nIKaaba-Koran and\\nKabbala-Talmud trying\\nto eclipse the\\nCross\\nand the Book.\\nPoles of further tensions\\ndefinitely located.\\nAt about A. D. 600, the organisation of the Church culminates in the person of Gregory\\nand in the transformation of the Pantheon and Parthenon into Christian Churches. At the\\nsame time the reaction of Semitism comes to a point or two in the Talmud-Koran. For the\\nTalmud is just at this time completed and in full bloom at Sora and Pumbeditha.\\nEmperor Justinian has compiled and abridged the law, having become aware of the leg-\\nislative judiciousness of the Barbarians who put the Salic law into Latin; of Alaric s\\nBreviarium of Euric s Leges Barbarum and of Gundobald s good Burgundian laws in\\nGeneva.\\nIn the far Northwest the bards sing of Kaedmon.\\nFrom Babylon to Bangor the same oscillating waves of mental excitement.\\nThis cyclical wave designates transition from a world of subsiding culture to the thresh-\\nold of a world just emerging from blood.\\nWe look back upon the history of the Mediterranean basin as upon a Middle-Age\\npreceding Mediaeval times; as a unit divided in the mean by the secreted moment of\\nthe nativity between I. B. C. and I. A. D.\\nThe main feature on the surface of this period is Rome s position in the midst of\\nthe nations as the reservoir of all the results contributed by them towards the civili-\\nsation of the world. We witnessed how the essence of Semitism was emptied into\\nthe mixture, isolating or resolving and separating, as well as affiliating and uniting\\nthe leading minds of the world. We witnessed how, borne hither by the Semites, the\\ngreat sign was raised in the midst of this nation, designating in the three leading\\nlanguages of antiquity, the center of adoration and elevation of cultus and culture,\\nof history and humanity, of the world and \u00e2\u0080\u0094its time. We finally saw, how the life,\\nwith its world-embracing and salutary principles radiated from this Mediator, in\\nwhose retinue at the hostelry a certain Augustus served from the Mediator who, by\\nvirtue of the palpable blessings flowing from Him, is henceforth acknowledged as\\nthe ground and the crown of the new issue.\\nThe external symbol of the mediation as historically manifested is the cross upon\\nthe Pantheon and St. Sophia; internally the word, as the instrument of the Holy\\nSpirit, is agreed upon, as a matter of course, to be the book not in need of human\\nsanction. In the meantime the crescent rises from the eastern horizon. Kaaba and\\nKoran in conjunction with Kabbala and Talmud, engage to eclipse our emblem which\\nresembles a star deprived of its rays,\u00e2\u0080\u0094 and to give the lie to the Book. The polar\\nstress is now shifted to the forms of life under these signs; history is agitated, and\\nthe nations are made to tremble in suspense because of their ignorance of what all\\nthese struggles mean. Are the people of modern times nearer understanding them\\nsufficiently to know that they are still encountered by the last twins born of Baby-\\nlon?\\nSyllabus:\\nF. SIXTH DIVISION.\u00e2\u0080\u0094 THE SECOND CIRCLE OF NATIONS.\\nINDO-GERMANS IN THE MEDIAEVAL TIMES.\\nSYLLABUS.\\nRe-entering our second of the ethnical circles we anticipate seeing how the new\\nhistorical coefficient, imparted to humanity in the midst of the nations at the middle\\nof the times, is received and appropriated by the Europeans the disposition of the\\nethnic groupings and of what metal the Germanic people are made. In the second\\nchapter we will observe their labor under a sense of duty and equity, and elicit the\\nimportance of the German form of Government for the Occident. The third will ac-\\nquaint us with the bearings of the great conflicts between Church and State. These\\ncontests for the supremacy we will learn to recognise as simply the form under\\nwhich the struggle between Aryanism and Semitism is perpetuated. On the one\\nside, the Aryans develop their fitness for comprehending and defending the Christian\\nthought, becoming thereby the representatives of the Humanitarian ideas. On the\\nother hand, the Semitic element concentrates itself into the same exclusive partic-\\nularism and domineering attitude, and reveals the same world-consciousness and\\ndistorted Messianic desires, as has become obvious in the Sanhedrin now blended\\nwith the Roman ideas of rule and unity.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0290.jp2"}, "291": {"fulltext": "IL F. CH. I. 134. PRIMEVAL FEATURES OF GERMAN CHARACTER. 253\\nCH. I. GERMAN CHARACTERISTICS: KARL THE GREAT.\\n134. The Western Aryans under different names, but with traits of character Aryan Circle,\\n\u00e2\u0096\u00a0distinctly similar, now present a picture of a new culture totally different from all struggles for su remac\\nthe preceding CUltUreS. between emperor and\\nWe first study the physiognomy of the Indo-Germans, if so we may call their Rome under bans of the\\nethno-psychological frame of mind. It is the more necessary, as in these features the th^awV.\\nAryan qualification for the leadership in the work of civilising the world is at once\\nrecognisable.\\nWhen Cornelius Tacitus wanted to warn the Romans of his days, he cried out: Not the Tacitus on liberty of the\\nSamnite, not the Punian, nor the Spanish and Gaulish tribes, not even the Parthians have so S the p eTrsrf 15\\noften administered warnings of danger to us; for a greater power than even that of the Par- R\u00c2\u00b0 ans, and a menace\\nthian Kings is the liberty of the Germans. lelr P0W gmjsebrecht.\\nWith this quotation Giesebrecht leads over from Roman to German History. We may 138 139 W1 175\\n\u00e2\u0096\u00a0do the same.\\nIn order that we may not be hampered in concentrating our attention upon the physiog\\n..,_, f j ta. Romans taught for the\\nnomy ot the Germans by reviewing the externals of the situation, we refer to the remarks on first time to fulfill\\ntheir migration to Europe. covenants.\\nOf the condition of the peoples North of the Alps before the time of Marius, his-\\ntorical data are almost entirely missing, so that only by way of conjecture it becomes\\nprobable, that it was the power of Celtic swarms accompanied by Cimmerians and\\nTeutons, whom Brennus brought upon the Romans to teach them for the first time to\\nkeep their agreements.\\nThe region of France between the Seine and Garonne seems to have been the first Germans assisted in\\nti l- js l *~t ti f burning the temple of\\n\u00c3\u009curopean home of the Celt-Iberians, from whence they settled the northern part of Spain, Epbesus; in the pillage\\nBritany and the Low Countries where they got somewhat mixed with the Germans. The ofCartha e e:\\nRomans soon sized these brothers with their broad shoulders and high shields as very\\nstrong men. They seem to have assisted in reducing Syracuse and in the pillage of Carthage;\\nto have roamed wrestling about the plaines of Tr^yes from their midst the torch was thrown in Roman service on the\\ninto the temple of Diana at Ephesus. Then Frankish horsemen in Roman service were en- Eu f ates\\ncamped on the banks of the Euphrates, and Saxons were lying in the Arabian sands. When\\nthe Goths, following the Swedes or Swiss, left the Scandinavian peninsula, and landed in the\\ndelta of the Vistula and afterwards roved through the wide steppes of Sarmatia advancing\\ntoward the Danube, Dniepr, and Theiss, where their tall forms alarmed the Byzantine senti-\\nnels a new element entered into History.\\nThis is not to be understood as if the Northerners had not come in contact with\\nother peoples heretofore. Proofs of this fact are lacking only because the back-lying\\ncountries from which they emerged, were perhaps not known to, at least not men- JZtL^tndZs^ 3\\ntioned by, others. It is an acknowledged fact, however, that a thousand years pre- Babylon\\nviously Assyria had carried on a lively traffic with the Dakians, with the Getes, and\\nwith the Scythians still further North.\\nObjects of art and utensils of Semitic genre, weapons and tools were then brought up\\nfrom Babylon to the Baltic upon routes still traceable. In return northern goods were\\ntaken back from the mouth of the Volga to the royal palaces of Assyria and Babylon. If we\\ntake it for granted that these objects discovered in Siebenbuergen (as represented by Thorma Siebenb\u00c3\u00bcrgen\\nBroos in the Archives of Johannes Ranke) came in large quantities from the East to the Thorma Broos.\\nDakians and Gates along the Danube, as is affirmed by other things found and by many cir-\\ncumstances: then these urns, amulets, images and decorative articles, or useful tools were\\nimported from Akkad-Assyrian firms.\\nAt about 530 A. D., as we adopt Ranke s statement, the Germans are settled, and Germans settle and\\ngovern themselves and the preceding occupants of the countries between Hungary thrterV torSfbetween 11\\nand Helgoland, from the Tweed to the Atlas. Their reverses in Africa were compen- tl,e Tweed and m n A\\nsated by the prosperity of the Lombards in the valley of the Po river.\\nIn Rome the spoils of the whole world had been hoarded up. It is questionable whether\\nthe wealth of Europe today exceeds the value of the booty delivered at the capitol in the\\nperiod from the triumphal entry of Scipio to that of Pompey. Even after the pillage by The end of Rome and\\nAlaric shiploads of treasures were still left for Geiseric, and for being swallowed up by the entrance of the Germans.\\nblue Tyrrhenian waters. Rome s monopoly had burst.theproud city broke beyond recovery.\\nEvery crevice in the huge structure of state was wide enough for the stout men from the\\nDniepr and the Weser to squeeze themselves through, and to take possession of one room\\nafter another in the crumbling palace. It is astonishing how quickly they accustom them-\\nselves to the novel scenes wherever throngs of them make themselves at home. They are dis-\\ncreet and conservative enough to let things continue which do not interfere with the im- The new principle\\nmediate creation of a culture of their own. Turning up the subsoil, they prepare new ground, \u00e2\u0080\u009entunlea^soii 11\\nconsisting of the weather-beaten and decomposing rubbish left from the old fabric\u00e2\u0080\u0094 and of\\nthe fertilising new deposits of virgin soil, brought down from the forests with the avalanches\\nin the last of the great migrations.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0291.jp2"}, "292": {"fulltext": "254\\nSemites: trade-calculus.\\nGreeks liberty-intellect,\\nRomans: discipline-will.\\nGermans sentiment,\\nthe fundamental\\nprerequisite for any\\nthorough education of\\nthe mind.\\nBll-DUNG\\n35, 48, 117, 118, 177.\\nGermanic culture\\nbloomed late.\\n93, 128, 138, 142, 145.\\nGERMAN SENTIMENTALITY.\\nIL F. Ch. I. 6 135.\\nTraits common to\\nPersians, Greeks,\\nGermans.\\nTraditions of the\\ndestruction of the world\\nand of its glorious\\ntransmutation.\\nGerman\\nmythology.\\n\u00c3\u0084reeks deem the\\nbeing past.\\nGermans remain\\nat war with the\\nbad.\\nIn their soil they carefully plant the principles, and build the foundations of\\ntheir social life, viz: The feudal rights; their preference for rural life; their aristo-\\ncratic sentiments of honor, fidelity, and liberty; their esteem of womanhood. Let us\\nanalyse these fine and far-reaching predispositions, and if possible, trace them back\\nto their fatherland.\\n135. The first scene of action of each, the Phenicians, the Hellenes and the\\nRomans, had been limited. The talent of the Semites was their calculation.\\nThe task of the Aryans in Rome was the establishment of law and the State, as\\nit had been the cultivation of art and science in Greece. Each had to improve its\\npart; one the intellect, the other the will; the one liberty, the other discipline. Now\\nthe Germans come in with their sentiment, the cultivation of which had been neg-\\nlected hitherto by almost all the other nations. With this, their natural contribution\\nto history, they introduced the fundamental principle for any thorough education of\\nthe mind. This peculiarity of the German mind is very old; it is traceable to the\\nIranian highlands. Its development went on slowly, but surely. It is designed to con-\\ntinue its steady growth in all combinations, and under all circumstances. The season\\nof bloom arrives a little later in the North, and with the Germanic peoples it shall\\nlast a little longer. For, pervaded and permeated with Christianity, it shall spend its\\nfragrance to not less prolific generations of the future, and to the world.\\nThe continuance of stimulative attempts, the ever recurring dreams of men\\nabout the coming and going of things and events, testify to the inner promptings of\\nhuman nature to master the environments and circumstances by thought, to take\\npossession of the world through the mind. A person can find his position only in a\\nwell comprehended whole, in which he may assert himself and persist as a person-\\nality. Especially the Aryan form of consciousness reveals this tendency.\\nFor disregarding the discussion of a comparison of the Aryan theories of cosmogony at\\nthis moment we deem ourselves excused. The Hindoo mind is filled with them; it wrought\\na variety of world-emanations and world-destructions. The changes are conceived as a per-\\npetual play of rise and decay. The Chaldean, but not the Aryan, way of explanation was, to\\nfix the changes to the stars. The Persian and the German Iranians harbor a hope, that in\\nthe three latter of the twelve millenniums Ahriman, the bad one, will be the victor. For,\\nnotwithstanding his victory, he will be overthrown in his last endeavor to destroy the world;\\nwhilst this destructive intent will be the very occasion for its glorious renovation. Alfadar\\nbrings it all about, he prevails over all rebellions, and of the happiness thus ensuing there is\\nno end.\\nThe philosophy of the Occident never slighted this belief in a final glorification.\\nHeracleitos touched upon this thought, which was brought to notice still more by the\\nStoa. But in the German and Northern Saga it comes out most distinct and pro-\\nnounced.\\nIf the German mind was bent upon a bright future and on victory, it was not at\\nvariance with the Aryan method of constructing original tradition into myths full of\\ndeep meaning. The German simply keeps his future more vividly before his mind.\\nHe remembers more clearly that a deep and broad degradation cannot but cause the\\nannihilation of the Old World.\\nHe meditates on the shortening of the world s day; upon the fact that the dusk\\nof the night sets in; that with the lengthening shadows the powers of darkness arise.\\nEven the old gods, being implicated in the fight of men against the weird fiends,\\nare plunged into the universal conflagration. The Greeks and Romans conceived the\\ncrisis in the same light, except that in their opinion it had been overcome already in\\nthe contest with the Titanic nations.\\nThe Germans preserve a deeper insight into the problem of the Bad, and they\\nremain in the fight.\\nThis is the profound and far-reaching significance of the world s drama in Teu-\\nton mythology, and of the conviction of it in the German character. This concept\\nis, at the same time, a premonitory apprehension of the entire course of the world s\\nhistory. It encourages the Germans to face the combat and to resist the Bad; it\\nmakes them interested in the studies of ethics and history.\\nThe gods are imagined as having lived in a state of blissful innocence. As such beings\\nthe Asen are powerful joists in the structure of the universe. They are enthroned on high as\\nthe twelve judges in Asgard. There they perambulate upon green meadows. Their twelve\\nchairs stand in the golden castle around the high seat of Odin. Such is the golden age of\\nthe Germans.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0292.jp2"}, "293": {"fulltext": "II F. CH. I 134. TEUTONIC MYTHOLOGY.\u00e2\u0080\u0094 EDDA. 255\\nBut with the arrival of the fiendish daughters of sin, stinginess, envy and thirst of gold, that\\ngladsome innocence is lost to the gods. The evil women create the dwarfish gnomes to bring Mytholygy of the\\nthe glittering gold from the deep, black holes of the earth. And with the gold comes murder. jdda\\nThe impassion ate desires, the Wanen (the vain ones, the crazed) fall from the gods. Their\\nramparts are torn down and scattered. What shall, then, become of a world where the gods\\nthemselves fall in temptation? The answer is given by Igdrasil, the world ash-tree. Its roots\\ndrink from the deep grounds of that which is finite, altho the deep springs are the drippings Goblins dig gold.\\nwhich come down from the spheres of the infinite.\\nUp to Walhalla this ash-tree reaches; but Transiency is gnawing at its verdure. Eaten\\naway by vermin from above and from below, the world-tree finally becomes rotten, and pines world-ash-tree,\\naway. To fill the measure of sorrow, Iduna is ravished and carried off by the Winter-storm; Walhalla\\nthe withered leaves all drop; every sign betokens that the world must succumb. Baldur, the\\nluminous one, too, is overthrown, pierced by the mistletoe. This was, the Edda thinks, the End of the old world\\nsaddest calamity which could have happened to the gods and to men. That was perpetrated iduna.\\nby the gloomy, hateful Loki. Baldur can, of course, not be gotten back from hell but how\\nshould he be revenged on Loki How is this arch-fiend to be cast into fetters and in the bans\\nof seclusion? With the intestines of his offspring it may be done. Mistletoe.\\nLoki must lie in bondage till the time of the gods dawns, when the moral bearers of the Loki.\\nworld vanish in the dusk, when all bonds of order and discipline are loosened, when the age\\nof right and reason changes into an age of the sword, when the very sea roars up in rebellion.\\nThus arrives the day of final decisions, of the world-battle. Odin at the head of the Asen leads Asen\u00e2\u0080\u0094 Odin.\\non to war, wearing his golden helmet. But he falls in the combat with Wulf, who is, in turn, Wulf\u00e2\u0080\u0094 Widdar\\nfelled by Widdar. The latter strikes down all the infamous wretches, and out of the world s\\nconflagration rises the purified new world in glory.\\nThe pious and free men solemnise the victory. The renewed gods dwell upon Idafield,\\nunder the pleasure of the One who embraces the world, of whom an old hymn sings: Once\\nanother One will come, more powerful than even he, whose NAME, HOWEVER, I CANNOT AS\\nTne wnrM-enibracmg\\nYET VENTURE TO TELL. (Quoted from Sepp). one to come.\\nThis is the melancholy complaint of the nations, the marvelous tone of which\\ndies away in the far north as a vision arching up above the blood-soaked earth like a co r X*ation rI rte S the\\nwondrous rainbow, refracting the colors of truce which are hung out from Heaven SJJfry ed world in\\nafter the catastrophe has been passed through, one end resting upon the Himalayas,\\nthe other upon Iceland.\\nThe horrible and unnatural massacres of the body-guards on the graves of\\nprinces by which servants were to be sent after them to the other world, remind us of\\nthe usage practiced from time immemorial by all the Aryans and Semites. The kill-\\ning of the prisoners of war, of the domestic servants, of the retinue of attendants we\\nfind among the Germans, the Celts, the Scythians, and the Mongolians. It has been\\nJ 7 Servants sacrificed\\nascertained to have existed m the substrata of Greek and Koman culture. The ac amo, g Ar y ans\\nLeo Diacontjs.\\ncount given by Leo Diaconus about the sacrificial obsequies at a Russian funeral in\\nthe year 921 A. D. is suggestive as to the ancient customs of the northern people in\\ngeneral. It was an act of humanism that the killing of captives was abandoned and\\nthey were rather sold as slaves.\\nAt Upsala in Denmark stood the temple described by Adam of Bremen. This edifice Thor s temple at Upsaia.\\nwas gilded all over, and its glittering contours could be seen from quite distant plains. It 136 Adam of Bremen.\\ncontained the images of three gods: Thor, the most powerful, with his hammer thrones in the\\nmiddle, for he reigns in the heavens creates the thunder-weather, and the fruitful seasons.\\nBeside him sits Wodan carrying the arms; he instigates war and guides the battle. Fricco, the Fricco.\\nPro, the mild god, is the third, vouchsafing to men peace and joy. Close to the temple stands\\na miraculous tree with many branches and ever green. From its roots a spring bubbles up in\\nwhich they are accustomed to offer human sacrifices. If no trace reappears of those thrown\\nin alive, it is considered the good sign of the gods accepting the offering and granting what\\nhas been prayed for. After this nine different animals are offered in their blood. The car- \u00c2\u00a741,54,110.\\ncasses are hung up in the sacred park of the temple. Horses, dogs, men, are thus sacrificed,\\nunder the singing of elegies. One of the messengers of the Christian God has told us. that he\\nsaw there and counted on one of these occasions seventy corpses of men hanging upon the\\ntrees.\\nSuch then, up to comparatively recent times were the usages of the Germans.\\nThey were no better than all the other heathenish peoples. The best which can be\\nplaced to their credit is their primitive force of body and mind, their sense of honor, and\\ntheir decisiveness of character as revealed in all their usages, thoughts and songs.\\nIn the scenes around Arthur s table and at the royal board where Adelgais, the Longo-\\nbard, breaks horseshoes, bones of Buffaloes, of stags and bears as if they were hemp-stems, wo _\\nsee their unsophisticated honesty, bravery and sentimentality. With reference to religious in the legends.\\nconsciousness there glimmers from a world of f airy-tales, myths, and legends (upon which we 43 45, 48, 48 8 g 4\\nmust dwell somewhat more fully later on) even the old snake-worship, precisely as it shines\\nthrough the old Indian hymns. The queen of snakes with her dainty, precious crownlet, and the\\n\u00e2\u0096\u00a0domestic pet snakes doubtless show a common source of religious remembrance in all nations.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0293.jp2"}, "294": {"fulltext": "256 GERMAN PREDISPOSITION FOR THE GOSPEL. II. F. Ch. I. 136.\\nWhether it can be said on such grounds that the Germans had been specially\\nGe e rman\u00c2\u00b0mh?df\u00c2\u00b0or e gifted or predestined for Christianity, as often has been alleged, or whether the\\ny idea should not be refuted as an exaggeration, we need not decide. But this is true\u00c2\u00bb\\nthat as to truthfulness and chasteness tbey excelled others. And this also is obvious,\\nthat the prophecy of the concluding scene of the world s drama (as the Northerners\\nconceived it according to their myths), meets the cordiality of the new doctrine almost\\no\u00c2\u00b0thi U w\u00c3\u00b6rf(Ts ene half way with German sincerity. The Germanic mind brings along a manly trust\\ndram!\u00c2\u00bb shows combined with a childlike and expectant hope. It is, furthermore, happily qualified\\nsincerity meets for the reception of Christianity by its ardent yearning for the advent of a king of\\nc^-fstianityhaif all nations whose authority extends through Heaven and over the whole world: of\\nwav rulers the greatest and richest, akin to all the kinsfolks in common kinship. And\\nspei?*lTe g f i*dV iing s d this new and noble prince is to lift up a new world out of the world s conflagration.\\n\u00e2\u0080\u00a2\u00e2\u0080\u00a2The king of the To name Him they do not venture\\nHow they listened to and embraced the glad tidings, when communicated by the\\nadve e nt^ ns e soldiers who with the legions of Treves had returned from the spot where it had hap-\\npened; and when these fascinating stories\u00e2\u0080\u0094 exactly answering their innermost but in-\\ndistinct expectations were in an enthusing manner and more clearly set forth\\nsrxon a raissitna n r!es again in the speeches of the Culdeans (or Caledonians), and the Anglo-Saxon kinsmen,\\nas, 139, 156, 158, 169. k ecomes evident from what followed.\\nGerman paganism never 136. Pagan forms of cultus and pagan usages were retained a long time, and\\nup t t 1 h e rough Roma d n kept because of having been made subservient in part to symbolise Christian truths, were\\nrcl\u00c2\u00b0mo\u00c2\u00b0d f ationand never thoroughly abolished.\\nsymbolism. Around the churches, former temples of gods, the heathen Christians would hold their\\ncommon meals, camping under the trees or in linen tents. Upon the roasted steer they would\\nfeast as in the sacrificial meals of yore, excepting that in the places of former gods they would\\ncall upon the saints to go with them. When they rode to the massmeetings, religious or polit-\\nical, they would take along upon their floats, the broad wagons drawn by oxen, in place of the\\nimages of their former gods those of the Merovingian Kings. And then one would have\\nGernfan converts if beard across the meadows and along the peaceful valleys the sounds of the litanies coming\\nout of yonder cloisters half hid by the dear old hallowed oaks and beaches and surrounded\\nby fruit orchards. And among the crowd could have been heard at random the oaths of fidel-\\nity by St. Peter and all the other saints.\\nThe suffering Redeemer of the world, however, was accepted rather reluctantly.\\nHeiiand\u00e2\u0080\u0094 the What was their concept of the Healing one In their Heliand, that epic which\\nheld In common, belongs to no particular tribe, the cognition held in common by all the Germans is\\n135, 139. succinctly mirrored. Outside of this they could agree in scarcely anything. The\\nGerman nation always had to be taken as a mere abstract generalisation. The\\nmark of its nationality is the predominance of envy which will allow preponderance\\nto no tribe. That nationality consists of as many dialects and clan-interests as\\nAnaio ies of doubtful would have been more than necessary to make the concentration of a fixed power ut-\\nnfdeTeinpUgTweaith* 1 erl y impossible. Federacies, however, are held together so much the firmer by\\nof culture. the strong ties of fidelity; and the idea of the fatherland makes them terrible to\\nany enemy. The German mind is prepossessed by a tendency to bias, partiality and\\nqueerness; singularities are cultivated to a detrimental degree. Inclinations of this\\nsort are of doubtful value; and yet these defects alone account for the fact that no\\nother nation has so many centers of culture, and enjoys such a diversity of excellent\\ntraits; and that no race equals the Germans in profundity of knowledge and scholar-\\nship. These national characteristics ever threaten political disrupture, but they are\\na..d o the mother- also favorable to a level brain and to the balance of power; they cause the cultiva-\\ntion of love for the fatherland and for the mother-tongue.\\nThe development of a vigorous acorn which after being detached from its tree, sprouts\\nand grows into an oak of its own, thus multiplying and differentiating the oak s organism into\\na profusion of foliage, acorns and so forth into an entire forest, may illustrate the mode in\\nwhich the Germanic race became detached and developed into a variety of prolific nations.\\nIn this manner they formed a belt of minor political bodies from Cape North to Carthage.\\nThis belt everywhere stood the tests of strength as to its national connections as well as\\nmutual protection.\\nIn a special manner did the Germans constituting this belt preserve and nourish\\na sense of liberty and independence. The belt of colonies with clear-cut German\\nBelt of colonies\\npreserved indiv\\nas against concentration\\nmonarchy with its complement of deadening despotism, after which Romanism ever\\nhankers, in determined opposition to Germanism.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0294.jp2"}, "295": {"fulltext": "II F. CH. I. 136. BEGINNINGS OF GERMAN SOCIOLOGY. 257\\nIt is worth while to examine more closely what it was that kept the fragments Scene in Ita \u00c2\u00bby\\ntogether, until they were able to come to an understanding as to the terms upon illustrating\u00c2\u00ab!!\\nwhich all could stand shoulder to shoulder. Gelrman fuiture\\nLet a scene be presented to our minds of those times when under the last convulsions of witn agriculture,\\nthe dying culture and among its ruins a new culture like a fresh crop covered the deep-\\nploughed soil.\\nDo you see the old temple this side the cluster of dwelling houses, which once used to be\\na summer-resort of city folks who called themselves optimates? Its pillars still support a\\ngorgeous cornice which holds back the dilapidated roof. The marble cubit at the base of the\\npillar is shoved aside; the heavy slab at the base of the other is cracked, both by the roots of a agriculture rejected\\ntree, the solitary remnant of the sacred grove. Thistles and wild roses ramify their roots into 122, W9-)\\nthe cracks, helping to drive the foundations asunder. To the clefts in the wall and the cracks\\nbelow a German veteran soldier has fastened a few beams for the support of the roof of his\\ncottage thus being nestled under the classic portico. He has now become a settled farmer.\\nHis goats have climbed up to yonder mosaic floor of an old mansion, whose tottering portals\\nstill lean in the same position as they had once been forced open. The German has trans-\\nformed the crumbling splendor of the atrium into his hay-mow.\\nNotice yonder aquaeduct of a thousand years standing, under the ruined and partly over-\\nhanging arches of which the beams of a temporary chapel are secured into the cleaving joints\\nof the substructure. And in this chapel a home-carved picture of a saint is set up. Upon a\\nspirited charger, a high functionary of the Church, in a white dalmatica with purple seam,\\nrides through the wild field of mossy ruins, followed by a train of deacons, greeted with rever-\\nential bows by the blond peasants as well as by the black haired Jew and the dark complex-\\nioned fish-monger from Venice.\\nThe settler s boys, lounging about the causeway which leads to town, look as tho they\\nfelt quite at home and would become soldiers first in order to see and to fight the world, and\\nthen become freeholders of the land of their father and of more, too. The Jew beside his\\ncurbstone-stand covered with cashmere shawls and silken textile goods, with weapons from\\nDamask and jewels from Golconda and with coins to loan, leisurely instructs his boy how to\\nbecome the future bondholder, since none but they are privileged to take interest on\\nmoneys lent.\\nOver the youthful activity in the fields and upon the markets, at the beginning of a C ivii government\\nnew order of things, presides as yet, for instance in Soissons or in Lorch, the old passing into the\\nRoman prefect, who in the distant, half submerged provinces still represents the rap- clergy,\\nidly changing government at the capitol. But in the great cities some Germans p etty sUtes forming\\nfrom the provinces are already foremost in attempting to form a new commonwealth, their own iustablelaws of\\nImperial legislative and executive officers form the shell around the newly arrived s 133,13a, hi.\\nmasses of robust subjects.\\nWhere the hollow shell of imperial government gave way, as was the case in Britany,\\nBatavia, and Gaul, where people had to protect and learn to govern themselves, there they\\nwere guyed by the network of hierarchal government, knit together after the pattern of the\\nby-gone civil authorities. So do the roots of the mountain fir hold together their part of the R\\nslope, after the rocks below have become burst and plunged down, the ground once supported vanishes from the\\nby them following. At last the shadow of imperialism entirely vanishes from the Occident. ccl\\nLoose, single parts of official Rome here and there keep up some semblance of management\\nuntil all personal authority becomes defunct, and only the regulative forms are left in the\\nhands of a few patricians and the clergy. But the new inhabitants have become acquainted\\nalready with, and have accustomed themselves to, these forms of law and order upheld by ec-\\nclesiastical sanction and enforced by judicious leaders, in concert with bishops and abbots.\\nThe laws are collected and administered everywhere, so as to judge each according to the\\nacknowledged rights of his own country.\\nTheodoric, the great Ostragoth, may serve to illustrate how the Germans planted Theodoric the great\\ntheir own civilisation in adopted fatherlands. He is a prince of eminent wisdom 0stra e\u00c2\u00b0 th\\nand virtue, but not at all so exceptional a ruler as to be too good for a general\\nexample.\\nFilled with the veneration in which a youth of good breeding will look up to wise teach-\\ners of wide experience and high up in years, so Theodoric looked upon thecollege of senators.\\nNothing is more plain than his sincere regard for Christianity, and his prudent conservatism His exemplary reign,\\nwith respect to the customary civil institutions. As soon as he took the reigns of government\\nhe vowed to maintain justice above any private interest. This he conceived as the only duty\\nand single prerogative of the imperial office; and he kept his vow to the perfect satisfaction of\\nthe different nationalities. Writing and brain work was left to those conversant with it. The\\nsword and the plow were wielded by his own countrymen to whom this was no innovation. By\\nhis honesty of purpose to attend to the public welfare and by his assiduousness he won uni-\\nversal respect in this consisted the secret of his success as a ruler. Only his tolerance against\\nthe catholics was abused by them. His efforts to protect persecuted Christians of his own,\\nthe Arian, persuasion were construed into a justification of intrigues against the rule of\\na foreign heretic of whose influence the domineering hierarchy became jealous, so that after\\nhis death from remorse his memory was made infamous.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0295.jp2"}, "296": {"fulltext": "258\\nKARL S CORONATION AND MONARCHICAL POLITY. LT F. CH. I. 137.\\nUifiias translates Next to Theodoric is Ulfilas, his elder contemporary and the first translator of the\\nthe Bible into the Bible j nto ^e Germanic idiom, the best type of the German mind in the early times\\nGothic. European reconstruction. Both show noble traits in their lives of which impul-\\nsiveness and hatred of duplicity ought rot to be considered as destructive to their\\nreputation.\\n137. The youthful nations were impressed with reverence for the unfortunate,\\nt\u00c3\u0084\u00c3\u0084 tM na ns tottering majesty of the old empire; and this sentiment was not at all unfavorable to\\ns 7s, 79, H2, Ms.1\u00c2\u00ab, training for citizenship. They enwrapped themselves with the loose hanging\\ncloak to which may be compared the mighty name of imperial Rome, whose splendor\\nhad reached into the dreams of their childhood.\\nWhen Karl the Great was crowned emperor in form and by right, the longstand-\\nKarl s coronation, desire n\\nof the nations to restore desire of the young nations was gratified. The attraction which a large unit ex-\\nauthority under an\\nideal representative. er j. g U p 0n single parts, had drawn them across the Alps and educated them to the\\nthought of forming a unitary social organism. The involuntary trend of public\\nopinion now saw its ideal realised in the new German emperor.\\nWhen Karl took the crown from the ecclesiastical dignitary, he esteemed himself\\nKarl s cardinal __ we beg to keep this in mind\u00e2\u0080\u0094 successor of Constantine and Theodosius.\\nCons\u00c3\u0084ine s He is as Duemmler correctly observes\u00e2\u0080\u0094 both the most advanced man and in-\\nSU 8 C i23 S i32 133, 137, Auential restorer of the Latin sciences for the benefit of the Middle Ages, and at the\\nH2, lis, rra! same ti me the creator of the first German literature.\\nPatronising Latin The palatinate of Aachen resembles a refractor focusing the old time and the new.\\nUte e r n a C tur a e nd G Dw\u00c2\u00ab\u00c2\u00abk. Along with Byzantine embassadors the white Tunics of the Moors, and the turbans of the\\nSaracens from Cordova glittering with precious stones, and the long linen gown of Saxon\\nnobility appear before Karl in his firm, carved arm-chair. The purple toga of the Longo-\\nbard sets off the contrast to the uncombed Avar. Then, again, Anglo-Saxon monks, Irish\\nScene at Karl s priests in long white cowls, and princes of the Church, like Hildebold of Cologne, receive a\\npaiatmate at ac le U2 nearin j n K ar r s state-hall, during his short stay at home, we observe teachers, students, and\\nmembers of the chapel choir; pupils from the ranks of the poor, attending the new high\\nschool of the court; and men recognised as luminaries of their time by all the world, such as\\nAlcuin Bishop of Tours, Theodulf from Orleans, Einhard, the emperor s son-in-law, and Agil-\\nbert, all in long cassocks trimmed with fur. The minutest details of everyday life are deemed\\nsignificant enough to receive due attention, not always to the detriment of more weighty af-\\nfairs of state.\\nrondne SS for the To Byzantium Karl looked, not only for acknowledgment of his right to the\\n\u00e2\u0080\u009eimbus of By*\u00c2\u00abtium i2 Roman i as iguia, but also for knowledge and for\u00e2\u0080\u0094 courtly etiquette.\\nThere was the monopoly of the fur-trade which imported the largest part from the\\nforests of Karl s domains. There the Venetians exchanged occidental goods for oriental arti-\\ncles of luxury, which they sold at the mass in Pavia to Franconian nobles. All this was ob-\\nIntercourse with the served at the palatinates in Aachen and Ingelheim.\\nwestern empire. This Byzanz, however, appeared to Karl as more than an emporium of trade. It was, as\\nwe have seen, the museum of the classics. In the square stood the Pythian Apollo, the gigan-\\ntic figure of Juno, brought from Croesus temple at Samos. Here stood Heracles, chiseled\\nby Lysipp for the Tarentines; there the metal cast of the snakes which once supported the\\nDelphic tripod. Pillars of sea-green serpentine from the temple of Diana in Ephesus served\\nConstantinople now to carry the cupola of St. Sophia; and most renowned of all\u00e2\u0080\u0094 the pillars from the Solo-\\nthe bridge over monic temple. All this aided in magnifying the eastern emperor in the eyes of Karl, who pos-\\nOrientalism sessed nothin of the kind\\ncorrective? classic Antiquity is enchanting, and it served to uphold the glorious throne, glorious as\\ncultur ,,ori to seen from such a distance as Karl was from it. Herder called this throne the bridge\\nwas convey eu 10\\nEurope. over which the classic world would pass into the new. It was what Karls\\nHerder.\\nthrone was to the Germanic world.\\nIt was not only in the time of Columbus boyhood, when Constantinople fell and\\nthe scholars brought their books to Italy,\u00e2\u0080\u0094 it was even as early as Karl s time\u00e2\u0080\u0094 that\\nConstantine s city served as a conductor of oriental ideas by way of the Latin nations.\\nThis city then already did not only send gobelin tapestry and fine embroidery, woolen\\nstuffs of exquisite make and fashion, but above all the glitter of aristocratic vain-\\nglory.\\nWe know nobility ever to cultivate a predilection for the nimbus of the Antique,\\nand the Germans always thought much of what comes from afar Let us see what\\n127, at the end was imported from Byzanz on that score.\\nAmbitious for appearances of dignity, Karl resorted to imitating oriental grav-\\nity, and managed to get possession of three silver tables. Upon one could be seen the", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0296.jp2"}, "297": {"fulltext": "II F. CH. I. 137. ORIENTALISM WARDED OFF, YET ADMITTED BY THE FRANKS. 259\\npicture of the whole known world; upon the other that of Rome; Constantinople Nob!Hty tmaa\\nsparkled upon the third. This circumstance is very descriptive of the clever judg- ^\u00c2\u00abqj,\u00e2\u0084\u00a2 1 of the\\nment which Karl had formed of the situation of the world. Throwing eager glances w 67, 73, 78 I35 m\\nover to Constantinople and up to Rome, he perceives, as in a prophetic vision, all the Karl three \u00c2\u00bb\u00c2\u00abyertabies,\\ncomplications which not only kept up Mediaeval agitation, but also loomed up agaiu the problems\\nbefore the imagination of Napoleon, and which down to our own days involve the agiuf\u00c3\u00bcng the\\ntouch-me-not of the eastern hemisphere. Germanic and\\nKomanised\\nKarl must have had such a foreboding, when in his time he meditated upon this nations up to the\\nii T-i i, xi \u00c2\u00abj.1 tt i t -n o x. n T time ot Napoleon.\\nproblem. For it was then that the Holy Roman Empire of the German Nation 122, 125, 139, 178,\\nentered upon its duty of warding off oriental invasions, whilst at the same time Holy Roman\\nplenty of portentous oriental influences were admitted unaware. empire of the\\nGerman nation\\nW T hen Emperor Theodosius walked the streets of Constantinople, he used to please the opened its career\\npeople by wearing the shoulder-cape of Senuphius, the anchoret; and in this costume he n war jmg otr\\nalso went to battle. The predecessors of Karl, the Franconian king, had long before adopted invasions,\\nthis pious fashion by wearing the mantle of St. Martin, when they started for the seat of war. 67, 78, 97, 125,\\nCharles the Bald, long after Karl, continued this pious custom with his dalmatica trailing\\ndown from a silken cloth that was fastened beneath the diadem around his head. For,\u00e2\u0080\u0094 so the Yet admitting\\nannals of Fulda say\u00e2\u0080\u0094 he showed contempt of native Franconian manners, and held Greek Portentous\\nglory to be the highest influences.\\nThe escutcheons of the European States today witness how the Byzantine taste for pomp or- 07 i?? ifV\\nand nimbus was perpetuated in order to cover up a wrong principle, and to amuse the people 12 1, 125 126 129\\nwith something outlandish, with orientalism. 130, 131, 139, 142,\\nKarl, after all, did not think quite as much of eastern pomp as his weak descend- l sj 191I\\nants. He saw the ridiculous weakness over there. From this circumstance he con- It 6 court\\neluded that he himself was destined to establish the true succession upon the throne The meaning of the\\nof the Roman Empire. When he directed the collection of the old German shield- ^1\u00e2\u0084\u00a2^ national\\nsongs or when he forced the Saxons into subjection after eighteen expeditions, and escutcheons\\nwhen he ordered the statue of Theodoric to be brought down from Ravenna and to be ar li. eeme himself\\nthe true successor upon\\nsetup before his castle in Aachen; he already posed as the personified continuance T h ethrone \u00c2\u00b0f the entire\\n2 Roman empire.\\nof the old monarchy. 132, 133, 136, 139,\\n142.\\nThis thought actually pervaded his whole policy; and he was encouraged in it by\\nthose who understood how to make his good qualities subservient to their own ulti- yc P a \u00c2\u00a77. 125, 126,150.\\nmate aims.\\nHail to the Christ exclaims the Salian law who loves the Franks May He protect\\ntheir kingdom, for it is the nation which with the sword has shaken off the Roman yoke Conception of the\\nSavior Byzantinised,\\nfrom its neck; the nation which, after having accepted of baptism, adorned the bodies of the 8125.\\nmartyrs with gold and precious stones, of the martyrs who once were burned, or decapitated\\nwith the ax by the Romans.\\nEvidently, this Christ is a copy of that conception of an awe-inspiring ruler, into which\\nthe Byzantine court-theology had disfigured the Savior. At the rear wall of the apsis in the as is most obvious even\\nAachen cathedral, to which one ascends from the tenebrous church with its multitude of at Aachen\\npoorly arranged and clumsy galleries, there is enthroned a callous, gloomy figure upon the\\ngolden background of the painting\u00e2\u0080\u0094 the Judge of the World. Emperor Karl was surrounded\\nby objects wrought in such style wherever he turned his eye or his step. Textures which he\\nimported, especially those for sacred use, golden decorations which he ordered from his gold-\\nsmiths; evangelaries which he made to be copied and bound, chapels which he built every-\\nthing breathes Byzantine taste. Even the suggestions intimated to him by the Eastern patri- a n adverse\\narch to take the part of the inconoclasts he did not altogether discourage, to the chagrin of court-theology,\\nthe pope.\\nIf the actions of Karl are scrutinised, we find in them all his guiding idea as to\\nthe important position of Constantinople. He was not averse to that attitude even, wh i C h cautioned the\\nwhich the Byzantine court maintained with respe t, to theology. He himself assumed h, okt^ h trr r ig r h C t h s y as\\na somewhat similar position, so that it was just this Cesaro-papism which cautioned fnfrTgemraST 1\\nthe hierarchy to look to its rights as against imperial infringments upon their own\\ndomain, at the proper occasion.\\nCH. II. DEVELOPING PRINCIPLES OF THE EUROPEAN CIVILISATION.\\n138. The undercurrent of the ensuing history of the Aryans in New Europe we\\nfound in a great measure to be determined by the mythically biased form of con-\\nsciousness, which they had brought along from their original home. Every group of\\nthis race is saturated with the elements of their common source. The modifications\\nobserved so far were produced by the various localities they severally occupied.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0297.jp2"}, "298": {"fulltext": "260 CHRISTIANITY PLANTED IN THE HEART OF GERMANY. II. F. ClI. II. 138.\\nGerman peculiar ow let us cons i (ler n the first place, to what concepts of freedom and to the\\nid( ^concerning right to possess the Germanic nations had advanced. In the preceding chapter we\\nright oT spoke, after all, merely of the Franconian part of the German empire.\\nThe Pipins, Karl s ancestors, had all been of what we now would call Dutch de-\\nscent; but the Franks had to a large extent become mixed with the Romanised\\nGauls. The pure Germans were subjugated to the idea of a Roman empire only after\\nmore than fifty fierce battles.\\nGermanic races not i n short, we so far reviewed the interlappings of the vanishing Roman culture with the\\nmisrepresented by advancing Germanic civilisation. We perceived some of the commotion generated by the\\nRobinson and Gotzot. comm inglingupon the soil of a newly forming nation, where parts may appear comparatively\\nuncultivated, but in no way as savage as -Robinson and Guizot once misrepresented them.\\nThe people of France came to view first, simply because they were just then the most promi-\\np mom nent and pugnacious, sequent to many divisions of the empire among the Karolingian heirs.\\nthe old pagan morality It was among the Franks, as H. v. Leo has proved, that the old pagan morality went to pieces.\\nwent to p.eces.^ rp ne ru i ns f that morality were the results of Roman dissipation and tribal jealousy between\\nCelto-Romans and Germans, as became obvious in the wars between Brunhilde and\\nFredegunde.\\nAmong these ruins a very peculiar form of Christianity planted a rude code of manners\\nTwo sets of am j mora s We may even say with Wuttke and Dorner that two sets of ethics were elabora-\\npthics pxT\u00e2\u0082\u00ac*riiiil\u00c2\u00bby\\nenjoined. te( one f\u00c2\u00b0 r tne worldly people or laity, the other for the orders, which enjoined the necessity\\nWuttke, Doeniik. f certain observances, especially of penances. In no other way could the heinous crimes\\nof the Merovingian times be accounted for. In all the ferocious movements of that period\\nthere is only one feature helping us over the disgust. The thought of national unity was\\nupheld under the unflinching resistance against tyrannical measures. The aspiration in this\\ndirection would have worked different results, if the fighters with their unsophisticated loy-\\nalty had been enlightened enough not to allow themselves to be made the tools of a hundred\\nintrigues.\\nHistory must grope its We know how history can only feel its way along the paths of progress, much\\neIpedany inmatter S more so on the narrow way of ethical improvement. As it was, the ethical conceptions\\nof ethics. i23, U7, 146\\nhad grown into a wilderness of underbrush.\\nThe discrimination between the two sets of ethics alone explains how and why\\nthe new doctrines, brought by the unromanised Culdean missionaries into interior\\nGermany, wrought so totally different results. Theirs was gospel preaching, falling\\nTi^Ger man 11 f into tne minds of an unadulterated nation. Under their original usages and tradi-\\nvirtues under tions, those noble Thuringians had preserved their natural virtues. When the mis-\\npreaching sionaries met them, they found them a cordial and susceptible people, without casu-\\nriarders^\u00c3\u009f\u00c3\u00b6nfface 3 istic reflection, but with naive sentiments grown from chaste habits, notwithstanding\\ni35 B R i38, im, lis?; the slanders of Boniface.\\n158, 165.\\nLeo from his point of view could not appreciate this example of Bible-Christianity\\namong the unmixed Germans, which Ebrard has elucidated and substantiated in a masterly\\nmanner from documentary sources.\\nWe shall observe later on, how among the underbrush of Romanised ethics a tender root\\nremained alive in this central and secluded region, which, figuratively speaking, we designate\\nthe heart of Germany.\\nThe Roman nations had been the road-builders, in aid of distributing occidental\\nculture in the same way as public highways are essential for the distribution of\\nmerchandise. They communicated the proceeds of ancient culture to the Aryans of\\nthe North, the good and the bad.\\nThe Barbarians could not discriminate if they were imposed upon in the\\nLater transaction. The Southern Aryans communicated Christianity clothed with the\\nof\u00c2\u00a5hurhigian forms of their old culture. It is not to be expected of th3 Gotha and Franks\\nRomanised. beine tnat under so sparse preaching of the word of the cross, they should have been\\n\u00c2\u00a7127,134,112,144, able to distinguish alloy or emballage from the genuine essence of religion.\\nChristianity of that far less defiled quality, of the kind that Basilius and his Cappa-\\ndocian friends had taught, which the Culdeans had preserved from patristic times t\\ndeeply touching the soul s chords, and which the Swiss and Thuringians had\\npeculiarity of the accepted with the Gospel as preached by Willibrord, Gallus, Fridolin and other Anglo-\\nof Ch a ristfanity. m Sax \u00c2\u00b0ns, a century previous to Boniface,\u00e2\u0080\u0094 such Scriptural subjective Christianity\\nalone generates that spirituality, which sets men free and to thinking. This pristine\\npiety, much like that of the Culdeans who had planted it in the heart of Germany,\\ninner Hfe of piety. u j d no t pay much attention to forms of cultus or church-government. Religion with\\nthem was treated as a matter of the inner life, and of conscientious self discipline.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0298.jp2"}, "299": {"fulltext": "II. F. CH. II. 139. DIFFERENCE BETWEEN GERMANIC AND ROMANISED RELIGIOUSNESS. 261\\nThe Romanised Franks, on the other hand, furnished the objective factors for the\\nexternal perpetuity of Christian culture. They were talented in organising, were\\nlearned in law, anil fond of an Old Testament form of obeisance to an enjoined consti- as m\u00c3\u00bcaLn Ve\\ntution. The essence of Christian piety with them was conformity to the institu-\\ntional externals. As far as it goes, that was well enough; but the subjective assimila- St. Patrick! 5\\ntion of the essence and substance for which the Northern sense of liberty and per- Ban r\\nsonal dignity had a predilection, which had been nourished from Bangor and by the TheFrankS0\\nfraternities of St. Patrick, was in decidedly better tenor with the New Testament. J\u00c2\u00b0 in ecciesusticism/and\\nenjoin conformity and\\nBut Northern subjectivism, prone to sectarianism and separatists selfconceit, obed ence.\\nlike that of the Hellenes, had to learn that the organic connection with the body is nee- Objective\\nfactors.\\nessary. The Saxons were bound to accustom themselves to exercise real membership Difference between\\nin a churchly way. For in the progress of applied ethics, cooperation must go hand in British\\nhand with self improvement. Well, Boniface attended to the external requirement with amm^fhe W r\\nan eye upon, and an ear for, Pipin s policy so perfectly coinciding with the aims of his ^e swif s a neo ie\\nown ambition. The interests of Rome and Paris, of St. Denis, St. Remi and Mayence, l2 135.\\nwere intimately connected and identical. reconstruction of\\nThe process of social organisation and personal assimilation of Christianity, as Boili\\nthus initiated among the Latin and German nations in their close proximity, explains\\nto some extent their contrast to the Eastern Aryans of Europe. The Slavs did not Difference\\ntake hold upon the task of working out this problem in which we see the Roman- eas^rnVncf\\nised and Germanic nations becoming engaged. The Eastern nations were Byzan- weste m Aryans,\\ntinised, and hence remained merely formal, less decisive and more pliable in conse- Slavs uyzantimsed.\\nquence of their shallow religiousness. The German disposition of mind required, and Germans had to\\nwas assisted in, the reciprocity with Rome until the litigating parties arrived at a definite set= sustain and to\\ntiement. The contrast between Latin and German nations being obvious from the reciprocity with\\nbeginning, it soon became clear, altho the nations were not sufficiently conscious definite 111 1\\nthereof to formulate the discrepancies into a clear modus vivendi, that the one breached would\\nmeant theocracy and law, the other personal piety, responsibility and Gospel. Tho 135 142 145 14 6.\\npolar strain was most vividly felt during that protracted procedure, wherein claims\\nwere to be adjusted between Christianity and ecclesiastical government, between RomLTa nc^ 6611\\nChurch and State, religion and diplomacy, dominion and Service German\\nThe Slavonic disposition of mind in its reciprocity with the Byzantine cast of salutary 1 ies\\nreligiousness did not require this settlement with the Greek form, or rather deform- SXS necessity from\\nity, of Christianity. There an objective center of gravity and unity, or rather uni- Ymf S^ts, 1\u00c2\u00ab, i\u00c2\u00ab,\\nformity, existed. Nobody had a mind to inquire into subjectivity for assimilation or 150 I5a m\\nspiritual aspiration. The difference between the Slavs and the temper of the Greek Slavs\\nr in reciprocal relation\\nChurch was always enveloped in an oriental haze. For the Greek character had, un- witn ^r^ tmm\\nlike the Roman, passed away long ago. Hence there was no tension in the East, and n\u00c2\u00b0 improvement.\\nno ethical improvement resulting.\\nThe Greek side of European culture we leave for further examination, because it was\\nonly since the variance between Othmanic, despot-ridden nations of Eastern Europe and civilisations postponed.\\nthe Germano-Romanised nations, under their constitutional or at least legal management, be- 150 189\\ncame so very pronounced, that a polarity has been rendered active which in its acuteness al-\\nmost resembles that between the Ganges and the Tiber.\\n139. We anticipate that in the west the princes were protectors of the rights of German precedents\\nthe people, and the wardens of governmental authority ever since Theodoric had t th en i lt ospel si35.\\nmade, and on the whole held, his vow in this respect conscientiously. In the eyes of\\nthe people their dignity consisted in being impartial judges by the nature of their\\noffice. Hence, as a general thing authority was respected by the masses, not so much\\nthe subjects of the princes as their retainers. The princes were obliged, under pHnceTa S nd^e\\\\T,ner\\noath, to protect innumerable franchises and exemptions of hereditary personal rights,\\nrights of cities, estates, and institutions.\\nThis was the case even in Spain despite the conglomeration of German, Franconian,\\nItalian, Castilo-Catalonian, and Baskian elements. Every country having its own history, it\\nwas a sacred custom that each noble family was esteemed for some excellent service rendered\\nto the commonwealth by one or more of its members. Distinction of that type deserved\\nrecognition which was not withheld, unless the privilege had been foifeited and withdrawn by\\ntacit consent. This fact is reflected, as Ranke with fine insight pointed out, in the long- p r j nces tu e\\nwinded titles of sovereigns great and small still in vogue. For the history of civilisation they wardens of\\nare of great weight, since in these tenures the rights and demands of the dignity and liberty rights under\\nof each baronage, of each county and free city are at least recognised, if no longer warranted.\\nBut in order to search deeper for these fixed rights and duties we go further back.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0299.jp2"}, "300": {"fulltext": "262\\nGenesis of\\nconstitutional\\ngovernment.\\nHeliand\\nik.1 utfi Byzantine\\nP 8 125, i35, 136, 138. 159,\\nThe world s healer,\\nS 135, 159\\nRelation to the Savior\\nfounded on vow o\u00c2\u00a3\\nfide im,136.138,159.\\nNot the politico Roman\\nconception of the\\nSavior attracted the\\nGermans, but the\\nChrist pleached to them\\nby the Culdeans and\\ntheir Anglo-Saxon\\nkinsfolks.\\nS 135, 138, 142, 145, 146.\\n150, 156.\\nGospel attractive\\nbecause of its being\\nondu\\n;to\\npersonal\\nfreedom\\nfirst and foremost.\\n134, 138, 141,175.\\nPrinciples\\nrequisite to\\nconstitutional\\ngovernment\\nunder elective kingship\\nLove of independence,\\nvalidity of man s parole\\nof honor, practice of\\nfellowship.\\nCriticism of the pure\\nmonarchy which\\nGuizot mistook for the\\nacme of civilisation.\\nNot celibacy (Guizot)\\nwas the reason that a\\npriestly caste-rule could\\nnot be established, but\\ntiie resistance of\\nGermans based\\nupon the oatli of\\nloyalty to princes\\n\u00c2\u00a7143.\\nand upon the\\nconsciousness that\\nGod is on good\\nterms with man\\nregardless of\\nofficious\\nintercessors.\\n\u00c2\u00a7159.\\nCULDEAN GOSPEL-PREACHING AND BONIFACE S ORGANISATION. II. F. CH. II. 139.\\nThe expected world-embracer had been preached to the Germans as a friend,\\njust before the plaintive sounds of the god-sagas had died away on the Rhine,\\nWeser, Main, and in the Thuringian forests. The great national epics composed\\nfrom the hero-legends render these expectations evident.\\nUpon the rainbow of peace, arching over the scenes of recent turmoil and grim\\nbattles, and in pensive meditation, those hopes arise which are plainly expressed in\\nThe Heliand.\\nThe World s Healer, as the Savior is so beautifully and originally conceived in the\\nGerman Heiland, is the good duke, a steadfast, trustworthy and mild leader, the cordial\\nLord of the Manor. He invites His kindred and retainers into His castle-hall and entertains\\nthem in the most bountiful manner. The description of sue^a king of the common people\\nwent to the hearts of vassal and serf alike, to whom nothing was more sacred than personal\\nattachment to the prince under the vow of fidelity.\\nIn this personal devotion (gilaubjan, that is, geloben, hence to love and glauben\\nthat relation of faith was founded in which the nations became Christians along with the\\nprinces.\\nPeoples with the characteristic features of cordial and faithful adherence to cus-\\ntomary relations between lord and retainers in troth and in deed were attracted by\\nChristianity at the first instant. Previous to the times in which the policy of con-\\nquest and missionary efforts were intermixed, and the Byzantine picture of Christ\\nwas held out to them, they willingly embraced the glad tidings. The Christ\\nof the Scottish and Anglo-Saxon gospel won the hearts of men, because it brought\\nout the value of a person and entitled him to that freedom which is not at all incon-\\nsistent with proper relations of dependency.\\nA German of the average caliber is known for his preference of death to serfdom.\\nHe will maintain the rieht to personal freedom first and foremost, even if nice judg-\\nment and smooth conventionalism should be violated.\\nTo his principle of manliness he would adhere tho the nation should fall to pieces. He is\\nshocked by an epithet like: I go with my country, right or wrong! His conception of a free man\\nin the true sense is in no way marred, but on the contrary according to his opinion is favor-\\ned and elevated by Christianity. The Germans frequently made themselves ridiculous when\\nit seemed too hard a lesson for them to give up interests and ideas of subordinate import, yet\\nthis very love of independence, to the extent of clannishness, created the various leagues which\\ncontinually compelled them to exercise that good faith upon which the confederacies were\\nfounded, and to practise that fellowship, by which their consciousness of common nationality\\nwas well enough cemented after all.\\nThus the leagues, stimulating the practice of fidelity, honesty, and considerateness.\u00e2\u0080\u0094 in a\\nword the proverbial Deutsche Treue were just as much, if not more, conducive to civilisa-\\ntion, than the governmental powers concentrated in dynasties. The Germanic peoples insisting\\nupon the right of selfdetermination, prevented such concentration into pure monarchy as\\nGuizot in the beginning of his political career taught to be the acme of civilisation. We are\\naware of the risk of provoking serious criticism as if our judgment was biased by national\\nhaughtiness, within a philosopher of another nation, within a man, perhaps, as good as Guizot.\\nHe is not to be vituperated, if he was not used to look upon the advantages of Germanic\\ndevelopment in the light we do. We would therefore,by the way, beg leave to rather dispel the\\nappearance of selfaggrandisement, and to retire into that modesty of the Germans to which\\nother nations were accustomed. So far as the Germans are now known as the particular\\nnation of late, they are simply attempting to promulgate true principles of ethics, and the\\nworld knows, that a few of them were set free by German conscientiousness. This motor-\\npower of modern history, which it certainly ought to be, at least, showed its forebodings\\namong the Germanic peoples throughout the Middle- Ages. Emphasising these facts in all\\nhonesty of purpose, the Germans themselves guard against a partial or artful interpretation\\nof history, which in their own behalf they deem not necessary.\\nThe staunch belief of the Germans in their rights, natural and divine, the pro-\\ntection of which was made the duty of the ruler under oath, wrought out elective\\nmonarchies, created constitutions and charters. And the watchfulness as to personal\\nrights was the cause\u00e2\u0080\u0094 not celibacy as Guizot thought that hierarehal assumption of\\nsupremacy and a perpetuating exclusiveness of priestly caste-rule was never agreed\\nto! If it came to that, some parts of the Germans were ever ready to shed their blood\\nfor national independence from papal diplomacy. The free man, even when yet a heathen,\\nhad the feeling\u00e2\u0080\u0094 tho he could not express it in so many words as did the poet:\\nthat he may be on good terms with the gods, not on account of officious intercessors,\\nbut for his own sake. And now, with the loyalty of the cordial and benign but ma-\\njestic prince of all th\u00c2\u00ab nations, on the natural basis of earlier and sound convictions,\\na new sera dawned upon the Germanic nations.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0300.jp2"}, "301": {"fulltext": "II. F. CH. II. 139. EFFECT OF EVANGELISATION UPON AGRICULTURE. 263\\nConcerning 1 Boniface, the Saxons were fully aware of what was going on, whenlie drove The diplomacy of\\naway the married ministers of the Thuringians, or when he returned from the curia of ce i3 8j 156 169\\nGregory and the court of Pipin. At last the Germans of the interior had to submit to the\\nexecution of Italian plans at Romanising, with the power of the state at command. They\\nmade the best of it, but never with all their heart. The way in which they had protested\\nagainst the mode of their conversion was not forgotten in all the seven centuries following- did never completely\\nA peculiar sympathy was kept up throughout this period with the remnants of the Culdeans, HhS^German\u00c2\u00ab* 1 016\\nwith the Begghards and Lollards, Wycliffe s proteges, a matter over which Romanism ever 8 13b, 138, 156, 169.\\nbetrayed fidgetiness, especially when the Bible was read in Anglo-Saxon at Lutterworth.\\nWith Karl the preliminaries of a new European civilisation had attained to a TK\\nr Their relationship to\\nfixed order of progression. To complete these transitory measures it had taken his- c\u00c3\u00bcweaTc^stLit\\ntory four hundred years. Old memories of German mythology, which as yet had re- never \u00c2\u00b0g ^o i 56\\nmained overlapping Christianity throughout this intervening period, just began to\\npass into extinction. The transition was precisely defined when emperor Ludwig the\\nPious took the precaution to make a memorandum of a few essential sentences of \u00c2\u00abMuspilii\\nMuspilli, the world-conflagration in his prayer-book, in order to save them from de^ u na v t\u00c3\u00a4 t th e e pious\\nutter oblivion. This coincided with the composition of the epic on the Heliand end of the\\nwhich was the signal of advance upon the field of action in the new sera. Immedi- religiousness 11\\nately the ethical results began to appear in theldawning of the new culture implied\\nin the term civilisation.\\nIn the measure, as man s relation to God is clearing up, the relations to the en- among the GermaM _\\nvironments also receive proper attention, and find their normal adjustment, so that J h e ilst at the same time\\neven the earth will partake of the good effects. We come to see the connection be- 1 t 1 f e Ild\\ntween cultus and culture in a bright, new light; we perceive the conciliation of new sera of\\nearthly existence with human destiny, which Greek culture in vain was striving at, proper.\\nwhich Christianity alone can fully realise. Will it not seem marvelous that the first Bearing of cultus\\ndomain of culture in general, which profits from reinstating proper ethical relations, upon culture in a\\nis\u00e2\u0080\u0094 agriculture? Wherever civilisation becomes visible we see it rooted in the occu- n V 43, 1 f?, 54, 56, 58,\\npation of farming, where it also will be consummated when swords shall be wrought 71 i|f 2 39\\ninto ploughshares. I56, i75, i98.\\nThe rapacious treatment of the soil to the extent of exhaustion, and felling the forests, _\\nEarthly existence and\\ncause destructive inundations here, and sterile plains there. Devastation of countries as fine final destiny conciliated.\\nas Mesopotamia or Spain has been, was and ever will be the consequence, if first occupants*\\nheedless of the future and viciously inconsiderate of posterity, are greedy in appropriating\\nwhat nature offers without doing anything towards its elevation in return.\\nSuch people can take out of the soil as much as their haste permits and, hurrying to new\\nfields, will abandon the wasted region in poverty. Even a settled nation like the Egyptians\\nhave finally made their own country one vast grave of their own culture, by the neglect if not\\ndisdain of agriculture. And this aversion to rural pursuit will generally be found to corres-\\npond with the degree of religious decay, in porportion to the neglect of the cultus.\\nWith Christianity there came a new kind of attachment to the soil and a most\\nprofitable pleasure in its cultivation. It seems as if man reconciled to God, quitting ^t domain the\\nthe restless ways of Cain in the hunt for diversion or for luck, and obtaining that profiting from\\ncontentment which is not to be found in the attempt at dispelling the pains of re- of ethical\\nmorse by excitement\u00e2\u0080\u0094 learns to love the ground. His eye, when the heart is at peace princi \u00c2\u00a762 S i36, 222.\\nand in love with God, finds a peculiar pleasure in nature, whilst in return nature\\nseems to look up to man more amiably, and yields sweeter blessings. Mutual grati-\\ntude seems to take the place of former rebellion and toilsome recovery. The soil re-\\nceives tender care and the surroundings seem to breath a paradisian serenity. Man\\nnow becomes conscious of his sacred right to say My father made all of this it be-\\nlongs to me\\nIn the beginning it is always pasture that the roaming cattle-owner is wanting. To ob- sillmltaneous decline of\\ntain the best, he is ever ready to fight, until he makes fighting his pleasure. As soon as he has religion, ethics, and\\norganised his forces, and yielded to the discipline which war peremtorily requires, he enters\\nthe borders of culture; but the state of civilisation does not begin, until he delights in culti-\\nvating a garden around his home.\\nIt was the want of pasture that moved the German to cross the Alps and made him a Evangelical Christianity\\nterror to Rome and Byzanz. The Aryan was a farmer to the manor born but to the estab- procures proper\\nti_ *ii_i 1 ,-i.t ial- cultivations of all\\nlisnment ot husbandry and agrarian contentment and steadiness he did not accommodate nun- earthly relations,\\nself until he could wander no further because the West was already possessed by others. The\\nmigrations had their cause and their end in these conditions; the altered circumstances made\\nfarming off 1 to give way to economy that is, to rational and economical tilling of the\\nfields.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0301.jp2"}, "302": {"fulltext": "264\\nPleasure in\\nagriculture.\\nRight of private\\npossession.\\nWith regulating the\\n\u00e2\u0096\u00a0marks i. e. boundary\\nlines, right develop-- into\\njurisprudence.\\nFundamental\\nconceptions of the\\nGermans as to\\nrights and duties.\\nTrials of cases in\\ndaylight to find a\\nverdict\\nUnwritten standards of\\nrights,\\nreligious reverence for\\ncustoms.\\nHigher morality than\\nthat yielded by modern\\npracticing law.\\nA right is a\\ndivinely\\nwarranted\\nprivilege under\\nobligation of\\nfaithful\\ndischarge of\\nduty.\\nGerman right\\ncoming in conflict with\\nRoman law\\nDifference between civil\\nand ecclesiastical\\njudicatories.\\nCanon ics\u00e2\u0080\u0094 Schoeppen.**\\nRoman law\\nhas the\\nstate\\nfor its object;\\nGerman right\\nremains in the\\nperson.\\nGradations of ranks.\\nSuzerain and vassal.\\nSerfdom.\\nTraits of humane\\ntreatment of subjects.\\nDUTIES AND RIGHTS CONDITIONING ONE ANOTHER. II. F. CH. II 140.\\nThe German began to love the ground for the possession of which his forefathers had\\nsuffered and for the improvement of which he himself had labored hard and continually. He\\nbecame attached to his Hof or Hufe, that is, to real estate as measured by the number of\\noxen s or horses hoofs it took to cultivate what by the casting of lots had become his allot-\\nment. It was marked out, and from these marks which religiously protected his rightful\\nownership, a thousand juridical regulations developed as the natural result.\\n140. The German mode of thiuking derived religion and right from the same\\nsoin ce. The Asega or Assayers, with taciturn gravity and solemn deportment\\nscooped the judgment of what was right\u00e2\u0080\u0094 that is, dipped water from the sacred\\nspring\u00e2\u0080\u0094so as to find a just verdict. They were servants of the Asen, the gods of\\nwelfare. The free and public session of court tagt that is, always takes place in\\nday-time, and vertagt sich, i. e., adjourns at sunset, because the right can be found\\nby daylight only, since it is the sun divine who brings out the crime. And never is\\ncorporeal punishment executed in the dark.\\nThe Germans looked upon their rights as the highest treasure and guarded them\\nwith religious reverence. The witan aud wisdoms (Weissthuenier), as the un-\\nwritten codes of the traditionary rights of the people were called, in their plain-\\ndealiug tone, express a touching regardfulness as to what was ancestral custom or\\nHerkommen what was von Alters her\\nIt is a question, we repeat, whether such regard for unwritten laws is not a sign\\nof higher morality than the practice of printed laws in the modern, so-called civil-\\nised world. The old-fashioned, singlehearted honesty with all its quaintness of\\njudicial forms, was, to the German, duty pure and simple. The right is charged upon\\nhim by virtue of an ideal necessity. The demands of the law are of divine origin,\\nhence its administration must keep aloof from subjective arbitrariness. Every single\\nright is a bonus, a gift, a privilege it entitles man to demand it as his own posses-\\nsion. But it implies, at the same time, a God-given charge to be attended to, hence,\\na right is a high privilege under obligation of faithful discharge of duty. For these reasons\\nindividual prerogatives carried along with them responsibilities in greater or lesser\\ndegree, which conditioned the respectability of those in service as well of those in\\nauthority.\\nTo insist upon personal liberty implies regard for the rights of others. Conflicts\\narise between personal freedom and social duties, which call for adjustment in a\\nvariety of judicial disquisitions. This was to be expected, especially in this instance\\nwhere a state was in the slow course of its formation from elements so difficult to\\nunite. Combinations multiplying, it required more prudence to adjust them, espe-\\ncially where the views and interests clashed with those of the Romanised opponents.\\nIt thus became obvious that the principles underlying the jurisprudence of both the\\nGermanic and Romanic nationalities were at variance; and the dilemmas became\\naggravated by the circumstance that two modes of applying justice, one according to\\nGerman rights and the other according to Roman laws, came into practice and demand-\\ned to be harmonised.\\nInterpretation of the Roman law was mostly in the hands of the clergy, the\\ncanonics; whilst German right relied upon the justice of the common-sense verdicts\\nof free civilians, of the Schoeppen or Alderman, who from time immemorial, ly\\nforce of Herkommen had scooped the right. Rome had the formulations of the\\nright ready made in its laws so as to be applicable for any given case, its ultimate\\nend being the state.\\nThe German analysed the case (ur-theilte), and according to the merits thereof\\nin its totality spoke the verdict; the right to be found together with the duty\\nrested in the person.\\nSuch were the fundamental differences between German right and Roman law,\\nsufficiently heterogeneous in themselves to create the severest conflicts.\\nThe gradations of ranks in the German organism of society had its natural devel-\\nopment, so that even the relations between suzerainty and fealty were based on the\\nconcept of personal rights. The land and its inhabitants belonged to the lord of the\\nmanor, and his relations to his tenants occasioned rights and duties conditioned on\\nboth sides, tho usage had provided for special protective guaranties as to the rights of\\nthe weaker parties, of the freeholders own people, which rights were always very\\ncircumstantially specified and enumerated in order to secure a humane treatment for\\nthe laboring class.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0302.jp2"}, "303": {"fulltext": "II. F. CH. II. 140. ADJUDICATIONS UNDER SIMPLE CIRCUMSTANCES.\\n265\\nAll drinks, for instance, and victuals to which the serf is entitled by right whenever he is\\non duty, that is, performs his part of the fealty upon the Hof or Hufe were minutely stipu-\\nlated as to quantity and time, not by contract but by custom. Harsh as such serfdom may\\nhave been, its inhumaneness has certainly been exaggerated. The right to move somewhere\\nelse was always granted to the villains or retainers.\\nIf we look at the life in a village or town, where the craftsmen, artisans and traders lived Protection of handicraft.\\ncloser together, there was the right of the craft or guild to be invested with legal authority\\neach according to its own rules. Free trade, which can only result from a highly diversified\\nindustry in larger factories, there was none. The purpose of the craft-usages was protection\\nagainst unqualified or illegal competition. The rules of the guilds as well as the rights of the\\nserfs show many traits of paternal care, intended for the amelioration of the poor man s lot\\nand for the adjustment of conflicting interests. Only think of the right of sanctuary or asy-\\nlum, granted to monasteries and to burroughs, where criminals could take refuge against\\nlynch law. Think of the obligation of paying custom or duty, which originally means nothing\\nbut ground rent in the form of natural products. The tenth (.or Zins) chicken is not to be exact- humane usages. 06\\ned in case of a woman lying in, since it is understood that she needs the strengthening soup.\\nDuring the period of her peculiar appetites she may also go fishing, whatever the rights of\\nthe lord or the miller may be with reference to the use of the river.\\nIn all cases of violation of rights the Schulze, or village-mayor presides\u00e2\u0080\u0094 the Judices of the peace.\\njustice of the peace. He is appointed by either the judicatory of the district, or of the\\ncount s domain. He instantly attends to any grievance of a person wronged. For the\\ndeliberations of the Witina Gemot legislative measures are stipulated and admin- Under den Linden.\\nistered. Under den Linden in the rear of the alderman s house he holds open court\\nin proxi of the Free Count upon the free chair so that the right be decided free\\nfrom fear or favor. He scoops the right in every case. From his decision there need\\nComparison between\\nno appeal be made, for his decision is supposed to be, as a matter of course, as it be- primitive .nd modem\\nadjudication.\\nhooves the case. The rights of the peasantry everywhere are fostered with such\\nbenign earnestness and sacred respect for discipline and good order, with such cor-\\ndiality and even good humor at t mes, and they are decided with such common\\nsense and impartial justice, and generally with such public approval, that on the\\nwhole one may be tempted to compare that instinctive judiciousness with the intri-\\ncate administration of justice in our civilised society much to the deterioration of\\nthe latter.\\nWhen feudalism had been fully established, the upholding of good order and gen- countrynobiiity of\\neral welfare on line with general humaneness through methods so simple and cheap, in U Fr a ance n ups e e S ts e the lly\\nwas rendered impossible. In these romantic times the cities and municipal fran- I\u00c3\u00bc?tice. met\\nchises soon absorbed the rights of the country districts. None but the Celts had the\\nright of conducting civil suits at law preserved for the clan: hence the preponderance\\nof country nobility in France. There the landed knights or barons had no city aris-\\ntocracy to contend with. When some of these barons agreed to take possession of the\\nglen of an opposite clan, and to distribute ground-rents, fealties, and leases among Sword _ law\\nthemselves, there was no patrician either to curb their designs, or to deprive the petty\\ntyrants of their usurped judicatory of which they had deprived the glen.\\nNo further discussion in outlining the rudiments of German jurisprudence is necessary\\nfor the -present. Not before other circumstances, leading to Christian monarchism, have\\nbeen considered, can we inquire into the modifications of judicial principles as affecting the\\nfunctions of the rulers, even those upon the principal thrones of Europe.\\nThe traditional judicatories of the country districts were superseded by feudal\\nrights. The descendants of the noble men, the athelinge of old, made it an honorable\\nfeat to restore the squandered fortunes by picking quarrels with others in order to\\nseize their possession by coup de main. Fighting for spoils was their sole occupation.\\nBesides the secular we have now the spiritual lords. The laws of matrimony\\nand of inheritances especially were under the control of the hierarchy, and they con-\\ntrived to get as many legacies as possible for their cloisters and abbeys. The admin-\\nistrators of ecclesiastical estates, comprising fully one=third of Germany, for instance,\\nstood equal in rank with the most powerful vassal of the king. Secular and spiritual\\nlords coveted the possession of whole glens and counties, or they outrivaled each other\\nto be entrusted with the management of a larger or smaller province according to\\nrank, family connections, influence, or services rendered. The glens were divided,\\nsubdivided and dovetailed again in as many enclaves as the king had dukes, counts,\\nbarons, abbots, bishops, c, for his vassals, which were to be rewarded or to be kept\\nEcclesiastic vassalage.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0303.jp2"}, "304": {"fulltext": "266\\nFREEDOM OF THE CITY. CIVILES. DAWN OF CIVILISATION. II. .F CH. II. 141.\\nFree peasantry (the\\nmiddle class) disappears.\\nTassals make their\\nfealties hereditary.\\nTrarsition to\\nmodern\\nmcmarchipii.\\nFeudal\\nanarchism\\noccasioi ?d changes in\\nth? functional\\ndepartments of state.\\nSubversion of the idea\\nfreedom and fealty\\nfidelity. i\\nFreedom of\\ncities\\nRefuge against raids of\\n\u00c2\u00bbastern invaders, and in\\nftie feuds of the\\nnobles.\\nDevelopment of\\ncity life\\nand its effect upon royal\\npower. Abolition of\\nfeudalism.\\nA new element entered\\ninto the social organism;\\nChartered^\\nmunicipalities\\nafter the pattern of\\nRoman municipalities.\\nS175.\\nAbolition of\\nfeudalism dates\\nfrom the time of\\nthe Mongolian\\ninvasions.\\n\u00c2\u00a7142,145,150,152,\\n153, 163.\\nEmbarrassed kings\\ngrant immunities.\\nMass i. e. right of\\nholding market,\\nprivileges of cathedrals.\\nPrincipal features of\\nfeudal sociology,\\nand process of the\\nchange.\\nof personal attachment\\nto the Lord of the\\nManor into loyalty to\\nthe king.\\nin good humor. The free peasantry, the middle class, almost entirely disappeared,\\nexcept in Westphalia, Frisia, Scandinavia and Switzerland, where freeholders had\\nbeen able to maintain their original rights. The farmer became a Hintersasse, a\\nsettler in arrear to the Freiherr, if not his subject. The lord aspired to become just\\nas powerful and immediate a member of the national diet, or as independent a peer\\nrepresenting an estate in the king s council, as his duke or bishop. The duke on his\\npart let no opportunity escape which might bring him nearer to his goal of changing\\nhis fealty into a hereditary principality.\\nDukes, counts, palatines, and margrafen forgot that they were nothing but administra-\\ntors and servants of the realm. Being vassals of the crown they claimed the right of giving\\naway the crown to the one of their own number whom they would elect. Ambition, thirst of\\ndominion, endeavor to fix an easy, rich, and permanent existence for posterity these were\\nthe motives which set society into a turmoil lasting through four centuries. Everybody who\\ncould wield a sword and was knighted, was in some league and on the offensive; every city\\nwhich could afford a moat and a strong wall, was in an intrigue or on the defensive.\\nIn the measure as administrative fealty changed into ruling sovereignty, so\\nfeudal anarchy brought about changes in the military organisation of vassalage and\\ngradually into all legislative and administrative functions.\\nFinally freedom remained the attribute only of the noblemen, the degraded\\ndescendants of the old athelinge. But without a fief such mere titular freedom, into\\nwhich the old ideal of manliness and freedom had become subverted, was rendered\\nvalueless as regards real rank and military occupation. Volunteered participation in\\nthe fate of the country in council or in the coat of arms had become utterly\\ninvalidated.\\nIndependence from the landlords was now maintained through the common\\nfreedom of the cities. It would have been impossible to save some selfconscious\\nindependence, some feeling of citizenship, and of personal security in the everlasting\\nembroils of the fighting knights but for the opportunity to take refuge behind the\\nmoats and walls of the cities, by becoming burghers. Thus the oldfashioned rela-\\ntion of dutiful fidelity between Herren and Hoerigen (lords and retainers), was\\nabolished along with the old Germanic duty of all able men to take to arms and\\nto follow the banner into the field of action.\\n141. We hinted at the circumstance of a new element having entered German\\nlife, alluding to the formation of chartered municipalities, which dates from the\\nGerman measures against the invasion of the Eastern savages, and was in Germany\\ncopied from the Romanised neighbors.\\nWhenever Franconian Knights had founded new states, cities were organised after the\\npattern of the old Roman municipalities in Italy, thus enjoying the same right of self-\\nprotection and selfgovernment as the castles of the princes around them on the hill tops.\\nThe cities utilised their opportunities by exacting grants, exemptions, and immunities from\\nthe crowns, charters from the empires, in recompense for services rendered to the king when\\nhe was embarrassed by the impudence of his secular or ecclesiastical vassals, if not rebels.\\nIn Germany the people were averse to crowding behind walls, preferring a life in free\\nair. When Henry the townbuilder wanted to fortify the borders against the Hungarian\\ninvaders, and in order to secure places of safety for the country people and their horses and\\nherds, he had to coax them into these strongholds by granting many franchises. Otherwise\\nthe towns grew up from the clusters of dwellings around the castles and imperial palatinates,\\nwhere the partisans and traders used to form small colonies. In most cases they nestled\\naround the cathedral, the bishop s church. For there the best immunities were to be secured,\\nas for instance the right of marketing. The masses were originally what we would call\\nchurch fairs, one of the Roman contrivances to lift cash revenues for the church s benefit.\\nOriginally the ground of townholders belonged either to the crown, to some member of\\nthe nobility, or to the dead hand of the church, that is, to the monastic order or to the seat\\nof the bishop. The artisan or innkeeper would build his house upon the lord s ground and\\npay a cheap ground-rent, for which the tenant enjoyed the protection of the owner and his\\npatronage. Unless the owner defended his ground he would certainly lose it, for under some\\npretense the victor would step into possession and succession of rights as if he had been the\\nrightful owner by inheritance. Or the town itself would watch a chance to obtain the control\\nof their own judicatories, and to drive out the descendant of a margraf who would still try to\\nplay lordship over the town.\\nThus the old relation of attachment and fidelity was discarded. But content-\\nment and prosperity reigned over the peaceful pursuits of city life, occasional riots\\nnotwithstanding. The spirit of independence was regained in these towns, and in", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0304.jp2"}, "305": {"fulltext": "II F. CH. IL 141. RULE OF RIGHT AND REASON.\u00e2\u0080\u0094 ROMAN PANDECTS. 267\\nlieu of fidelity to a lord, loyalty to the King was now cultivated. The burghers often\\nyea, generally, were the most reliable supporters of the emperors in their bit-\\nter strifes with domineering hierarchs or obstreperous vassals. Then the supreme\\nruler would give his good cities new immunities and privileges until at last the cities\\nwere free states, indeed.\\nTheir representatives ranked with the mighty princes in the national diets, and they prestige of nobility and\\ncombined their power in forming a Bund, that is, a league or a confederacy, here and knighthood dwindles\\naway in the face of\\nthere. In proportion as the prestige of knighthood dwindled away during the period of the city-leagues.\\ncrusades, until their power was completely broken by the Swiss peasants, the cities grew in\\nwealth and importance. Swls9 Peasantry.\\nThese, then, are the three steps toward consolidation among the German nations, Three epochs in\\nthanks to feudalism, and in spite of the perpetual dissensions. First a rabble of inco- oflierman civic 1\\nhesive tribes, of which the Romans counted half a hundred; then their fusion into polity toward\\nunification.\\nsmaller units under popular leaders; until finally they felt themselves as one German\\nnation under a duly elected bearer of the crown, in which all ideal authority was\\nvested.\\nWe see the emblems of this ideal unity in the imperial banners floating over free imperial banners\\nfloating over free cities,\\nand strong cities with direct representation in the Reichstag and with loyal, emblematic \u00c2\u00abf ideal\\npatriotic, and intelligent burghers. Independence.\\nDuring the transition the Pandects, the abridged code of Roman laws, was redis Effects of the recovery\\ncovered in Italy. The thought was taken into consideration, whether it was not of the Pandect s s j 2 7 uu\\nmore rational to establish and maintain order by way of council instead of steel.\\nThe first Hohenstauffen emperor held the first Council of Peace upon the Ron. Restitution of\\ncalian fields in order to agree upon a settlement with the obstinate Italian cities, ir ffh S e m iem^nt d o S f\\nand for the purpose of concluding a lasting peace and treaty upon the grounds of combatant interests\\nright and reason.\\nAnd sequent to the study of the original Roman law it was found, that its appli- i. First arbitration\\nJtftr upon the Roncalian\\ncation would also check, to a great extent, the anomalies of the canonic law, which neid S councii of\\npeace on grounds of\\nso far had predominated as it had been promulgated by the hierarchy. Roman legis- right and reason.\\nlation used to frame, to fix, to make the law; and the ecclesiastical continuation fol- Bnom\u00e2\u0084\u00a2tis caus edby*he\\nlowed this practice, with this single aim to find the right, the Schoeppe still en- variance 1 with b Ge n rman\\ndeavoring to do justice to the person in whom the right was inherent in the particu- rights\\nlar case. To German intuition right existed as something subjective and yet objec- Comparison\\ntive at the same time. Everybody is born into that grade of rights and duties which a nd W German ian\\nbelong to his rank. His individual rights belong to the rank in which a person is principles of\\nborn. The dignity and grade of freedom correspond with the duties implied. By Cognition ofrightinto\\nbirth man is identified with both; privileges which are rights constituting a ^^l^^ 1\\nnoblesse oblige and duties, which are honorable privileges\u00e2\u0080\u0094 to serve nobly I dat v- Noblesse oblige\\nThe right of the Roman rested on command. It grew from and with the unit of the\\nUrbs and its orb, of the city with its annexations\u00e2\u0080\u0094 a growth quite contrary to what we t est^UrbTs h\\nnoticed among the Germans. The Roman law had been elaborated by deductive deliberation^ orbisque.\\nand by a series of contracts between political parties, as agreed upon for reasons of state. German mtnd not\\nThis law was compact, practical, and well constructed. It was objective to persons and things, sufficient^ sophisticated\\nabstract so as to appear rational, authoritative and strictly impartial. According to its fun- fundamental 1 difference\u00c2\u00ab\\ndamental principle only the state had any rights, as if man actually existed for its sake. These\\nprinciples through the canonical laws, had gained the upper hand in Germany, and they were\\nat fault, if the German could neither see the justice of these Roman laws nor understand them\\nat all. The peasants complained that the right was more tightly concealed to the doctors than\\nto the laymen, since none of them can find a key to it, whilst the layman keeps the key within unpopular.\\nhimself The learned are but hired servants after all. They are not hereditary Schoeffen\\nof what is right. Yea, they are stepfathers and illegitimate heirs of the right.\\nIn this forcible complaint German conscientiousness manifests itself against Roman-\\nism. The German Schultze had the confidence of the people by right; him they judged to be\\nthe hereditary servant of God, the only Lord of Judgment.\\nBut Latin had become the language of the courts in Church and State, and of the schools, Ecclesiastics\\nand the clerics had monopolised the art of writing. So Roman jurisprudence had prevailed monopolised the\\nwherever judicial views had to be compromised; Roman law soon mastered the situation in f justice.\\nparticular test-cases setting aside old opinions. In such test-cases even princes lost their\\nright. True, many of them had perpetrated abuses of their highest prerogative of being the\\nprotectors of the people s rights. But on the whole the injustice of kings was scarcely as fla- Princes lost their\\ngrant as seen from the aspects of that party in a litigation who could not carry his point. protectingTights Ve\\nHenceforth obedience was extolled and demanded as the fundamental virtue of a Christian,\\neven at the expense of fidelity. The national capitularies, i. e., contructs, (nowadays called\\nconcordats) between princes and bishops or the curia; the old wisdom, i. e., regulations for\\n20", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0305.jp2"}, "306": {"fulltext": "268\\nGerman\\njurisprudence\\nRomanised.\\nPrevalence of legal\\ncognitions\\nover judgment by\\nsentences i. e.\\nsentiments\\nand proverbs.\\nConservatism of the\\nGerman agrarians\\nadverse to both rights.\\nConsequences of\\nthe victory of\\nRoman\\njurisprudence\\nupon agrarian interests.\\nThe value of a person\\nmeasured by his taxable\\nproperty.\\nEstates were allodials\\nremaining in lines of\\nthe house.\\nRoman law favored\\ntheir panellation.\\nAlterations in national\\neconomies,\\nsince canonics, the\\necclesiastical\\nfunctionaries,\\nregulated\\nmarriages and\\ninheritances.\\nSaxon emperors.\\ncurb secular aspirations\\nof the hierarchy.\\nHenry I, unwilling to\\nfigure as a King of the\\nclericals.\\nThe reign of Otto, the\\nGreat, resembles that of\\nCarl the Great.\\n125, 137\\nDISGUST WITH DUPLEX MODE OF JUDICIAL ADMINISTRATION. IL F. CH. II. 142.\\ndeciding the measure of retribution the reflectors of right as the codes of the different\\nnationalities were called (as for instance the Sachsenspiegel or Schwabenspiegel) which con-\\ntained the sum and substance of the old upper-courts and the Malstaetten or glen proceed-\\nings:\u00e2\u0080\u0094 all were thrown aside.\\nIn the eyes of new legislators these old wisdoms were disdained as mere childish\\nattempts at justice.\\nUpon Germanic soil, under den Linden they had spoken in metaphors, and\\nrhymed sentences full of sentiment; they had found verdicts against criminals accord-\\ning to proverbs. From Rome, mistress of the world and teacher of discipline,\\nright came as a cognition. And cognition of right as such means a step forward in\\nprogress, and will be victorious. Rude power of might and sword could not come up\\nto it. The recognition of lawfulness and legality was a necessity in times of feudal-\\nism. But an agricultural people will always be conservative; and a farmer s conserv-\\natism generally concurs with the degree of reluctance with which the ground he\\ntills yields its harvest.\\nMost of the German soil is heavy, causing its owners to become a hard working people,\\nnot likely to give in to smooth-tongued dialecticians. They could not understand the intrica-\\ncies of the doctors of both rights as the Germans still say beider Rechte instead of LL. D.\\n\u00e2\u0080\u0094so they tried their best to abide them without going to law and suing at court.\\nThe Germanic peoples\u00e2\u0080\u0094 for circumstances essentially similar to those in the\\nRoman Empire of the German nation wrought equal changes in all the other na-\\ntions of Germanic origin\u00e2\u0080\u0094 had cause for disgust with a duplex judicial administra-\\ntion of justice, since the Roman law revolutionised all matters pertaining to agrarian\\npursuits.\\nIt is the peculiarity of Roman law, that it destroys the cognition of personality, by sub-\\nstituting for it only that which merely accidentally belongs to the person, namely, the value\\nof his taxable private property. Real estate in the large family tenures had been protected\\nby the German rights. Individually a person is not so much recognised as the proprietor, as\\nthe family, and ultimately the State. The distribution of the lands goes in lines of allodial\\nholdings and dowries, of which one spendthrift shall not deprive the house Roman justice,\\nstarting with the state as a collective sum of possessors, does not care whether the individuals\\nare impoverished by a continual diminution of the landed estates, which are thus permitted\\nfinally to be swallowed up by land-monopolists.\\nAs in the case of agrarian economy (in the German sense of the term for hus-\\nbandry) so the peculiar principle of Roman jurisprudence created also a new political\\neconomy, which altered the whole fabric of administrative functions. At the time of\\nwhich we speak this change lay in the future. For the present the trouble was that\\nmost all of the legal business was managed by the economics with whom the interests\\nof ecclesiastical government were paramount. For we repeat: canonical law regu-\\nlated marriages, and questions of inheritance, and governed the schools.\\n142. The manipulators of the ecclesiastical powers were cautious as yet in\\ntheir advances on the line of secular pretensions. Henry I. was a Saxon, freely\\nchosen, which of course does not exclude the powerful influence of a bishop or two\u00e2\u0080\u0094\\nby the two largest peoples of the Holy Roman Empire of the German Nation. Not\\nanointed by a bishop, he nevertheless called himself King by the Grace of God. Tho\\nnot irreligious, he yet wore the crown without asking the sanction of a hierarch, be-\\ncause he did not want to be\u00e2\u0080\u0094 according to his manly motto which Giesebrecht em-\\nphasises:\u00e2\u0080\u0094 a king of the clericals. This antagonism against the hierarchy in con-\\nnection with the fact that Henry was a member of just that Saxon people who bore\\nan old grudge against Rome ever since their forced conversion, is very descriptive of\\nthe undercurrent which once will break forth with effects more pregnant with con-\\nsequences than all of Henry s noble deeds combined.\\nIn the grand line of this Saxon house a strong family tree grew up like an oak, sound to\\nthe core, so that this stock of Thuringians seemed singled out to become the mainstay of the\\nwestern Aryans. At the court of Otto the Great, those scenes repeated themselves which we\\nwitnessed in Aachen and Paderborn. Again there arrived the ambassadors from Paris and\\nByzanz, from Rome and London, Burgundian noblemen, chiefs of the Danes and Hungarians,\\neven petitioners sent by the caliph of Cordova.\\nUpon this first summit of real Germanic kingship we will rest and take in the view.\\nAt first sight we will be obliged to acknowledge a providential interposition. It\\nwas a powerful principle which we found in Roman law and in the Roman Church,\\nthis thought of objectivity as contrasted with German subjectivism. The nations", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0306.jp2"}, "307": {"fulltext": "IL F. CH. JH. 143. DAWN OF EUROPEAN CIVILISATION. 269\\nof northern Europe had, and have to this day, to clear and to regulate the ideality, ^amalgamate\\nabstractness, and subjectivism of their thoughts by formative principles of practical German\\nRome. The German mind is rather negligent as to the form into which thought is to with e Roman SS\\nbe embodied; whilst it delights in soaring round about the heights of sentiment. This ^j^ 143i\\naversion to the practical representation of ideas in systematic shape and suitable or- ue, 150! 171!\\nganisms, associated with an aversion to authority and discipline, involves the peril of German \u00c2\u00abmtimentaiitv.\\ndistraction, derangement and confusion. This danger to national existence could be 893, i5 u3.\\navoided and checked only by adding to the purely Germanic culture the preservative\\nand formative external institutes of right and religion from without. The pressure\\nfrom outside which to the Germans was always a necessity, to remind them that the\\ncondition of their national existence lay in their organic unification, was supplied\\nin due time.\\n000\\nWith fullfledged European feudalism we stand at the ominous year 1000 A. D. In the situation of Europe at\\nEast the fragments of Scythian material are scattered about from the Danube to the Gobi. OIuinous year A- D\\nThe thrones of Asiatic despotism have been mastered by eunuchs and slaves of Turkish\\nextraction. Into the western extensions of the eastern masses\u00e2\u0080\u0094 which were ever on the alert\\nto overflow the northeastern plains of the present Germany\u00e2\u0080\u0094 Christianity is now slowly\\nadvancing. Into the woods of the Lithunians, between the lakes of the Prussians, across the\\nmarshes and heaths of the Vistula, Dniepr and Theiss, Christian culture moves forward to\\nmeet the missionaries coming from the south.\\nStill further south the Patimides rule Africa, and blockade the waters of the Mediterra-\\nnean, their corsairs ravishing the coasts. The Normans, a German tribe, have gained a foot-\\nhold upon Sicily and in Apulia, wrestle with the sea-robbers, get a kingdom ready for\\nthemselves, and fight their way through, until they swarm about the old empire of the\\nSassanides.\\nThus the stage is arranged and the roles are distributed for a new epoch. We see\\nthe Aryans of the Occident seized by the Asiatic torpidity which threatens to put\\nthem to sleep at the end of the world, which is supposed to draw near, as they march\\nin processions to the tombs of the pioneers of Christian culture. But we observe also\\nthe rise of personages to whom the leadership is assigned through the period of trans-\\nition. Notwithstanding the drowsiness preceding the new awakening, it soon be-\\ncomes evident that the portion of the human race under discussion is of healthy stock,\\nwell qualified naturally, and swiftly advancing spiritually on the way to Christian\\ncivilisation; except that the way upon which this advance proceeds seems tobe\\nroundabout way. The Saxons are building city walls to provide strong shelter for oc- Rea]| earance rf Polar\\ncidental thought and against oriental barbarism; whilst at the same time they build\\ndomes in basilican style, and arrange marriages with Byzantine princesses, in line\\nwith the dreams of Karl about Constantinople.\\nCH. III. CHURCH AND STATE; EMPEROR AND POPE.\\n143. Europe had sustained the polar strain incessantly, but it is only now that\\nits effects are rendered conspicuous enough to become plainly perceptible. The\\ncounteracting principles come to their issues. The same antitheses which always had\\ncaused the tension between Orient and Occident, begin to assume new shapes.\\nIt becomes distinctly recognisable that all the struggle throughout the Middle- Mongolians furnish the\\nAges is but the continuance of the heterogeneity of the eastern and western forms of j^^J*.,, for\\nconsciousness. Before history passed into the first cycle of the new sera the extremes unifying the\\nmet in the Roman basin, where the effects of the polar tension were neutralised under 53^, 127, 140,\\nhigh pressure. As the second circle extends before us, the opposite forces appear still en i| \\\\f^ f^\\nmore intrinsically interlocked in their array upon the European arena. From the \u00c2\u00ab1.\\nRoman basin, the old conflict arises in a new form, in order to become definitely\\ndisposed of by the Aryans of the Occident. The thought of an ideal humanism,\\nplanted in the midst of the nations at the divide of times, must now persevere in its\\nrealisation, and maintain itself against the spirit of the most antique cultures ag-\\nglutinated to, and peddled out by, Semitism.\\nThe history of the Germanic nations is the result of two currents of forces ever\\ngoverning its course of events:\u00e2\u0080\u0094 the one, generated from the powerful and instinctive\\ninclination to preserve those peculiar characteristics of the mind, which may be sub-\\nsumed under respect for personal selfhood, sentiment of honorable loyalty, and con-\\nscientious perseverance in accomplishing the ethical task; the other, the weak side,", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0307.jp2"}, "308": {"fulltext": "270 GERMANS MAINTAIN EQUIPOISE BETWEEN CHURCH AND STATE. IL F. CH. HL 144.\\nMongolians of these ethnical excellencies was: insufficient cognizance of the necessity to work\\nassist in the together, caused by a proneness to envy and separatism.\\ntransition to a .a A j.-l t t\\nnew sera, With equal instinct the German peoples felt, on the other hand, a compulsion to\\n127, 140, 145, end combme into a national brotherhood. Thanks to occasional family friction, immense\\nTho barred out _ heat was developed and their rough edges were smoothed off by grinding passions.\\norientalism is They felt that they did not dare to swerve from the process of unification; but they\\nallowed to f e i t mos t vividly, at the same time, that this process had to proceed in a way of natural\\nanother. growth and under internal adjustments. It was repulsive to the national spirit\\nft C 1 7^ \u00c3\u0084l \u00c3\u00847\\n97,100,103,122,123; that artificial means should be applied, or a compromise should be arranged upon\\nif) 139 H2 I\u00c2\u00ab alien principles\u00c2\u00bb and imposed upon them through the diplomacy of outside factors.\\n14\u00c2\u00ab; 148 149^ i5o! Tho the Germans resisted every attempt to force a union, they had ever since the\\nSSt\u00c3\u00b6totoBto 11 time of their great leaders, Alaric and Theodoric, hovering before them that Roman or\\nt b he \\\\vst the East and Celtic image of a state in resuscitated splendor, which once had been admired by\\nSn i e einy7nScked .their chiefs in imperial Rome. Hence, the petty tribal prejudices notwithstanding,\\nE n U roplLraren\u00c3\u00a4 p than he the Germans were never disinclined to submit to unification as the demand of his-\\nSudbS in the Roman tory, and to establish again such an exquisite state of their own. Both of these in-\\ntoma\u00c3\u0084\u00c3\u0084wSS 61 citements were to effect the same end, namely the organisation of a state resting in\\npolitical selfcomposure upon the basis of political unity and personal liberty. The same impulses\\ninto asocial organism^ determine not only the history of Germanic culture but control the totality of occi-\\n194 dental progressiveness. To Germanic history the new efficients are virtually what\\nre^gthenecessf^ the spring is to a watch, the face of which plainly indicates the stage of the inner\\nf reHna. uish personal movement. The same set of motives revealed its significance in the phenomena of\\nselfhood; and honorable\\nloyalty; and unwilling the TellglOUS Sphere.\\ntoshirk the assigned The wars ra gi ng to and fro all over western Europe between Germany and Italy,\\n2. Admiring the France and England, between Spaniards and Moors.all those wars of the crusades, and\\norganisatory talent of\\nHome, tho it demanded between Romanised and Germanic nations, between W elf and W aiblingen, emperors\\nsubjection to its practice _\\na unification; an d popes:\u00e2\u0080\u0094 they all originated from ethico-religious misunderstandings. And they\\nbut unwilling to swerve r r a\u00c2\u00bb n\\nfrom a natural growth all show the most singular and conspicuous trait of the German temper, in that the\\nunder internal Teutonic sense of equity could never tolerate the subjection of the state under the church, and\\nadjustments;\\nand unwilling either to never would forbear the dominion of the state over the church.\\ncompromise with alien\\nprinciples o! to submit it was chiefly for their watchfulness in these respects that the Germans were\\nto diplomatic imposition\\nof external uniformity driven to political separations, whenever ecclesiastical problems demanded solution\\nd^slncthfedto or settlement. Yet even in this spiritual condition and counterposition the German\\nobey the demand spirit remained true to itself. It produced so much a richer variety and riper fulness\\nbut contriving to of cultural life. It is for reasons of just that course which history took with the\\nstate after their Germanic nations, that they obtained the wealth and delicacy of their cognitions, and\\nown ideal. that by experimenting with them, they became the best qualified mediums for rend-\\nmadfa Ger man ifun ion ering civilisation the common property of humanity in general.\\nbut rabIe 144 Never upon Celtic territory were religious questions treated with such\\neUhe^chfirch or sincerity, and such profound and common interestedness, as among the Germans. It\\nstate under the s n the nature of our problem that we examine the influence of German religiousness\\n139, 146, 156, 171. upon the history of the Middle-Ages.\\npersisting upon Up to the times of the Merovingian kings the Church had been subordinate to the\\nc\u00c3\u00a4used nistic ideas State. The Goths in Spain were on their guard against encroachments of hierarchal\\nnutionYwhich 116 predominance. In France it was customary for the kings to call the councils or\\nwere salutary in authorise their convocations, and to sanction their resolutions. They legitimised the\\nt e en 139, 156 election f bishops, a nd even appointed many of them themselves, regardless of\\ninteresttaken in higher ecclesiastical authorities. Lay-delegates occupy seats and vote in the coun*\\nGerman^ the c s and even e episcopal office is entrusted to lay-members.\\nnations. But under Pipin matters changed. The eastern Franks have always shown it\\npw; fl ty e pon th G e erman their chief object to adopt foreign practices, and thus adapted themselves to form a\\noid f\u00c3\u0096rmTof church- roughly constructed bridge over which the pretentious Roman culture in the search\\ngo\u00c2\u00ab and n Franks g of P ower could march from the western Franks directly into the countries of the\\nEastern Franks formed Germans.\\nncroachmente^ 1 0n the occasion \u00c2\u00b0f Clodwig s baptism, when that proud Sigambrian bowed his strong\\nGerman soil. neck before Remigius and, as the first German prince, conceded to Romish authority at the\\nci.iuig (l, vis Louis) Roman font, he pocketed a hierarchal insult; and when, soon after, upon the ruins of the old\\nbaptism pocketed an Roman institutions, in which Christianity had housed itself, a Frankonian empire grew up,\\nthe plan of history as to the Franks grew clear. The subjugation of Germany under Rome\\nwas on the same occasion and in principle a decided fact.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0308.jp2"}, "309": {"fulltext": "II F. CH. JH. 144. CHRISTMAS, 800 A. D. 271\\nThe Church on its part took the new national royalty under its protection, were\\nit only to spite the Greeks.\\nUpon a miniature copy of the mass-canon in the cathedral of Metz, made in the latter Charles the Bald, as\\npart of the ninth century, there is a picture. From some representation of clouds a hand an^Lulthard 6 118\\nstretches forth, holding a crown as if to put it on the head of the Frankonian prince. He memorialises what\\nstands between two bishops, straight and ghastly looking. Berengar and Luithard, both {^\u00c2\u00ab1 \u00e2\u0080\u00a2chy 5 1 W6S hB\\npriests, had painted Charles the Bald sitting upon the throne, while a blessing hand reaches\\ndown from above (which latter picture is now in the state library of Munich, as an illustra-\\ntion of the golden code of St. Emmeran of Ratisbone).\\nGermanism came to its first bloom and found its necessary complement of uni-\\nfying concomitants in the coronation of the greatest Frank on Christinas, A. D.\\n800. In this great event at Rome the idea of a State of God to which the exhausted\\nworld betakes itself as for refuge was brought to a semblance of realisation. State The Piato-\\nand Church are the two sides of the Kingdom of Heaven, being related in a manner ^iuiept ofthe\\nanalogous to that in which body and soul stand to the other. Both are considered as State of God\\nworks niiscnior\\nsacred and of mutual assistance. What Karl with powerful shoulders had lifted 62, 67, 78, 81, 87,\\nup from the quicksands of unsettled conditions which dated from the time of the ^Is, jf^ \\\\^_i\u00c2\u00a7oI\\nmigrations, he now laid down at the feet of that grand old idol, the one universal mo- Contrast o( old\\nnarchv the same old dream of the Sanhedrin, except that the Sanhedrin wanted the Messiah phasic and new\\nJ chiliastic ideas.\\nto erect it in order to cast down Rome. ioo, 200, 213.\\nThe romantic part of the Middle Ages begins with an emperor and a pope, one\\nof whom wields the protecting sword whilst the other represents the candlestick of thTbeglnnfng 6611\\nChristendom. Romantic Mediaeval age closes with their mutual denunciations; pope A w%J\\\\\\\\ os of\\nand emperor exchanging the epithet of antichrist. In proportion as the Karolingians\\nhad become too weak to support the weight of the crown, the popes had become\\nstrong enough to transfer it. They entrusted the protectorship of the Church\u00e2\u0080\u0094 that is weak to wear a\\nof their own interests whenever endangered by the princes in the neighborhood,\u00e2\u0080\u0094 to stroTigenough\\nthe good swords of the German kings. to transfer it.\\nThe German kings made it their highest point of honor to protect crucifix and brevier Emperor took\\nwith their bodies. Ludwig wrote to emperor Basilius: We call ourselves emperors of the his office as a\\nRomans because the imperial dignity is derived from them, and because we are charged to religious\\nprotect the Roman people, their city, and their mother, the Church. This document was the popes run\\nforwarded to Constantinople by Luitbrand. politics.\\nThis plaintive effusion clearly expresses what was said of the high conception of\\nthe Germans as to privilege and duty combined. But the more the representatives of service ofthe\\nthis German sentiment acted accordingly in their reform of civil service, the more did f n ro r t ngtnechlirch\\nthe embodiment of the Roman will equip itself for government. taken advantage of by\\npopes to become\\nHow Rome succeeded in fastening this idea deep into the Western Aryans\u00e2\u0080\u0094 so that even rulers.\\nmodern statesmen of predominantly Protestant states treat the representative of the Roman\\nChurch as a sovereign ruler\u00e2\u0080\u0094 we can see in Guizot s Civilisation of Europe where the emphasised. 1 nC P\\nChurch is conceived as the apparatus of religious government. The highest colleges in\\nthese United States have inadvertently promulgated this French view for half a century.\\nThe mixture of truth with the Plato-Augustine misconceptions resulted from\\nvirtually the same expectations as the Pharisees of old had fostered with respect to\\nthe Messianic kingdom. The consequences were an Old Testament form given to the\\nNew Covenant, and a political agitation pushing toward the supremacy of the theo-\\ncratic thought. It is notorious how the contention came to a point in the conflict\\nabout the investiture into the episcopal office (renewed as late as 1874 in Prussia). It Pro ation of\\nmeant Church government and state service. Who knows of these times will sacred orders\\nremember that Rome just then was very jealous in propagating orders for the armfes oTpopery\\npurpose of having at disposal a standing army of political agitators under guise of\\nhumane benefactors. The strategic deploy of their lines determined the victory in\\nadvance.\\nUnder Henry V. it was obvious that the great reformation of the Cluniacensians had independence from\\nbeen Hildebrand s skirmishing maneuvers. The king soon was made to feel the edge of St. H y s a xon.\\nPeter s sword. The fervent devotion to the Church, adoring her as the chaste and pure\\nbride of the Lord, and the deification of the church-government at Rome, had become THE\\npower.\\nAt St. Rhemi four hundred prelates, bishops and abbots adjourned their session and rose\\nfrom their seats with burning candles. These were extinguished in the order the names Emperor Henry V.\\nof the excommunicated were read. The first of these names was that of the emperor of Saxon\\nextraction, the son-in-law of the English king. He was put under bans for the third time,\\nthohe had rebelled against his father to please the pope.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0309.jp2"}, "310": {"fulltext": "Counter-popes A. D. 1150\\n272 THE TWO SWORDS OF CHRISTENDOM. II. F. Ch. HI. 145\\nLaity led by priests The reformation of the monkish orders began in Romanised countries which now\\nagainst the princes. the beneflt of t k e victory. Gathering around the popes,\u00e2\u0080\u0094 whose agents used tc\\nlook after properly matching princesses with princes\u00e2\u0080\u0094 the nations now entered thf\\nscene, led by priests against the princes, whenever they refused to be used as checker-\\nboard kings. Thus the popes had frequently had occasion to show how forgiving thej\\nwere, for unfortunately the princes gave offence and chances to the pontiffs only\\ntoo often.\\nOffending kings caused Henry Plantagenet, for instance, made his private chapel a nursery from which he\\npope!Henry d piaTitagenet. transplanted his creatures unto vacant dioceses, with as much impudence and unconcern as\\nhe would secularise the property of a rich abbey. Such reckless conduct was not, however,\\nthe rule.\\nThe two swords of Christendom were now made the badges emblematic of the\\nadministration of ecclesiastical and civil government respectively. The relation be-\\nweak emperors and tween the two powers alternated in such manner, that through the period of the\\nai\u00c2\u00b0ter e ntte lpopes Saxon emperors, up to the middle of the Xlth century the imperial power maintained\\nits superiority.\\nAfter the hierarchy,\u00e2\u0080\u0094 in answer to the inauguration of a series of counter-popes by the\\nfather of Henry IV\u00e2\u0080\u0094 had set up the first counter-emperor, the imperial power gradually losl\\nCounter-emperors. gQ muc j, f j ts pre stige, that about the time of Philip of Suabia, the Roman curia held ful]\\nsway over Christendom despite recreant or insubordinate princes. The swords are given tc\\nthe authorities upon earth for the protection of Christendom. To the pope God has given the\\npope s stirreps d spiritual sword, the worldly to the emperor. The pope, moreover, is privileged to ride upon\\n8 45, *9, 122, 144, 145, a w hite horse on certain occasions, when the emperor shall hold the stirrups for him that the\\n149.\\nsaddle may not turn\\nThis denotes that all opposition to the pope may be kept down by the worldly power\\nof the emperor, who by worldly (we would now say civil) right is to enforce obedience to\\nImperial power to t he p ope\\nthe pope. This was the prevailing idea indoctrinated into the people and legalised by an amendment\\namended SaXenS egel to tne organic laws of the Saxons, the Saxenspiegel It was this unconditional surrender\\nof royal right for which the hierarchy had been striving methodically, until it was secured\\nwhen the Guelphs acquiesced in the pope s pretensions to be the ruler of the universe by\\nGueiphs acquiesced in proxy. The spiritual sword of moral protection and defense was now surreptitiously changed\\npapal pretensions. j n t one Q military aggressiveness.\\nTo quote Hauck, it was conceded to the pope that the princes were deemed the servants\\nP s d m d to b tne Vicar of God They were to be the instruments of exalting the Roman church. They\\nservants to the had to execute the pontificial mandates even in purely political matters, liable to be punished\\nVice-God. Hadck. y tn\u00c3\u009f p 0pes jj they would demur against obedience or defy authority\\nPretensions of such wide scope were smuggled into the Germanic conceptions of\\nvassais of the Roman right, and became effective as a matter of course as soon as feudal rights were ap-\\npontiff by application 7\\nof feudal rights. plietl to the relations of the emperor to the pope. For the pope was acknowledged\\nas the supreme suzerain who distributed the countries as fiefs to the princes, his\\nvassals. Whenever the pope saw fit to withdraw the fief, he only needed to dispense\\nrelease the subjects from their oath of allegiance.\\nSimultaneous a\\nrise of popery 145. i n a previous chapter we found the rise of Gregory I synchronistic with\\nMohammedanism that of Muhamed to be a significant coincident. Again we cannot but find it a very\\n\u00c2\u00a7124, 12/, 133, p 0r t en t ous fact, that a new stage in the development of theocratic aspirations\\noriental and appears in the East simultaneously with those under discussion: Seldjukkian princes\\noccidental paid homage to the caliphs just as the emperors paid homage to the popes.\\ndevelopment\\nduring the cyclical Togrul Beg, ruling over the regions between the Yaxartes and Euphrates with a high\\nas emperors paid homage nant li built a mosque in every city, before he would lay a foundation for his own residence.\\nto popes, so did sultans When he arrived at the caliph s seat of power at Bagdad, the latter sat behind black portieres,\\ndressed in black. Togrul kissed the ground-floor and was led by a vizier into the interior of\\nAnother cyclical the palace. Ushered into the presence of the caliph he took his seat on the throne prepared\\n62, 76, 124, 127, 133. for him opposite to that of the caliph. The document was read which created him vicar\\n_ of the prophet, and then he was invested with seven ornates of state-regalia. Balsam was\\nScene at Bagdad\\nburned, as tho the incense could sanctify or disinfect his person then he was girded\\nreception of Togrul with two swords and crowned with two crowns, signifying that the power of the Orient and\\nthe Occident was conferred upon him, antitypical of the procedures which transpired before\\nCollision of his contemporary, Gregory VII, the vicar of Christ.\\noccidental The collision of the Togruls and Gregorys in the crusades was merely the contest for the\\naspirations to dominion over the world. The offensive was skillfully taken by the Romans, and the battle\\n1 81 ^7^ 147 149 P ene at tne expense of the Greek church. Boemund of Antioch defeated the Byzantine\\n15o! 185! fl- ee t and then sneeringly sent a boat, freighted with noses and thumbs, which had been cut\\noff from captured Greeks, to the emperor in Constantinople.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0310.jp2"}, "311": {"fulltext": "II F. CH. HE. 145. RESULTS OF THE CRUSADES. 273\\nInasmuch as the crusades were to some extent successfully utilised by the Roman\\nSee or papal curia, they must be accredited to the popes, altho for the first impulse not instigated, but\\ngiven to the movement they were not responsible. Noblemen of all countries had see 8 y\\nmade pilgrimages to the holy sepulchre prior to the Xlth century; and to the Nor- New \u00c2\u00abeids adventur\u00c2\u00ab\\nmans, after they had secured firm holds upon France, England and Italy, new adven- N\u00c3\u0096rman! ty\\ntures were a necessity. This is the reason why they extended their tournaments to\\nthe foot of Mount Carmel. Their more or less organised mass-expeditions were set in\\nmotion by the enthusiasm for deeds of valor, and this enthusiasm was sanctioned\\nand utilised by the curia, and consecrated to her interests. Traits of intense piety\\nand grand ideality are ostensible throughout the crusades. The numerous trains of\\npeople, according to the refrain of a crusade song, forsook the world s good for the\\nsake of the holy blood.\\nHistory does not deprecate the pious motives of a small fraction of the crusaders, seinsh aims and\\nbut neither will she palliate the judgment, that the gross of them consisted of a dis- adventurers.\\norderly element which was attracted to engage in the strange adventures for the\\nwild enjoyment of licentiousness.\\nFondness for combat, animating the impoverished nobles, had been beset with\\nrestrictions at home. Feudalism declining in their native countries, they hailed the crusades,\\nopportunity to go into frays abroad.\\nIn the first place they made the regions of Greece their easy prey, and founded petty\\nprincipalities there. Embarking in Venice and Constantinople, they made the Acropolis a\\nFrankonian castle, whilst the Venitian traders took possession of the islands in the Levant.\\nA multitude of Romanesque burgs with moats and portcullis, with ramparts and portholes\\ndotted the classic country, and menaced its sparse occupants. Hellas and Peloponnesus were\\nthe bone of contention of Franconian barons and Norman pirates. Princes of Naples, of\\nBurgundy and Hainault threw their iron dices for the possessions of the rigides and Proclites\\nof old\u00e2\u0080\u0094 all under the pretense of doing honor to the sepulchre. lUerarchaT power than\\nThe Roman curia can be made responsible for such excesses no more than for the many had been calculated\\nother incidents which went against the hierarchical intentions.\\n-The palpable success of the crusades, according to Ranke, was the consciousness JJS\u00c2\u00a3S5^*Timtt\u00c2\u00a3\\ngained by the occidental nations that they had to unite their forces against the w rswas j rmuTg.\\nOrient. But the issue of the exploits was to manifest itself in quite a different Ri!\\nmanner, in order to realise the value and permanent results which history intended\\nfor the enhancement of civilisation. As another direct result of the crusades the N ew states\\norigin of new states deserves mention. The remains of the old ducal kingdoms, in organised,\\nwhich the king was but the foremost commander of the forces he was to lead into\\nbattle, furnish foundations for well organised and self governing principalities; most\\nall the smaller and many larger fiefs of Portugal and England secured independence; s ^?n to \u00e2\u0084\u00a2\u00c3\u00a4tfo\u00c2\u00a3 l to\\nthe orders of Knights Templars and of the Teutonic Knights founded their estates in the kings losing theirs.\\nPrussia and Livonia, upon Malta, Rhodes and Cyprus; Greece was filled with baron- Militant orders,\\nages.\\nExcepting some subsequent effects, favorable to commerce, there was not much Except the opportunities\\nfor comparison, the\\nbenefit to be drawn from the gigantic undertakings, least of all to the hierarchy, widening of the horizon\\n__ and impulses given to\\nThat the range or ideas and comparisons became widened was rather obnoxious to commerce,\\nthfl \u00c2\u00bbnria little benefit was derived\\nMie CUlld. from the gigantic\\nThe direct gain for the church consisted in the test of her influence in directing the undertakings.\\npugnacious tendencies of the times, and especially of the Normans, against the Direct results in\\nschismatic East, and the impetuous and piratical Saracens. Through the agencies of ecciesiasticism.\\nthe spiritual militant orders the popes gained new power over large districts and satisfaction of having\\nr f f e r D whipped the schismatic\\nover princes. These results the church had realised; but others ensued which, tho East\\ninvisible as yet, were destined to become evident at remote dates; results upon which o^ urge 1 dStHrer\\nthe curia could lay no hold, because they were kept in reserve, were taken care of, EgUhe po1\\nand in due time disposed of, by a higher government. o\u00c2\u00a3, i \u00c2\u00a3Rs tual millt s a i63*\\nThose really benefitted by the eastern expeditions were to be neither secular nor other regultg as yet\\necclesiastical princes, but the nations. The generation of new forces, disengaged \u00c2\u00abwo\u00c2\u00bb,\\nduring the long period of the crusades, was destined to arouse Asia in order to enjoin orientals returning the\\n~L visits in due time.\\nupon Europe the leadership in universal civilisation. s 127, 134, 13s, ia 150,\\nSo far the peoples had been lulled into the sleep of Roman generalness; the idea\\nof the Holy Roman Empire of the German Nation had captivated almost every tribe\\nof Europe. But 10 all of them the governing few meant the state, and saints,\\nmonks and priests meant the church Now the enchanted nations awoke to a\\nconsciousness of their specific nationalities.\\n168.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0311.jp2"}, "312": {"fulltext": "274\\nNations\\nawakening 1 from\\necclesiastical\\ngeneralness\\nnew forces generated\\nwhich brought\\nnational\\nself consciousness\\nEnchanting spell of\\nKarolingian polity\\nbreaking.\\nFrederick II\\ndiscarded the\\nidea of the Holy\\nRoman empire\\nand oriental\\nmonorchism. S 178, 191.\\nAdvice of the caliph of\\nCordova, to do what the\\nMongolian monarchs\\ndid in Asia. 8 150.\\nDuplex theocracy\\nfell apart.\\nDAWN OF NATIONAL CONSCIOUSNESS\u00e2\u0080\u0094 FREDERICK LT. LT F. Ch. TV. 146.\\nFrom across the Channel voices were heard, as that of John of Salisbury, saying: Who\\nmade the Germans to dispose of the nations by setting- one head-leader over all of them Who\\ngave these coarse people authority to act thus according to their own notions just as it pleases\\nthem?\\nThe English in arms had shown themselves equal, at least, to the Germans; the\\nFrench, perhaps, superior. The nations had thus gained a proper degree of national\\nselfreliance, which accrued to the advantage of the princes also, and most of all to the\\nprofit of the German emperor. Owing to his diplomatic negotiations with the Sara-\\ncens, never forgiven him by the popes, he had become especially versatile in matters\\nof this kind.\\nThis emperor was Frederick LT, the heir of the great Hohenstauffen Frederick\\nBarbarossa. Universal monarchy seems to have appeared to him a notion of doubt-\\nful value. A glance upon the neighboring nations must have cautioned him to be\\nreluctant in following the Karolingian polity. For, the symptoms of national\\nconsciousness and municipal independence increasing, growing civilisation rapidly\\nspreading over the countries and differentiating the social organisms severally, made\\nit obvious to him that the mirage of an occidental politico-theocratic monarchy must\\nof necessity wane away.\\nWhen he found that there may be such a thing as a national form of worship adapted to\\nthe peculiarities of a people, as for instance in the case of the Arabs, he began to emphasise\\nthe value, dignity and characteristics of the various nations. He had made the acquaintance\\nof Islam; and he pondered deeply over what the caliph of Cordova had intimated to his\\nambassador, John von Gorze: With reference to one item your lord the emperor betrays a\\nlack of wisdom, in that he does not retain full power in his own hands.\\nFrederick s wisdom did not allow him to become beguiled by the Asiatic insinua-\\ntion. He was abreast with his period of cultural transition toward the dawn of\\nhumanistic studies, of enlightenment which sublimates power in order to disengage\\nand liberate individual forces. In short, the two tallying halves of church and state,\\nagglutinated by all means of cunning and power, fell completely apart. After Henry\\nIV, the Thuringian s feud with Gregory VH, the great conflict between emperor and\\npope broke out again in unprecedented and most acrimonious animosities. What the\\nChristian thought had been (as to civic government or state-power which once had\\nsuperseded the Jewish church-state and pagan state-religion) the centuries had oblit-\\nerated. Now the insignificance of the progress of this thought under the prevalence\\nof repristinated orientalism was criticised. The impediments of the Christian thought\\nwere analysed\u00e2\u0080\u0094 and it revived.\\nThus the idea of theocracy and religious uniformity lost its enchantment when\\nthe fervor for crusading subsided. The energetic mind of the Occident took its posi-\\ntion against the ancient paganism and Semitism which had smuggled itself into\\nthe Church. Frederick II consciously took the initiative in the direction of en-\\nlightenment. The thought of humanitarianism began to take the field. The emancipat-\\ning vehemency of freedom took hold of the task assigned to the Aryans, and found\\nvent in that controversy which capped the climax when the pope called the emperor\\nAnti-Christ, and the emperor, not daunted, returned the new title. It should be un-\\nderstood that, since we are compelled to outline the peculiar characteristics of the\\nRoman theocracy as such, it is not intended to deprecate the blessings which Europe\\nup to that time owes to it. Neither shall we ever forget those venerable persons who\\nworked inside those palings with joyful selfdenial, men and women so rich in knowl-\\nedge and so exalted by their piety.\\nCH.IV. CHURC5i=STATE AND LAMAISM.\\nideas to work 6 I eas are destined to work themselves through antitheses and over the ob-\\ndiStie e s Sthrough stacles of opposition. The thought of humanism, imparted at the middle of the\\n123, 127, 138. times, had to undergo the process. As the theme of a mystical composition submerges\\nin the waves of modified variants, often seeming to disappear entirely under shrill\\ndiscords, so the theme under discussion seemed to have become lost during the period of\\nthe crusades.\\nNations in their juvenile exertions and aspirations have generally set at naught\\nwith a few powerful strokes the cool calculations of the diplomats. Frequently,\\nChristian thought as\\nagainst Jewish church-\\nstate and gent le\\nstate-religion revived.\\nThought of\\nhumanitarianism took\\nthe field.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0312.jp2"}, "313": {"fulltext": "II. F. CH. IV. 146. EUROPEAN VIEWS OF LIFE VITIATED BY ORIENTALISM. 275\\nhowever, superior statesmanship will regain the mastery, and they will succumb Roman tactics superior\\nafter all. We witnessed how, at the end of the Pre-Christian aera one nation after attempts* 8 611\\nanother, save the German, fell victim to Roman skill in politics. And the history of n Xn S patloninjuvenile\\nRome after the middle of the times shows how every attempt at national emancipa-\\ntion found its master in the spiritual mistress of the world. Now, that certainty of\\n7 Roman diplomacy\\nsuccess, that determination, which, with the hand at the sword s hilt, used to toss peace bidin its \u00c2\u00abme for\\nr practicing its old\\nand war out of the folds of the toga; that cool calculation which taught the Romans divide et impera.\u00c2\u00bb\\nto await their chances for dividing in order to dominate, and the circumspection of\\nexperienced politicians, was associated with inful and mitra.\\nKarl the Great had begun his career as a German; as a Roman ruler he closed it. Machiavew conspiring\\nIn equal manner did every German raising of shields, that is, every attempt at na- S^tof another 16\\ntional emancipation from Rome, end with a more tightened inveiglement in the hum an itarianism. \u00c2\u00a7i82\\nmeshes of the Roman net spread through Europe. In the Romanised nations pro-\\npensities ripened which Machiavelli designated as ruinous to humanity, and which\\nfinally obtained the victory in the absolutism of the courts and of the curia. Under\\nsuch circumstances the strength of the Germans and their kings rapidly declined German s search of a\\nr consistent view of\\nThe sentiments of magnanimity, courage, freedom, and dignity reigning in the castles, p\u00c2\u00b0 litic ai \u00c2\u00bbfe were\\na ovoo j persuaded to agree and\\nin the cities, and on the farms were made pliable to be subdued under Roman prin- themselves\\nK F under Rome.\\nciples. Had it not been for the incessant moral coercion to agree to the establishment m 138 U2 U3\\nof a consistent view of life and a uniform world, this subordination of the German\\nmind to Rome would not have been possible.\\nLet us see how German strongmindness and world-consciousness were remodeled:\\nIt needs be represented to us in full view, says Waitz, that the 12th and 13th\\ncenturies are marked by the intermingling of legendary elements into history. Even Legendary\\npious fraud pushed into historiography. What caused this phenomenon just then? to e ch e risti 1 an UseJ\\nIn times long before the crusades we find elements of oriental world-conscious- theology\\nness in Europe in the form of fairy-tales. They are an heirloom of the Aryans, historiography, w\u00c2\u00ab\u00c2\u00ab.\\nbrought along from the common home, and held in veneration among the Germans Aryan folk-lore\\nnot less than among the Hindoos. A very peculiar form of folk-lore lay concealed in orlentewfews of\\ntheir minds like indestructible seed deep in the soil of the woods. life, iso.\\nThe queen of snakes with her golden crownlet speaks the same sentiments on the Rhine\\nas on the Ganges. And new legends were added. Indian stories and fables, carried through snakes)\\nthe Mongolian world eastward to Tibet and China, were spread just as much through Persia, y ^v/ y Jq ers Ia\\nfrom whence the Arabs and Islam communicated them to Europe. With reference to Benfey\\nEurope, says Benfey, the Byzantine empire, Italy and Spain served as ganglion centers for\\nthe transmission of these conceptions of the world. He substantiates this import of legend-\\nary contributions by quotations from the Panshatrantra.\\nOther channels of these influences opened through the crusades, in which the marveling, ,_\\njuvenile nations drew back the curtains so as to admire oriental life, the mysteries of which s 125*\\nhad ever hovered before their inquisitive minds. The occidentals had been charmed by the\\nhalf opened view ever since the reports about the Prester John had traveled west, the\\nmemory of whose throne had attracted the first exploring expedition to the East, deep into with idea of\\nyonder regions where the barren tree stands before the temple in Tatary. world dominion.\\nv D \u00c2\u00abOH V. HlLDESSEIM.\\nThat prince who succeeds in pushing through the lines of sentinels and through the\\narmies which guard that distant temple of Prester John, so as to hang up his shield on the (Paradise).\\nbarren tree, will become lord over the entire country of the rising sun.\\nSo Johannes of Hildesheim once put the legend on record.\\nFor a long period after the crusades it was the belief in the Occident that paradise (Pho-nix).\\nexisted in those regions, enclosed, as people imagined, by a fiery wall.\\nA world of mysteries and of the miraculous opened itself. Tne griffin).\\nThe bird of Simorg has its nest in the northern part of Bactria, the land of wonders,\\nwhere, according to Ktesias, Herodot, and Strabo all the wondrous beasts, the dragons and Elves).\\nthe gold-producing ants have their home. Besides the bird Simorg there exists the bird\\nPhoenix in this mysterious Orient, and the pelican, the griffin and the sun bird.\\nThere, the Wigalois relate, the cave exists which glows from an eternal fire; and in this (Wish-bone).\\nfire the salamanders weave that costly texture full of lustre, the atlas, the incombustible\\nphellel. From thence come silk, satin, and damask, and the heavy brocades, the acme of lux- and made the Orient\\nury in wearing apparel. People thought of the Orient as of a magic castle, filled with treas- occidentals during and\\nures of every description. The snake guarding hidden treasures, the virgins of the swan, the a\u00c2\u00a3te\\nB the~crusades.\\nsprites of the fogs in the thickets of the mountainous woods; the goblins and the elves who\\ncome to help in the cellar and in the kitchen, have their homes in yonder land Cinderella, the\\nwish-bone, and the wish-tree, these are all objects whose memory is revived by new arrivals countries* of the setting\\nfrom India. sun", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0313.jp2"}, "314": {"fulltext": "27*\\nBuddha canonised as\\nSt. Jeiiosiiaphat.\\nRudolph of Ems. s 59.\\nEXTREMES MEET: BENARES-ROME.\\nH F. Ch. IV. 147.\\nPhantastic imagery\\nsupplants views of real\\nlife.\\nMetamorphoses.\\n(a basis for\\necclesiastical alleged\\nmiracles).\\nMap of the world\\nrefraits the picture as\\nreflected in the monkish\\nbrains of the 13th\\ncentury.\\nChasm between\\nreal life and\\nhuman destiny\\nreappears.\\n63, 123, 139, 158.\\nPractically a\\nrelapse into\\nHindooism.\\nCompacts with Satan.\\nIndulging Romantic\\nsensualities in Platonic\\nreality.\\nAppropriation of\\nscientific knowledge\\n6ondemned.\\nMonastic life the only\\nrefuge from the perils\\nof worldliness.\\nMischievous\\ninterpretation of Old\\nTestament calls forth\\nnot only\\nflight from the\\nworld, but also\\nfight with the\\nState.\\nIt bears a certain historical interest to investigate the importation and trace the route\\nof such tales as those alluded to and to watch the approach of a moonshiny night drawing\\nnear from yonder eastern skies.\\nReading the legend of Alexander in occidental dress, reading the poem of Anno, one can\\nget a glimpse of the mystical sheen which illumines the magic night now covering the coun-\\ntries of the setting sun. Even Buddha immigrates, Rudolph von Ems has made him a Christ-\\nian Saint in his Balaam and Jehoshaphat That is to say the flight from real life into a\\nworld of dreams in pursuance of oriental ideas reached a terminus of extension unthought\\nof before, when it appeared in full dress of occidental style.\\nIn a dreamy twilight of this sort man does no longer maintain his fitness for life\\nas it is. The real world is conceived as a poor abstract, existing apart from human\\nlife, as if moving according to different laws of its own. In the actual world, owing\\nto the nominalistic and realistic controversies, men lose all their interest, and be-\\ncome unconcerned as to its continuity. Behind that phantom creation of the imagi-\\nnation, which is believed to be the real world of wonders and metamorphoses, our\\nworld of actual reality disappears, whilst phantastic apperceptions throw their dis-\\ntracted images upon all relations of life in every particular. Christian doctrine of\\nthose times pictures this dream-world as Heaven, or\u00e2\u0080\u0094 its opposite. And that fairy-\\nland with the Christian name overshadows the views of life so that strange figures\\nand forces and miracles are imagined as playing into all human affairs and taking\\nthe place of the present prosaic form of existence.\\nA map of the world, painted by the monks of Ebsdorf in the beginning of the 13th cen-\\ntury, but recently discovered, affords a significant view into the dreamy mode of thinking to\\nwhich the occidentals had become inured in that peculiar period.\\n147. Again, then, we meet with the world-consciousness of transcendentalism;\\nfor this is what we have before us in Romanticism. It is the reappearance of the\\ndeep chasm between real life and human destiny, which the Greeks had endeavored\\nto bridge. It is the same hiatus between the spirit and nature, which defied the spec-\\nulation of the Hindoos with all their renunciation of the things of this world, and\\nall their shirking of the ethical task required for living in it. Practically it is the\\neccentric asceticism caused by the desire to soar above the existence of probation,\\nwhich renders it virtuous to condemn nature instead of redeeming its depressed life\\nand transforming it into true relationship with personal life, and leading it up to\\nthe common glorious destiny. In order to justify this avoidance of the ethical duties,\\nthe world is denunciated as the abode of seducing powers exclusively.\\nIt is then imagined as a spacious gloomy castle with secret, subterranean gangways,\\ntrap-doors and dungeons, where countless uncanny perils are lurking. Everywhere snares\\nare concealed in which the erring foot is caught; everywhere decoying voices are heard or\\nunearthly shrieks call for redemption and delivery from the powers of darkness. The enjoy-\\nment of earthly existence is denounced as a compact with the evil one. The impatience for\\nenjoying heavenly bliss preposterously reaches out after artificial gratifications of Romantic\\nsensualities in Platonic reality. Whatever decorates earthly existence is decried a\u00c2\u00bb Satanic;\\nespecially the appropriation of physical knowledge and critical science, and the aspiration to\\nprosperity are condemned, because all of this makes people too incredulous and independent\\nto suit the miracle-mongers.\\nThe Indo-Romanised form of consciousness despairs of and denies the permea-\\ntion of the world with heavenly influences; according to Romanticism the ideal of\\nhumanism cannot be realised but by mystifying if not virtually annihilating the\\nreality of mundane conditions. The true ideal of humanity remains transcendental\\nand the dogma of transcendentalism prescribes contempt and renunciation of the\\nworld, selftorture and mortification of the flesh, the terms world and flesh taken in a\\nmaterialistic instead of their biblical sense. This fleeing from the world corresponded\\nwith seeking refuge in the church, under equal misapplication of the term:\\nChurch. The monastery was the asylum paramount. The flight out of the world by\\nvows of external renunciation was held forth by the church as the ideal of virtue,\\nas perfect and even superabundant holiness; and a celestial world of saints made\\nthat degree of virtue glimmer down into earthly life. This sort of separation of the\\nChurch from the world is strictly in accord with the Pharisaeical interpretation of the\\nOld Testament in which the difference of sacred from secular objects was of inten-\\ntional necessity, whilst now it could get no further than to its last resort of a deadly\\nconflict with the world that is, to an unmitigated fight with the state. This mode\\nof separation could only run into that antagonism which ever renewed the", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0314.jp2"}, "315": {"fulltext": "II F. CH. IV. 148. PLATONIC COMMUNISM.\u00e2\u0080\u0094 JEWISH LEGALISM. 277\\necclesiastical attempts to dominate over the state, whereby the church was rendered \u00c3\u00a4^torfdiy 1 wors s\\nworse than worldly indeed. In the demand of mortifying the bodies according to the DeductIon Thestate\\nschematised rules or spiritual councils or advices how to die unto the world J^heVicar tfVo d 61\\nthe command was included or deduced that the state should abandon itself to the\\nVicar of God.\\nThe faithful were instructed to seek the true contents of life in the church alone. Now,\\ninasmuch as by the inversion of doctrine the people found their religious wants and the regu-\\nlations as to conduct with their environments provided by the church, and as the church\\nmeaning always the hierarchy in mediaeval sense\u00e2\u0080\u0094 frequently afforded protection to the weak\\nand refuge from the tyrannical arbitrariness of the strong, there ensued a veritable emigra- c nurc h usurped\\ntion from the state into the church. As the church was then constituted, a state within the all things\\nstate, the people found satisfaction to a certain degree in ecclesiastical orders and offices and a 1 tr iJ )u J- a e to\\nprescriptions; and such allegiance to the institution being identified with attachment to a j one\\nChrist, the power of the church became constantly extended and augmented. And in propor-\\ntion to such church-extension the flight from the world became a fixed program of domineer-\\ning over the world. Church government was esteemed as more authoritative than worldly\\ngovernment, i. e., the state. The state was doomed to humiliation, and degraded to the class\\nof those things to which Christians must deaden themselves. The state with its ruler was tol-\\nerated only so far as it would subordinate its means of execution to the aims and interests of\\nthe hierarchical supremacy.\\nIn accord with hierarchical views not only was matrimony desecrated, but the Matrimony degraded,\\nwhole order of life, public and private, in family and society, was perforated in the The whole order o\u00c2\u00a3 i ife\\ninterest of priestly rule, just as the order of nature was dissolved for the sake of p erforat\u00e2\u0082\u00acd\\necclesiastical miracles. Possession of earthly goods was frowned at and decried as de- \u00c2\u00a3r r \u00c2\u00a3fj 8ke of imitated\\ngrading the possessor to a second class Christianity, if the right of possession was Enrichment of the\\nnot waived in the interest of the church. The pious sons and daughters of the mormah\\nchurch were expected to donate at least parts of their inheritances to the mort-main piatonism as\\nthe dead hand of the church: and the orders proclaimed the meritoriousness of communis- Buddhism 1\\ntic in preference to private possession. This was nothing new, even in the Occident; s ^I^m ill lio*\\nfor we have seen that Piatonism had introduced and promulgated a view of life issi\\nalien to Hellenic world-consciousness.\\nIt was essentially from this oriental view that the European idea of communism\\noriginated. In fact the whole fabric of the mediaeval hierarchal state is directly re-\\nducible to, and in line with, the Plato-Augustinian theory.\\nThe hierarchy virtually contrives at indirectly rendering the state a Buddhistic-Platonic, ^^e^orid Ind\\nas much as a Mosaic, theocracy. The entire visible universe is conceived as a pedagogical order of life, in\\ninstitute in which the head and master has authority over the pupils and minors in his charge d Jio m r a i t c sc hemes.\\nand under his discipline. The philosophers must be without family cares and worldly con-\\nnection, without possession. Such exactly is the Church with her priestcraft and monastic ^SXn^ideasf\\ncaste. That view of the world under the aspect of formalism, and asceticism, whether in 1 68, 124, 160.\\nBenares or in Rome, will produce the same effects: flight from the world absorption of\\npersonality, of responsibility, rights, and duties, and contempt of nature, the realm of the\\nrelative good.\\n\u00c2\u00a7148. Ancient Hindoo world-consciousness, however, could not have shaped Semitic legalism\\nsuch a cast of hierarchical malformation in the Christian Occident without the other \u00c2\u00a3onfempt\u00c2\u00b0of ien\\ningredient of Semitic legalism. Had it not been for this addition of pharisaeical self- natural life,\\nconceit and statutory regulation of ritualistic observances, it would not have been g ^^J int0\\npossible to subvert the truth of Divine Grace, which moves and transforms life from companion by law.\\nwithin each person, into a force of law, which works compulsorily from the outside.\\nGregory of Nazianz already had preached to the statesmen of his time: The law of\\nj Heavenly things not to\\nChrist subordinates you to our power and to our jurisdiction. For we also lord over things, be ranked second to\\nand our diminion exceeds yours. Or do you think that the spirit should give way to the flesh, secu gIJ\u00c3\u0096 obToTnazianz.\\nand that the heavenly things should rank behind the earthly That early, then, an aspect of\\nChristianity had cropped out with the demand of political subjection, forgetful of the apos-\\ntolic admonition to submit to the government even of a Nero.\\nThe biblical passage: compel them to come in was made a criterion of the claim of the\\n1 Compel them to come\\nchurch upon the rights to apply the compulsory power of the state. Augustine already hud j n made the criterion\\ndesignated tolerance as cruelty, a maxim enabling him to condemn the entire history of the ^ord with ehtS\\nRoman state as the pool of sin and Satan and as the house of Sardanapal, in order to put up Augustine s State of\\nhis own THEOCRATIC church-state in its place. Tolerance is cruelty.\\nUpon the ruins of the worldly state, once founded upon Roman lawfulness, Augus- w 5\\ntine built up the State of God filled with Mosaic legalism, high above this miserable\\nworld. Thus Semitic fanaticism had taken possession of the church in theory. Not\\nmuch more than what the rigid thought of the church-father had projected was sub-\\nsequently fashioned into the concrete.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0315.jp2"}, "316": {"fulltext": "278\\nSTATE DESIGNED AS WORLD TO BE FOUGHT\u00e2\u0080\u0094 MONASTERIES. 11 F. (JH. IV. 148.\\nSemitic\\ntheocracy\\ndisplaces Roman\\nstate-machinery.\\nKingdom above the\\nstate rendered complete.\\nOn policy of George VII.\\nGlESEBRECHT.\\nDevelopment of\\nAugustine s\\ncompel them to, etc.\\nGregory s\\nmotto\\n\u00e2\u0080\u00a2Cursed be etc.\\nFault of meagre\\nsuccess of\\nChristianity\\nlodged with the\\nstate.\\nState has no authority\\nbut that which the pope\\ngrants to it; is a\\nnecessary evil.\\nThom AquiKAs \u00c2\u00a7175.\\nThom. Aquina not\\nagainst\\nslavery\\nwhich was\\ntolerated along\\nwith the state\\nas means of divine\\npunishment.\\nFbohschahmer.\\nRevival of\\nmonasticism.\\nThe importance of\\nMontecasino.\\n124, 145, 163.\\nPrjmontre.\\nOrders take charge of\\nthe management of\\npolitics.\\nCrusades against\\nheretics.\\nMerits of the\\nMediaeval church.\\nRevived Semitism\\nfurnished the form\\nHindooism the contents\\nof Roman\\n\u00c2\u00abcclesiasticism\\ni 78, 81, 97, 146-150, 185.\\nIn the Gregorian period, the latter half of the Xlth century, the legalistic-theocratic\\nideas are firmly put together into a working mechanism the massive building of the kingdom\\nabove the world is rendered complete. Hildebrandt, the Benedictine monk, made the\\nentire church one vast cloister of which he was the absolute abbot and universal sole ruler.\\nGiesebrecht has tersely expressed his observation of Gregory s VII) activity He united\\nreligious devoutness with worldly circumspection and industrious management monkish\\ncontempt of the world and an idealistic soaring up to spiritual life were associated withanair\\nof imperious authority and with a very practical application of a tenacious, wary statecraft.\\nDescriptive of Gregory s character is his frequent repetition of Samuel s threat: Rebel-\\nlion (meaning disobedience) is equal to iniquity and idolatry Not less frequently he used to\\nquote Jeremiah Cursed be he that keepeth back his sword from blo jd.\\nThus the Old Testament theocracy was taken up for continuance. Disobedience to Rome\\nis idolatry and must be punished as such. It must be punished without mercy, for cursed is he\\nwho restrains the sword from blood\\nThis abuse of the sword of St. Peter may realise something like the compulsory\\nconformance to external precepts which satisfies Islam, conversion never. The\\nworld remains world under Rome as much as under Islam. Since then, under such\\nmethods, the success of Christianising the world was meagre enough, an excuse had\\nto be constructed for the failure. The easiest way in that direction was to blame the\\nworld with being at fault. It was not explicitly stated that the state was Satan s\\ndominiombut the state was harshly reprimanded throughout the Karlovingian method\\nfor its carelessness in not extending the territory of the church.\\nThomas Aquinas taught that the state was nothing but a natural compact. If based upon\\na sort of contract social the state was of necessity deprived of all authority but that con-\\nceded to it by the popes. Without this concession its foundation must be considered profane,\\nto say the least.\\nFrom this premise a doctrine of the state was deduced which renders it a social-\\nistic organism without any objective right to claim for itself the character of an\\ninstitution under orders from God. The State of God allowed the secular state no other\\nprerogative than the right to make treaties, since in the eyes of the hierarchy the\\nworldly state was nothing but a necessary evil.\\nIt was for this reason, says Frohschammer that Thomas Aquina could in princi-\\nple not be against slavery. Being doomed to slavery was, according to God s decree, the\\ncondition of a race in the way of punishment This view seems to underlie the papal\\nmethod of repeated abandonment of people to slavery, when under the ban of the\\nchurch. The Venetians, for instance, under papal permit were to be made slaves by\\nany one who had the power to do so. It was but the consistency of pontifical logic\\nwhen it was held that natural man deserves no better treatment if he remains out-\\nside the supernatural sphere; and this supernatural sphere is under the exclusive\\nadministration of the functionaries and orders of the church.\\nMontecasino has been called the Athens of the Media-val times. This monastery was\\nbuilt upon the spot where the old temple of Apollo once stood. Its heavy portals, cast by\\norder of Desiderius in Constantinople, were opened to solemnise the entrance of Thomas\\nAquinas. Of all the messengers and legates which from thence were sent out on diplomatic\\nerrands to negotiate with the worldly powers, Thomas has become the most renowned. His\\nscholasticism became, with many innovations, the theology of Rome. Asceticism increased in\\nrigidity on the ascending scale from Montecasino to Premontre. The polity of the monastic\\nhierarchism advanced in its crusades against the Albingensians and Stedingians under the\\nstimulus of, and on a parallel line with, the inflammatory fanaticism of monkish fervency,\\nutilised in completing the pontifical machinery. In times past the firm construction of eccle-\\nsiasticism was an European necessity, when rude masses were to be trained in discipline, or\\nthe weak had to be protected against the oppression of crowned persecutors. Without the\\nhierarchal bulwarks it could not have been accomplished, that the culture achieved by the old\\nworld was rescued to become the natural vehicle for a new civilisation. Again the arts were\\ncultivated and applied in creating works of incomparable beauty. But notwithstanding these\\nmerits, the hierarchal structure, with its pinnacles in the city upon the seven hills in form and\\nmethods, is to be designated as the veritable outgrowth of revived Semitism.\\nThe oriental principles of state-theocracy furnished the material for the exter-\\nnal unity and conformity (we may as well term it uniformity), whilst the growth of\\nspirituality, the religious contents, the edification of the Romantic structure was en-\\ntirely under the influence of the other forms of oriental world-consciousness, under\\ntranscendentalism with its contempt of natural life. Thus Mediaeval Catholicism was\\nmade up of pharisseical formalism, Israelitic legalism, and Ishmaelitic fanaticism; of old Roman\\nenergy animating a determined clergy; and of oriental apathy stupefying the laity.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0316.jp2"}, "317": {"fulltext": "II F. CH. IV. 149. PARALLEL BETWEEN POPES OF ASIA AND EUROPE. 279\\n149. Hindoo world-consciousness culminated in Buddhism. In spite of, or Causes and\\nrather because of. teaching to disdain earthly existence, this orientalism created an U nder S the po\u00e2\u0084\u00a2el\\nhierarchal state in Europe equal to that in Asia. as under the\\nDalai-Lama:\\nOf the latter Prschewalsky recently wrote: The influence of the Lama is unlimited. It (See 45, 49, 133,\\nis considered the highest privilege to adore the priest and obtain his benediction, or at least 1*5, 150,\\nto touch the hem of his garment.\\nThe same deification of the representatives of the religious institution by the\\nMongolian highlauders thus described was utilised among the occidental nations in\\nthe accumulation of much wealth in the mort-main the dead hand\\nThe same formative idea governs the Romanised, the Slavonian, and German lominar\u00c3\u0084ongoiian\\nnations of Europe and America, and takes the same advantages. By promulgating hieiarchism 1:\\ntranscendentalism and world-sorrow the priests, in both instances alike, obtain their\\npredominance, and know how to turn their prestige to account in enriching their or-\\nganisation and the growth of its power.\\nThe Buddhism of Tibet with its celibacy and torture, with its bells and incense, with scene in modem Tibet\\nholy water and rosaries, confessionals and legacies, amulets and pictures, and with its hun- compares well with\\nmodern Rome.\\ndreds of thousands of monks and nuns, understands very well how to keep its adherents in the 54, 55, 142, 144, 145,\\ndull and dazed mood of semi-consciousness. In the gloomy temple, rendered more dusky by\\nclouds of incense, the bald-headed priests in abundance and in luxurious vestments glide\\nnoiselessly over the costly carpets around the altar upon which is raised the shrine of the\\ngoddess. They light the sacred candles upon the precious, high candlestick under the mur-\\nmuring of prayers and the tinkling of bells hanging around everywhere. So little does\\nBuddhism differ from Romanism that even the relic-worship of Europe equals that of India, similitude does not rest\\nThe similitude originates not alone from Nestorianism as referred to. Both Buddhism and u P on Nestorianism\\nRomanism result from the same principles of simulated contempt of natural life in order\\nto dominate over the world, that is, the State.\\nThe footprint of Buddha upon Adam s Peak in Ceylon, and his alleged tooth, envel-\\noped in rich wrappings, draw countless numbers of pilgrims. We notice in Europe that the\\nsavins: power of miraculous places and pictures attracts the masses just as much as in India. 5\u00c2\u00b0\u00e2\u0084\u00a2 a n ism nd\\nBuddhism rise from the\\nWhenever in either case the pilgrimages increase, it is a sure sign that extraordinary meas- same principles:\\nures must be resorted to in behalf of ecclesiastical diplomacy. This contrivance at times is affected\\ndeemed indispensable. The hierarchy then generally succeeds and the Buddhist especially na tural sphere\\nnever fails. Arranging pilgrimages for political ends are the only means of perpetuating, as in order to\\nby revivals, the philosophy of despondency and suggestion. The streams of pilgrims continu- dominate over\\nally emptying at Hlassa and Urga afford as many opportunities for the increase of priestly tne state\\npower in Asia, as the Catholic demonstrations at Polish graves, or at the shrine of the holy 78, 81, 87, 95, 97,\\ncoat in Treves, or at the well-spring in Lourdes. l^ ^9, ^A }to\\nThe large cloister at Potala with its many annexes terminates in the gilt-decked palace of\\nthe Dalai-Lama. Occasionally he appears upon the high terrace and lifts up his arms to bless Ecclesiastical\\nthe masses of people who gather from the passes and crevices of the Himalayas and theKuen- political effect,\\nlun. In reverential awe they have been waiting for this greatest moment of their lives in the san fj r p Jf(\u00c3\u00a4 s etc\\norder to go home and die in the assurance of perfection. Thibet as in Poland,\\nThe Palatine hill where once the rulers of the world resided, was now a field of ruins\u00c2\u00ab Treves Lourdes\\nBetween the huge, massive walls covered with ivy, sickly olives tried to prevail in the thickets\\nof the wild shrubs. A few inner walls still show elegant frescoing, and blooming creepers\\nhave taken charge of the outside portals and pillars for their permanent decoration. In the\\nquietude of this abandoned quarter pasturing sheep gave melancholy answer to each\\nother until,after sun-set,the plaintive sounds of the cicade would give signs of life from among\\nthe sparse, dry bunches of grass. The splendor of the imperial city was gone forever. From\\namong the cluster of broken marble palaces in Pallara the bell of the small chapel of St.\\nAndrew sent its peals across the wilderness as over a large grave.\\nBut from this grave of old Rome a new mistress of the world arose; and now the new Scene in modern Rome.\\npontifex maximus draws down upon their knees the swarms of pilgrims before him, when he\\nraises his hands to the nations of the west, urbem orbemque.\\nWe have reached the summit upon which both in the Orient and in the Occident\\nthat view of the world tapers out, which we found petrified among the Hindoos and\\nthe Mongolians more than a thousand years ago, and which we find again as arrested\\nor depressed life in the Middle Ages. By way of closing the retrospect of this period\\nwe add but one more remark.\\nThe thought of true humanity had withdrawn into sacred recesses, away from the\\ncrowds of contending nations, away from the turmoil of feudalism, crusades, confed- redeeming\\neracies, and emancipation. Here and there this thought protrudes again when called Medtev^/cWch.\\nforth by such philanthropists as the Saxon Meister Eckhart and, reappearing, sub- Me,stee\\nstantiates itself in its holy beauty. It shines out of the features of Mysticism, from\\nthe works of the profound thinkers and great masters of Corvey and Canterbury, of\\nParis and Ratisbon.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0317.jp2"}, "318": {"fulltext": "280\\nArt frees Itself from\\nByzantinism. 125.\\nCologne masters\\nSchosngauer\\nMONGOLIAN MOVEMENT FURTHEBING EUROPEAN PROGRESS. LT. G. SYLLABUS.\\nWe observe now in the works of representative art this thought to be Germanised\\nand the rigor of Byzantinism overcome and abolished.\\nIn the paintings of Schoengauer and Meister Stephen of Cologne the faces of praying\\nmen and adoring angels appear in childlike naturalness and touching beauty.\\nLike the flowers in the fore-ground of their pictures the painters of the age of\\ntransition themselves stand out like modest buds on the banks of the historic rivu-\\nlet, full of promises of a new spring season. Our allegorical rivulet is the thought of\\ntrue humanism; taking rise in the secluded and peaceful valley of Mysticism, and\\nrunning through the wild underbrush of the church-polity in the dark ages.\\nG. SEVENTH DIVISION.\u00e2\u0080\u0094 THE FIRST AND LARGEST\\nCIRCLE OF NATIONS.\\nTURANO-MONGOLIANS.\\nSyllabus.\\nHistory of civilisation\\nneeds the disquisition\\nas to\\nMongolian\\nbearings upon\\nEuropean\\nprogress,\\nMongolian invasions\\nmade\\ninstrumental in the\\nestablishment of\\ntrans-oceanic relations\\nand international\\nintercourse, (as formerly\\nof city-life under\\nHenry I.) and showing\\nthe Germans necessity\\nfor uniting.\\nHO, 141, 142, 143, 145,\\n146. 156, 171.\\nTurano-Mongolians\\nand Semites\\ntransmit Buddhistic\\nviews, to become an\\ningredient of European\\nculture.\\n\u00c2\u00a774,87,97, 181, 142, 146.\\n147, 150, 185.\\nSYLLABUS THE AGE OF MISSIONS.\\nRe-entering this widest sphere stretching abroad along the periphery of human-\\nity an explanation is required for maintaining our former designation of the Mongo-\\nlian world as the first circle of nations. For it might be objected that this caption\\nis ill adapted to the topic under which the history of Europe is included and dis-\\ncussed. We rejoin that even after the revival of sciences the old background shines\\ndistinctly through to the extent of adumbrating that very world of nations which\\nnow stands in the foreground.\\nThe period attracting attention virtually begins with the irritation of the\\nWest by the Mongolian invasions. As soon as the European nations come into con-\\ntact with Mongolian elements after the discovery of new continents and the establish-\\ning of transmarine routes for international traffic, issues are joined and take definite\\ncontour. When this period closes, the prospect opens that those old Mongolian states\\nwill be permanently drawn into the progressive movements which tend to civilise the\\nwhole world.\\nFocusing this cultural advance our observations are directed to that extended\\ndomain under Mongolian dynasties which resembles vast fields of compact ice.\\nThis domain, which, after the crusades, became affected by the progressive ten-\\ndency, consists not of the East alone; for the Occident is only a large peninsula of\\nthe Orient.\\nToo much have those relations been overlooked which secretly played between the two\\nparts of the globe and connected Europe so intimately with Asia as its mainland. It seemed\\nas tho the Aryan culture of Europe should unawares be absorbed again by the old culture of\\nthe countries from which the young nations had detached themselves. Buddhism not only\\ncontinued to be a mental power but also a compact organism, and an attractive center of\\ngravity exerting paralysing influences. It was Buddhism through which a copiousness of\\nlegends and fairy-tales had been transmitted to the Chinese. Turano-Mongolians in turn\\nsent these reflexes of an imaginary world to Europe, where they became reunited with simi-\\nlar forms of consciousness at the time the power of Islam reached out over Byzantine and\\nCordova in order to grasp Europe.\\nIn addition to these facts, which demand a more comprehensive retrospect than\\nformer cursory references, because of which the influence of Mongolian culture was\\nundervalued, we wish to remind the reader that not our disposition of the material,\\nbut history itself thus drifts toward the periphery.\\nIn this division we endeavor to demonstrate that the affairs of our race cease to\\nbe governed by the narrow circle of the Mediterranean, since the oceans are made the\\nmeans of international communication. History again draws into its movements\\nthe great Pacific upon which the ends of the most pristine culture meet those of\\nmodern civilisation in order to render it universal.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0318.jp2"}, "319": {"fulltext": "11 (x. CH. I. 150. MEDIUMS OF ORIENTAL INFLUENCES. 281\\nCH. I. TURANO-MONGOLIAN BEARINGS UPON EUROPEAN CIVILISATION.\\n150. The political construction of Europe dates from the decomposition of its Mediterranean\\nsouthern part. Provinces are rounding off into independent states, whilst other dAAJs of\\nstates crystalise under the formative principle of nationality. We have observed the comm u\u00c2\u00abication.\\nmental strains regulating the formation of the social organisms. We witnessed how J \u00c2\u00bbia-theary of\\na new Roman dominion, then necessarv and salutary, bound the nations together and bon \u00c2\u00able^ta^i\\nunits of Europe together\\ntutored their cultivation. We exhibited the mediaeval world-theory as the bond of\\nunification.\\nThe first opportunity for an emancipation from this bondage was, at the proper p ag an elements\\ntime, occasioned from without. The Christian thought with its cardinal principle or gan tf H,V nner\\nof genuine humanitarianism had been lying sick in bed, as it were, most of the time, ecclesiastical or e* nisn\\nin the bed of Rome old and new, weakened and dormant, from its contact and con-\\ntest with the spirit of antiquity. It now arose to its gradual recovery. Pagan ele-\\nments had encysted the systems of circulation and secretion in the ecclesiastical body\\nwhich was to be the organism of the Christian spirit. Whatever the encrusting ele-\\nments were, either oriental-Semitic or occidental-Roman, they were heathenish.\\nUpon such grounds and into these directions Christendom had outwardly grown. Graeco-Roman\\nNever had the soil been properly prepared, and the plant had assumed much of the structural-\\nnature of the sub-soil and of the building rubbish strewn over the fields of ruins. Buddhistic the\\nThe Roman element predominated in the structural part, whilst in the functional, functional part\\nin the movement of the vital sap and the work of assimilation, that is, in theology organism 1\\nand philosophy always controlling historic progress\u00e2\u0080\u0094 the effects of Hellenistic 5^?\u00e2\u0084\u00a2^\u00c2\u00bb*\\nthought remained ineradicable. Above all stood Platonism in high esteem, and we Mediums of\\nhave noticed how strongly it was infected with the pagan transcendentalism of the transmitting\\nOrient, until the realistic and rather materialistic scepticism of Aristotle was inter- the Occident.\\nmediated and inoculated into Christian scholasticism through learned Jews and f^l^iso iff ill\\nArabs. They introduced another method of thinking, and contributed their pantheis- l46 117 149 150\\ntic-emanatic and fatalistic modes of oriental thought toward the arrangement of\\nChristian concepts. These ideas agreed so well with the Roman inclinations as to be\\nutilised in an intellectualistic representation of the faith as doctrine was now\\ncalled.\\nThe manner in which the alien elements were mixed into our religion is plainly Asceticism, (Piatoi.\\nobservable, for instance, in the introduction to the writings of the pseudo-Areopagite, 8 124, u7, U9-\\nespecially in his Earthly and Heavenly Hierarchy. Equally evident is the influ- and worldly dominion\\nence which Alkendi at Basora had in this direction upon his contemporary, Scotus communism AuBUStme\\n68 87 97 122 138\\nErigena, at the court of Charles the Bald. Most notorious is the influence of Maimo- uf, im m.\\nnides, the Jew, as exerted upon Paris and Cologne and not less obvious are the bear-\\nings of Salomo ben Gabirol, and of Avicebron with his new Platonism, upon the lit- inteVct^ifsm^\\nerary circles of the West. In short, we see how from many sources pantheistical through Aristotle\\ngnosticism and oriental knowledge of nature\u00e2\u0080\u0094 especially astrology, with which\\nJewish and Arabian disciples of Aristotle always loved to deal\u00e2\u0080\u0094 were transmitted to, Pantheist,c gno Kabui\u00c2\u00bb.\\nand imbibed by, the Scholasticism and Mysticism of the Occident. 129\\nAs in the patristic times the ear of the church had given a hearing to Plato, so the na n ture edge ot alkenm,\\nteachers of the mediaeval church adopted Aristotle by way of Spanish Semitism. Av,c Ti3o:\\nTo be sure, the universities and the theologians in the monastic seminaries alone A i bertus Magnus 129\\nengaged in the theories of the antique. Of the mental activity of the schools the u VM1\\nProbabilism,\\npeople could not become aware; it was deemed rather dangerous that the laos should 73 129 132 133 j\u00c2\u00a3 3\\nbe made acquainted therewith. The laity was treated on the mental diet of fairy\\n_ Greek humanistics.\\ntales, legends and ghost stories. 127, 137, 1\u00c2\u00ab, us.\\nMan in mediaeval times was practically kept under the norcotic influence of Esoteric scholarship,\\norientalism. In the first place people were hypnotised, figuratively speaking, into the sorcery. 130.\\ndream life of Asiatic asceticism, which had come in across the Egyptian desert. immaculate conception.\\nThen came the revival of legendary tradition which disclosed a world of phan- wi,\\ntastic and dreamy revery, whereby the belief in ecclesiastical miracles was fostered, phantastic legends,\\nthe adoration of pictures and the trade in relics stimulated, and social and family-\\nlife Perforated. and relic-worship\\n,__ \u00c2\u00a748, 124, 125. 127, 150.\\nFew are the redeeming traits of mediaeval piety as evinced in the heroism ani- 15I 152\\nmating the chivalrous orders, and in the venerable features of Christian meditation into the scholasticism of\\nand childlike pensiveness as expressed in the art of Fiesole and Schoengauer, or in\\nthe prayers of Bernard of Clairveaux.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0319.jp2"}, "320": {"fulltext": "282\\nTwo sets of\\neth ics\\nfor two grades of\\nRomanised humanity.\\n\u00c2\u00a772,\\nersecution of heretics.\\nAggressiveness of the\\nTuraiio-Mongolians\\nindirect cause of\\nbreaking up the\\nconfoundedjviews of\\nlife\\nFall of Athens\\nForeboding the\\nFall of\\nConstantinople.\\n\u00c2\u00a7137,\\nTurcomans in sight.\\nEarly comn\\nwith Mongoli;\\n52, 53, 55-\\nFrench monks at the\\nMongolian court.\\nPoetical legends revive\\nthe old dread of\\nMongolian invasions.\\nKaomer. 44, 55, 60.\\nCONDITION OF HUMANITY 1400 A. D. SIMILAR TO 400 B. C II. G. CH. I. 150.\\nThe redeeming features of the Church of those times are scholasticism and mys-\\nticism, notwithstanding their splitting the world into a supernatural part of clerical\\nand monastic ranks with ethics of their own, and a natural part of the worldly, with\\na code of conduct deemed fit for the laity, made easy enough so as to secure their per-\\nmanent subordination to the ecclesiastical authorities. Through such differentiation,\\nwith the tribunals against heretics, and with the crusades against Katharians or\\nKhazares, Waldensians and Stedingians, as the products of the double set of ethics,\\nthe cardinal principle of humanism had become entirely subverted and made irrecog-\\nnisable.\\nThen that occurrence happened to which the onslaught of Turano-Mongolians\\nhad given the first impulse, and which thus indirectly caused the breaking up of those\\nconfounded views of human life in the castle, in the city, and in the country at large.\\nAs bishop Hildebert of Tours had once sat upon the ruins of imperial Rome, so\\narchbishop Michael bewailed the ultimate fall of Athens about the year 1200 A. D.\\nAmong the rubbish^all that was left of the Stoa Poikile\u00e2\u0080\u0094 goats clambered around\\nafter a morsel of verdure or a bunch of grass. Michael Akominatos had concealed his\\nfine collection of classic literature in the innermost sanctuary of the Parthenon\\nchurch. He could scarcely find w r ords to express his sorrow over the devastation of\\nthe city as compared with the splendor of yore: The walls lying prostrate, the houses\\nfalling to pieces across the places where once comfort dwelt now the plow is drawn.\\nThen came the turn for Byzanz to become devastated and enslaved.\\nLook at the situation of the once powerful dominion of old and new (that is, of\\nLatin and Greek) Rome. Upon the line Euphrates-Guadalquivir the remnant of the\\nlast of the ancient world-monarchies arose like a gigantic mountain with two cones.\\nThe contours of the solitary summits appear as if blended with heaven.while from their\\nfrozen slopes glaciers slide down; and as the icy region recedes it leaves bare yonder\\nmorains and fields of erratic boulders and fractured rocks of the substratum.\\nWhat once had been West-Roman territory is now parcelled out to a medley of\\nFrankonian, Gothic and Norman principalities and bishoprics. Now the East from\\nthe Halys to the Orontes is only enlivened by the masses of Scythian rudeness strewn\\nin among the remnants of Greek culture. Palaces, propylsea, temples, cupolas stand\\namidst wildernesses of rubbish, serving as barracks or camping grounds for the nom-\\nades of the steppes. Upon the terraces of destroyed castles, in which kings had kept\\nhouse, stand now the black felt tents of the Turcomans. In this condition we find the\\nnew world at the dawn of enlightenment.\\nThe new world in this condition reminds us of the old relations once existing\\nbetween Orient and Occident.\\nPtolemy and Ammian knew of the road which led from the Yaxartes across the Musdag\\non the Altai mountains into Sera\u00e2\u0080\u0094 that is. northern China from whence Rome derived its silk.\\nA sparse communication between the farthest ends of the historic world had been opened, tho a\\nregular commercial connection was impossible on account of the desert regions of the Gobi\\nand the high and sterile terraces of Iran. St. Louis once more sent a Franciscan monk to\\nthe court of the Mongolian emperor, who took his route north around the Caspian Sea and\\nfound the court in camp in the Dsungary. Subsequently communications between the nations\\nof uttermost antiquity were again interrupted for centuries.\\nIn the meantime the dread of the storms from the East, especially among the Greeks, had\\nbeen poetically embellished in the Occident. Raumer directed our attention to these symp-\\ntoms of the ethnical instinct. Alexander the Great had exiled a tribe of the Jews into the\\nmountains of Mongolia. Upon these heights, it was said, he had fastened large trumpets-\\nWhenever the wind was caught by, and went through, them they gave loud sounds, making the\\ncaptive Jews believe that the hosts of the enemy as yet surrounded them. But after a while\\nowls built their nests in the trumpets and the signals ceased to sound forth. Hence the cap-\\ntives, concluding that the king s armies had been withdrawn, made a break for freedom\\nand stormed down upon Europe. They were the Mongolians. Against the terrible invasion\\nnone but the armies of Alexander could protect the countries of the setting sun. This was\\nbelieved in Europe for many centuries. Now the great Alexander was gone, and the Mongo-\\nlians came actually storming along through Tatary.\\nFor the southern Asiatics these Tatars became what the Germans had been for\\nthe south of Europe. In either case the raids affected the civilised southerners in\\nsuch manner as to alarm and stir them up, a result rather beneficial than damaging\\nto the molested nations. At the period under discussion the northern semi-barbarians\\nhad to play this role once more.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0320.jp2"}, "321": {"fulltext": "II. Gr. CH. I. 150. MONGOLIAN ATTEMPTS AT THE WORLD S EMPIRE. 283\\nFirst they inundated Hindoostan and Iran. By swift movements they pushed their Dgengis-Kahn and Batu-\\nswarms across Western Europe. When Bokhara had been taken, the Dgengis-Khan entered Khan in Southern Asia\\nthe grand mosque and exclaimed from the pulpit: The field is mown, feed your horses!\\nThe Korans were thrown under the horses hoofs, and the sacred vessels of Islam were made Jus j ti me\\ntheir mangers. The city was plunged into blood. So was Persia tramped down by the million i56*\\nof Mongolian cavalry. Then Moscow fell like Bokhara, into the hands of Batu-Khan. Burning\\nand killing, the train of the conqueror, which covered thousands of square miles, came wal-\\nlowing along through Poland up to Liegnitz in Silesia. In this eastern part of Germany they\\narrived at the very instant that the pope caused the heretics to be slain in the countries of\\nthe Saxons and in the Provence.\\nIs it not remarkable that the season of blood for the hierarchy under Innocent III Papal power in\\nexactly coincides with that of the Mongolian power? In the person of the Dalai simultaneous\\nLama the Grand Khan gave his countries a spiritual head whereby the immense ^,y e 1 s tj 1 t u re of th\\nempire came to have its religious backbone. This Dalai Lama in Hlassa is tanta- Asiatic pope, the\\nmount to what the pope and Rome are for Europe\u00e2\u0080\u0094 representing the same principles a ai lt^us, 149.\\nunder the same forms, however largely the contents may be at variance. For it is to\\nbe remembered that these Mongolians were no longer merely cruel conquerors.\\nThe golden tent at Kiptshak had been stretched, figuratively speaking, over the coun- Empire of Dgengis,\\ntries of the Hoangho and the Ganges and as far as the Euphrates and the Volga; hence the u an Timur 190\\nappellation of the golden hord. In the chancelry at Karakorum or Bokhara the imperial Culture at Karakormu,\\nedicts were given in the seven chief languages of the realm, namely Mongolian, Tibetian,\\nTungutian, Uighurian, Arabian, Persian and Chinese. Soon afterwards the missionaries,\\nrather emissaries of the pope as well as of the caliph of Bagdad, and the ambassadors of Bokl ara,\\nRussia, Persia, Armenia, and France crowded the courts of the Khun, the son of Batu at an d Samarkand.\\nKarakorum. In Bokhara the sciences received due attention, so that thousands of students\\nsat at the feet of great teachers at the national academy. Thither the soldiers were attracted\\nno less than those of the contemporaneous Thomas Aquinas at Paris.\\nBut this rapid advance of Mongolian culture, notwithstanding forty virgins, richly r\u00c2\u00bb v nn fj n\\nadorned with precious jewels,were dispatched to the grave of Dgengis Khan. During the time of emperor sends\\nhis death and funeral everybody was forbidden to shear sheep the standards of the army B ,lll daimaticas and\u00e2\u0080\u0094\\nwere thrown down for the dirge the drum was beaten. And to these Mongolian and Tatar Samarkand as\\nhordes, rude in spite of their schools in Samarkand, the Byzantine emperors sent gold- tribute to Timur.\\nglittering dalmaticse and their daughters.\\nForty camel loads of Byzantine earth had been demanded by Timur, and Byzantium\\nhad delivered this tribute at Samarkand. Nevertheless, the mighty Timur knocked hard at\\nthe high portals of Byzantium and Trapezunt. At Ispahan he caused towers to be built\\nfrom seventy thousand human skulls.\\nFinally the Mongolians drove before them a fugitive tribe of rebellious Turks, suiaiman, leading a\\nSulaiman was persecuted from Khorassan into Armenia,and the grandson of Suiaiman whom ug\\nnow sent the Byzantine warriors behind their walls. His great successor com-\\npleted the conquest. Constantinople fell.\\nWith the overthrow of this East-Roman empire the formation of Europe and the Constantinople\\ncondition of the whole world underwent a decisive change. We may ponder a little surrenders\\nover the import of this catastrophe. \u00c2\u00ab5\u00c3\u00a42S\u00c2\u00a3\u00c2\u00a3\u00c2\u00a3*x\u00c2\u00a3\\nTo Constantinople has been attributed the significance of being the museum and Iria^d\\nbridge of Hellenic culture. We remember how Byzantium since Karl and the Othons Eu^ej u \u00c2\u00b0tlT\u00c2\u00abme.\\nhad actually served as the main conductor of Orientalism into Europe. s Vi m U2, 145, 156\\nAt first Greek thoughts had been carried from the libraries of Constantinople to\\nBagdad, from whence the Semites transmitted the translations of newly discovered\\nwritings to the Occident by way of Saracenic Spain. Byzantium possessed the advan-\\ntage of being guardian and custodian of classic culture of which a mere shadow only intermidiatea formerly\\nreached the West in round about way to amuse and enthuse the people with the legend- cLIC4fhf a ugh d a d\\nary stories of the Trojan war, and those of Alexander as given by Callisthenes. The emites\\nmonumental remnants of Hellenism had found refuge inside the city walls, and the liter-\\nary fragments had been collected in the church archives and schools. It occurred now\\nthat these old, unappreciated treasures were directly transferred to Italy in order to now directly brought\\nstimulate the Orient for its task of opening a new sera\u00e2\u0080\u0094 by the fugitives of 1453. g \u00c2\u00bbg the fu itives\\nIt had been the task of Byzantium to lead the Scythian and Slavonian parts of\\nEurope into the by-ways of some sort of Christian culture; Byzantium alone was able\\nto urge on the Bulgarians and Serbians to form states; and only through Byzantium\\nwere the Norman Warsegians, and subsequently the people of the Russian empire,\\nenabled to partake of the rudimentaries of culture.\\n21", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0321.jp2"}, "322": {"fulltext": "284\\nST. ANDREW S HEAD\u00e2\u0080\u0094 FROM BYZANZ TO ROME.\\nII G. Ch. I. 151.\\nThe task of\\nByzantium\\ntransferred to\\nRussia. \u00c2\u00a7138,189,\\nCesaro-papal power in\\nthe East.\\nPolitical problem\\nEastern\\nquestion.\\nIdiotic sycophancy.\\n8 71, 125, 126, 127.\\nThe funeral-eulogy of\\nByzantinisni.\\nThe alleged head of\\nSt. Andrew delivered to\\nthe successor of his\\nbrother.\\nGregorovius\\nRelic-worship,\\n35, 5t, 55, 124, 125,\\n127, 150, 252,\\nItaly prepared to\\nreceive the more\\nvaluable bequest, the\\nhumanistic thoughts of\\nclassic Hellas.\\nCities had cultivated i\\nspirit of resistance,\\nselfreliance,\\nselfgovernnient.\\nCitizens took interest i\\npolitics,\\nin the\\narrival of\\nfugitives, and\\nrevival of\\nletters.\\nThe Florentine Cosimo\\nMedici patron of\\nGeorgius Gemistl os an\\nof the study of\\nHumanistics.\\nWhen Byzantium had achieved the fulfillment of these appointments, this Eastern\\nimitation of Rome had to sustain the fate of its original. The hand from on high\\ndisposed of the residue of Hellenism by striking down East-Rome at the proper\\nmoment.\\nIn that Christianised continuation of Hellas, the Greek state-church, worldy power\\nhad been rendered hieratic and theological, if we do not want to say that it had become\\na spiritual power; whilst in West-Rome the spiritual power had usurped the civil govern-\\nment. Then the Greek part of Christendom went to the cloister, the asylum for\\nenervated nations.\\nThe eastern church, always nourished by the controversies of court theologians, had\\nengaged the thought and whim of the nation with the national dogma of the sending of the\\nHoly Ghost by the Father alone. This dogma was made the political problem, beside which\\nthe usurpations of the throne and the palace-revolutions seemed insignificant, The fate of\\nthe dominion, diminishing to a mere district, was given into the hands of the monks. The\\npatriarchal dioceses of Antioch, Jerusalem, and Alexandria had been abolished long since\\nand had been turned into a sinecure for the court-confessor in the imperial metropolis; there\\nthose emperors sat enthroned who on account of the prestige of their orthodoxy posed in\\nunparalleled idiotic superciliousness, withal their political insignificance.\\nWhen Luitbrand was German ambassador in Constantinople, he saw emperor\\nNicephorus enter St. Sophia. Instantly the choir intonated the anthem Behold the morning\\nstar is risen. He comes to darken the sun by his splendor the deadly terror of the Saracens\\nappears: Nicephorus, the ruler!\\n151. Byzantium had become Turkish.\\nOne of the princes of the dethroned dynasty, Thomas, the brother of the last Con-\\nstantine, escaped from Morea over Corfu into Italy. He brought with him a precious\\nrelic which he had rescued\u00e2\u0080\u0094 the head of the Apostle Andrew.\\nIn solemn procession the pope went out to meet the relic and to take charge of it.\\nThese are the words in which the head was addressed: Thus you arrive at last,\\n0, most holy and sweet flavoring apostolic head. Driven from your abode by Turkish\\nrage, you come to your brother; as an exile you take refuge with the prince of the\\napostles\\nThis alleged head of Andrew, transferred to his brother Peter in Rome, Gregoro-\\nvius took as the symbol of the empire of Constantino and Justinian, except that the\\ndefunct empire left a still more valuable bequest to Italy and the Occident.\\nTo receive and to utilise this inheritance, which incited the students to study\\nthe humanistics Italy was prepared best of all the western countries, on account of\\nthe high development of its municipal communities and its city life. During the\\nconflict between Hohenstauffen emperors and popes, the citizens had attained to a\\nhigh degree of freedom and selfreliance.\\nOwing to the Normans, moreover, a variety of new political formations had taken shape-\\nNovel organisations in society were the natural results of the resistance which the cities had\\nto offer, now to the emperor, now to the pope, and then again to the Saracens. The authority\\nof a form of government similar to that of the tyrannies of Greece, was obliged to rely upon\\nnot only a money, but also a genuine aristocracy of intelligence and virtue. With that the\\nvacancy caused by the disappearance of customary or feudal legitimacy was more than\\nretrieved.\\nIt is but accessary to a process of supplanting abolished authorities, that now and then a\\ndespotism of military leaders will ensue. Here and there an autocrat would make himself\\nprince by a single coup de main, as Bernabo Yiscont did, who made the subjected people feed\\nhis five thousand hounds. Such despotism knows no other means to rule, but fear and force.\\nAbuse of power as well as the power of constructive rule taught people to apply\\nfree criticism in the first place. For despotism creates a vivid personal interest in\\npolitics and calls forth general discussion of state affairs. Much was thus gained for\\nthe cause of human personality and freedom. Constructive princes gave positions\\nto learned men, took poets into their houses, paid them salaries and created centers\\nof enlightenment, education, and civilisation.\\nVenice and Ferrara had opened correspondence with learned Greeks long before the fall\\nof Constantinople. Georgius Gemisthos had then already come over from Byzantium and\\nsettled in Florence, Nobody could resist the amicable manner of that young and fervent\\nrhetorician, who cared more for Plato than for dogmatics least of all could Cosimo Medici,\\nwho founded for him the Platonic Academy. The old Aristotelian scholastics, led by George\\nof Trapezunt, did not give up the field without a struggle, but Gemisthos and Platonism came\\nout triumphant.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0322.jp2"}, "323": {"fulltext": "II G. CH. I. 152. STUDY OF HUMANISTICS. RENAISSANCE 285\\nPetrarca himself, inspired by the products of Greek and Latin poets, had Petrarca,\\npreviously insisted upon the fresh and free activity of poetic circles; for the great Renaissance.\\ncatastrophe had cast its shadows long before its occurrence, and had occasioned a ^[^{jled by\\nrevival of search and thought before the exiles came over from Byzantium. After its libertinism,\\nfall a multitude of Greek scholars took refuge in Italy and brought many literary\\ntreasures and works of art with th un, more than had been seen before. A craze for\\nthe classic antique was awakened; never had the meaning of ancient wisdom and art\\nbeen better understood and appreciated. A great number of connoiseurs of art, and\\ncollectors of antiquities sprang up, who by their praises in verse and prose stimu-\\nlated the studies of the humanistics. Poets with idealistic ambition stepped forth\\nin search of notoriety and preeminence.\\nIt is to be expected that the majority of poets were but poor plagiarists, who sang the\\nglory of those paying them for their verses, such terms as esteem, glory, immortal fame, etc.,\\nplay a conspicuous and very questionable role in these imitations of the classics. Even at the\\npapal court Poggio and Cenci had organised a society in the merry meetings of which satirical\\nepigrams were composed, sparing nobody.\\nMost detestable is the role assigned to a good kitchen in that utilitarian poetry, in imita- _\\n.111 V. Pulcl, translated by\\ntion of Horace, and the mockery of all that is sacred, in imitation of Aristophanes. Pulci, the Ghupp.\\nhumanist, proclaimed: I believe in capons, in things cooked and roasted; sometimes in butter\\nand beer. If I have no beer I take even hard cider; but of good wine I am exceedingly fond I\\nI believe in cake and pastry, of which I esteem the one as the mother, the other as the son,\\nwhilst real pater noster is baked liver. Certain people expect snipe in the next world, fine\\nwines and good beds, and in expectation of that they allow themselves to be stultified into\\nobedience to the monks. We on our part prefer to enter the black valley where we do hear\\nof Hallelujah-singing no more. This, according to Grupp s translation, was the new faith.\\nUtterances of this sort are certainly characteristic of the manner in which\\nhumanistic studies were scandalised from Rome to Erfurt, by the kitchen-Latin of\\nsuch sycophants, who, in search of the patronage of petty princes, popularised the\\nEpicurean fashions.\\nAs far as Italy is concerned the veil was drawn away which had been spread dur-\\ning the Middle-Ages. From the Italian cities the personality of man stepped forth to\\ntake possession of its birth-right. People of serious mind took it as their highest\\nprerogative to obtain the most liberal education possible. Individually, one would\\nwithout scruple sever his relations with state or church as it suited his case, and The new discovery at\\npose as a cosmopolitan. In Florence said Burkhardt\u00e2\u0080\u0094 one was able to exist as an Florence: b^ Jau\u00c2\u00ab\\navowed infidel.\\nThis is something entirely new in history, and equal in importance to the discover-\\nies made just at that particular period. In fact it amounted to the greatest discovery,\\nthat man was discovered in his rights as a human being, in his value as to responsi- Truths to be recognise d\\nbility, and in his freedom to choose the means for his emancipation and cultivation. int h e humani8tics\\nIt is the man of modern times who thus makes his first appearance. It is no longer\\nthe man of barbarian times who prides himself with the honor of the rank into which\\nhe was born, but the man who asserts his selfrespect in the consciousness of his own\\ndignity and freedom as a member of the human family.\\n152. The progressive movement of the revival of letters also known as the French court (Francis\\nperiod of the renaissance was not long confined to Italy alone. Soon the French\\ncourt ratified the revolution in costumes and fashions.\\nFrancis I. would have it, that twelve silver statues of gods and goddesses should stand as _\\ncandlesticks around the royal board and Benvenuto was ordered to chisel them out. France r osso Titian,\\nwas fiUing up with Italian artists. Rosso bought up one hundred and twenty five antique\\nstatues for the king and hauled them over from Italy. Titian painted Francis portrait.\\nThe marvelous change of the times was demonstrated by those circles of humanists who\\ngathered around Rabelais when he was either with the bishop or upon his parish at Meudon.\\nIn every possible form of persiflage he scoffed at Romanticism and then depicted his ideal of burlesque on\\nthe future in his Gargantua. Romanticism.\\nIt is really astonishing how the old Hellenic thought of freedom, of which the compromise of\\nrenaissance talked so much, was made to agree so nicely with that despotism then li b \u00c2\u00aeo 1 t u ti h\\nperceptible in Italy and England as well as in France.\\nA little different we find the situation in Germany, where at the smaller and less\\nluxurious courts the humanists were not pampered quite so much. H\u00c3\u00bctten was a letters reviYalo\u00c2\u00a3\\nfree scholar; he rang out: The spirits awaken; the studies are in bloom. It is a", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0323.jp2"}, "324": {"fulltext": "286 IMPROVEMENT OF SOCIAL RELATIONS.\u00e2\u0080\u0094 WOMANHOOD. II. G. CH. I. 152\\npleasure to live! The trouble was that he who led this free life was like many\\nothers of those heroic talkers about humanistics, a doubtful and rather objectionable\\nrepresentative of the new tendency.\\nConcerning German humanistics the names only need to be mentioned of such as\\nQuestionable phenomena p eur bach, Regiomontanus, Rudolph Agricola, Euridius Cordus, Crotus, Eobanus Hessus,\\nof the era of humanistics \u00c2\u00ab\u00c2\u00ab\u00c2\u00bbv.*m \u00c2\u00bb-1=\\nless obnoxious in which recall to memory their hilarious and literary societies at Nuernberg, Heidelberg- and\\nGermany than in Italy. Erf urt In illustration the remembrance also of the agile and illustrious Tritenheim may be\\nfreshened up. In his museum at Spanheim abbey stood Celtes picture among rather heath-\\nenish surroundings, consisting of mottoes and books. The pity, however, was that the good\\nnatured monks were not in the least appreciative of Conrad Celtes excellent Greek Grammar\\nnor did they feel the least inclination to adapt themselves to the classic tastes of their abbot.\\nThe new aera of humanistic studies caused an enchantment under which many an eager\\nrlC x R1TENHEIM student lost his balance. The humanistic zeal of Agricola and Celtes became so highly\\nwrought, that these enthusiasts meant to render Germany more beautiful and more Latin\\nAgricola, Celtes. tnan Latium itself. A certain Frischling desired that every mountain on German soil\\nmight be changed into a Parnassus or a Helicon, and every spring should become a Hippo-\\nkrene. Mistress Venus had been banished into the Hcerselberg; now she was liberated,\\ntriumphantly raised upon the shield, and celebrated with loud dithyrambics in all poetical\\nmeters of the resurrected antique.\\nNew formations in The regeneration of the Roman, under resuscitation of Greek world-\\nDociaiiife. consciousness\u00e2\u0080\u0094 as which the renaissance is to be understood transformed\\nthoughts, and customs, and tastes, in short the entire range of the modes of life in\\nevery respect. Monkish theology considered womeu, for instance, as tools of Satan.\\nTheoretically womanhood was completely ignored. It is true that chivalrous knight-\\nwomanhood hood in a romantic manner rescued ladyship, but only to be rendered so abstract\\nthaifby^hfviiry. as to \u00c2\u00b0e restricted to the kemnate of the castle, there to become a Frauen-\\nzimmer, or to be idolised in notre dame. A cult of womanhood thus escorted the\\nwoman herself into seclusion and away into unapproachable transcendentalism.\\nThe renaissance reinstated woman into her ethical position in society. Whatever\\nthe economical progress of the modern world owes to statistics was initiated at\\nEconomic theories Florence: there for the first time social theories were based upon facts thus\\nfounded upon statistics\\nof facts. ascertained.\\nThe Villain utilised statistical material even for historiography. They began to paint\\nreal pictures of the time when they wrote history, touching not only the political and admin-\\nistrative problems of the day, but taking the history of art, science and habits of life into\\ntheir scope.\\nIt is but natural that such a new life continued to grow in interest, and that its\\neffects were spreading; that in contrast to the monastic flight from the world and con-\\ntempt of earthly conditions, the value of real existence, love for the soil and its culti-\\nvation, and the duty of improving social relations and conditions all came to be\\nrecognised.\\nConcerning architecture Schnaase admits, that the Gothic style is chiefly adapted\\nschhaask. building churches. Wherever man feels himself as such and wants to feel at\\nhome, where the conveniences of light, pure air, and comfort become necessities in\\nthe dwellings of a free citizen, there the Gothic style (to say nothing of the Moorish),\\nwill gradually recede.\\nThat bourgeoisie of a well situated middle class in the cities existed already when the\\nrenaissance set in. The new modes of life required new forms for the reconstruction of\\nsociety as well as new designs for the structure of edifices. The style of the antique was\\nborrowed. Doric and Corinthian columns, wreaths of flowers, and genii playing\\namong them with amorettes, beside all the gods and goddesses of Greece, had to decorate the\\nportals and window-casings up to the gable-ends of urban residences, as well as of princely\\npalaces. The houses of the renaissance looked odd among the mediaeval gables fronting\\nthe narrow streets in the gloomy cities of old. But they had come to stay and announced the\\nMiddle-Ages only to be dawn of a new sera. Now the world arose from sleep and rubbed its eyes. It was only through\\nunderstood from its tne co ,,trast demonstrated by such object lessons that people could become conscious of the\\ncontrast with the iii_ ht jji\\nantique, in the study of meaning of their time. The study of the antique alone enables us to understand the Middle-\\nthistransitory^period^ Ages w\u00c3\u009f may gay Burckhardt\\nClassic literature, taken as a standard in measuring the contrast of the two oppo-\\nsite modes of thought, enables the observer now as then, to distinguish their nature\\nand the effects caused by the strain between them. The result of such comparison is\\nsimilar to that understanding which one may gain of his own country and the char-\\nacter of his own nation by viewing it from the outside. One living in a foreign\\ncountry and looking back with fond regard upon the scenes of his native home, is", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0324.jp2"}, "325": {"fulltext": "II G. CH. II. 153. REALITY AND DESTINY CONCILIATED. 287\\nbetter enabled to compare and to appreciate the excellencies of both, his native land only from the position\\nand the country of his adoption, than the other who cannot transfer his mind by the world-theory of\\nmemory of his own experiences into different sceneries and situations. lJe\u00c2\u00aeh? ospel\\nEducated people of the Occident were now in the position to apply the criterion uQo f s i\u00c2\u00b0f the\\nby which since that period the world has become conscious of the failings of the nature, 64.\\nclassic period as well as of those of the Middle-Ages. The gospel of the secondary g 00 d!Use?vtue? ary\\ngood, gleaming out of classic lore and art, assisted those who were able to compare it i i j i ther\\nwith the true Gospel of the Absolute Good, to understand the latter, and to appreciate distinguishing the chief\\nopposite modes of\\nit the better, since they obtained an insight into two aeras. People had been sur- thought and for judging\\nJ r the effects of the strain\\nrounded by symbolism and forms of Christianity which were fully intelligible to a between them.\\nvery few only. Now the old antitheses of the Aryan world-consciousness began to vie Ind g ihUg ,?u7on r the\\nwith each other, whereby man was set free to examine and to criticise. As the theTtudenf s \u00c2\u00b0of the ed\\nchurch had promulgated the idea of the transcendental, and had connived at the same theTue Go a pei ec,atmg\\ntime, at the classic conception of a world filled with affirmations of divine immanency, fhe^ 165\\nsoman found out that he might choose between them, or\u00e2\u0080\u0094 find the mode of mediation L r g t a i 1 c i i s s m f\u00c3\u00bcrmalism and\\nnecessary to reconcile the truths contained in either cognition. and enabled\\nThe most immediate effect, then, of the irritations caused by the Turano-Mongo- conciHatiraTS the\\nlian movements, was the infusion of Hellenistic ideas causing the revival of the hu- tr nsce C n\u00c3\u00a4 entaMsm n and\\nmanistics which in turn resulted in the regeneration of the Aryan world-conscious- 1^7\u00e2\u0084\u00a2 hTm\u00c3\u00a4nLk\\nness. For henceforth a new and consistent world-theory, respecting humanity and effect The Turano e ct\\nthe conciliation of real existence with human destiny, was sought, substantiated, and prac- Mon e\u00c2\u00b0 lian con g7^\u00c3\u00b6.\\ntically inaugurated. tm s caused the\\nr\u00c2\u00a9ff\u00c2\u00a9iierfttioii\\nWe begin to see the purport and significance of the new phenomenon originating of the occidental\\nin, or reducible to, Central-Asia. ronSouBiiess\\nThe spirit of humanity, the humanism which upon its natural basis had been 12 7 i j\u00c2\u00a3 3 i 4 2.\\nbrought to its highest possible development in the Occident, which, however, had been the conciliation of real\\nadulterated and depressed by the intermixture of Semitic legalism, this spirit be- \u00c3\u00a4lt\u00c3\u00bcny h human\\ncame now released from its despondency and hierarchal enchainment; it was gradu- s e3 92 1 28, 13 9, 147, I58-\\nJ iirci.lrnt.il world-\\nally purified and restored to its full Christian meaning. consciousnes as to\\ndivine immanency\\nCH. II. WIDENING OF THE HORIZON IN THE i\u00e2\u0082\u00acRA OF DISCOVERIES. f^Sl\u00c3\u0084a SSuhSta\\n153. The mental excitement which had agitated the minds of the western na-\\ntions since the fall of Constantinople caused an almost radical change in the exter- the %N e h n oi a e d ihie C of a the B\\nnal forms and conditions of life throughout the world, in keeping with the spiritual of ^u^eSo^? 01\\nadvance now ensuing. On the whole, the world of antiquity had been entombed\u00c2\u00bb\\nlike Herculanum and Pompeii, and forgotten. We witnessed its resurrection. Scho-\\nlasticism and Romanism were critically tried and sentenced. More or less con-\\nscious of the circumstances, public life was drawn into the movement, and with more\\nor less determination society underwent its alternation according to the verdict.\\nIn every direction the recovering mind apprehended a view of the world as it\\nreally is, different from all former views.\\nThere is a mysterious law which prompts nations, rising after a long period of\\nrest, to extend their relations. To such an impulse Europe now responded with a\\nvehemency, as if something was to be made good that had been neglected for centu-\\nries. The entire organism of the European nations was set in motion at once. It had\\ndreamt that the world revolved upon the Mediterranean Sea,\u00e2\u0080\u0094 or the other See Man having\\ndiscovered\\nrather, near-by. As soon as the spell of this enchantment was broken, Europe arose himself in the\\nwith recuperated strength and undertook exploits into the wide world. made now 1 for the\\nMan had been discovered; in the thought of humanity he came to himself; and he discovery of his\\nnow went to discover the world, too.\\nWe will take one more retrospective glance over the history of the Mediterranean before _\\nRetrospect upon the\\nwe leave it to its present historic insignificance, comparatively speaking. history of the Mediter-\\nThe Mediterranean had become the domain of the Phenecians after they had pushed ranean basm\\naside the trade of the Hittites and the ^Egyptians. Even the Greeks were beaten by Carthage.\\nBut when the Numidian cavalry covered with the skins of leopards and lions, descended from\\nthe Alps to invade Italy,\u00e2\u0080\u0094 on bare horseback, with bridles made of rush-grass, and wav- represent in layers of\\ning shields made of elephants ears\u00e2\u0080\u0094 then the iron legions of Rome kept the field, and the ul ural \u00c2\u00abmnants the\\nhistorv of the cultured\\ndominion over the Occident was decided in favor of the Aryans against the Semites. The nations. Cesnoia.\\nMediterranean became the world s highway under the control of Roman boatswains. Most\\nexplicitly is the history of the Mediterranean shown in the alternate layers of cultural resi-\\ndue upon Cyprus.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0325.jp2"}, "326": {"fulltext": "Commercial relations\\nestablished sequent to\\npilgrimages and\\ncrusades.\\nGenesis of\\nmodern\\ninternational\\ncommerce and\\ntrans-oceanic\\nintercourse\\nas connected with\\nTurano-Mongolian\\nmovements.\\nMoors blockade the\\nVenetian line of\\neommerce.\\nColumbus 1492.\\nTur.-Mon.\\ncorsairs the\\ndirect cause of\\nnew maritime\\nenterprises,\\nas formerly of building\\nof cities. 140.\\nand study of\\nhumanistics. 52.\\nColumbus commissioned\\nby Ferdinand at\\nAlhambra on the day\\nthat Turkish rule was\\ndriven froiu Spain.\\nMongolian visits\\nreturned by new routes.\\nCommnnication\\nextended by water\\ndespite the corsairs.\\nVasco de Gama\\ndoubles Cape of Good\\nHope. 76.\\nChristians draw anchor\\nat Calicut A. D. 1498.\\nFor the first time\\nearth was taken\\nIn full possession,\\nAlbuquerque trades with\\nthe Chinese.\\n1517. Andrad in the\\nSouth Sea.\\n1517. Turano-Mongolian\\ncircle disclosed at\\nYucatan.\\nConquest of Mexico\\npreliminary to the\\nstorming of Peking.\\n54, 194.\\nToltecian culture in\\nPeru. A. v. Humboldt,\\nAGE OF DISCOVERIES IN THE SKIES AND ON THE WATERS. II. G. CH. II. 154.\\nDeep below the other driftings Egyptian and Phenecian remnants of sculpture are found;\\nthen some cuneiform inscriptions of the Persians, for the most powerful of theDariihad been\\nin possession of the island. Then come the deposits of Greek and Roman culture, followed by\\nByzantine and Arabian remnants, which in turn are superseded by objects bearing decided\\nmarks of Genoese, Venetian, and Turkish improvements. According to Cesnola this island\\nresembles a collective lens of all the vicissitudes experienced in the Roman basin.\\nEqual observations may be made around Syracuse, the other stapleplace of the Mediter-\\nranean, for the possession of which many a battle had been fought. Phenicians, Hellenes,\\nPunians and Romans, Goths and Normans, Moors and French had spilled their blood upon this\\nfocus of covetous mariners. The searching archaeologist may in one day travel from the\\nGreek temple and Roman amphitheatre to the porphyry sarcophagi of the Hohenstauffen\\nemperors.\\nDuring the Mediaeval ages parts of the Roman basin, formerly of great importance, sank\\ninto oblivion. Other markets had not only compensated for the losses, but even extended the\\nscenes of activity. Christian and Arabian civilisation combined, wrought peculiar industrial\\nand commercial relations, through which goods were transported from the Baltic through\\nthe regions of the Oder and the Danube toward Constantinople and Asia. Fur from the Obi\\nand ivory from the Senegal passed each other on the gulf of the three continents. Christian,\\nArabian, Buddhistic, and Mongolian caravans, pilgrimages, crusades and other martial\\nexploits brought the nations into various forms of contact, which finally continued in the\\npeaceable pursuits of commercial transactions. China exchanged its goods with the Vene-\\ntians upon Malacca, where also the islands of the Indian archipelago brought their spices to\\nmarket.\\nBut Venice commanded only an insecure overland route, so that whenever the Moors\\nwould block it up, its commerce would be captured. When this happened it caused Columbus\\nto fit out his caravels at Palos. The coasts of Africa and Asia being completely at the mercy\\nof Moorish corsairs, new roads had to be explored for navigation the Rialto of Venice was\\ndeserted; the oriental lines held by the merchant princes suspended their traffic.\\nIt is of great importance to take all this into consideration, in order to see in\\nwhat very real manner the eastern incumbrance pushed the West into new chan-\\nnels of enterprise. On the very day that Ferdinand had driven the last vestige of\\nMoorish rule from Spain and made his entrance into the Alhambra, Columbus re-\\nceived his commission from the king to go to Nipon in a western direction.\\nWhen tbe new world was discovered, the old chain by which the orbit had been\\nfettered to the See around the Mediterranean sank piecemeal to the bottom of the\\nAtlantic Ocean. And at the time that the western exit was opened for Europe, the\\nwestern gates of the Asiatics were also forced for Aryan culture to enter into the\\nTurano-Mongolian countries by the eastern route.\\nModern world-traffic was then in its genesis. The two hemispheres began recog-\\nnising each other and entered into reciprocal interaction. No sooner had the Atlan-\\ntic Ocean been crossed, than the Pacific, too, was taken into embrace by the ships of\\nthe Aryans; in fact it was only then that ship-building commenced.\\n154. In the quick succession of a few decades marine activity completely al-\\ntered the condition of Europe.\\nWhen on the 28th of May A. D. 1498 the Christians for the first time drew anchor\\nbefore Calicut, and with loud praises gave thanks to God for safe guidance around the\\nCape of Good Hope the greatest revolution in the history of culture had been accomplished.\\nFor the first time man had taken full possession of the earth. The Mediterranean was\\nreduced to an inland lake. Only now had the East been made accessible, and the\\nnotion of Columbus realised.\\nThat brigantine which noble d Albuquerque had sent from Malacca to China returned\\nwith a full freight of silk; and in 1517 Andrad drew anchor upon the Southern coast of China.\\nThe world s commerce was inaugurated; the Augustiuian and Franciscan monks were im-\\nmediately following. In the same year, 1517, Hermandezde Cordoba disclosed the other side of\\nthe Turano-Mongolian circle of nations when he landed upon the strand of Yucatan. Buried\\nsince many centuries by the old forests the architectural works of the Maja were again beheld\\nby the eyes of civilised man. The roads to Uxal, Copan, and Palenque with their gates of\\nuncalculable age, and with their sculptured pictures were reopened.\\nTwo years later Cortez landed at Vera Cruz. The graded towers and temple-pyramids\\nof the Aztecs were seen swarming with worshipers in full action. The conquest of Mexico\\nwas only preliminary to the reduction of Peking, three centuries later. Then the empire of\\nthe Incas was laid open to the view of Europe. Toltecian life appeared in that shape in which\\nit had taken a final rest from its wanderings from the North and along the Cordilleras to Peru.\\nTransatlantic Mongolo-Malayan culture appeared at its acme, at its close. Agriculture had\\nbeen remarkably developed. Streets had been built; and artificial constructions of high tech-\\nnique, up to heights of 12,410 feet, (according to Humboldt) covered the slopes of the mountains\\nup to their crests.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0326.jp2"}, "327": {"fulltext": "II G. CH. II. 155. EARTH TAKEN IN POSSESSION\u00e2\u0080\u0094 COLUMBUS. 289\\nThe Incas worshiped the sun, a cult-adopted from the Aymara, who most probably were\\nToltecs from the regions of Lake Titicaca. Upon one of its islands the ruins of an old palace\\nof the Incas can be seen up to this day. Their daughters, the sun-virgins educated in i n c a t\u00e2\u0080\u009eVe e and* n\\nstrict seclusion, and also their ancestor-cult remind one of China. To the Inca-Indians Cuzco that of China.\\nwas the navel of the world, just as the Chinese considered their Empire of the Middle to\\nbe. The golden tiles of the Inca-palace near Cuzco glittered into the far distance. In the\\nsun-temple of this metropolis, the mummies of the rulers were seated upon golden chairs,\\nand these rulers used to handle the plough once a year, just as it ever has been the custom in\\nChina.\\nThe conquest and devastation of Peru will remain a stain upon the pages of the history\\nof the Spaniards who so horribly abused their power during the century it took them to\\nextirpate the Incas. By Spanish vandalism the voices were silenced which most likely would\\nhave testified to the fact that the pagan Incas were no worse barbarians than the Romanised\\nCelts and Goths of the Iberian peninsula.\\nThis world of Turano-and Malayo-Mongolian culture in the new Occident ap- News of Turano-\\npeared to the astonished view of Europe for the first time. The marvel heightened rrriTn^fvom thrwest\\nwhen simultaneously with evidence of West-India s wealth specimens of an old, queer s im\u00e2\u0080\u009euLeousiy, take\\nculture arrived from the extreme ends of the Orient. The Pacific with its two coasts Lurupe by surprise\\nwas a surprise to the old nations around the Mediterranean, reminding them of the\\nseparation between Iran and Turan which had lasted 5000 years at the least. The\\ntransfer of a few sets of polar tension to the Atlantic Ocean in the first place brought\\nto view the peculiar contrasts between ancient and modern history, which demarcate\\nthe old and new horizon in point of natural science and of world-consciousness.\\nHow limited had that horizon been previous to the renaissance.\\nThe Iliad knew nothing of the world outside the Balkan peninsula and its archipelago;\\nit scarcely alluded to some hordes of southern Scythia. The knowledge of the world ends with Comparison of\\nPaphlagonia toward the East, and with Thebes toward the South; this limited geography is the full horizon\\nj with the narrow\\nenwrapped in nebulous mythical legends. views about the\\nThen came the church whose teachers adhered to a world-theory which comprised the wor A^ n tne\\nRoman world-orbit. On their map they located paradise and the center of the world at\\nJerusalem. We only need to glance over the old Catalonian chart of the world drawn A. D.\\n1375. A very slight attempt was made thereby to lift the world out of the fogs of the old\\nlegends. Thepicture or figure referred to is as round as a ball the boys play with, only more\\nlike an egg; it is divided into four parts, representing the elements. For, as an egg is enclosed\\nin the shell, and as the white of the egg again surrounds the yolk, so this world is on all sides\\nsurrounded by Heaven, corresponding to the shell of the egg. Heaven surrounds the pure air\\nthe pure air surrounds the nebulous, as the white of the egg surrounds the yolk. On the\\nuttermost end of the eastern side the locality is outlined where the anti-Christ dwells: There\\nis the figure of the great Prince of Gog and Magog, who at the advent of the anti-Christ will\\narrive with a large host. We also see the country of the cranes and the dwarfs. And now\\nthat these small people marry when they are only twelve years old, they defend themselves\\nably against the cranes, and take and eat them. Here ended the realm of the lord of China.\\nIn the monastery at Ebsdorf a map was discovered recently with date of 1260 A. D., which shows\\nthe shining birds of the Hercynian woods and the miraculous fountain wherein bathing men\\nare changed into women. Such is the derivation of our story of the storks fetching the\\nbabes from the land of wonders and fairies.\\nWhat geography owes to the embassies which came to the papal court, is not to be ig- p a pai court and\\nnored. There was some correspondence with Armenia. ^Ethiopian emissaries came to Rome of geography.\\nwhom Poggio made inquiry as to the rise of the Nile. This evinces the truth that since the age inquiry as to the Nile s\\nof Indicopleustes some advance had indeed been made in the knowledge of our earth. Yet sources Poggio.\\nhow deficient was that knowledge, and how narrow the horizon in point of science when the progress since indico-\\neera of discoveries began to overthrow such childish perceptions, at the approach of the great- pleustes\\nest epoch since the Middle of the times.\\nI 155. Modern geography dates from A. D. 1500, the year in which Brazil wasdis- changes wrought by the\\ndiscovery.\\ncovered. From this year we may amply date also the present knowledge of the skies Geography proper begin\\nfor just then Copernicus was made professor of mathematics in Rome. Humanity discovery of\\nbegan to explore earth and heaven at the same instant.\\nCopernicus, professor at\\nThrough fourteen centuries Ptolemy s astronomy had held its sway. So long the Rome\\nearth had been imagined as the innermost core of a large onion, the diverse layers or\\nskins of which were the planetary spheres. The church had fashioned her dogmas in Humanity at the\\nconformity with such apperceptions; for somewhere between these spheroids the |x m ioHng a the\\nabodes of the blessed and the condemned were located, and above them all, far away, heavens and the\\nOCGllIlS\\ndogmatics had placed the ecclesiastical Heavens. It was not always an easy matter\\nto figure out imaginary distances between spiritual objects.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0327.jp2"}, "328": {"fulltext": "290\\nDifficult to perceive that\\nearthly measurements of\\nspace and time\\nare not applicable to the\\nspiritual sphere.\\nIts approximate\\ncomprehension would\\nhave spared us the\\ncontroveisy about the\\nUbiquity in the\\ndoctrine of the Lord s\\nSupper long ago.\\nCopernicus\\nobservations at\\nFrauenburg\\nHis reference to the\\nobservations of\\nHerakleitos and\\nEkphantes, the\\nPythagoraean mentioned\\nby Plutarch:\\nLuther s remarks on the\\ndiscovery.\\nRoman incapability to\\njudge what was going\\non in Germany.\\nJoh. of Kampen,\\nLiberating effects of\\nscientific discoveries.\\nCOPERNICUS\u00e2\u0080\u0094 HEAVENS EXPLORED.\\nH G. Ch. H. 155.\\nBack to the spiritual\\ncenter.\\nStandard of\\nsuperiority not\\nphysical quantity\\nbut moral\\nquality.\\nNew conceptions of the\\nspiritual world.\\nBoth forms of existence\\nare congruent entities\\nin living interrelations\\nwithout eliminating the\\naseity of either the\\ndivine or the created\\nsubstantiality.\\nAt last it was acknowledged an impossibility; but just as impossible did it seem to\\npurge the mind of the notion of mathematical measurements being applicable to the\\nspiritual sphere. Unless the idea of space is subjected to philosophical treatment,\\nan at least approximate cognition is out of the question, whilst at the same time the\\nnecessity is felt to form some adequate comprehension of these entities, the frame-\\nwork of all other realities.\\nWhen the scholastics argued about the number of ang sis which might find room on the\\npoint of a needle, they thought that the problem had been shifted upon the proper track; and\\nit was with difficulty that the grave errors ensuing from such clumsy conceptions\u00e2\u0080\u0094 as for\\ninstance agitating the doctrine of ubiquity of the Lord s body in the Lord s supper\u00e2\u0080\u0094 could be\\noverwhelmed.\\nThe matter of locating spiritual objects, that is, forming the definition of the\\ncognition of space, had been made plausible by some sort of an interpretation with\\nwhich theologians and the laity had contented themselves. Then the shock came by\\nwhich all these baseless tenets were overthrown.\\nJn his tower of the Frauenburg cathedral, with the view over the roofs of the\\nErmelandish town toward the white dunes of the haff and the waters of the Baltic\\n\u00e2\u0080\u0094Copernicus made his observations of the sky many a night. He took up the calcu-\\nlations of the ancients. He wrote to Pope Paul III that for a long time he had\\npondered in his thoughts the uncertainty of every assertion made by astronomers con-\\ncerning the several motions of the Heavenly spheres. After profound meditations\\nupon the subject he found in Plutarch s writings that Heracleitos and Ekphantos,\\nthe Pythagoraean, had believed in the motion of the earth as a matter of course. This\\nremark had fascinated Copernicus and stimulated his conjectures; it took him no\\ngreat length of time to make an end of the uncertainties.\\nWhen Luther, sitting at dinner with some of his friends as usual, was apprised of the\\nfirst rumors of this great scientific reform, he said to them: This fool talks astho he wanted\\nto upturn the entire art of astronomy.\\nThe Roman curia lacked the capacity to take cognizance of what was going on in Ger-\\nmany concerning the new views of Heaven and earth, so, at least, John of Kampen, wrote from\\nRome to Bishop Dantiscus. The progressive movement of the German spirit was thus ignored,\\nand the process of emancipating the intellect went on without Rome, and\u00e2\u0080\u0094 against it. Coper-\\nnicus dedicated his book to the pope; but the Lutheran Andreas Osiander, then at Nuernberg,\\nsuperintended the printing and wrote the preface.\\nThe new theory was an audacious contradiction of sense-perception. With one\\nstroke the earth was displaced from the dignity erroneously assigned to her, of occupy-\\ning the spatial center of the universe. Scientifically the earth was relegated to a\\nrather insignificant corner from the dominating position which had been assigned her\\nby the shallow minds who had an interest to maintain; for since they had considered\\nthemselves centers of the universe, they dreamt of nothing but to rule upon this earth.\\nHenceforth the Church, taken as the government of religion had to enure herself\\nto the abrogation of her earthly and materialistic ambitions and allow herself to be\\nled back to the figure of her Master, so insignificant in an earthly sense; to be led back\\nto the invisible center and source of spiritual strength and dominion. Henceforth\\nman was to learn that his concerns do not depend upon physical quantities and\\nmaterial forces, and political prerogatives, but that the standard of value is moral\\nsuperiority and spiritual quality.\\nSince the earth ceased to be the spatial center and was no longer preponderating in\\nweight, another measure was necessarily to be applied to earthly relations in general.\\nThe standard was difficult to be computed, since the search and the finding must,\\nfrom necessity, involve a break with scholastic dogmatism; and since the application\\nof the new norm must, from equal necessity, unsettle the whole social fabric. The\\ndiscovery was made, however, and the inevitable consequences ensued.\\nHeaven as the habitation of nature divine and of the personal God needed to be\\nconceived in a different relation to the earth. Heaven, in its true, that is, in the religi-\\nous sense, was to be conceived as something else than the material sky; probably as a\\nspiritual form of space, coexisting and coextensive with, and pervading and per-\\nmeating the material form of our existence at any rate as a spiritual sphere which\\nin regard to space is not only not far from man, but even within him. The poor con-\\ncept of Heaven and earth, of time and eternity\u00e2\u0080\u0094 being imagined as realities beside\\neach other, as concomitants intersected by distances\u00e2\u0080\u0094 must of necessity be thoroughly\\nmodified if not entirely reconstructed.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0328.jp2"}, "329": {"fulltext": "II G. CH. III. 156. POLARITY BETWEEN ROMANISM AND GERMANISM AND ITS EQUIPOISE. 291\\nNow intelligence became enabled to elaborate the truth, that both forms of exis-\\ntence are congruencies in a living, organic interrelation and immanency, without\\neliminating the aseity of either the divine, or the created, substantiality. The apper-\\nception of a local up or down, depending upon mathematical distances between spirit-\\nual and material concretes, could now be overcome by the insight into hyperphysi-\\ncal, but none the less real, correlation and coextension of things above and below.\\nAs soon as such cognitions became successfully formulated and intelligible\\nmany superstitious ideas were set aside. The fears, for instance, of controlling influ- S t p r \u00c3\u0084?\u00e2\u0084\u00a2\u00c2\u00a3T of\\nences from astral worlds, were abandoned, and with them sank the fetters by which abandoned.\\nthe human mind had been bound down and subjected to the visible spiritual gov-\\nernment. Shackle after shackle was broken, and man with his inner value was put\\ninto the position originally designed for him. It was the thought of humanity which\\nloomed up with the discoveries upon earth and in the heavens.\\nCH. III. THE GERMANIC NORTH AND THE REFORMS.\\n\u00c2\u00a7156. The new thought of humanism, which Italy had procured aesthetically, Advance necessarily to\\ni-ij. De ,M sed on religious\\nand which was rendered practical by France in matters of politics, was applied to tenet*. __ g n\\nphilological research in Germany. Unless the ideal of man in his value and dignity 125 lao.iai, m/m,\\ncould be founded upon, and secured by, the immanency of the Divine Being in\\nreality, nothing would have been gained by the renaissance, by a regeneration of\\nsociety originating in the revival of the classics. For, short of the form of God-con-\\nsciousness alluded to, in its bearings upon the cardinal principles of humanism,\\nnothing will avail as a basis upon which the life of a nation and its advance toward\\nperfection may be perpetuated. Nothing but Evangelical God-consciousness will evince\\nitself as the soil upon which true humanitarianism, that is, civilisation proper, can\\nprosper.\\nIn the general development of the Occident two periods are patent in precise Two periods of\\nkeeping with the ecclesiastical contingencies. The first manifests the tendency to ^t!vityf tical\\nexternally fortify and preserve the efficacy of the civilising factors; whilst in\\nthe second period the energies are concentrated upon the work of internal edifica- The church to be\\ntion. Northern piety strives for the purification of the religious constituents and for externa11\\nthe harmonious improvement of the psychico-spiritual person in every respect. Thus ternM y edified\\nChristianity appears first under the aspect of its objectivity and power, then of its\\nsubjectiveness and freedom. So far we have observed the activity of the first period.\\nWithout difficulty the Romanised nations were trained to the idea of a govern-\\nmental unit and to the practices of concentrated power. They were servile and docile objectivity and power;\\nenough to cooperate in the efforts put forth to establish a universal monarchy. The vism and\\npolarity between the German and the Roman inclinations to flee and at the same\\ntime to seek each other as mutual complements, made the Germans to coincide at\\nlast with the tendencies of the times. Only externally, however, and for the sake of\\nexpediency did they allow themselves to be hitched to the Roman contrivances. To Polarity between\\nj.^, ij-j-ji (j-ermaii and\\nthe hierarchal schemes of domineering supremacy the German peoples did inwardly Roman\\nand voluntarily never acquiesce. There existed no means on earth to enforce the fee^nd yet^^ek\\ndemands of their mental submission except the innumerable forms of some con- each other.^\\ncordat aiming at their final captivation; but even those maneuvres could not prevail im, in.\\ntho they were resorted to almost to the point of exhaustion. No sooner had the curia Germans never fu i, y\\nthought to have found a modus vivendi than the Germans made it an occasion to a *a C y. to Koman\\nassert their idea of personal rights and to emancipate themselves from the oppressive\\nmediaeval forms of social life.\\nFor a long time a few thinkers and princes only gave occasional signs of that op- So tax only prin( es and\\nposition in which the mind ceased to reduce everything to a spiritual relation or to J^*^. 6\\nthat invisible world which ecclesiastical rule pretended to represent. Such minds\\naddicted themselves rather to the idea of conquering the material world for them-\\nselves, than of going to put their lives at stake in fighting for the increase of papal\\npower. The few of these summits\u00e2\u0080\u0094 reaching out of the sea of humanity, upon which\\nthe ship of the fishers of men sailed\u00e2\u0080\u0094 were by the men on board ever suspected as\\ndangerous breakers.\\nnkers had shown", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0329.jp2"}, "330": {"fulltext": "292\\nFORERUNNERS OF THE REFORMATION.\\n11. G. CH. 111. 8 157.\\nStorms brewing for the\\ncrew in the ship of the\\nchurch.\\nSpirit of opposition to\\npriestly arrogancy and\\nilliteracy is spreading\u00e2\u0080\u0094\\npopularised by men like\\nWalther v. d, Vogelweide,\\nNicolaus v. d. Flue,\\nby Lollhards and\\nFriends of God,\\nMoravians, Waldensians.\\nS 130, 135, 139, 139.\\nNot in political defiance\\nlike the revolution\\nattempted by Arnold of\\nBrescia,\\nGerman opposition\\ndirected against pagan\\nprinciples and\\nconformity to the world.\\nAttempted reforms as\\nthose of Clugny could\\nnot succeed tho the\\nperiod of Henry II had\\noffered most propituous\\nopportunities. Ranke,\\nthe proper time not as\\nyet reached.\\nPolitical situation\\npreparatory tu the\\nReformation.\\nNow was the time for\\nnecessary reforms.\\nAnton Guenther.\\n127, 134, 13S, 112, 145,\\n150, 156.\\nThose excellent and independent men indicate the increase of the conviction\\nwhich they foreshadow, that hierarchal preponderance is contrary to the nature of\\nthings in general, and grows to become intolerable. In short, the signs are that a\\nstorm is brewing, accelerating the discharges of natural forces upon materialistic\\narrogancy under the garb of spiritual leadership. A great revolution is preparing\\nwhich under selfsacrifice will transform the modes of thinking and the social forms\\nof occidental life.\\nGradually the people in general became conscious of the trend of affairs. The\\ninhabitants of the cities, especially those nearest to Rome, showed resistance to relig-\\nious formalism and legalism, and became refractory against the political manipu-\\nlators under the mitra or with the rosary. Everywhere voices were heard echoing the\\nominous sentences of Walther von der Vogelweide, who taught the Germans to sing\\nsongs in praise of the fidelity of old and songs of freedom. Then the opposition began\\nto consolidate, the malcontents gathering themselves into retired sects so as to be\\nmore secure against secret persecutions and summary dealings.\\nWycliff had taken the part of the Lollards; Nicolaus von der Flue inspired the Swiss\\nfolks, and on the lower Rhine the Friends of God drew nearer the Savior, to the detriment\\nof priestly intercession. The opposition of the Waldensians and Moravians kept in respectful\\ndistance from ecclesiastical and civil power. They were all, by means of many aggressive tho\\nunimpeachable methods, advocating the claim, that man s right of selfdetermination is to be\\nrespected. This claim, as embodied in writings of secret associations, badly disfigured in\\nmany cases, worked progressively in many ways. This opposition rarely broke out in open\\ndefiance of the worldly regime of the priesthood, as in the case of Arnold from Brescia. The\\nparties of the opposition went to the root of the anomalies in protesting against the pagan\\nprinciples by withdrawing from the heathenish exercises, which had been made requisites for\\ntesting obedience and orthodoxy, and had been invented to further the secular aims of the\\nhierarchy. But the essence of Christianity had not as yet been distinguished from church and\\nhierarchy, from faith and formalism, which all were considered identical. None as yet had\\ndared publicly to apply the isolator which alone can effectuate the reduction of the Roman\\ncomposition.\\nThe church, once exceedingly venerable, great as the teacher, and trustworthy\\nas the guardian, of the nations of Europe, had grown senile and pedantic in her cere-\\nmonials, and artificial in her sanctimoniousness, to say the least. She was no longer\\nable to discipline the stretching of the young life in this world of ours with its cycles\\nof nascency.\\nThere had been a time when a reformation of the church, as to her head and members,\\nmight have been accomplished in peace and unity. This was when Olaf and Boleslaw planted\\nthe cross in Scandinavia and in Poland. The attempts at reform, initiated in Clugny, were\\njust then gaining ground. Butthereform was referred to the orders and the clergy, who\\nthereby, instead of abandoning worldliness, were made the more efficient instruments of\\nsecularising the church, and became the standing army of papal autonomy. At that time\\nHenry TI (the Holy) went hand in hand with the pope. It seemed as tho the resolutions of\\nthe synod at Seligenstadt would create a national church in Germany (Ranke directs our\\nattention to this promising feature in the reign of that emperor) equal to that which the\\nFrench have enjoyed ever since Hinkmar of Rheims and Charles the Bald. The opportunity\\nwas allowed to pass by without being utilised, like so many other neglected opportunities of\\nreform. But the fact is, after all. that they could not be utilised, simply because the proper\\npoint of time had not as yet been reached.\\n157. Now, however, the Germanic North was thoroughly prepared for the ref-\\normation. The leagues of the cities, like that of the treaty-towns of the Hansa, had\\ntrained the citizens to a consciousness of independence, and had nourished the spirit\\nof political freedom. The country-nobility, even more determined than the aristo-\\ncrats in the cities, arose against overbearing, illiterate clericals. The lords of the\\nScottish clans, the barons of the German Gaue, the magnates with the mind of the\\nold Vikings in the northern countries, were first in refusing further obedience to\\nRome. Now was the time as Anton Guenther. the Catholic historian and philoso-\\npher used to emphasise\u00e2\u0080\u0094 when the process could begin, which was a necessity for the\\nadvance of occidental Christianity: the process of disquisition and liquidation On\\nmany historical grounds an ecclesiastical renovation was a crying necessity, indeed.\\nWhenever this evolutionary advance turned into a deplorable revolution the fault is,\\nin a great measure, to be assigned to a well-intended but overstrained zeal not\\naccording to knowledge With the excited masses, bare of judgment, the friends of", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0330.jp2"}, "331": {"fulltext": "II G. CH. III. 157. BIBLE RESTORED TO THE NATIONS. 293\\nprogress could not argue. Neither was it of any avail to deliberate with conserva- Religious\\ntism, unless an honest basis for a compromise could possibly be found. The prejudiced by\\nconservatives could not understand the necessity of recognising the just demands of revolutionary\\nthe times. Thus the revolutionary renovation became a problem so gravely entangled\\nas to be solved by no other than the radical means of force.\\nThe stumbling block was lying beyond the Alps; it was ultra-montane In Rome the Roman politics in their\\ncorruption had reached its highest degree, politically, about the year 1500. The Venetian co r u m .H OI1\\nambassador wrote home under date of Rome: Every night four or five are murdered\\nnamely bishops, prelates and others, so that the whole city trembles for fear of being dis-\\npatched by the Cesar In the citadel of St. Angelo the pope had always 700,000 ducats lying\\nin reserve but to maintain a force of police for public safety he does not seem to have deemed\\nnecessary. Still deeper, however, those nuisances were lying which provoked the Germanic\\nsubjects of the church\\nMysticism had uttered loud protestations in which the beating conscience of the Mysticism had protested\\nnortherners knocked at the door of the Vatican\u00e2\u0080\u0094 in vain. The humanists with their conscience.\\ncriticism, however, roused the sleepers. Only think of that dialogue on the profes-\\nsion of the religionists Altho monk and layman stand on equal footing, morally,\\nyet the monk has certain higher privileges by virtue of his\u00e2\u0080\u0094 profession (in the sense\\nof business occupation). This was the point which Laurentius Valla attacked. It Humanism attacks\\nwas owing to the comparisons which now the world began to draw and to circulate decay 18\\nin print, that the depth and essence of Christianity broke forth in its seriousness from\\nthe rotten shells and hulls.\\nMore than that. The abuse of German conscientiousness had caused them to Printing\\nengage in philological research and in re-opening the Book of the Nations as reform.\\nGoethe calls it. It now as never before became evident that the literature contained Book of the\\nin this book had not only been impregnated into the theocracy as an institution, but nations\\nby way of inspiration it had been given to the prophets and apostles in the same\\nmanner, as the mother of the chosen people had by faith miraculously conceived life ^or1d! ed f r h\\nand seed, tho past her age This word, spoken by God into humanity, resumes its\\nauthoritative position, and vindicates itself in substantiating its primitive virtue.\\nThe Book of the Nations, so long withheld from them, is again given to the world.\\nUpon this Book, and especially upon the exposition of its leading topic as eluci-\\ndated by the great Apostle of the gentiles in the Epistle to the Romans, the loud pro-\\ntest, alluded to, is founded.\\nIt here becomes necessary to reach back into the past in order to fetch up a few connect-\\ning thoughts concerning biblical and anti-biblical formations of Christianity. When the\\nprimitive church had triumphantly become the church of the empire, we deemed it sufficient\\nto refer to Chrysostomos with a quotation descriptive of the beginning of aberrations. One Incipient deformations\\nsomewhat acquainted with those church fathers\u00e2\u0080\u0094 who, like Chrysostomos, had received a examined* 111 Ohr\\nGreek education\u00e2\u0080\u0094 will know that there exist good reasons for speaking of the Platonism of\\nthe Fathers. He will know how powerfully this Platonism assisted in the introduction of\\nthe monkish asceticism of Buddhistic origin.\\nThe sister of Basilius of Caesarea and of Gregory of Nyssa was the chief director of the\\nnunneries upon the mountains of Cappadocia. It was a circumstance of still greater signifi-\\ncance, which did not go unpunished, that the teachers of the church imitated the bombastic\\nrhetoric of paganism in the pulpit. Unobserved the church had to a large extent molded\\nher concept of Christian life and Christian graces after the ideals of the better heathenish pi a tonism.\\ncircles; she had unawares built up her theology with material from Platonic philosophy, and\\nshe had in some degree conformed her cult even to the rites of the pagan mysteries.\\nWorst of all, the church had allowed a heathenish construction of the sacrifice to be\\nsmuggled into the commemorative and communicative celebration of the Lord s Supper. A\\neucharist had been made out of it, an unbloody offering (such was that of Cain), a good Reformations,\\nwork by which the worshiper seeks to receive something in return.\\nWe quote the expression of a modern observer, that in the sacrificial rites the sincerity\\nof religion reveals itself. And the sacrifice through which the Mediator really became our\\nSavior, was now misrepresented to the extent of an adulteration. By the addition of heath-\\nenish embellishments the interpretation of the church had become so corrupted as to form\\nthe basis for priestly intercession or Talmudistic mediatorship and corresponding arrogancy.\\nWhat had been accomplished by Christ for the sake of humanity in the giving of His body and\\nthe shedding of His blood in atonement, had essentially been withheld. The negative merit of\\nthe great sacrifice is the liberation from the dead works of legalism.\\nThrough the erroneous Roman emphasising of the law, the Mosaic rituals remained in\\nforce, or rather regained it on the score of hierarchal commands. Positively, the fruit of the\\natonement was the off er of free grace but the repristinated law barred the communicants\\nfrom the assurance of pardon. For, what the Savior had merited to be appropriated as a gift", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0331.jp2"}, "332": {"fulltext": "294\\nORDER OF NATURE AND OF SALVATION.\\nLT G. Ch. III. 158.\\n(Unbloody offering of\\nthe hostia).\\nSincerity in matters of\\nreligion reveals itself in\\nthe sacrificial rites.\\nWUTTKE. 108\\nMisapprehension of the\\nfacts of salvation and of\\nthe means of\\nappropriating Free\\nGrace 1*8.\\nMeritorious works\\nrequired.\\nSpirit of bondage\\ncultivated.\\nIntercession of the\\nchurch displacing\\nthe Savior. 147, 148\\nFundamental\\nsignificance of\\nthe sacraments\\nreestablished by German\\nprofundity.,\\nA world-theory,\\na view of human life in\\ngeneral, is\\nimplied in\\nthe ordinance of\\nthe Lord s\\nSupper.\\nNot scientific advance,\\nbut, the word of the\\ncross the fulcrum of\\nthe Reformation.\\nTho the coincident facts\\nwere not accidental.\\nThe sacrament is the\\ntouch-stone -\u00c2\u00bbt sound\\ntheology and the\\nKeystone of the\\necclesiastical\\norganisation, and\\nof religious\\nedification, upon\\nwhich the\\nwelfare of\\nhumanity hinges.\\n76, 90, 221.\\nTheology did not utilise\\nthe Copernican\\ndiscovery. 155.\\nas to the cognitions\\nspace and time.\\nCause of the\\ndiscrepancies between\\nLuther ani Zwinqli.\\nDeep conception\\nof the sacrament\\nrepresenting the\\nimmanency of the\\ndivine nature\\nand essence in\\nnature and\\nhistory.\\nCalvin. Meianchthon.\\nUnio mystica\\nof Bernard of\\nClairveaux and Meister\\nEckhardt.\\nby trusting His grace and relying upon His obdeb of salvation, had been made an equiva-\\nlent for services rendered to the institution, which required meritorious works if one would\\nobtain the vicarious merits of the Savior as augmented by the consecrated lives of monks and\\nnuns and saints, as given into the administratorship of the priesthood. Under these\\ncircumstances a spirit of bondage had been cultivated, instead of educating humanity to\\nevangelical cheerfulness. A society was raised which was permitted to live in unbridled\\nworldliness on the one hand, and which on the other could never do justice to the require-\\nments and penances of self-renunciation in order to earn Heaven.\\nHeaven had been opened to all who, heavy-laden, would come to the Son of God under\\nthe single ethical condition of renouncing sin in the order of repentance and of accepting\\nforgiveness through faith. But now the church, that meant the hierarchy, interceded between\\nthe sinner and the Savior, and bartered out indulgencies for money.\\nAny catechism based upon the Bible fully expounds the leading truths as to the way of\\nsalvation and the order of its appropriation. Luther s tract on The Freedom of a Christian\\ncloses with the two axioms that he is a free lord over all things, subject to no man, and yet a\\nservant to everybody\\nBut not merely intellectually, nor even spiritually but also socially is the believer to become\\na follower of the Holy King to whom he has vowed fidelity. In the religious emancipation of\\nthe Germanic nations the significance of the most sacred institution, representing the one\\ngreat sacrifice, was finally comprehended according to the definite expostulation of the Apos-\\ntle with reference to the sacraments. By the proper participation in the sacraments, both\\nexhibiting the fruits of the atoning death, the individual member becomes embodied in the\\norganism of head and members. The faithful constitute a most intimate fellowship, since\\nthrough love to their common friend, they are bodily connected with the crucified and glori-\\nfied Mediator and only intercessor. In the biblical doctrine which intelligibly expounds the\\nmeaning of the sacred institutions, there is implied an entire world-theory, a view upon the\\nrelation between the Infinite and the finite. This is what concerns us here and now.\\n158. In the preceding chapter we alluded to the great consequences following\\nthe overthrow of the Ptolemseic picture of the universe. To the Church this scientific\\nreform seemed irrelevant; yet the religious reform, accomplished by means from her\\nown resources aud in accord with her own wants, was more than a mere analogy;\\nand the synchronism of the coincidence cannot be considered as merely accidental.\\nNot that cross which Heraclius carried back to Jerusalem, and not the mass as\\nan unbloody sacrifice, with a hierarchy built upon both, had been intended for pivots\\nupon which the world was to hinge. The Word of the Cross and the living, personal\\ntestimony to the fact of the Resurrection, and the sacramental appropriation of the\\nmerits of the Savior and only Mediator through faith alone;\u00e2\u0080\u0094 these form the fixed\\nfoundation upon which personal salvation, organic communication of the divine life,\\nand edification of head and heart are to be reared. In the sacrament as the keystone\\nto the Church organisation, and as the touch-stone of sound theology, Christian relig-\\niousness centers, and upon that the welfare of humanity is based.\\nWe noticed what Luther thought of the reform of Copernicus. In an almost blindfolded\\nfuith he went to work, much afraid of the dialectics of natural, unguided reason, taking\\nHeaven in the scholastic sense much to the detriment of an understanding with Zwingli.\\nBoth the Swiss reformer and the Saxon stood firm upon the word, the one with more intel-\\nlectual clearness, the other with a deep, intuitive feeling of the mystical import of the sac-\\nrament. Luther made it a virtue to obey the last will and testament of his Lord and Master.\\nWith sovereign unconcern he went with his head through the wall says the venerable\\nRocholl; and against all expectations it became evident for once, that the head came out\\nerect, and the wall broke down It was at this point where the evangelised church, upon\\nthe height of the longstanding reformatory movement among the Germanic nations, broke\\ndown the ancient barriers between Heaven and earth: from the point of a more profound\\nconception and true appreciation of the sacrament of holy communion. This is the truth\\nwhich Luther felt deeper than he was able to philosophise upon and to formulate upon\\nwhich Meianchthon and Calvin agreed.\\nIn the conception of the fact, that the immanency of the divine life in history and human\\nnature is substantiated and so materialised as to remain immanent, the German Reformation\\nculminates as the result of the search for the Unio Mystica from which the Germans, since\\nBernard of Clairveaux and Meister Eckhardt were not to be deviated.\\nIn this aspect of the sacrament the contrast and seeming contradiction of spirit\\nand body is conciliated. In the glorified body of the Risen Mediator the old opposites\\nare actually united. What is earthly and natural is not estimated unworthy to be\\nelevated or as unfit to be spiritually transmuted. Nourished with the glorified body\\nthe earthly bodies shall partake of the very substance of the life divine, in order to be\\nfashioned and renewed like unto Him; and with the human bodies, thus partaking", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0332.jp2"}, "333": {"fulltext": "II G. CH. III. 158. PALLADIUM OF THE CHRISTIAN CULTUS.\u00e2\u0080\u0094 LUTHER AND ZWINGLI. 295\\nof the divine-human substance, the natural world\u00e2\u0080\u0094 from which they were taken,\\nand by the assimilation of which natural being attains to its purpose\u00e2\u0080\u0094 becomes glori-\\nfied also.\\nThe unification of nature and spirit intended ever since creation was thought of is\\nnow apprehensively inaugurated and exhibited in the proper celebration of the Lord s Supper.\\nPrevious to the Reformation a materialistic aspect, mixed with superstitious elements,\\npreponderated in theory and practice. It is in the evangelical conception, in the simple\\nbiblical sense of the means of grace, that the truth of the unification comes to its right and\\nample presentation.\\nThe laity previous to the Reformation, unenlightened by the living word and by the self-\\ninterpreting text and context, were by the formalism of the cultus ever misled into the of the sac rament.\\nsuperstitions of the natural religion of heathendom and it cannot be denied that even pro-\\ntestantism was not entirely purged of these elements, up to our own time. Magic powers\\nwere attributed to dead works as well as to dead things. It was in opposition to this abuse of Differences\\nthe sacrament and in order to prevent a relapse into destructive errors, that Zwingli, abhor- between the two\\nring the deification of created things, was so reluctant to assent to the profound relation Evtingelfsed\\nbetween natural and spiritual entities. Extolling the spiritual side at the expense of the Church\\nnatural elements upon which the spirit works in order to appropriate, elevate, assimilate,\\ntransform and spiritualise nature a large part of the church of the Reformation more or\\nless undervalued the significance of the natural concomitant factors in the means of grace.\\nThe original intention, that man should be the sole instrumentality for this work of spirit-\\nualising nature: that man should set free and transform and, we might say, redeem the con-\\nfined life of nature which became arrested on his account, wherein a large part of his ethical\\ntask consists; and the truth, that nature possesses sufficient aptitude tobe spiritually affected\\nso as to be elevated accordingly by way of human nature: these essential truths bearing on\\nthe completeness of Christian hope and on the final perfection of the purpose of development\\nwere not forgotten, indeed, by the Calvinistic wing, tho rather lost sight of in the Zwinglian\\ndoctrine of the sacrament, and were considered separately by the Reformed in the ethics\\nwhich they were the first to cultivate.\\nThe larger part of the German protestants took the glorified body of the Risen Lord as\\nthe major premise in the explanation of the sacramental elements and insisted upon the\\ncommunieatio idiomatum, i. e., on the unification of spirit and nature not seldom tending\\nto elevate the consubstantiated bread to the height of adoration, whilst neglecting the ethical\\ndiscipline of the natural man and being satisfied with his dogmatical assent.\\nUnder this polarity, which partly may be accounted for by slight differences of the\\nnational character, the two sister-churches of the Reformation not only equipoised and com-\\nplemented each other in this central tenet, but also approached to harmonious cooperation in\\nthe measure as the dogmatical conception was elaborated and cogently formulated. In- counterpoise asauary\\ndifference on either side with respect to this union of the divine life with the human would\\nnot have been as salutary for the church in general, as the occasional controversies have\\nproved.\\nThanks to the controversies concerning the palladium of Christianity all hold ew perception\\nnow in common, that in the sacrament, as (in one respect) the memorial of the sac- ceYestial form^f\\nrifice, the contrast between Heaven and earth is overcome like that between body and existence\\nconcurrent with the\\nmind. The chasm is bridged between the Infinite and the finite in the person of the historical ty-\\nMediator Himself. In Him the Heavenly and the natural world blend and are uni- i\u00c2\u00ab.\\nfled. Where He is upon earth there is Heaven; and He is the head and center of the\\nchurch militant as well as of the church triumphant.\\nWhenever the Mediator causes the announcement: I am with you alway ,this lam is\\nconcrete, not a sublimated abstraction He is not merely representing the idea of divinity, or\\nof spirit, but He is a historical person as which He continues to manifestHimself. His body is\\nnot dissolved into the spacelessness of eternity, but is and remains Deity Incarnate in human-\\nity, and is glorified in the model human form which He deigned to assume to Himself. The\\nKing is thus present with His people at the appointed place in spiritual-corporeal reality. At\\nthe Lord s table Heaven reaches deep into the human world, even in the present form of\\nexistence. Earthly nature\u00e2\u0080\u0094 along with the glorification of the human body in which it cul- Eternal form or\\nminates and to which it pertains\u00e2\u0080\u0094 is thus impressed with the divine mark of its final destiny, realised inside the\\nIn the midst of the corruptible and solvable world we have the pledge of becoming incor- natural world of history.\\nruptible. Since we are assured that the eternal mode of existence enters into historic real-\\nity, the limits of space which in our finite mode of thought seem to separate our world from\\nthe world up yonder\u00e2\u0080\u0094 are made unessential and set aside in so far as to form no hindrance\\nfor the spirit to penetrate nature and to permeate personal life.\\nClose behind the thin veil of the visible surroundings, the Heavenly world co-\\nexists, and tho overlapping it, blends with our own physical world. This Heavenly Ancient forms of\\nworld does not, as mediaeval scholasticism imagined, begin beyond the stars where consciousness\\nspace may have its limits. Thought issuing from the church itself has thrown down f or P e a er d\\nthe Ptolomseic system to which formerly it had adapted itself. Theoretically, at\\nleast, the ancient form of world-consciousness is annihilated beyord reconstructibility.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0333.jp2"}, "334": {"fulltext": "296\\nEthical import of the\\nreformed communion.\\nPersonal\\nfreedom guarded\\nagainst selfish\\nseparation by\\nvirtue of\\nsacramental\\ncommunion.\\nChurch organism\\nupheld.\\nEvangelical\\nfreedom not\\nsubjective\\narbitrariness.\\nNo human\\nintercessions.\\n139, 149,\\nDirect access to the\\nValue of personality on\\naccount of its noble\\ndescent,\\nOne sunk ever so deep is\\nwelcome at the\\nFeast of the King\\nReappearance of the\\nKing of the common\\npeople\\n135. 136, 137, 139.\\nin Bloodrelationship\\ni. e.\\nBlutsfreundschaft\\nLove toward fellow-men.\\nGood works not\\nmeritorious; receive\\ntheir value from\\npersonal character, not\\nthe character from\\nperformance ever so\\nsolemn.\\nTHE GREAT UNIFICATION TYPIFIED AND REALISED. II G.\u00e2\u0082\u00acH. LIE. 159.\\n159. As soon as the theological reform of the sacrament in theory and nsnage\\nbecame evident in its bearing upon the church as a visible organisation, the ethical\\neffects of the dogmatical reconstruction in its bearings upon the social organism\\nbegan to appear. It became historically manifest, that the whole fabric of the papal\\ntheocracy, the hierarchal government of religion must stand or fall with the\\npapal mass; just as it had been universally felt, that the freedom of a Christian de-\\npended upon the reform of the Lord s Supper. In the sacrament freedom has its\\nstronghold, and with the reformed administration of the sacrament the ideal of free-\\ndom was replaced upon its real basis. The willful arbitrariness of subjectivism found\\nits corrective, after the formative thought of the Holy Communion insured the or-\\nganical connection of the believers in Christ into a churchly corporation. Thus alone\\ncould free personal life be held together. In a normal manner, and quite sufficient\\nfor all churchly purposes of cooperation and reciprocal sympathy, the thought of hu-\\nmanism was thus realised in the maintenance of an organic whole, and in consti-\\ntuting a spiritual-corporeal community. The Kingdom of Heaven upon earth in the\\nsense of the New Covenant became reestablished, in which the individual member\\ntrustingly submits his entire being to the government of one central will.\\nBeing embodied in the mystical body of the glorified Head the Christian finds the\\nanticipations of his own destiny affirmed, just as it is impressed upon his entire\\nnature and inherent in his innermost soul. Agreeing with this divine design, the\\nwill of the Christian becomes determined to conform the entire ego to this destiny,\\nthat is, to persist voluntarily in the course to perfection. Thus man becomes free\\nindeed and in truth: whilst at the same time society is protected against the disin-\\ntegration of which it is in peril from arbitrary and tyrannical subjectivism, and\\nagainst libertinism, the caricature of freedom. In the Son of God, the express\\nimage of the Father s personality, the divine likeness of man became recognisable\\nagain to men.\\nFrom behind the host of saints personifying the thesaurus supererogationis,\\ni. e. the treasury of meritorious works in proxy for those who pay cash for indulgences,\\n\u00e2\u0080\u0094the personal God was brought near toman again; or rather man was personally\\nbrought back face to face with the sole Mediator, so as to regain the direct access to\\nhis Savior. Only thus the cognition of man s personal and immediate responsibility,\\nthe self consciousness of his value on account of his noble descent: in short his free-\\ndom was restored and fully warranted to him, notwithstanding his sinfulness. The\\nmost miserable outcast is precious in the sight of the Redeemer who shed His blood\\nfor the wretched; for such are especially invited, sought and reclaimed. Sunk ever so\\ndeep they are taken account of as divine descendants, and are welcomed at the feast\\nof the King\u00e2\u0080\u0094 whilst those ashamed of such company are rebuked for, and humiliated\\nin, their pride. Indeed it is a marvelous community in which the idea of humanity\\nis realised in such a manner, that kings and beggars stand equal at the baptismal\\nfont, around the Lord s table, and at the grave.\\nTo the Germanic people in the first place, again appeared the King of the Com-\\nmon People who at one time had been depicted to them in the Heliand, to whom\\ntheir ancestors had consecrated themselves and whom they had vowed to serve, not\\nwith fear and in a servile spirit, but with manliness and a cheerful heart\u00e2\u0080\u0094 not to earn\\nwages but in return of thanks. With Him they had entered into blood-kinship,\\nhence they considered themselves to constitute a Blutsfreundschaft.\\nIn this practical way alone may the cardinal principle of general love to fellow-\\nmen be proclaimed in its full sense, and established in its binding force. One of the\\nApostles derives brotherly love from the love of God; the other demonstrates how from\\nthe love toward the Christian brother philanthropy in general wells up. To the\\npoorest a task is apportioned which to accomplish is not beyond his ability: to assist\\nin the happiness or in the rescue of some one, by doing which he will become cheered\\nand himself enriched.\\nIn the institution of the sacrament and the order of its administration the error\\nis provided against, as tho man could accomplish his task, the exercise of humanism,\\nby the mere joining of church or societies, or by participating in solemn rites, or by\\nthe performance of patriotic acts. Such may all be considered as sacred, or as ethical\\nat least in themselves, but they cannot make the actor holy. An act or work is not", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0334.jp2"}, "335": {"fulltext": "II G. CH. III. 159. ETHICS AS INDIVIDUALLY AND SOCIALLY APPLIED. 297\\nto be severed henceforth from the person, from intention or sentiment. In order to as fruits of the tree\\nhave any merit or value whatever, good works must be products of organic-spiritual torUwgiory occasion\\nlife and of unsophisticated thankfulness to the beloved Savior. As the fruits of the\\ntree they afford no occasion for pride and ostentation,\u00e2\u0080\u0094 for pharisaeism.\\nThe return to true Christian ethics, then, consisted in this: That personality was no superabundance of\\nso highly estimated, that a good work because having no value in itself, received So^VuV ^purohLe\\nits value from the person. And that man can neither hide behind the generality of S. ing to scheduled\\nthe church or the prevalence of general sinfulness, nor compensate for the neglect of R eturn to true\\nduty by the enforcement of ritualistic performances or by the purchase of indul- ethics,\\ngencies catalogued in a scheduled tariff. But that, on the contrary, personal life re- s upP er, demonstrating\\nquires a personal religiousness which is enjoined upon each one for himself, so that unity in diversity.\\nlife itself will remind him of his duties, and of the fact that sin works out, on the\\nline of natural and ethical law in their correlation,\u00e2\u0080\u0094 its own retribution: That each upb^udTng tthe church\\none is to examine for himself,\u00e2\u0080\u0094 in the absence of a conscience by proxy in safe keep- mltfomrty ot\\ning of the church, what the church offers without forcing it upon any one and that worldly conformit y-\\neach one is to work out his own obligations. That each member becomes a colaborer The world not of\\na value so mean\\nin the upbuilding of the church, for the purpose of which unity does not consist in as to be avoided\\nuniformity, but in which edification the sacrament preserves this unity in diversity, conceived as\\nAs it is with the relation of the individual to the church, so does personality, tne ethical\\nfilled with the thought of selfdiscipline and responsibility, gradually adjust its rela- ap f?^ r g ii 7\\ntions to the state and to the complex conditions of the natural world. This world is\\nnot of a value so mean as to be avoided or to be disdainfully looked upon. It is to be environments man\\novercome in its resistance to cultivation through mental activity and under selfdenial,\\nso that by elevating the environment we develop our own nature. In the pursuit of S\u00c2\u00b0tn U a e if L\u00e2\u0084\u00a2d Troubles\\nthis ethical purpose at the ethical apparatus each work receives its own dignity, be- occupation and\\ncause it assists in keeping order for the welfare of the whole and contributes to final con r\u00c3\u00b6r P a etiabora i\\nglorification. No longer does contemplative quietism or a life evasive of the trials to concur in active\\nand troubles of this world receive higher esteem, than manual labor or an aspiring Domain of duties of th\\nbusiness occupation. Both contemplation and emulative activity, prayer and labor, ^msAd\\nare to pervade each other and become blended as in the case of spirit and body, Heaven\\nand earth.\\nTobe sure, the state is also promptly limited now to its particular domain of inthc spiritual\\nduty. The basis of all political economy, of public order and of justice is duly re- ta\u00c3\u0084^sota^ilrtof\\ncognisedjthonotevery where adhered to. It is the rule: Render unto Cesar the things communion\\nthat are Cesar s, and unto God the things that are God s. This word gives govern-\\nment its authority, especially as to the protection of freedom of conscience against\\nevery pretext of theocratic rule. By the spiritual discipline necessarily connected Separation of\\nwith the solemn act of communion the state-church is rendered as much an anomaly ecclesiastical\\nas a church-state. The experiences of a thousand years, in which the Christians government,\\nunder these forms of government had become persecutors where they formerly would\\nrather suffer persecution themselves, had taught them the monstrosity of such inhu- under pretext of\\nman practices in the name of God. Church and state will best serve each other for monstrosities of\\nmutual benefit, if each remains independent of the other in carrying out the obliga- pwp e Kata tL nam\u00c2\u00ab\\ntions appointed to either in its peculiar sphere. The protest of Spire as amended by\\nthe Augsburg Confession A. D. 1529, 1530, was the first charter of real self government. JUT 6 experiences led t0\\nProtest of Spire,\\nThe variety of denominations is not so great an evil as has been alleged. 1 hat was\\nrather necessary to keep up energy for continuing in the great movement under self- the first charter\\ncriticism and emulative efforts. Under the circumstances as they are, resulting from mdependance.\\nhistorical conditions, each of these denominational sister-churches brings her peculiar\\ncharisms to full development to the enrichment of all the others. The keeping house of each Variety of\\nby herself does not necessarily involve them in animosities, and in a near future may en- denominations\\nhance the influence of their unanimity as to essentials. For the sake of service to the world not a great evil.\\nin the way of its Christianisation the particularism in church-affairs is preferable to an arti- u n nca tion of\\nficial unification with a view to gain dominion and power. burn t n for i pur P o e se i s r of le\\nThis is not to say, however, that the tendency toward church-union was not to be hailed power.\\nwith satisfaction as a promising sign of the times. But that the most adequate and most effective\\nmeans toward this end will be, partly pressure from outside, and partly cooperation in the\\nwork of evangelisation without pride and without envy. The highpriestly prayer offered in\\nthe night of the first communion, so closely related to the institution of the Lord s Supperi\\nclearly indicates the direction in which the church is to proceed in order to comply with the\\nlast earthly wishes of our Lord.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0335.jp2"}, "336": {"fulltext": "298\\n.ESTHETICS EVANGELISED.\\nIL G. Ch. m 160.\\nReform of the\\ncelebration of the\\nsacrament and\\naesthetics.\\nValuation and proper\\nuse of the secondary\\ngood as consecrated to,\\nand designed for, the\\nrealm of glory.\\nArt of painting.\\nRaphael.\\nDuerer.\\nTocal music;\\nGerman choral.\\nLuther the genuine type\\nof German character.\\nDoELLINOER.\\nInterest in the history of\\nthe fatherland\\nawakened.\\nTaste for venerable\\ncustoms cultivated.\\nWittenberg and\\nMagdeburg had\\nchairs of\\nnational history.\\nAs study was made\\nattractive and song\\nuseful,\\nLabor\\nin all branches was\\nrendered\\nhonorable.\\n162, 136, 139, 222.\\nScience as well as\\nIndustry invigorated.\\nPeople bold to believe\\nthat eternal truth needs\\nno human props, nor\\nwere they afraid of\\ninnovations.\\nArt of printing.\\nKoran printed at Basil.\\nProducts of the printing\\npress circulated rapidly\\nenough.\\nMonasticism and right\\nof possession.\\nCommunism\\nof monasteries\\n68, 124, 144.\\nnot chargeable\\nto the\\nReformation,\\ntho endeavors were\\nmade to transfer\\ncommunistic ideas into\\nProtestant territory.\\nAttempts to transform\\nsociety into communistic\\nassociation.\\n160. Equal with the bearing of the reform of the Lord s Supper upon ethics,\\ntho not of the same importance, was the influence exerted upon aesthetics, upon the\\nrealm of the beautiful, and upon the arts and sciences. For also in this respect the\\nnatural was here rehabilitated in its proper position and valuation; since by the Refor-\\nmation it was not made obligatory to piety identifying lust of the eye with the pleas-\\nure derived from the forms of beauty in nature. The gospel does not in this sense\\nadvise or prescribe a deadening of what is humane and beautiful in the realm of the\\nsecondary good. It is much more expected, that the natural shall be transfigured\\ninto the incorruptible splendor of the realm of glory. For, ethically understood, and\\nunder proper use, the natural is consecrated to become the vehicle of the spiritual.\\nThus from beginning to end Heaven and earth are brought into close relationship.\\nThe Madonnas of Raphael belong essentially to the aera of the Reformation. When Duerer\\nconceived his figure of Paul in the year 1526, he undoubtedly wanted to represent the knight\\nof the New Covenant, who liberated the Christian from the shackles of Judaistic-Roman\\nlegalism, and in a valorous mood defended his freedom.\\nWhat a powerful impulse was given to the cause of humanism in the Protestant\\nchoral. It was the trumpet sound for the German nation to rise. By this choral the\\nfixed cadences of the Gregorian melodies soon became antiquated; in fact the whole\\nliturgical order of worship prescribed by Rome was overthrown from Switzerland\\nto Scotland. When a nation rises for liberty, it is not customary that it should\\nmarch up as for parade; and the German temper was never accustomed to niceties,\\nwhen issue had to be joined on questions of ideal import.\\nAs to the spiritual warfare Luther least of all would advise the softness of indecision.\\nYet he displayed wisdom in guiding the Reformation into temperate methods of advance, as\\nfor instance when the iconoclasts went to extremes. Doellinger describes Luther as the\\ngenuine type of the German character; and in this capacity the great reformer was conserva-\\ntive in matters of fine arts.\\nInterest was awakened in the early history of the fatherland. The antiquities as\\nwitnesses of the remote past rose in esteem, whereby national consciousness became\\nrevived and the taste for venerable customs stimulated. As in Cambridge, where\\nWhitaker had given similar impulse, so was national history made a special study\\nin Wittenberg and Magdeburg. The treasures of old national songs and epics became\\nthus unearthed and were turned to good account in the exercise of patriotism.\\nOf much greater importance,however,is the f act.that not only singing and studying\\nwere made attractive and useful, but that labor in all its branches was rendered\\nhonorable once more, since the double set of ethics one for the spiritual profession\\n(die Geistlichkeit) the other for the profane people\u00e2\u0080\u0094 had been abolished. Opportuni-\\nties were given to industry and the sciences to bud out in every direction. People\\ngrew bold enough to trust that the eternal truth needs no human props nor to be afraid\\nof innovations, since in the end everything must be conducive to its triumph. The\\ndistribution of all that was worthy to be known had free course.\\nIn Basil the Koran was printed. From the pulpits they preached against it. Luther\\npraised the undertaking, saying that the wounds must be kept open in order to be healed\\nfrom within.\\nWith regard to the art of printing, new publications of smaller caliber were cir-\\nculated rapidly enough to furnish a basis upon which the press was destined to grow\\ninto a powerful factor of civilisation. The value of personal property was rendered\\nderisive by the Roman guides to holiness; in those ethics exhibited in the regula-\\ntions of monastic life, the right to private possession was completely denied. The\\ncloisters propagated a predilection for communistic living whereby the individual\\ndisappears in the order. This trait of orientalism was detrimental to labor, inas-\\nmuch as in such arrangements the stimulating impulse of enjoying the fruits of per-\\nsonal exertion does no longer animate the laborer under the imperative rule of a\\ncommunistic oligarchy.\\nThe socialistic enthusiasts of that time, in their endeavors and boisterous experiments to\\ntransplant communistic ideas into the domain of Protestantism, and to transform society ac-\\ncordingly, only protracted the old Asiatic-Roman world-theory, which holds the individual\\nsimply to be a tool in the fabric of the state, as a thing bare of any purpose except that of the\\ncommunistic whole.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0336.jp2"}, "337": {"fulltext": "II G. CH. HI. 161. PROTESTANTISM IN ITS DENOMINATIONAL DIVERSITY. 299\\nAt the end of the 15th. and the beginning of the 16th. century, that is, prior to the relig- Peasants war\u00c2\u00bb.\\nious rising, the white and blue flag with a picture of Christ was rebelliously raised in Alsace\\nand as by a storm carried from village to village. It was a recollection of the Jacquerie and\\nof the rise in Switzerland, where the peasants in similar forms demonstrated their grievances\\nthe same grievances which now infuriated the repressed and outlawed serfs and journeymen\\nin the country-districts. That flag was the storm-signal of a movement which had no other\\nconnection with theReformation, than that it was caused by the exactions of those spiritual\\nsuperiors who held the tenures upon which those peasants were made to toil. A\\nsocial reconstruction was felt to be unavoidable. In Suabia the fraternity of poor Cunrad Necessity for symbols\\nconstituted itself under thesign of the Bund-schuh. The peasants war terrorised Erankonia b erty h t0 shelter true\\nand Thuringia; it spread from the Vosges to the Carpathian mountains. Up to 1525 A. D.\\none hundred and sixty six castles were destroyed, and Thuringia alone counted three hundred\\nmonasteries in ruins. Then came the Anabaptists, who made common cause with the des-\\nperate peasants, establishing such communistic municipalities as Nordhausen, Muenster etc-\\nTo the right and to the left caricatures of freedom sprang up.\\nSafely through the tempests of such a season of history the treasure of true lib- General features\\nerty could be carried only in the shrines of the confessions, those Symbols of the Reformation.\\nFaith arranged by the reformers, adopted by the denominations, deliberated upon in\\nthe diets, and laid before the world.\\n161. Let us take a review of the whole movement in connection with its Protestantism\\nstarting points, and of the new developments ensuing, which so far have been out- promulgating\\nlined. Emil de Laveleye philosophised upon Catholicism and Protestantism as to ^equl\u00c3\u00a4tes for\\ntheir bearings upon the liberty of the respective nations. He concedes the palm to political liberty.\\nProtestantism, because of its preferable maxims having molded personal character de laveleye.\\nand selfreliance, personal responsibility and selfgovernment\u00e2\u0080\u0094 the chief requisites\\nof political liberty.\\nSince this is acknowledged, Protestantism is expected not to go back on the S^\u00c3\u0084S um S nothin\\nprinciple of its origin; and the Protestants ought not to shrink from real religious\\ntolerance and liberty. They ought to manifest sufficient faith in Christianity, that\\nneither materialism, nor criticism, nor sectarianism can harm it in any way. It can\\nnot hurt Christianity if her teachers are stirred up, or her denominations urged on to\\ncontinue in the process of purification. By force of the cardinal principle underly- Religious\\ning their own existence the Protestants are compelled to give room to as many in- ^fhou t e\\nternal schools and denominations at least as Catholicism grants to the tendencies of indifference,\\nwidely differing orders. Protestantism can afford to be as undaunted against the Division of labor,\\nirreligious adversaries outside of its organism, as tolerant to the larger or smaller\\nsects inside its pales, which hold the fundamental tenets of Christianity in common.\\nThe denominational diversity is not only a sign of progress but its condition.\\nBodin, the advocate of the Huguenots, had already emphasised this in his colloqui with seven Differentiation a\\nrepresentatives of religious parties, written in apology for tolerance. He argues that the nniversai law.\\nexistence of different sects is conducive to peace in a State. With only two great parties a\\nState is ever in danger of a religious war, whilst many parties at variance hold each other in\\ncheck. In the interest of the Church itself such mutual recognition is wholesome, since the\\ndevelopments take the same course in spiritual matters as in nature, where differentiation\\ngoes on everywhere: the higher the functional capabilities advance in the scale of the organic\\nworld, the more is labor divided.\\nIn the evolution of nature one part after another became, most probably, detached from solar system on analogy\\na revolving globe because of the vehement swing of its revolutions. Left to its own whirling\\ncourse each part and subdivision rounded off itself, and joined the general concourse. Thus a\\nsun-system arranged itself, as we see it every night, moving upon the hinges of binding and\\nbalancing forces, a wealth of forces which only lay dormant in the uniform mass of the original\\nball. In an analogous manner the diverse denominations, now spread over the whole earth,\\ndisengaged themselves from the Church of the Middle- Ages with its wealth of latent spiritual\\nincipiencies.\\nThe analogy in respect to the development in the domain of the church corres- church divisions\\nponds to the law of colonisation and emancipation, the workings of which are illus- arp\u00c3\u00b6mi\u00e2\u0084\u00a2iTy7t V was a w.t n h\\ntrated in the instance of Greece, recurring in church-history only on a higher scale. co\\nWhen the mother-countries were unable to entertain the growing and crowding\\nconstituents, they emigrated and started households of their own. It is when the\\nhome-government, from fear of losing control, begins to become oppressive, that\\ncolonies will declare themselves independent. Every separation causes distress.\\nAttempts made to frustrate the independency of new social formations generally\\nstrengthen their establishment, if they are ripe for liberty. If the parent-society\\n22", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0337.jp2"}, "338": {"fulltext": "300\\nKINGDOM OF GOD AND STATE-CHUECHISM. II G. CH. III. 162.\\nGood results from\\ndivision of labor upon\\nthe field of Christian\\nactivity.\\nNarrow conceptions of\\nthe Kingdom of God.\\nRelation of the\\ndenominations to one\\nanother and to the\\nKingdom of God.\\nExtent of the Kingdom\\nof Heaven.\\nThe commotions bring\\nto the surface filthy\\nsediments with the\\npearls.\\nDeficiencies of\\nProtestantism.\\nCalvinism cultivated\\nethics for reasons of\\nresistance to despotic\\npersecutions;\\npure morals.\\nGermany s failure to\\nsupport Holland at the\\nproper time cost it the\\nthirty years war\\n\u00c2\u00a7175.\\nMan s thoughts more\\ninfluenced by his deeds,\\nthan his deeds by\\ntheories. Fr. Jacobi,\\nLutheranism emphasises\\npurity of\\ndoctrine.\\nEthical issues of the\\nReformation\\nvested with the\\ncrown, 175.\\nwhereby not only\\necclesiastical vitality but\\neven religious life was\\nfrequently stifled.\\nThe thought of\\nhumanism developing\\ndespite impediments.\\nunderstands the situation, it will not become weakened by releasing its offspring.\\nOn the contrary, every new departure will enhance the advantages gained by the\\nvariety of interrelations and the modifications caused thereby.\\nEvery healthy development of a nation will aid in the establishment of a system of cohe-\\nrent nationalities upon earth. So every one of the historically developed denominations, if\\nenergetically aspiring for the dignity of deserving recognition, will eventually serve the\\ncause of the church in general. If every street of the New-Jerusalem, that is to say, each\\ndivision of the Church universal, faithfully exercises the gifts peculiar to it, and elaborates a\\nparticular side of the truth, then each contributes to the realisation of a system of organic-\\nally connected denominations upon earth. Then it will be generally apprehended that Chris-\\ntianity does not mean earthly dominion in any shape, but means service to the world without\\nconformity to it. This is no strange idea. It is but the legitimate application of the thought\\nof the Kingdom of God under which all are embraced, and from which to exclude another, no\\nchurch has the power.\\nThe thought of this spiritual Kingdom of Heaven had become so narrow, that\\nRome as well as the Greek patriarchs each claimed to be entitled to represent it ex-\\nclusively.\\nThis narrow view of the Kingdom of Heaven must become widened to the scope\\nof humaneness. This Kingdom ought to be perceived as a thought so grand and pre-\\nvailing as that each of the denominations upon earth will become magnanimous\\nenough to waive its hegemony on grounds of priority, or higher purity, and to aban-\\ndon the selfconceited opinion of its own infalliblity, and exclusive right to represent\\nor establish this kingdom. Then each section will content itself with the conscious-\\nness of being an active member of the whole, subservient to the best interests of\\neach and all, giving all honor to God alone. This was the motive of the Germanic\\npeople during the reformatory period.\\nIt is to be deplored that the movement, nevertheless, frequently took a course of\\nrude violence. Inasmuch as Germany took the leading part the perturbations there\\nthrew up a mass of filthy residue along with the precious pearls.\\nEven in Rome itself, however, it could not have been any better. Hence it is unneces-\\nsary to hesitate with our acknowledgment of the truth as presented in the Historic-Politi-\\ncal papers or in Janssen s work. The kernel of development, from which we observed the\\nrough hulls and crude dross to fall off, remains the sound core of advancing civilisation,\\nnevertheless.\\nIt is in the nature of development that the hulls can not be dispensed with until\\nthe fruits become ripe, just as every success upon earth is conditioned by wearing\\nout, and working itself through, its enwrappings.\\n162. Protestantism unravelled the intricacies of alien thoughts which had en-\\ncrusted the gospel of salvation; it wrought out its clear apprehension, its proper ap-\\npreciation, and pointed out the simple order of its appropriation.\\nIt was unfortunate that in one section of the Protestant Church the applications of sal-\\nvation in its practical and ethical bearings upon matters of political economy and social life\\nwere insufficiently considered. Politically Calvinism found conditions in the countries where\\nit spread, far different from those of Germany. Under French duplicity and intrigues, and\\nunder Spanish despotism social problems had to be handled practically. Germany had to\\nsuffer the thirty years war for leaving Holland in the lurch in its decisive struggle against\\nthe council of blood, along with Metz it lost Alsace and Lothringia for going into league\\nwith the perpetrators of the bloody marriage. The Reformed everywhere were forced into\\nselfdefence and into practically working out ethics as well as dogmatics in order to demon-\\nstrate the legitimate cause of their strained relations to rulers who were tools of Rome.\\nWhat Fr. Jacobi wrote to Hamann is true: that man s thoughts are more influenced\\nby his deeds, than his deeds by his theories. Hence the Reformed nations were led to be\\nmore concerned about puke morals and political liberty; whilst the Lutherans kept up\\ndogmatical controversies and reared a church of theologians. They kept the laity out of\\nrepresentative Church-government, and being more concerned about pure doctrine, they\\ncared little for participating in political affairs, and for personally aiding in the reform of\\npublic life. The Lutheran Church of Germany has to blame herself for the retardation it had\\nto sustain under an external embodiment of the ethical issues of the religious emancipation\\nin the person of the Landes-Vater as the supreme overseer of the church. This fallacy not\\nonly checked the progress of political freedom and selfreliance, but also crippled the relig-\\nious growth in many dry seasons. Notwithstanding the onesidedness and defect of Luther-\\nanism, at first so reluctant to accommodate itself to the Calvinistic complement, Protestantism\\non the whole represents the river bed in which the deep and broad thought of humanism was\\nflowing through the nations, and, borne across the oceans, reached out a helping hand to\\nhumanity the world over.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0338.jp2"}, "339": {"fulltext": "II G. CH. IV. 163. FOREBODINGS OF THE AGE OF MISSIONS. 301\\nThe application of the thought of humanism in the practice of clear Christian ethics\\nmore than once had to rush through narrow canyons, and under the overhanging rocks of\\nfanaticism it has been thrown down many a rugged cataract. Many a liberal minded man\\nmistrusted a ohurch, in which the thought of apostolic love to fellow-men could again become\\nconcealed under hot, dogmatical conflicts not only on paper.\\nThe churches engaged with dogmatics almost always neglect the exercise of broth- Forebodings of the age\\nerly love. Lutheranism lost sight of it to such an extent, that it became unable to sur- of m,ssl0ns\\nmount its political bias. Instead of hurrying to the rescue of an outlawed sister-\\nchurch, or a nation doomed to extirpation, it left brethren in perils like those which\\ndrove the non-conformists to extremes.\\nBut notwithstanding such predicaments, perhaps even on account of them, the Mutua i \u00e2\u0080\u009ecognition of\\nthought of humanism broke forth from the depths of the Germanic faithfulness to d n ou S ons\\nthe Captain of their salvation As Hermann the Cheruskian of yore had broken\\nthe shackles of Roman despotism at the beginning of German history, so a Thuring-\\nian broke them again at the commencement of the new aera. The cause of\\nHumanism is indestructible, irresistible: the thought of it developed under pressure\\na glow of prayer and spiritual valor the more intensified, inasmuch as it now more\\nthan ever contained the force, the experience, and the determination to transform\\nthe world in all its relations, and in its widest compass.\\nCenturies had been necessary for the thought of humanism, as compared to a\\nstream, gathering up its small tributaries which from different and frequently oppo-\\nsite directions, came down the mountains of the Waldensians and Lollards along Resume and prospect.\\nthe quiet valleys of mysticism and separatism. The herterogeneous elements carried\\nalong by these rivulets became solidified by following their affinities, and sank to\\nthe bottom. Other elements in the same drift and working in the common ethical\\nand final purpose of liberation, denied each other mutual recognition, nevertheless,\\nbut they became purged of their impurities in the process.\\nWe have anticipated, and hence may have become somewhat unintelligible. For\\nthe present we sum up this as the result of our survey: The Renaissance and the\\nReformation evince the guidance by the hand from on high, which prepared the con-\\ndition, and provided the opportunities, and utilised factors so remote, that the way in\\nwhich they were directed towards and concentrated upon a definite scope remained\\nhidden until a long time post eventum. But it was just then and there\u00e2\u0080\u0094 when the aMneVSEnee\u00e2\u0084\u00a2 1\\ncomplications seemed to accumulate into an inextricable coil of confusion\u00e2\u0080\u0094 that his-\\ntory advanced with one step so far as to defy comparison with all the progress made in\\nthe preceding thousand years and more. The gift vouchsafed and enveloped in these\\ncommotions is of such exquisite preciousness, that as Gervinus said, it took humanity\\nseveral additional centuries to accustom itself to the renovations\\nUnder high pressure and the old polar tension, humanism was wrought out anew, wrung\\nfrom the most exorbitant measures of wild warfare and blood-thirsty fanaticism, and is now\\nenjoyed by the Protestant nations.\\nNo more time should be lost for practical proof of the appreciation of that which had\\nbeen given and regained under selfexertions to the extent of sacrificing all earthly goods for\\nthe sake of the Gospel.\\nMuch less since it is in the nature of humaneness to multiply the enjoyment by sharing ntage^wlth those at\\nliberation, for instance, with others. Should not regained Christianity be shared with those the other pole of the\\nwho suffer none the less under depressing strains because of their living at the other pole of\\nthe tension Law of selfnlaint enance\\nWe dare not ignore the law of culture, that life perpetuates tension under self renewal; of cultural energies\\nthat the forces under polar constraint serve each other, to maintain themselves.\\nCH. IV. THE COUNTER-REFORMATION.\\n163. The great movement among the Germanic nations from the Theiss to the\\nThames, from Geneva to Trondhjem and Reval was followed by a counter movement r Xf d le 6\\nfrom the Romanised parts of Europe in the triangle Rome\u00e2\u0080\u0094 Madrid\u00e2\u0080\u0094 Paris. It was\\nto be expected from causes alluded to. The attainment of religious liberty could\\nscarcely have been possible without the timely intervention of the Turks. The hor-\\nror caused by their menacing attitude weakened the power of the Habsburgs. This\\npower, gained by a method of systematic political marriages was on the wane as counteraction to be\\nsoon as the greatest feat of its characteristic diplomacy had been achieved; and when expec\\nSpain- Austria had contracted the hatred of the Turk, it was completely unable to\\nexecute its menaces against the German protestants. The hordes of the crescent,", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0339.jp2"}, "340": {"fulltext": "302\\nHabsburg s power,\\nalways un-German in\\nits policy of marriages\\nand menacing the\\nReformation, was\\nmenaced by the Turks\\nProtestantism at the\\nmercy of the\\nBdbsburgians.\\nIslam curbs the designs\\nof Habsburg.\\nTHE COUNTER-REFORMATION.\\nH G. Ch. IV. 163.\\nJanizars similar to the\\nemployees of the\\ncounter-reformation.\\n133, 145, 164.\\nPrevious\\npttentt.t to point out\\nsimultaneous factors\\naii 1 aims of a similar\\nsystem of pretensions,\\ntho they rested on\\nessentially different\\nreligions. 131, 145\\nImpress made upon the\\nLatin Romanised)\\nnations during the\\nconflicts with the Turks.\\nI. v. Rankz.\\n133, 145, 150.\\nGenesis of modem\\nmethods to demonstrate\\nRome s superiority.\\nSpanish temperament\\npeculiarly ijualihed for\\nbeing forged into\\n\u00e2\u0096\u00a0weapons of the curia.\\n133, 145, 150.\\nScrutinising the secret\\nof the success of the\\ncounter-reformation.\\naltho repulsed on the Danube and in Iran at the same time, yet approaching Vienna,\\nevidently had to serve higher ends, otherwise the Reformation would have been\\ncrushed in its state of incipiency. For of an ally or support equal to the power of\\nHabsburg the protestants could not avail themselves because there was no such\\nearthly power in existence just then.\\nItaly, despite its distraction and military incompetency, was still considered a great\\npower by virtue of the intoxicating influences of latitudinarian popery and of its art. Spain\\nhad by the fall of Granada become a unit, but had fallen into the grasp of Habsburg by virtue\\nof the diplomatic marriages ever coveted by this old dynasty, so that Austria had come under\\nthe control of the dusky cabinet in Madrid, and had to serve the Church in order to oblige\\nthe pope, that eventually he might, perhaps, arrange another marriage. In France a pack\\nof courtiers had been raised, who cringed under the foot-kickings of a monarch just then\\nand thus preparing the Olympic almightiness of the Bourbons. In England the bour-\\ngeoisie began, since the War of the Roses to raise their heads against the Tudors; but in\\nrespect to continental matters England was not at all formidable. The union of Kalmar was\\ndissolved; Christian of Denmark could scarcely dispose of blood enough to glue it together\\nagain. Poland was under the permanent misrule of an anarchistic nobility. Russia as a\\npower did not exist as yet. Hence there was no earthly succor for the German protestants,\\namong whom Saxony and Hesse were weak enough tho being the strongest politically.\\nThey would have been lost had not the crescent curbed the designs of the house of Habsburg.\\nLike an ominous cloud Islam darkened the eastern horizon year in and year out.\\nThe corps of the Janizars had not yet been dissolved. From each victorious exploit\\nmultitudes of captured Christian boys were brought home to the High Porte and\\nwere drilled into blind obedience for special purposes. Living in barracks and in\\ncelibacy under coenobial rules, they were trained half monks and half automatic fight-\\ners. Wearing long gowns, with the handshar in the belt, fanatical in whatever fate\\nwilled, they formed a gang ready for any act of trickery or violence. Young renegades\\nof Christianity they were, molded into an elite troup of Islam, uniform in will and\\nintellect, weU qualified for any cruelty against the infidels.\\nPurposely we enlarge upon the Janizars, subsequent to and in connection with that\\nwhich we attempted before by pointing out simultaneous factors and aims of a similar\\nsystem of pretensions, tho based upon essentially different religions. Presently we\\nshall offer in evidence other sequences of the same phenomenon, previously alluded\\nto. The conflict with the Othmans originally fell to the lot of the Italians and Span-\\niards when the battle raged around Malta, Cyprus and Oran. The modes of warfare\\nimpressed those Romanised Christians so deeply, that they adopted a great deal of\\nTurkish esprit de corps and discipline besides Arabian shrewdness. Ranke directs the\\nattention to this curiosity on the score of affiliation. We may follow his tracks, altho\\nhe overlooked other circumstances connected with them.\\nSomething very peculiar had come over these combatants during their engage-\\nments with the Turks: a mixture of pride and perfidy, Romantic chivalry, treach-\\nerous diplomacy, and scheming strategy; of faith in the stars with consecrated\\ndevoutness to our Lady It is remarkable, almost incredible, what refinement the\\nsouth of Europe owes to that contact with Islam. How far the really civilised ele-\\nment had been infected with the Turkish conversative accomplishments we cannot\\nstop to investigate, not supposing that they resisted the charm of Turkish high-\\ntonedness. Our aim is simply to show the factors which of these elements the curia\\nchose as suitable for imitation and adapted to Roman tactics. Our aim is to show\\nthe genesis of the modern methods applied by the Holy See in weaving new nets\\nfor the fishing of men. Th3 Spanish brand of character is peculiarly qualified for\\nbeing forged into tools strikingly similar to those manufactured by the Sultan for\\ndefinite purposes. This becomes evident throughout the history ensuing immediately\\nafter the Reformation. For fully a century, at least, the workings of that half-cross-\\nhalf-crescent-spirit tell on the reconstruction of Europe; and their efficacy continues\\nmuch longer, only more on the sly.\\nThe puzzle is, how the Christianised Germanic spirit, which ever insisted upon\\nhuman rights and the dignity of personal life, could have become so obtuse, and its\\nspreading so obstructed, as to enable the counter-reformation to succeed upon so\\nlarge a territorial extent. Scrutinising this question it will be found that the Ro-\\nmanists practically had gained by the Reformation. Their tactics and even their", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0340.jp2"}, "341": {"fulltext": "II G. Ch. IV. 164. JESUITISM. 303\\ntenets they learned so to modify as easily to be accommodated to altered conditions Effects of the v\\nrenaissance and the\\nand expediencies, and at the same time to retain a certain intrinsic consistency with clthoEcYsm 11 upon\\nthe hierarchical principle. It will be found that the order of Jesuits acquired ad-\\nmirable skill in utilising what could be obtained from the regenerated antique (the Jesuits, r e $iL.\\nrenaissance) for the purpose of imbuing accessible souls with an obedience and big-\\notry more slavish than any two sets of Roman ethics ever infused. For it was\\nby means of just this order, and the use it made of the renaissance, that the catholic\\ncourts of the Habsburgers and the Valois now took to these Roman virtues.\\nThe order took its rise in Turkeyfled Spain with its odd mixture of Celtic, Gothic, Jewish reminding one of\\nand Moorish characteristics. Considering the form and work of the new order of the Redemp- eclecticism of* 00\\ntorists nobody can repress the remembrance of ancient orientalism. We cannot help extend- Taim udism and\\ning the parallel which suggested itself to Ranke. We shall do so under the reservation,\\nhowever, that when speaking of Buddhism, Romanism, or Protestantism, we must discuss the eternaI subjection.\\nsystem as such only and as a whole. Upon persons and malformations which become parasit-\\nical to any system, we enlarge not. A system is to be judged by the influences which, in virtue\\nof its principles, it exerts upon personal and social life wherever it obtains full and unchecked\\nsway.\\n164. Be it far from us to belittle the merits of Jesuitism in regard to the polish Merits of Jesuitism,\\nit has laid upon rhetorical dialectics, and the smoothness to which the arts of diplo-\\nmacy were trimmed down; or to underestimate the cultivation of prudent reserve\\nwhich modern civilisation owes to these masters of pedagogical drill in reservedness Goalo( Jesuitism\\nand politeness. Our object in throwing the flash of history s search-light upon the rh^^i hTuhofunde^\\norder is to elicit certain ethical, or rather unethical principles on which it hinges, stands the chutch\\nand to exhibit the effects realised through its instrumentality.\\nAn inspection of Jesuitism and its success demands the uncovering of its essence\\nand temper, of the character manifest in its extreme high-churchism; it demands a\\nclear understanding of the manner in which, ever since the origin of the order, Rome Government of\\nhas improved every occasion, and utilised every opportunity to emphasise its preten-\\nsions of universal suzerainty, and to defy Protestantism; it demands an analysis of\\nthe cardinal motives inciting Jesuitical agility to persist in the futile attempts at\\nobtaining the goal of universal secular dominion.\\nOnce before we quoted Mommsen s sentence, which seems to hit the nail when oid Roman and Jewish\\nhe said that morality with the Jews and the Romans, both experts in legalism, was S yftem m oflfiow\u00c2\u00b0ances:\\nnothing but a catechism of allowances. We may add, that therein consisted the contrheTat y pro y\\nmorality of the ancient nations in general. This, however, is not to be understood as MoMMSKN s 73, m 13\\na revocation of the truth, that, underlying all works and offerings, there existed an\\nobscure impulse and prompting to compensate for guilt, or to expiate sins, or to offer\\nor gain satisfaction as the cases might require.\\nFurthermore we found, that the Semites developed the art of choosing that line of Degrees of Rabbis \u00c2\u00bbnd\\nImaunis.\\nconduct which in a given case under such and such circumstances would most\\nprobably have been allowed, according to the collections of precedents established by\\nthe fathers, that is, in accord with the authoritative judgments of some imaum or\\nrabbi, regardless of whatever authority that imaum or rabbi may have been. We\\nobserved how that casuistic morality had been palmed off upon the Church in aid of\\nits promulgating two kinds of ethics; and how, with the affiliation of this theocratical p robabilism utilised in\\nand peculiarly fanatical Semitic ingredient, that impertinent tendency to probabilism jt^^mIw*\\nobtained the means of firmly fastening itself upon the vital tissues of the ecclesias-\\ntical body. Here the obnoxious maxim, for instance, found its deep lodgment, that\\nGod had invested the church with the authority to extirpate the enemies of His Name.\\nUnder the presumption that the Kingdom of God was identical with the visible Explicit traits of\\ne Semitism; oneness, rule,\\nchurch, saints included, and with her exclusively, the treatment of every enemy or extirpation of\\n_, opponents. Gk*oor VII.\\nGod was justified, who became suspected of insubordination to the edicts of his eccle- 8 130, i\u00c2\u00ab, 163.\\nsiastical superiors. In the figurative speech of Pope Gregory we found all these traits\\nmirrored, which henceforth became the predominant features of a church whose\\nnoblest souls uttered moans like those described in the Apocalypse.\\nAfter a great organisation has tasted power, and has become determined as to the\\nmethod of extending that power and maintaining its permanency, then every step upon ruierfand\\nadvancing in this direction intimidates resistance, and every success increases the sub J ects\\nimpossibility of retracting such a course. Hence persistency of method and consist-\\nent adherence to the maxims of theocracy is made the prime virtue and the mark", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0341.jp2"}, "342": {"fulltext": "304\\nCONSCIENCE BY PROXY: THE CONFESSIONAL.\\nII G. Ch. IV. 164.\\nFanaticism the most\\nconvenient surrogate\\nfor religiousness.\\nConscience by proxy.\\nEscobab. 129. 133.\\nThe confessional*\\nrequires casuistry.\\nof Jesuitical faithfulness. The masses want to be governed thus, because they find\\ntheir carnal indulgence as most safe and undisturbed and mental laziness best served\\nunder strict and accustomed methods. Hence they are soon captivated by such an\\neasily comprehensible harangue. Especially nations of that stamp are charmed by\\nthe fanaticism thus generated as the most convenient surrogate or substitute for\\nreligiousness. It is the practical and consequential persistency, the unscrupulous\\nsagacity combined with the indefatigable determination of fatalism wherein the\\norder has its force and the secret of its success.\\nThis sagacity, however, is but an improvement upon the shrewdness which the Spaniards\\nhad learned during their contact with the Arabs, with modern orientalism. Jesuitical morality\\nis to be ascribed to this very method of pagan-Semitic probabilism which can easily be\\nrendered subservient to hieratic aspirations towards theocratical rule.\\nEscobar s wisdom may illustrate our assertion as to the source of Jesuitical casuistry.\\nHe presents an ambiguous question, such as may arise in the so-called conflict of duties, an\\nintricate case in which an ethical solution seems impossible. Is it the duty of a person com-\\ning to the confessional to describe to his or her confessor the committing of such and such a\\nsin? Escobar rejoins: Henriquez says, yes. Lessiussays.no. And I myself? I agree with\\nLessius.\\nThis dialogue at the same time illustrates how one in doubt as to his duty is not obliged\\nto ask his own conscience. The theory of allowances has made it more convenient for him to\\nchoose any decision of somebody s else conscience which suits him best. He may follow the\\nopinion of his adviser, who then must take the matter in question upon his own conscience.\\nEscobar allows him to do so. But we have again the india-rubber conscience, in proxy and\\nfor money, which not on}y thelmaum supplies or the Rabbi, but also the Jesuit\u00e2\u0080\u0094 at the\\nconfessional.\\nThe doctrine of mental reservation, and the artifices of ambiguous words or construc-\\ntion of sentences, may be passed over under the concession that they may not be specific\\npeculiarities of the order as such. But the more portentous is the introduction of the con-\\nfessional as a substitute for the preaching of the W T ord of God, together with just such an\\nabusive method of utilising the substitute as we observed in the above sample.\\nProbabilism owes its revival and ecclesiastical adoption to the innovation of the\\nconfession-box, inasmuch as this facilitates the application of ethical, or rather,\\n73, 127, 129, 132, 133, j udicial sop hi s try to each particular case. As soon as oral confession, after its eleva-\\ntion to sacramental dignity, had prepared the Roman domination to adopt the old\\nmethod of probabilism, casuistry became its necessary complement. Moral philosophy\\nwas henceforth taken from the province of the conscience and transferred to intel-\\nlectualism. The church, requiring the submission of the intellect, substituted her\\ndecisions in place of the conscientiousness of its members; in other words, the priest-\\nhood took charge of the intellect of the laity, and took their actions upon its own\\nconscience. It was this relinquishment of individual responsibility, which especially\\nsuited, among many other people, the courts of the Habsburgers and the Valois.\\nAfter the members of the church had been deprived of conscience, of their\\nown, where was the church to derive conscience from? (It was this problem which\\nprompted Kant to build up his theory of the categorical imperative.) Well, a system\\nof generalising and analysing precedential cases and decisions similar to the requisite\\nlaw-brief in legal practice was provided for.\\nSins were externally classified regardless of motives. The measure of guilt was ascertained\\nby the relation of actions\u00e2\u0080\u0094 in their bearing upon hierarchal interests\u00e2\u0080\u0094 to the canonical\\nrules. The method of applying ecclesiastical jurisprudence was equal to that in which many\\ncriminal procedures are carried on, where the most subtle circumstances are investigated in\\norder to fix the extent of punishment\u00e2\u0080\u0094 if not to defeat justice by shrewdly resorting to legal\\ntechnicalities. This moral system, if classification of sins and codification of fines deserves\\nthat name, was the work of a long lineage of casuists, strongly reminding one of the Roman\\njustice in private. It breathes, at any rate, the spirit of ancient Rome.\\nWhen alluding to the mode of Islam raising a body-guard for the secret purposes\\nof the sultan, it will have been noticed that the highest merit of Turkish education\\nconsisted in its skill to drill human wills in the wiles of an insidious, deep, and burning\\nhatred, and to bring them into obedience to a will not their own. The first exercises\\nwere calculated to alienate men from every affectionate relationship and then to en-\\nure them to blind submission, to absolute subjection.\\nNow the very same results were accomplised by the seminaries which the novices\\nof the order of Jesuits had to enter. Subsequently they were subjected to the ped.\\nagogy in the houses of probation, which had to test the results of the preparatory\\nMental reservations\\nConfessional\\nsubstitute for\\npreaching.\\nPapal-Semitic\\nprobabilism\\nHow Romanism may\\ndefy the reproach of\\ndepriving humanity\\nof freedom of\\nconscience.\\nCanonic rules.\\nDogmatical decisions\\nand moral\\ngeneralisations in lieu\\nof personal\\nconscientiousness.\\nSet-off of Kant s\\ncategorical imperative.\\nClassification of sins\\nand codification of fines\\nThe training of Jesuits\\non line with that of\\nJanizars; \u00c2\u00a7133, 145, 163.\\ninto obedience to a will\\nnot one s own", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0342.jp2"}, "343": {"fulltext": "II 6. CH. IV. 165. JESUITICAL TRAINING. 305\\ncourse and to lead the pupils, now puppets, over to the practical experimenting of t f c n t ion from fam y\\nthe post-graduate course. The alienation from family affections and domestic habits\\nonce completed, the usefulness of a Jesuit as a tool for the purposes of hierarchal su-\\npremacy straight and definite, is soon made perfect.\\nThen the Jesuit has every feature of his face under control so that his mien may not Thought moulded into a\\nbetray the inner workings of the mind. At the instant of being commanded by the superior uniformity of scheming,\\nhe renounces every trait of individuality, his own judgment, his personal ambition, his sense\\nof virtue. He can prove his disinterestedness to the extreme of selfsacrifice, yea, of prostitu-\\nting his manliness. Thus Jesuitism is able to exceed even Turkish abnegation of personality.\\nTo Jesuitism alone it is possible to cast thought into that mold of habitual simulation which\\ncan maintain the uniformity of tendency, without donning an uniform like other orders; so\\nas neither to compromit nor deny the schemes of the order.\\nThis obedience, considered as meritorious per se, is obtained under indispensable\\nr The world to be\\npsychical exercises, called religious, of course. And it is practiced in such a manner, mystified as to the\\nworkings of the\\nthat the object of the command and the effect of its execution by the agent, are to machinery ana aims of\\neither the curia or the\\nhim entirely irrelevant. Just as the individual member of the order has become order\\nmore of a dumb tool than a rational agent,so has the order surrendered itself to be-\\ncome the weapon in the hand of the curia. It may be, however, that vice versa, the\\ncuria, dissembling independence, was used as the tool of the order, whenever an oc-\\ncasion demanded \u00e2\u0080\u0094which was frequently the case\u00e2\u0080\u0094 that the world might be mystified\\nas to the workings of the machinery and the aims of either the curia or the order.\\nGregory XIII founded the Roman institute of the Propaganda as the seminary for all\\nnations, with twenty class-rooms and three hundred and sixty cells for the scholars. Its true curb Protestantism.\\ndesignation, however, was the special drill requisite for leading the renegade Germanic\\nnations back to the fold. The accomplishments to be acquired there consisted in as much devout-\\nness as readiness for any emergency. The Jesuit must have mastered the art of adjusting his Jesuitical training.\\nmeasures to the spirit of the time. He must know how to cater to the popularity of those ho V AI\\nnations without risking the loss of their respect, the command of which is to be upheld by all\\nmeans. A newspaper, for instance, is to be managed with such duplicity, that scarcely any-\\nbody may surmise its being edited by members of the order in furtherance of its deep laid i nt i ma cy between the\\ndesigns that leaders may be composed in the language of modern infidelity, or in the tenor Jesuits and the courts.\\nof protestantism that for an instance, in France, England and the United States simultan-\\neously, articles may appear which clamor for the abrogation of the Upper House of parlia-\\nment or of the Senate, in favor of certain hidden purposes of Romanism, wherewith to J f uits the privileged\\neducators of the wealthy\\namuse unwary politicians, and to belabor public opinion. This school of spiritual diplomacy youth.\\nwas eminently qualified to instruct its emissaries in dignified and decorous deportment, in\\nthe unfolding of pomp and ceremoniousness. in order to attract public attention and admira-\\ntion. It perfectly understood how to instill a calculating, all-observing circumspection, an\\nindefatigable aspiration to victory by all means, and an unquenchable thirst of dominion\\nThis is what Ranke summed up as the result of his observation.\\nAs from Damascus and Yemen to Tunis and Morocco the monkish orders of Islam\\nhave their work assigned; so the order under discussion is charged with directing\\nthe recapture of the Germanic nations and reduction of their countries by a sur-\\nreptitious warfare. In execution of this command the first efforts were directed Absolute monarchism\\ntowards securing the patronage of the courts. Once ingratiated in the favor of a tffi\u00e2\u0084\u00a2 thechrirtTan\\nmighty ruler here and there, these were won for the scheme, and with them all the 0nent\\nmeans for making the pedagogy of the order the ideal of education in the national in-\\nstitutions of learning. For, by means of this education the courts gained nothing\\nless than absolute monarchism which now for the first time appears in the Christian\\nOccident.\\n1 65. Precisely as during the period between Augustus and Diocletian the\\npower of ancient csesarism gradually increased, so now, thanks to Jesuitism, the\\nChristian monarchies became encouraged to develop absolutism, as the history of the\\nSpanish-Habsburgian and French courts evinces, and of all the petty courts imitating\\nthem.\\nAgain human nature gravitates to the compact mass of a universal monarchy Humanity ever\\nwhich bids fair to render individual exietence secure\u00e2\u0080\u0094 in a stagnant empire. SSL-in sta g 3t c\\nempires.\\nThe Occident always contained a diversity of independent nationalities. Ever\\nsince Wycliff taught the English to get along without a pope much better than with\\neven three; ever sinee the Germans had carried their point in the Council of Constanz ^consciousness\\nto vote by nationalities, the political self consciousness of these nations slowly re- Ref n ormat[on, ehthe\\nturned. After the Reformation had rejected the rule of a hierarchal world-theory,", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0343.jp2"}, "344": {"fulltext": "306\\nEDUCATING NATIONS AND COURTS FOR ABSOLUTISM.\\nn G. Ch. IV. 165.\\nso that the progress of\\nhumanity depends upon\\nopposition to Rome\\nto curb which was the\\nobject of\\nDenominational\\nAbsolutism Roscher.\\nMaximilian s attempt to\\nbecome pope.\\n45, 48, 50, 57, fil, 77,\\n97, 124-127, 142, 14ft,\\n148-150, 165, 178, 191.\\nEven the power of\\nCharles V. not dangerous\\nto humanism.\\nHouse Habsberg and\\nSpanish absolutism a\\nmenace to civilisation\\nsince Philip II, the\\ndisciple of Jesuitism,\\ninstitutes\\ndenominational\\nabsolutism.\\nThe Jesuitical ideal of\\nabsolute monarchism.\\nPhilipp s diplomac in\\ndoing things\\non the quiet\\nPrescott.\\nDeadly stillness of the\\nEscorial.\\nJesuitism on German\\nsoil;\\nlatitudinarianism,\\nsuiting courts and\\npeoples better than\\nCalvinistic discipline.\\nServility and courtliness\\nappear among the\\nGermans for the first\\ntime.\\nJesuitism and Poland.\\nKrasinsky.\\nthe Germanic nations had taken their several positions. Upon the strength and\\nemulation of these very nationalities, upon their independence from, and decisive op-\\nposition to, Rome, the progress of humanity depended. To bind that diversity\\nand to curb the symptoms of progress became now the aim of absolutism, which with\\nRoscher we designate as denominational absolutism. For now the church, notwithstand-\\ning the claim of catholicity, became sectarian indeed, if it had not been so before.\\nOn the whole this aspiration toward absolutism was, according to Roscher, quite harm-\\nless. Up to 500,000 ducats emperor Maximilian would have spent to become pope, if the cardi-\\nnals had not charged more for it\u00e2\u0080\u0094 whilst the same poor Austrian was refused admittance into\\nhis good town of Innspruck, because he had neglected to pay the hotel bill of his former visit.\\nHis bid was offered in the month of August 1511, when pope Julius II was lying sick. We see\\nthere was no method as yet in such bubbling up of absolutistic dreams.\\nSoon after this, however, the situation changed. The grandson of Ferdinand the Cath-\\nolic and of Maximilian, the last of the knights occupied the throne of united Spain, held\\nNaples and the Netherlands in his hands, and upon his head wore the crown even of Jerusa-\\nlem. The imperial office was added. The victory of Pavia and the taking of Rome made the\\nposition of Charles V the most formidable the world as yet had seen, for he counted the\\nIndians of both Americas his subjects. His preponderance might well have caused a feeling\\nof embarrassment within a certain monk, when the young Dutch Spaniard presided over the\\nGerman Reichstag. He terrifies Paris, stops the Othmans behind the Raab, and with a firm\\ngrasp holds them in Algiers. His armies conquer in Africa, subjugate Italy they are victo-\\nrious upon the heaths of Lochau over the Saxon elector! But notwithstanding this power\\nCharles V s position was not as yet perilous to the cultural life of the world; it is after him\\nthat the Spanish monarchy becomes dangerous. Why? Not because it protects Europe against\\nthe Turk in the East with one arm, and carries European culture in the form of Romanism\\nto the far West with the other. This Spanish monarch becomes a menace because he does it\\nall with a purposive determination full of method under the direction of a Jesuit-General, in\\nbehalf of the Church in the interest of a largely modified faith to which his training\\nenslaves him. The first absolute monarch in Christendom turns a criminal, and becomes one\\nof the most heinous figures of history\u00e2\u0080\u0094 whilst his father-in-law tries to play English absolu-\\ntism to spite the pope.\\nTo Roman Christianity Philip II is what the Sultan is to Islam. Silent in his seclusion\\nhe receives messages from a thousand secret agents. Whether the ciphered letters contain good\\nnews or dire disappointments, he perfectly controls his emotion if there is any left within\\nhim. From his cabinet, with the atmosphere of austere stiffness, he reaches deep into the\\ncourse of human affairs, deep and direct into millions of horrified households. Too deep\\nfor any man to discern, his procedures move all in one direction. In conformity to his admin-\\nistration of justice which is executed with horrid mysteriousness, the whole mode of govern-\\nment is rendered terrible to the last resort. Sufficiently significant as to the nature of his\\ndeep and dark designs is what Prescott, his biographer, says of his doing things quietly\\nThe deadly stillness about his lair opposite the Escorial became exemplary to Spain. By the\\nstakes of the auto da fe, which the king with his entire court used to attend from beginning to\\nend, he made stillness reign from ocean to ocean. Just imagine the 988 nunneries in Spain\\nalone, and his army of 32,000 Dominicans and Franciscan mendicants. In the two bishoprics\\nof Pampeluna and Calahorra alone 20,000 clericals A power hovered over the land certainly\\nstrong and cruel enough to frighten and to freeze all consciousness into one mold, all the\\nfires of burning stakes notwithstanding.\\nLife in the Hofburg at Vienna exactly corresponds to that around the Escorial; and the\\neffect of denominational absolutism upon the court and people was as palpable in Austria as\\nin Spain. The monarchs were trained in early youth to build little altars for the saints, and\\nwere tutored to destroy the last vestiges of chivalry and constitutional liberties by persecu-\\nting the protestants.\\nAt court blear-eyed bigotry and sheepish ennui sneak softly along under the livery of Span-\\nish grandezza, black mandil and red stockings. Throughout the nation the same languor\\nexists except that the rigor is mitigated by a licensed sensuality and frivolity as it is every-\\nwhere under the rule of Jesuitism. For, in a nation of well-behaving children, which in the\\nsense of Jesuitism means punctilious observance of priestly prescriptions, the manners and\\namusements are scarcely censured, be they ever so worldly and vulgar. Under such liberality\\nthe Germans, to a large extent, and the French not less, befriended themselves with absolu-\\ntism in proportion to their aversion to the discipline of Calvinism. The social habits re-\\nquired little decorum; but in official relations matters were taken very gravely and seriously,\\nand a tone of refinement came into universal use, in which members of the estates even would\\nmost circumstantially (nothing short of a style of Chinese servility) declare that after having\\nreaehed the summit of happiness, in being permitted to dare to prostrate ourselves at the\\nfeet of yourMajesty, we expire in most faithful submissiveness To German ears such polite-\\nness was something new. but they had become educated, you know\u00e2\u0080\u0094 recently. And if wetake\\na glance at Polonia, poor Poland, we are compelled to admit Krasinsky s correctness, when\\nhe complains that Polonia went down under this system Those four hundred pupils of\\nnoble extraction, who received their education in the new university at Putulsk, were sufficient\\nto inflate the entire nobility with a romantic but morose bigotry combined with corrupt morals.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0344.jp2"}, "345": {"fulltext": "II G. CH. IV. 166. THE BALANCE OF THE EUROPEAN POWERS. 307\\nIt was the beginning of Finis Poloniae when a king was vouchsafed to it who had been, and\\nworse yet, who continued to be, a Jesuit. It was Johann Kasimir, that is, Ja so mir (s. c.\\nGott helfe\\n166. Having become acquainted with probabilism, with the confessional, and courtly absolutism.\\nwith denominational absolutism, we must for the sake of comparison also recognise\\nthe courtly absolutism in its elegancy. For this we go to France.\\nDuring the period of the counter-reformation the difficult task devolved upon French system of\\nJesuitism.\\nFrance to keep the polished and popular order of Jesuits in good humor, and at\\nthe same time to counter-balance the Spanish-Burgundian-Austrian combination.\\nRome never forgets its Latin: Divide et impera! The Jesuits instructed the French Doctrine of the\\nr Balance of Power\\nhow to watch the Balance of the European Powers. Fora time, for almost a cen- set up at the expense of\\nthe Huguenots. 182.\\ntury, it seemed indeed as if the Habsburgian group should rule Europe. France\\nresisted, successfully resisted that hegemony, but it furthered absolutism, courtly\\nand denominational combined, nevertheless. France furthered it by obliging the\\nhierarchy at the expense of the Huguenots.\\nIt was in the nightly consultation at Bayonne which Alba held with Catherine of Medici, 3 regor xni and the\\nand which William of Orange overheard, that Alba broke to her the plan which seven years Night of\\nlater was executed. Bishop Perefixe s estimate is, that inside of six weeks 100,000 Hugenots Peeer\u00c2\u00ab.\\nhad been killed in all parts of France. The death of 70,000 is proved by still more official\\nauthority. Gregory XIII had a memorial medal coined. By the repetition of such persecu-\\ntion, tho not in that wholesale manner, France was purged of the old Franconian and\\nGerman chivalry the Celtic element, more pliable and less true to principle, gained the upper p\u00c3\u00b6iJl^\u00c3\u00a4r^\u00c2\u00aba,rainai\u00c2\u00ab\\nhand. Richelieu utilised the thinned out and frightened populace for scaffoldings in the Buckle Guiww.\\nupbuilding of monarchical absolutism. Guizot, in his first period, took this for a triumph of\\ncivilisation. Buckle rehabilitated the shrewd cardinal on account of his success in the recon-\\nstruction of France and in curbing Spanish schemes. Mazarin, another ecclesiastical ruler,\\ncompleted the work, and in Louis Quatorze the world witnessed the reign of an arbitrariness Damage done by the\\n.I... i. y-,. i counter-reformation.\\nwhich paid as little regard to law as to public opinion. Christendom now perceived with\\nadmiration, if not with a shudder, a Most Christian Majesty under the caprices of his\\nmistresses and flattered by his confessors\u00e2\u0080\u0094 his conscience by proxy. And under the spell of Poisonin the m0 rals of\\nsuch a sight the world, hypnotised as it were, by Jesuitism\u00e2\u0080\u0094 made loyal allowances. The Europe.\\nworld s history met with a court which not only corrupted but literaly contaminated all the\\nother courts of Europe. The smallest prince in Germany imitated a new Sultan. Two\\ncardinals of the curia assisted the court in this work, just for the chance to fan the fanaticism\\nagainst the Reformation in Germany. They had succeeded even in hitching Habsburg and\\nBourbon together for this end in the Peace of Mesdames concluded at Cambray.\\nA third cardinal frankly confessed what he knew about Rome s partnership in the Corruption of the papal\\ncorruptive dealings of monarchical-denominational absolutism. I hope, wrote Polignac court\\non the 16th of March, A. D. 1709, that posterity need not trouble itself with deciphering my\\ndispatches in order to obtain testimony against the Roman curia. She shows by her deport-\\nment to have so deeply apostatised from the spirit of her testator, as to justify her desire that\\nher enemies will never get an insight into the diary of those days. Today, when truth alone\\nis the rampart affording protection against the impudence of the papal court, it would be\\niniquity to deny it, and abandon the truth.\\nFrance was purged of its best elements. Its silk industry was ruined immediately and The losses of the French\\ncompletely, by the weavers taking flight to England and Prussia. It took the government a England ancf Prussia.\\ncentury full of effort to restore the industry of the country to its former prosperity in order\\nto reopen sources of revenue. Even after that lapse of time the government seems to have\\nrealised very meagre results. Marie Antoinette once had to deny herself the pleasure of a\\ncourt-ballet because the minister of finance needed the money for importing glass-blowers\\nfrom Venice. How France s losses became the gains of England and Germany becomes evident\\nin the facts that Great Britain s textile industry dates from the very time when it gave quar-\\nters to the Reformed exiles; and that in consequence of its purgings France had the humili-\\nating experience that a score of Prussian generals of French descent returned on a short\\nvisit to their ancestral homes in the year 1870.\\nThus Jesuitism together with its projected absolutism was a failure after all, Fornication with the\\nbecause it sacrificed the welfare of the nations and the cause of humanism to its feMth-.\\nintrigues and fornication with the kings of the earth. When its prestige with the Making the\\ncourts appeared to be on the wane, Jesuitism stooped to the lower experiment of f, the wlne\\nmaking the subjects drunk with the wine of her fornication. \u00c2\u00bbt ^er fornications\u00c2\u00bb.\\nFor why did this order with the abundance of her delicacies finally fall into\\ndisgrace with the Bourbon courts in France, Spain, and Naples? Why did Pombal\\nclean out the courts of Joseph I\\nChoiseul had demonstrated long before how profitable it would be to confiscate and\\nsecularise the property of such a wealthy and powerful state within the state, whilst in reality\\nthe ground of the disgust of the courts lay deeper. It was the same Choiseul whose first", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0345.jp2"}, "346": {"fulltext": "308\\nReasons for the Jesuit\u00c2\u00bb\\nfalling into disgrace at\\nthe court of the\\nHabsburgians,\\nPoHBAL, ChOISEUL.\\nRegicide.\\nAssassination of William\\nthe Taciturn of Nassau-\\nOrange. Motley.\\n\u00c2\u00a7168,174.\\nFruits of Jesuitism\\nwhere it reigned at\\npleasure.\\nCharms of casuistry\\ndeluding the church\\nand alluring the nations.\\n\u00c2\u00a7164.\\nProbabilism the system\\nwhich supplants the\\nprinciples of ethics by\\nprinciples convenient\\nto absolute rule.\\nThe secret of the\\npopularity of Romanism,\\nwith minds so noble as\\nthe American. s 181.\\nRomanism obstructive to\\nthe realisation of\\nChristian unity.\\nThe typical\\nfigure of the\\ncounter-\\nreformation.\\nContrast between\\nPhilipp II and\\nLaurentius, his\\npatron-saint.\\nWILLIAM THE TACITURN AND PHILIPP LT OF SPAIN. LT G. CH. IV. 166.\\nadvice intending to cover the retreat of the traitors had been given in vain, who finally,\\nbecause pious Maria Theresa did not heed the advice, had to convince her of the necessity and\\njustice of harsh measures against the order, by laying before her the original documents,\\nwhich dismantled the high treason of a Jesuitical conspiracy. Intentionally we desisted from\\nenlarging upon such historical proofs of the Jesuitical tactics as came to light in the murders\\nof princes. Motley adduced proofs sufficient in themselves, if there were not hundreds of\\nsimilar cases, to stigmatise Jesuitism forever. The assassination of William of Nassau-\\nOrange is not forgotten and if it were, the verdict of history is not to be supposed as taking\\nthe place of final judgment against perpetrators of such crimes, for training such tools as\\nthe sneak of Delft.\\nYet we adhere to our original intention simply to judge the system and to indict it by\\nresulting facts, by the notorious effects in general, where it had a fair chance to realise its\\nprinciples without impediment. This chance the Jesuits had in Brazil and Paraguay, where\\nthey held their subjects under unlimited dominion, and nobody disturbed them in establishing\\nabsolutism to their hearts content. There the Jesuits commanded an army and cast cannons.\\nThey raised a nation which had no objection to kneeling before exquisitely wrought altars,\\nwhich took delight in the numerous festivities, high and low, with which the patres amused\\nthem. But all that the Jesuits did, for Paraguay at least, was to raise several generations\\nof errand boys.\\nIt was the portentum of Roman casuistry, now as well as of yore, to disfigure\\nthe truth. True to this old inclination Rome, Christian in name, interpolated\\nRoman Pre-Christian and Jewish Post-Christian misconceptions into those ethics,\\nwhich are founded upon the high dignity and value of personal life. But that casuistry\\ncould obtain the degree of atrocities alluded to, is only reducible to probabilism and\\nits method of indoctrinating the nations with its subterfuges. Probabilism was wel-\\ncomed by the curia because of the convenience which it afforded to maintain its\\npolitical predominance under largely altered conditions by inventing modes of accom-\\nmodation to any vile practice. And because the Roman-Spanish method had proved so\\nsuccessful, it is hardly to be expected of the curia ever to open itself for the\\nconviction of its error and to repent its wrongs. Contrarily, it is to be expected\\nthat Romanism will improve that method, and utilise the powers gained thereby in\\ncontinuing its mode of training the nations in its ways. Of course we have in view\\nsuch docile peoples only as prefer to be ruled by proxy-conscientiousness, or such as\\nadmire Semitic insolence and tenacity combined with Roman determination to either\\nrule or ruin. But just on these grounds we anticipate that probabilism may estrange\\nfrom earnest religiousness minds so noble as the American mind, minds biased to\\nfavor this system because it inwardly molests a person less than any other, minds\\neasily captivated by apparent success.\\nBecause of probabilism with its sophistry and delusive consequentialness the grand\\nthought of the kingdom that dome expanding wide enough to cover the peaceful\\nreunion of those in all denominations which call upon the world s Savior has at times\\nbeen treated with indifference and neglect, if not contemptuously rejected. It goes\\nwithout saying, that thereby the realisation of the final purpose of the King will not\\nbe frustrated, howsoever it may seemingly be obstructed. Hence Protestantism is\\njustified in denying the attribute of catholicity, at the least, to the Roman church,\\nin criticising its methods and tactics, in treating it like any other of the sects, may\\nits organisation politically enjoy ever so much prestige.\\nAn emblem of antagonism against the thought of universal Christian humaneness, a\\ntype of Roman narrowness and monarchical absolutism will ever remain the figure of yonder\\nmisanthropist in his chamber six by six feet amidst a confusion of rocks and sterile wastes on\\nthe slope of the Guadarrama, brooding over the consummation of a theocracy which might\\nbe covered by the dome arching over his brain. From his bed in the lonely, stony, and chilly\\ncell, he had beside the view through the door no other than that upon the high altar below the\\ncupalo of the Escorial. The grate, upon which Laurentius had been roasted, outlines the\\ngroundplan of that immense edifice, built with the gold of Peru and, like the Tuilleries, with\\nthe confiscated property of ruined, if not extirpated. Reformed Christians. Over the main\\nentrance stands to this day the image of the saint who was once made victim to the intoler-\\nance of blind heathen. State-religion with the worldly power\u00c2\u00bbat disposal had silenced the\\nchampion of religious freedom who yet bore testimony against irreligious bigotry. In vain,\\nhowever, stood the stony picture of the martyr in its niche as a witness; no potentate would\\nunderstand him, since votaries of martyrs seemed to have come into power in order to turn\\npersecutors themselves. They burned, beheaded, and dispersed their own subjects, the breth-\\nren of him who once had been roasted. Hence silence reigns throughout Spain as over a large\\ngraveyard around the gigantic vault known as the Escorial.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0346.jp2"}, "347": {"fulltext": "Reformation;\\nfear of another popery,\\nII G. CH. V. 167. THE SPIRIT OF INQUIRY AWAKENED. 309\\nCH. V. ENLIGHTENMENT AND ABSOLUTISM DISSECTING THE THOUGHT OP HUMANISM. Full contents of\\n167. We have attained to a position from which the course of events outlined humanism. 011\\nin the four preceding chapters is to be reviewed under still another aspect.\\nEngaged with the earnest labor of ecclesiastical reform, and under the pressure\\n00 Awakening of the spirit\\nof persecutions outrivalling in fierceness and number of victims the so called ten per- inquiry.\\nsecutions of the patristic times, the spirit of investigation and discrimination had\\nbeen awakened and now instituted another form of inquisition. The builders, at\\nwork in rearing a reconstructed church, had for their rule and compass the origi- G d nd\\nnal charter of Christianity and that God-consciousness which had been regained by the consciousness\\nperusal of the restituted gifts. Soon, however, the research penetrated into crevices L up e by\\\\n? lon\\nwhere misunderstandings are possible, especially where eccentric investigators laid Re\u00c2\u00a3ormatlon\\naside the rule and compass used by the reformers. The human mind had been out-\\nraged so long, that now, in striving after emancipation, it went far beyond the Emancipation rejects the\\nft J authority of the compass\\nstandard measure of freedom. Christianity had been identified with ecclesiasticism \u00c2\u00bbna \u00c3\u009cS**\\nso long that many thought it more safe, in avoidance of a worse popery, to choose as\\na criterion of inquiry and research the opposite of religiousness: namely world-consci-\\nousness pure and simple.\\nIt was unavoidable, and, on the whole, it was harmless, that for some length of sole^riterion\\ntime the Christian thought was superseded by philosophical thinking. worid-\\nr r consciousness.\\nWhat is called enlightenment* was a great movement which pervaded every province\\nof culture and all forms of earthly life until it led to a crisis. Emperor Frederick II already n lg\\nhad given some vent and impulse to criticism. Then came the study of the humanistics and\\nthe revival of letters which made the impulse irresistible and permanent. Both phases of\\nreform beforeReformation became intoxicated by the new wine, and reeled from sesthetical establish man upon\\ndilettanteism to literary amateurishness, and staggered from antique verse-meter and rhet- ch had^f anenes5\\noric to mystical constructions of the universe. The results of these desultory and precocious outraged by dogmatism.\\nattempts need not be put to derision, for in some respects they were of real import; and History t0 \u00e2\u0080\u009eope its way.\\nbesides it is to be remembered always, that history must grope its way along through the\\nenthusiasm and excitement of transitory periods.\\nThen came the religious reform, for which the profound study of Hebrew and Greek had The Reformation alone\\ndone as much preparatory work as the contemplations of mysticism. Had it not been for this humanism in H\u00c2\u00ab fun*\\nconcentric synthesis of all preceding efforts towards a reform of the church, man could not meaning: i.e. man to\\n1 f. *.v.ii*. 1 nis true position.\\nhave been fully reinstated into his true position, which includes his proper relations to the\\ninvisible realms of existence.\\nThanks to the Reformation man s destiny and his place in the complex organism Re iation to hi\u00c2\u00bb\\nof the visible universe\u00e2\u0080\u0094 as set forth in the parables of the central revelation, but sub- w idf for the hlgher\\neequently eclipsed again by one-sided and diverted world-consciousness\u00e2\u0080\u0094 had been Salvation.\\n2. Relation to nature:\\ndiscovered anew. The true thought of humanism had been rendered formative once Seifcuiture.\\nmore in full accord with its contents, which are summarised (as has been demon-\\nstrated) in the conception of man as the image, that is, representing the likeness of\\nGod and mirroring The universe. In the depths of personal life and in adequate pro-\\nportions God and world-consciousness are to be inwrought one into the other.\\nMan is essentially a religious being as to his origin and destiny. He is also a J\u00c2\u00a3 %f^ a l ^d\u00c2\u00b0 n notu\\nfree agent as to his development out of his own resources, that is, as far as for his own\\ngood seifcuiture is made obligatory.\\nThe cognition expressed in the term humanism implies both of these relations, the\\nreligio-ethical concerning his destiny for the higher world, and the ethico-cultural with none of this relation to\\nbe cultivated at the\\nrespect to nature below him. He carries a purpose within him that ought to correspond with expense of the other.\\nthe design above him. He is appointed to become perfect in holiness as well as in the beauty\\nof glory, both to begin with cultivating natural accomplishments and the susceptibility for\\nspiritual gifts, and both to be consummated at their common goal. Men can not relinquish the\\none without prejudicing the other, without rendering the realisation of humanism in its\\ngenuine sense impossible. It has become obvious how profoundly the religious reform took\\nboth relations and obligations into its scope. The reformers conceived at one intuitive glance. Contents of the\\nthat man in the midst of a dual relationship was to consecrate himself to the will of God, and t rue c 060\\nthat man, by virtue of the strength thus imparted, may devote himself to God s service as an postulated in the\\ninstrument of the divine purposes in the world. Under the condition of non-resistance and Reformation.\\ncooperation man is to grow in sanctification so that of himself he may influence the natural\\nworld preparatory to its glorification along with himself.\\nUpon the basis of this double relationship humanity is to redeem the arrested\\nand depressed life of nature in the process of reciprocal cultivation, to subdue the\\nnatural to the divine-human spirit, and, inasmuch as in his selfdedication nature in\\nits entirety is implied, to consecrate all to God.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0347.jp2"}, "348": {"fulltext": "310\\nCHRISTIAN COGNITION OF HUMANITY.\\nQG. Ch. V.\u00c2\u00a7168.\\nMan to appropriate the\\ndivine life to himself, to\\nconduct this into the\\nlife of the world to\\nconduct the world\\nthrough and with\\nhimself to the state of\\nglorious existence.\\nPrecept and\\nproject of\\nEvangelical\\nChristianity.\\nTrue monism of natural\\nand spiritual realities in\\ntrue humanism.\\nProper blending of\\nsacred things with the\\nsecular concerns,\\nthe contrast between\\nsacred and profane in\\nchurch matters being\\nabrogated.\\nChristian and only true\\nand possible cognition of\\nhumanity.\\nOnesided\\ntheories\\ncaricature either\\nreligion or ethics.\\nSum and substance of\\nthe thought as\\nestablished by the\\nReformation\\nunification of\\nGod and man, of\\nspirit and nature\\nreligion and\\nethics.\\nDirections of the\\nthought of humanity.\\nRadicalism\\nvivisecting the\\nthought under\\npretense of\\nemancipation\\nfrom dogmatism.\\nNecessary restriction of\\nfree thought by the\\nchurch which procured\\nfreedom\\n119 171, 177.\\nEnlightenment had\\nreasons to be afraid of\\nnew ecclesiastical\\nsuppression.\\nHumanity is to\\nbecome revealed\\nwith all that\\nhuman nature\\ncontains, hence\\nenmity to the\\nChristian\\nthought not to be\\nfoiled by forced\\nrestriction.\\nThus man is to appropriate to himself the divine lile extended to him for accept-\\nance in order to become qualified for service as its conductor into the life of the\\nworld; he is to conduct the natural world by the ethically elevating, spiritualising,\\nand transforming process through and with himself into the state of divine glory.\\nThis, in a nutshell is in substance, the world-theory of the Reformation, the project and\\nprecept of civilisation, as expostulated by the evangelical denominations.\\nThis is the religio-ethical and none the less rational thought materialising itself\\nin the acts aud deeds of practical Christian life, properly blending the sacred with\\nsecular concerns, the earthly with the heavenly things. Herein is formulated the\\nfull cognition of what the concept humanity ought to contain, humanity as held\\ntogether by the reality of the image as founded and fixed in the being of God, and\\nas becoming realised in the concrete. Henceforth the old contrast between sacred\\nand profane in church matters is abrogated, both being but different relations of the\\nsame reality. These two sides, conditioning and complementing one another, are in-\\nseparable; if they are separated, or taken as opposites or contrarieties, humanity\\nitself is broken up and relapses into the ancient antitheses without humanism and\\nwithout God. Whoever takes a position against this theory with its facts renders\\nboth religion and God-consciousness caricatures. Unless both are duly correlated by\\nmaintaining (1) the full cognition of the likeness unto God that is, of true\\nhumanity in unity and freedom as fixed in the prototype who is the image of the\\nFather; and by thus (2) comprehending the intermediating position of man between\\nthe natural and spiritual worlds, as founded in, and revealed by, the person and work\\nof the Mediator, neither of the above antitheses by itself will suffice to reduce the\\nphenomena of history to a monistic theory of life, or to unlock the combination of the\\nsynthesis.\\n168. A sad spectacle, to observe now, how flippantly and frivolously those themes\\nwere handled, which it took history and the ablest minds of humanity so many\\nmillenniums to elaborate, and which the Reformation under palpable divine guidance,\\nand under the endurance of indescribable sufferings, had elucidated anew; how the\\nfreedom of inquiry, so conquerously obtained through, and maintained in hot and\\nbloody contests after the religious Reformation, was now abused in unsettling all that\\nhad been given to, and accomplished by, the champions of the cause of humanism.\\nUnder pretense of evangelical freedom, and rampant under the field-cry of radical\\nemancipation, emancipated minds undertook to dissect, we might say vivisect, that\\ncognition of humanity which the Reformation had regained, had so cogently formu-\\nlated, and so heroically defended. The concrete synthesis of fact and faith is now\\nanatomised after the manner in which a scientist cuts up a human corpse, as tho the\\nconception of humanism could be proved or disproved by the use of the scalpel.\\nThe reform of doctrine, discipline, usages, and form of organisation was compelled in\\nseveral instances to refute, if not to repress, wild outgrowths, so as not to commit itself to the\\nreproach of silent assent; for the enemies used to hold the reformers and the renovated\\ndoctrines responsible before the diets and courts for misdemeanors committed in the abuse\\nof freedom. No sooner were the restrictions alleviated than that enlightenment tried to see\\nwhat could be made of the evangelical thoughts of freedom and humanity in the interest of its\\nonesided world-consciousness. Some of the heralds of enlightenment desired that theChurch\\nas such should be disestablished altogether, or at least become deprived of the right of manag-\\ning its own affairs, which they seemed ready to take under control themselves.\\nThose enlightened ones had reasons, perhaps, to fear lest a new persecuting church should\\narise. Hence they set up the physico-moral part of the idea of humanism in opposition\\nto the religio-moral, part, as tho the latter were at variance with the former or irrelevant.\\nThe product was labeled Natural Religion from which anthropomorphisms were to be\\nweeded out.\\nIn short, it had the appearance as if a new antagonist had risen against the Christian\\nthought. Yet it only seemed so. Experiences of the saddest nature may account for the anx-\\niety which the lovers of the Bible manifested during the controversies. Yet ehe controversies\\ndo not justify the loss of too much of that confidence to which the thought of true humanism\\nin the concrete is entitled. Throughout history the intention is obvious, that humanity\\nshould come to know and to show itself in all its phases, and this intention never permits\\nof being foiled by any forced restriction. Hence the church should be last in becoming faint-\\nhearted concerning divine truth; and as far as sinners, unconverted and pardoned sinners\\nmake up her constituency, she ought to enure herself to the endurance of public criticism.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0348.jp2"}, "349": {"fulltext": "II G. CH. V. 168. RESULTS OF THE INQUISITION. 31 1\\nLet, therefore, the recovered, the reformed cognition of humanity be investigated Reason for\\nand put to the test: to whatever is true and genuine in fact and sound in doctrine, no criticism free\\nharm can be done thereby. Antagonistic investigation will only urge on, and in the 60 65 81 91 128\\nend, further those in the assurance of their faith who had weakened under the\\nbold denials of a scepticism which from its nature must of necessity doubt its own\\nassertions. Let this fundamental bipolar cognition be analysed as to its different\\nelements and interrelations; whenever mischief or misrepresentation is intended\\nthe procedure always accrues to the disgrace of the assailant.\\nThe concession here made to criticism and scepticism\u00e2\u0080\u0094 so far as it waives the privileges No reason to be afraid ot\\nof church-membership\u00e2\u0080\u0094 should not be taken as a tolerance originating from indifference. If toeto^ghtof humaSlty.\\nit should seem strange to give so much license to free inquiry, then it is to be remembered\\nthat the Reformation owes its origin and success to this very principle; else it should seem\\nstrange, too, that astronomy, once enveloped in the church with all the other sciences, should\\nhave detached itself from the dogmas of that church and become independent, so as to enrich\\nknowledge in general through unbiased research. Instead of becoming confused by the\\ndivision of mental labor, knowledge is rendered the more lucid and test-proof. Hence there ln attempting a new\\nis no reason to be afraid of a onesided idea of humanism detaching itself to take an inde- from church-dogmas\\npendent start upon a course of history of its own. Such a separate movement can only tend d s 2 13*38 li\\nto enrich the whole, tho it were but in the negative\u00e2\u0080\u0094 and to enlarge our comprehension of 128 16 8 6, 185, 197)\\nwhat humanism implies and how that knowledge is to be applied. 205, 232-\\nAs a general thing enlightenment was an anti-churchly movement that made irreligious\\nit necessary to state the positive principle in counterposition. But it is necessary humanitarianism\\nalso to state the well-founded reasons for opposing the ecclesiastical apperception of forth. 66 ea\\nhumanism, tho the statement may be taken almost as an excuse of the irreligionists. Ecclesiasticism\\nThat we do not advocate the workings of, and have no partiality for, the movement,\\nwill appear when we come to investigate it as to its own merits.\\nEven in the countries under Roman rule ecclesiastical diplomacy and despotic Romanism unaw e to\\nabsolutism did not always succeed in suppressing free thought, critical examination terr to Hfs htupon\\nand scepticism. a\u00e2\u0080\u0094\u00c2\u00ab**.\\nIf Rome charges Protestantism with being responsible for radicalism, Bishop Stross- inquisition called forth\\nmeyer has demonstrated to her, that she had to fight heretics, i. e., free thinkers, long before thes P iritor free inquiry,\\nthe Reformation and in her own strongholds. The inquisition then in vogue was a judicature\\nof the king, a measure of the worldly power, merely embellished with ecclesiastical pomp and\\nsanctimoniousness, and, of course, highly approved of, if not explicitly sanctioned, by the pope.\\nWhen Conrad of Marburg attempted to introduce the inquisition into Germany as the first which is not to be\\nattempt at extending it, he was slain by Hessian peasants, because of his cruel treatment of 9 uen che d b y another\\nElizabeth of Thuringia. Then followed the burghers of Naples and Milan in resisting the\\nSpanish contrivance to ferret out secret Moors. The people of Milan cried; Long live the\\nking! Death to the inquisition In Naples the bells rang the alarm, and nobles arm inarm\\nwith commoners cried The union shall live\\nIn Rome Christine, the amazon daughter of Gustavus Adolphus, spent her Swedish for- Christine\\ntune. Said she to Burnet: Of necessity the Church must be governed by the Holy Ghost, queen of Sweden,\\nfor since I am in Rome I have seen four popes, and I swear to you that none of them had any Aaofprms,\u00c2\u00b0crtticuL U j\\ncommon sense To besure, one may doubt whether she had much herself. Shehad exchanged P\u00c2\u00b0P er y-\\na crown for a free, lusty life, and now she covets a crown again, be it the Swedish or the\\nPolish. Her adventures are only referred to at this instance in illustration of the free and\\nfrivolous spirit of enlightenment, which ever since the reign of Leo X had seized Catholicism.\\nTo illustrate the truth, on the other hand (which might be proven from numberless other Rigorism of Genevus not\\ninstances of equal force) that onesided world-consciousness, or rather worldliness sprang worldly human ist?cs ded\\nnot from the rigorism of the magistrate of Geneva. Such reproach is ill becoming Rome in\\nface of the fact that for the sake of contrast, Rome was not always very decided on the part of\\nGod-conscousness or godliness.\\nPhilip s broodings in the Escorial tubned out to be of seal advantage to the r w f\\nDutch and the English, and to the Reformation together with the cause of humanism. Philip s\\nThe Dutch opposed the introduction of the inquisition, as much as the deprivation of broodings to\\ntheir constitutional rights, and the establishment of absolutism by military power. Holland- orce V} e\\nish freedom had been reduced to the small town of Alkmaar, which fifty years previously had Holland,\\nfurnished the stake the first victims of the Reformation. It was here that, in the days of the\\nBartholomew massacre, the freedom of Europe stood at bay, and fishermen, drowsy Dutch\\nfishermen, withstood the veterans of Alva, the elite troops of the world.\\nThe Leyden people dug out the last blades of grass which grew between the cobble-\\nSpanish wars against\\natones on the streets, and cooked old shoes; but they held out until the waves drove off the the Netherlands under\\nSpaniards just at the hour when the battered wall broke down. Those heroes of Leyden william of r n 7\\nwould eat the left arm in order to keep up strength for fighting with the right, until Wil-\\nliam s Geuses brought them bread, carried through the dams by the raging North-Sea.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0349.jp2"}, "350": {"fulltext": "312\\nDESCARTES INITIATES A NEW PHILOSOPHY.\\nn G. Ch. V. 169.\\nCalviaistic nations\\nbecome maritime and\\nindustrial powers.\\nHugo Grotius writes\\ninternational law.\\nWater-beggars found\\nNew York.\\nMusings of a\\nDutch soldier.\\nDescartes establishes\\nanother kind of\\ninquisition inquiry\\nas to the Ego\\nPhilosophy of Spinoza,\\nLocke and Leibnitz\\ninitiated.\\nA new world-\\nconsciousness founded\\nupon the ego, upon\\nscepticism as to\\ndogmatics.\\nMan, taken as the\\nmajor premise, put into\\nthe central position.\\nSignificance of\\nDescartes speculatio\\nAufklaerung\\nenlightenment,\\nin its scientific\\nbeginning.\\nIt was Holland that broke the Spanish power; and it was God who scattered the\\nArmada into the winds and waters. Holland and England and Brandenburg, all\\nCalvinistic, rose at once to become and to remain the leading nations.\\nThe Dutch navy vanquished the Spanish everywhere and hoisted brooms to their mast-\\nheads, signifying that the sea was swept clean of absolutism. Their ships went out, bound for\\nJapan around the northern coast, with evangelists on board; they hauled wool from Cyprus\\nand silk from Naples. Amsterdam took the place of Venice. Leyden became a university\\nand Hugo Grotius wrote on international law. Upon the basis of Calvinistic ethics and\\nenergy, people of faithful and dutiful character rose to a religious world-consciousness never\\nheard of before. Upon the basis of navigation and the maritime commerce of Reformed\\nnations, upon the basis of industry which France had driven to London and Berlin, a general\\nand very promising advance was made in all directions of ethico-cultural life, starting right\\nin to build up a solid and genuine civilisation without artifices and without ceasing. And\\na party of Geuses, the Dutch water-beggars, laid the foundations for New York.\\nA Dutch soldier sits behind the stove in his barracks, musing over the universe\\nand its origin, over Heaven above and the affairs of mankind upon earth beneath. It\\nis Descartes, the pupil of Spanish Jesuitism, seekiug his way out of the labyrinth of\\nprobabilism. Laboring under the conviction that first of all it is necessary to\\ndoubt everything, he resolves to be a sceptic. Thinking, he breaks down the whole\\nworld-consciousness which has been imposed upon his thoughts. Only one thing he\\ncannot argue away, his cogito. From that simple point he levels the ground for a\\nmental reconstruction of the entire world-wisdom.\\nHe initiates a new philosophy for Spinoza, Locke and Leibnitz wherewith to\\nengage their meditations. The single thought left to certainty, above the possibility\\nof a shadow of doubt, is that he who thinks is really himself. That the ego thinks\\nproves its existence and selfconsciousness. This certainty becomes the foundation\\nupon which the whole tower of conclusions is reared heavenward. In the ego lie the\\nideas, and the perceptions are formed. But from whence do they get there? Probably\\nthey are delusions which do not truly reflect things around one as they really are.\\nHence those perceptions and ideas and the process of their formation must be scrutin-\\nously examined. And one idea surpasses all the others which it is impossible that\\nthe ego should have produced of itself: the idea of an infinite being. Along with\\nselfconsciousness the consciousness of God, then, the God-Idea, is to thought a neces-\\nsity, since it cannot be thought away. Furthermore we find within ourselves the\\nideas of thought and of extension, over both of which we can think. This makes it\\nnecessary to presuppose subsisting existences; that is, substances conveying thought\\nin their extensiveness. Thus Descartes penetrates deeper into, and advances higher,\\nstep by step, from his solitary ego because of its ergo.\\nIt is plain that here a mode of ratiocination sets in, which is to hold sway over\\nthe new sera thus inaugurated.\\nMan, not God, is the major premise and stands in the center.\\nProm within, man s aspirations reach out to construct his world, the new humanistics.\\nMan is to appropriate to himself the objectivity of things, and to model them into conform-\\nance with thought. Man does not want the world to explain itself to him, because he must\\nexplain it to his own satisfaction. And the Master-builder of this world must be detectable\\nunder the given laws of thinking. That means, we must not accept anything as a matter of\\ncourse, but are to reason out things ourselves,\\nThen this new form of world-consciousness, which commenced with the protest\\nof an autodidactic miud against all that is and was taught us to be so, the general\\nclearing up (Aufklserung) ensued. Under the new aspects the fragmentary and\\nillfitting parts of a sort of kaleidoscopic knowledge were removed in order to erect\\nthe new building upon the leveled ground of the ego. Soon the universities of Ley-\\nden and Utrecht were drawn into the Cartesian neology, and all the high schools of\\nthe German nations followed suit in the work which again made man the measure\\nof all things. This was the beginning of the enlightenment among the learned;\\nits charm consisted in the facilities which it afforded for^opularising this wisdom to\\nthe level of a jejune generalness and pretentious subjectivism.\\n169. The Norman-French feudal lords had subjugated and trodden down the\\nAnglo-Saxon element under papal sanction. But when the people of England arose\\nin defense of their old church, the prime movers were discovered as coming from that", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0350.jp2"}, "351": {"fulltext": "II G. CH. V. 169. HUMANITY CONCEIVED MATERIALISTICALLY. 313\\nvery Anglo-Saxon stock among whom Bangor and Lutterworth had not entirely been 1^\u00c2\u00b0\\nforgotten. The people of England had become disgusted with the rule of cardinals. t jj r ^j d ncy to\\nThe nation had become ripe for representative government after the pattern of the 130, 135, ias, 139,\\nCalvinistic synods. The supreme judicatory of Rome was abolished; neither Peter s 156, 175.\\npence nor the money for a pallium should leave the country. The spiritual and 53KnT St\u00c2\u00ab the\\nworldly estates were combined under the crown Queen Elizabeth resigned the \u00e2\u0080\u009ed of Calvinistic\\ntitle of the supreme head of the church altho retaining the more resolutely the\\nsovereign prerogative in all matters of state, ecclesiastical as well as secular.\\nThus the ground had been cleared in Reformed nations\u00e2\u0080\u0094 to a certain extent in the one Anothel aequeI of\\nby application of ethical measures, whilst the Lutherans got mussed up a little through their ph P^ s oppressive\\ndogmatical controversies. Both courses were conducive to the accelerated development of measures.\\nfree mental activity, altho one anomaly continued, which at the bottom was as favorable to UEEN Elizabeth.\\nabsolutism as any world-theoretical heresy the state-church, reducible to the circumstances\\ncreated by Philip s fllibusterings.\\nMy crown, said Elizabeth, is subject to the King of Kings and to nobody else So much\\nhad Philip s pressure accomplished, that the claims of church-dogma on one hand, and of\\nfree criticism and public inquiry on the other, might be discriminated and liquidated.\\nWhat Descartes, the musing Dutchman, expostulated to the scholars, Shakespeare, Shakespeare\\nthe practical Englishman, exhibited to the public. Irrelative of, and indifferent to, Descartefhad hat\\nthe religious tenet of the state-church even, he analysed human nature in open view expostulated to\\nV., J- j.- i_ the scholars;\\nof the nation, and popularised the result by the dramatic representations of char-\\nacters in their bearings upon historical events. These realistic pictures called forth\\na taste for both, anthropological and historical studies. In the grand descriptive p oJ\u00c2\u00a3* ed out the\\nstyle of Daniel, in the language which Wycliff had fixed by his translation of the upon which practical\\n.-x-oii knowledge of human\\nBible, and with an intuitive insight almost bordering on inspiration, Shakespeare nature and\\ninadvertently pointed out the paths upon which, outside of the church and without history S P y\\nreference to her doctrines, the practical knowledge of man and the philosophy of his- is to proceed\\ntory were to proceed.\\nIn Hume, the subjectivistic historian, we see, bolder than anywhere else, that Hu me considers human\\nside of philosophy preponderating, which considers human nature under the low L a p^4rfMtSlitam.\\naspects of naturalism, not simply disregarding but even assaulting the spiritual, to\\nsay nothing of the religious, elements of personal life. According to Hume the con-\\ncept of humanity is an abstract generalisation; humanity itself is treated as a col-\\nlection of individuals without the inner connection through any center of cohesion.\\nUnder pretext of close investigation analysis dissolves the race into atoms, detracting\\nthe attention from the difficult problems (because of the inability to account for\\nthem, of the individualisation from the uniform bulk of natural generalness, or of\\nexplaining personal life as to either its limitations or its independence, according to\\nits relations, adaption, and character. Hume estimated his work on Human Nature Rousseau showed\\n_ T how little\\nas a stillborn child. But it was none. It grew up to become quite a selfwilled religion was\\nand mischievous boy. It just suited the prevailing tendency of the time, which ^\u00c3\u0084pp\u00e2\u0084\u00a2* 110\\nmoved in the direction of utilitarianism, and which pampered the physical appetites\\nof human nature. In Heaven and upon earth nothing was worth knowing, but what\\nmight gratify wants of that kind, and these wants were much simplified by Rousseau.\\nOn free English soil Hume thus wrought into system what had been hinted at by\\nHerbert of Cherbury and Hobbes. An abstract and rather hazy Deism was construed English deism\\ninto a sort of natural religion, which tried to bring under roof whatever remnants ItduceVunLrsuLmn^\\nretained from the God-consciousness, which could not be cleared up or cleaned woriSS\u00c3\u0084n^;\\naway. For a very indigent but so much the more pretentious understanding and\\na very diverted and dissolute world-consciousness, this natural religion with natural\\nman as the center was sufficient, but not lasting.\\nThen came Voltaire, and\u00e2\u0080\u0094 after us the deluge. He was a puDil of the Jesuits rendered int0 French\\nas were all the French enlighteners on the average. On his return from England \u00c2\u00abu.itombjr\\nhe made it his chief business to preach Hume and Deism.\\nBitter rancor and malicious sneer was all that Voltaire, the plagiarist of Hume, voitaire, the plagiarist,\\nthe most malicious poet\\ncould add from his own understanding; and all that henceforth agglomerated around of fanatical infidelity.\\nHume s wormy nucleus. We dismiss it as below our criticism; neither do we ascribe\\nmuch cultural import to the thirty thousand copies of the encyclopedia, through\\nwhich the unwarranted and unmitigated hatred against the Christian principle of", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0351.jp2"}, "352": {"fulltext": "314\\nResults of the\\nenlightenment** of the\\ncyclopedists. Carltle,\\n178, 211,\\nEncyclopedia proscribed\\nby French government.\\nIts authors feted by\\nFrederick the Great.\\nState-aosolutism and\\nreligious indifference\\nnourish one another.\\nS 11, 15, 58, 66, 72, 95, 58.\\nApplaudingjto individual\\naspiration tends to\\nleveling uniformism and\\ngeneralness.\\nConception of the\\nmodern state\\nindependent of religion,\\nwherein the\\nChurch is made\\ndependent on the\\nstate.\\nEnlightened\\ndespotism\\ntolerates all\\nexcept the\\nChristian\\ncognition of\\nhumanism.\\nPantheism\\ninvites\\nabsolutism.\\nHeoel.\\n58, 66, 72, 95, 98,\\n185.\\nThe king as bishop of\\nthe st ite church,\\nex officio.\\nReligious side of\\nthe thought of\\nhumanism kept\\nin bondage.\\nIRRELIGION AND LOSS OF POLITICAL LIBERTY. LT G. CH. V. 170.\\nhumanism was spread among the nations. We decline to trace out just now the\\nresults of this conspiracy of godlessness. Samson s memoirs tell of them, and we need\\nsimply refer to Carlyle s very accessible sketch thereof.\\nWe were compelled to take notice of the outcroppings of enlightenment in order to\\nbehold what had become of the problem of humanism under the onesided treatment regard-\\nless of its Christian concomitants. And we take notice of the fact, that the sale of the ency-\\nclopedia was as yet strictly prohibited by the French crown, when the Protestant king feted\\nits authors and made them courtiers at Berlin\u00e2\u0080\u0094 just as he protected the Jesuits when they\\nwere driven out everywhere, in order to spite Maria Theresia. The English ambassador wrote\\nhome; At this place nothing is seriously spoken of but Voltaire. He reads his tragedies to\\nqueens and princes until they weep, at the same time excelling the king in witticism and\\nburlesque. In this town nobody is considered educated who does not carry the poet s work in\\nhis head or\u00e2\u0080\u0094 in his pocket.\\n170. This brings us face to face with the modern state. To Frederick, the\\nGreat, nothing was more repugnant than organised societies.\\nThe circumstances during his reign, enlightenment in its free sweep, and his\\ninclinations molded by training and experience, the bureaucratic machinery of gov-\\nernment, which he regulated in avoidance of the star-chambers ruling in contem-\\nporaneous states, rendered the autocratic monarchy complete. His concept of the\\nstate was that it should keep aloof from religious entanglements; and that the king\\nas its first servant should also stand neutral as to religious party strifes. On that\\nscore it was Frederick s maxim that every one of his subjects should believe and live\\naccording to individual preference\u00e2\u0080\u0094 so long as his idea of the monarchy permitted.\\nTo decide what was in order this side the line of religious indifference, either\\nTersteegen s pietism or Wolf s rationalism, etc., was the office of the state-church. Of\\ncourse, this rationalistic state-church just then served her first term as the first hand-\\nmaid of the state; whose first servant was a kind of acting bishop within his\\ncountry as in his diocese. In this enlightened despotism we recognise again the\\nguarded indifference and tolerance found in various other places, where anything\\nassuming a color of religiousness is tolerated, if only external conformity to the\\nofficial religion of the state is observed for reasons of state, and where, therefore, the\\nideas of the subjects are cautiously watched, notwithstanding affected indifference\\nand tolerance.\\nThe Marshal of Saxony, for instance, dared to propose to the king to legalise marriages\\nfor periods of five years, whereby rich gains in the number of recruits for military service\\nwould surely be realised. This king, said Hegel, who certainly ought to have fully under-\\nstood him, was the first reigning prince, who philosophically comprehended the aim of the\\nstate as a whole\u00e2\u0080\u0094 who always acted in accord with the general idea before him, and who dis-\\ncountenanced specialties inconsistent with, or detrimental to, this general aim.\\nThe king in his capacity as bishop decided what was against the general interests.\\nUnless this is kept in view, it cannot be fully apprehended to what extent the religious side of\\nthe thought of humanity was kept in bondage. Notwithstanding the humane assurances of\\nallowing everybody to go to Heaven sans facon, such a state has obviously no room for a free\\nchurch. The predilection of Hegel for this sort of enlightened absolutism is explained by the\\nsame reasons enunciated at the instance of those ancient monarchies, wheredespotic govern-\\nments abetted the cultures based upon indefinite ideas about the deities, and antagonised\\nevery manifestation of individual selfhood. To monarchical absolutism in its latest form the\\nnations of Europe owe the establishment of modern state-machinery inclusive of stand-\\ning armies; and also the system of arrondissements which required several territorial\\nreconstructions.\\nTo round off this or that province or state at the expense of third parties became\\nthe intermittent fever of the cabinets. Bruehl of Saxony had the house of Weissenfels\\ndispatched inside of a few years. Eight granite coffins large and small witness that the\\ncourt of Dresden must have been an expert in doing it quietly. No humanistic enlighten-\\nment could hinder the partitions of Poland, or prevent several sequestrations\u00e2\u0080\u0094 actions which\\nsignify that princes, in proportion to their forces and on the strength of their connections,\\ndared to depart from the principle of nationality and from mutual recognition of legitimate\\npossession. The answer to these cabinet cabals is the rise of secret societies and of anti-\\nmonarchical clubs.\\nThe Christian cognition of humanism and humanity being again rejected, it was\\nfelt that a substitue was necessary for the loss of unity. The North-European asser-\\ntion of personality had degenerated into subjectivism which now began to question\\nall authority even of the administration of justice. The idea of the Supreme Good\\nhad almost disappeared from the books of the searchers after truth, so that in\\nconsequence the objectivity of right and duty was more than questioned.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0352.jp2"}, "353": {"fulltext": "Genesis of anarchism.\\nII G. CH. V. 171. ENLIGHTENMENT AND ABSOLUTE MONARCHISM. 315\\n171. An ideal conception of humanity became impossible under these circum- Political\\nstances. Disintegration of the bonds of common fellowship and sympathy on the enlightened 68 f\\none hand, and absolutism on the other should have taught the thinkers that abstract absolutism,\\nthinking leads to a mist; that the rough realities of life cannot be regulated by sub-\\njective thought and conflicting theories into which the facts, each taken by itself, will disregarding tte ts\\nnot fit. It ought to have become evident to moralisers that the inquiries as to per- L r Se e r S iy f the tlonallty\\nsoual life, since Descartes propositions of scepticism, carry with them a despotic ex- pnncipIe o\u00c2\u00a3 mdlvual,t y-\\nclusiveness to the extent of denying the duality of the mind, and of aggravating its ^fate\u00c3\u0084 8 counter\\nconfusion about itself. What then, without the human center of cohesion or monarchism\\nuniting factor, is to become of the tasks common to all and obligatory for each Loss of the idea\\nmember of the human family, if on the basis of a onesided conception of personal brings about the\\nlife each one construes a world-theory for himself out of his own age under pre- subjectivism?\\ntense of the right of private judgment, and if he then insists upon rendering his own\\no jr o Reaction of enlightened\\nview as binding upon others. If this is absurd, none can be made binding. Then subjectivism against\\nenlightened absolutism.\\neither despotism, which is anarchism from above, or anarchism which is despotism\\nfrom below, must be the natural sequence.\\nAny onesided explanation of the contents conveyed in the term of humanity can,\\nFallacy of onesided\\nin the last resort, found right and duty upon nothing but individual opinion, and can inquiry into humanists\\nproblems, under\\noffer no uniting principle. The incompetency of erroneous doctrines as to the human abuse of the\\nsoul and spirit shows itself practically in the severance of humanity, inasmuch as Judgment e\\nfalse theorising on that score will nourish hatred between the governing and the Denial of the mind s\\ngoverned in the first place, until the peril threatening the social relations in general, coSoni n^elles a\\nthe danger of disintegration, materialises. No statesmanship can save a nation from J^ e c \u00c2\u00b0viii a sed nfe the\\nfalling asunder under the auspices of a humanism severed from theism. c V ohes io t n a y centerof\\nThe present mania for general legislation in the abstract is a menace to liberty in gen-\\neral was that of which Mceser complained. They contrive to adjudge every case by printed\\nstatutes, regardless of the variety of circumstances in each particular case, according to which\\njustice is to be administered. Because Voltaire made it ridiculous, that one lost his case\\naccording to the laws of his village\u00e2\u0080\u0094 which according to the laws of another village in the\\nvicinity he would have won the demand for general rules and for tolerating no others is vo-\\nciferated. Proceeding in this course we would depart from the true plan of nature with its Nations\\nwealth of variety, and we would invite that despotism which presses everything into a few under humanism\\nmechanical molds cut loose from\\nThis dire complaint was made too late. It arose even from a miscomprehension of the theism,\\nnecessity of progress in jurisprudence as indicated by Grotius natural and national rights. Effects thereof upon\\nAs touching upon the leveling of justice to that equality before the law which sets up jurymen jurisprudence. m eseh\\ncalled from among the professional court-house bummers and ward-politicians, as if this\\nwould answer the principle of each to be judged by his peers, Moeser s warning will remain a\\nreproach against the propensity of radicalism to degrade humanity to one common, low level.\\nRadicalism makes it its business to trample under foot whatever stands out excellent from the\\nbroad stratum of general vulgarity\u00e2\u0080\u0094 by the abuse of the old German jury-system and of the\\nimpartiality of law to which modern equality is no equivalent. But since we are on that\\nlevel already, Moeser s protest came too late.\\nWe have arrived at the age of enlightenment in full glare which, as Schiller des- Jury svstem\\ncribed, becomes in crude hands a firebrand devastating countries and laying cities in u brought t0 the\\nashes. According to Kant enlightenment is man s outgrowing his selfinflicted de- n aiis t e i ch U manism\\npendency. Catholic as well as Protestant theologians had understood this long fS\u00c3\u00a4?\\nbefore Kant; Lessing s fragments came not unexpectedly to the support of ration- heeLe.\\nalism. Man with his reason has been made judge of all things. Religion inside the\\nlimits of pure reason and education of the human race were the catch-words of\\nthe time. They were the field-cries throughout the combat in which a shallow knowl-\\nedge showed defiance against a deeper exposition of the true nature of the human\\nmind. A few independent anthropologists were simply nicknamed for want of\\nargument against their deeper solution of the problems growing from the duality of\\npersonal life.\\nUpon the whole, humanity as represented by the occidental Aryans had attained\\nto the great opinion of itself, that it now had entered into the full possession of\\nhuman rights and had achieved perfect selfknowledge. Under the spell of selfde-\\nlusion and self sufficiency this humanity in partibus writes its history: histories of\\nall nations spring up, histories of all sorts of poesy, of all religions.\\n23", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0353.jp2"}, "354": {"fulltext": "316\\nPOLAEITY BETWEEN DOGMATIC AND FREE THOUGHT. II G. CH. V. 171.\\nHumanism to supplant\\nrationalistic religion.\\nHerder.\\nUniting and attractive\\ncenter of\\ncohesion missing,\\nthe church is\\nmade to\\nequipoise\\nconflicting\\nhumanistic\\nviews.\\nScHLErRMACHER.\\nKaftam.\\nBut the church as a\\ncompromise cannot\\nsupplant the true center\\nof humanity-\\nTothe enlightened this\\nKing, the Mediator had\\nbecome obsolete.\\nPolarity beUveen\\nchurch and state aims\\nat realising the idea of\\nhumanism.\\n119, HI, 159, 168, 177.\\nPolarity between\\necclesiastical life and\\ncivil society at large.\\n119, 159, 168, 177.\\nThe stage of culture\\nwhereupon\\nchurch and\\nsociety agree\\nupon latitudi-\\nnarianism\\nAccepting the doctrine\\nof contrat sociale the\\nstate ceases to be\\nChristian, to the great\\nsatisfaction of popery.\\n8 H7, 148, 175\\nWhenever written\\nconfessions are held\\namong nominal\\nChristians in general,\\nto be\\nidentical with the\\nfaith\\nwhenever every citizen\\nof the neutralised state\\nis eo ipso considered a\\nvoting member of the\\nchurch\\nthen are theologians at\\nfault in\\nallowing the dual,\\nHerder combined it all into his ideas, trying to show forth the deeper relationship\\nbetween nature and grace, or reason and revelation. He tried to supplant rationalistic\\nmoralism by the idea of humanity, which he made intelligible and popular in its full mean-\\ning by showing that Humanism is both at once, the religion and the goal of all men. What-\\never, after Descartes, a subjectivistic investigation of human nature may possibly accomplish\\nfrom below has certainly been obtained by Herder. But from the lack of means which his\\nrationalistic state-churchism could not furnish, he failed to demonstrate the cardinal factor\\nof his humanitarianism. That the uniting center of attraction was missing, was felt by\\nSchleiermacher, who (like Kaftan and Ritschl at present) supposed that the default could be\\nremedied by proving the connection existing between all things, and by emphasising the idea\\nof the church.\\nIt could avail but little to repristinate the dogma of the church in the place of\\nthe lost momentum from which the thought of humanism and the unity of humanity\\nhad taken its rise. Only where the contrasts resting in human nature are reconciled\\nthrough the Mediator, and after they have been brought to full consciousness, these\\ncontrasts become practically modified and harmonised. In other words, to enlight-\\nened thinking He had become obsolete, in whom alone the measure and coherency of\\nall things is to be found, in whom the ethical obligations and the eternal destiny of\\nhumanity are exhibited in the concrete.\\nThe conflicts between Church and State, each representing one side of the problem\\nto be worked out in coordinate methods of cooperation, have a still deeper significance\\nthan that referred to in 159. These conflicts which have always agitated history\\nresult from the polarity between ecclesiastical and civil life treated of in 119. Each\\nof these spheres is animated by the energy to realise its conception of the ideal of\\nwhat is purely and truly human, the one representing the natural, the other the\\nspiritual pole of the synthesis: until the converging movements of history under\\nhigher guidance render their unification complete.\\nThe necessity of discriminating between the antithetical constituents of human\\nnature and of humanity in general, and the necessity of dividing the work among\\nthe spheres of religion and ethics through cultus and culture, could become evident\\nin no other way but by the bearing of theories upon the course of events, or, as has\\nbeen said, by the import of the historic undercurrents upon the transactions of his-\\ntory. As far as enlightenment is concerned, this necessary polarity between the two\\nspheres entertaining each its side of the matter under discussion, had not been under-\\nstood. In the higher grades of humanity, at least, the import of that part of\\nhumanism which the church is to cultivate, was considered immaterial and irrele-\\nvant. The polarity was paralysed by treating the spiritual side as contradictory to\\nhumanism.\\nUnfortunately the church, too, on the other hand, ignored this polarity. The\\necclesiastical community falls into the error that the state is Christian, and that\\ntherefore every citizen is ipso facto a member of the church. The public had not\\nbecome aware of the fact, that with the acceptance of the doctrine of the state being a\\ncontrat sociale the state ceased to be Christian; and that the church, by recognising\\nany individual of the very promiscuous civil society as a church-member also, had\\nallowed the opinion to prevail, as tho she had assumed the nature of the promiscuous\\npublic in her participation of progressiveness, and was therefore to be put on a level\\nwith other selfconstituted associations. The difference between the church and the\\nworld is removed because both apparently cover the same ground; the Church becomes\\nhumanistic and is considered to be of mere human origin; Christendom and Chris-\\ntianity are deemed as equivalent.\\nThe ministry accommodates itself to this public opinion. Society on its part nar-\\nrows the idea of the church to the circle of the theologians, or overstrains the idea of the\\ngeneral priesthood of all Christians, whilst the theologians on their part acquiesce in the\\ncommon interpretation of humanism as sufficient for religion. External adherency to a con-\\nfession, a symbol of faith, now called the faith, is deemed sufficient for being considered\\na Christian it is held almost as meritorious if one still believes in a higher being. Gradu-\\nally the esteem in which the confession was held diminishes; and even in the church the\\nrecognition of orthodox doctrine becomes dim and is considered unessential. -Those who were\\nappointed guardians and defenders of the full and dual bearing of that which the term\\nhumanity contains, are the stewards of the divine mystery implied in it no longer. For by\\nconcert of opinion the Church, in order to remain popular with society and with the masses,\\nis determined as much as society upon the process of leveling. Flat superficiality on the part", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0354.jp2"}, "355": {"fulltext": "II G. CH. VI. 172. RELIGIOUS SIDE OF HUMANISTICS. 317\\nof ecclesiastical rhetoric now called sacred elocution is taken for profound prudence, bearing of what the\\nsince popularity is taken for success in enlarging the number of membership. In its method to become^gnOTeSf 11\\nof keeping account of members joined and dollars collected, the church becomes flatitudina- and are.each on his part,\\nrian indeed; and by applying the methods through which moneys are made up, she becomes leveling process l\u00c3\u00b6wering\\nworldly in an alarming degree. sooi f*y and f or th f.\\nB worldlmess degrading\\nOn the whole, enlightenment as a historical movement had to be instrumental, the church ln an\\nnevertheless, in the further development of the idea of humanity inasmuch as it alarmin e ^Re-\\napplied this idea to all phases of practical life despite its onesided conception. Altho it\\nwas so onesided in its moralising that Christmas-sermons of that period are extant, in\\nwhich the utility of wintering cattle in stables was made the topic, instead of the\\nnativity of the Savior, The True Man: yet that moralising of enlightened ration-\\nalism bore the good fruit of a thorough humiliation through a Napoleon. For it is\\nquestionable whether without this humiliation the sense of liberty and unity would hS^mSed d b5r a a onalis\\nhave outlived enlightenment and whether the import of religion upon human life historical chastisenient\\nwould have been so readily acknowledged again and so easily restored.\\nEnlightenment had to serve the purpose of ventilating the humanistic-cultural gtoScS\u00c3\u0084SISi f\\nside in opposition to the domineering altho servile state-churchism. Through an fervent purpose* 1 thus\\nentire century the state-churches had allowed the neglect of ethical studies withal\\nthe preaching of utilitarian morals; much less had these churches the courage to\\ndemand practical exercise of humaneness. to keep ft*u3 ic harged\\napprised at any rate, lia 1\\nTheology was at fault. For it was in consequence of the subtle controversies about the neglected to discriminate\\ncommunicatio idiomatum that the doctrine of the true humanity of the Mediator had been moraHsmand christian\\nrendered suspect of heresy in almost Byzantine fashion, that the secularised thinking of ethics, and to demand\\nthe exercise of\\nsociety found the church only too ready to go with it to the other extreme of ignoring the humaneness.\\ndogma of the deity of the Christ. The Church abetted enlightenment to such lengths, as that\\nthe great polar tension between the Church and society in general which is necessary to pre- a n almost Byzantine\\nserve the religious side of the dualism manifest in human life, but requires selfdiscipline nature, the ehorch\\nIiec inung tired of them\\nunder auspices of an authoritative spiritual censorship\u00e2\u0080\u0094 had become almost entirely neu- fails in with the\\ntralised. The Church had too much conformed herself to the world and had thereby n ^hurchly f p uMic\\nbecome degraded to a kind of spiritual police for maintaining order in the State. conforms itself to th\u00c2\u00bb\\nworld\\nCH. VI. CIVILISATION RENDERED TRANSOCEANIC. AND THE THOUGHT OP\\nHUMANISM COSMOPOLITAN.\\n172. After the severe chastisement contracted and sustained by the presump-\\ntuous and irreligious humanistics and by the insipid state-churchly rationalism, we m OTeme\u00c2\u00b0n n ts r Jnd\\nhail the turn of the tide bearing upon its enlarging wave-circle the neglected relig- chu?c n hlm ic Turn of the\\nious side of humanism. This reactionary movement, as the freethinkers called enr^ngwaT ciroLi\\nit, affected, in the first place, those nations which on that account became now the reiiSous side of\\ninfluential nations of the Occident; not that their intellectual ism just looked into humanism,\\ncreated the new sera at least not that alone. The new formations in course of prepa- New ae\u00c2\u00bb not created by\\nration required the extension of transmarine relations in which a practical and free bit^tr^eitfns^ot\\nwill got opportunities to manifest itself. The new formations ensuing furthermore ^ationP ne\\ncaused the reaction which the extended relations were bound to call forth in the requiring the energies of\\nfree will.\\ncountries where that extension of civilising influences originated.\\nThe Hollanders under Philip had been first in pointing out the direction in\\nwhich the cause of true humanism might ramify. The reaction alluded to was to Sm^HaTi^ubstratum\\ncome, first in order, from the United States. The European nations were thus and a e new r kind e of nanent by\\nnow brought into permanent contact with the ethnical substratum of the Ugro- Altaic colonisation\\nand Mongolian nations east and west of Europe.\\nIn the East, Europeans laid their hands upon Siberia, thereby freshening up certain old\\nmemories. We remember the slight acquaintances formerly made through Alexander, then\\nsome communication by way of the silk-road, then on the occasions when the Huns paid the\\nEuropeans a few visits, then at another call on the day that the popes disciplined some Saxons,\\nand for the last time when, shortly after Marco Polo s return, Albuquerque, and again the\\nGeuses. returned all those visits and knocked at the doors of China and Japan.\\nIn the countries of the setting sun, whither Mongolians had migrated evidently the\\nwrong way for culture so far had ever taken the westward course Mongolian empires had\\nbeen founded and destroyed. Remnants of the Tshitshimekians were met with, who (most likely\\nduring the invasions of Dgengis-Khan s hordes), had at about 1200 A. D. left Asia by way of\\nthe Aleutes, and spread over the substratum of a preceding culture. A still higher culture was\\nobtained under Toltecian and Aztecian dynasties which seem to have followed at the time of\\nthe new commotions caused by Kublai Khan.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0355.jp2"}, "356": {"fulltext": "Purport of trans-oceanic\\nconnections.\\nRevival of missionary\\nimpulses.\\nLatin nations in the\\ninitiative, controlling\\nthe seas.\\n318 REACTION OF THE AMERICAN REPUBLIC AGAINST PSEUDO-HUMANISTICS. II G. CH. VI 1 73.\\nRelations, then, are forming of which nobody had ever thought, not even\\nthose who just then were engaged in analysing and anatomising humanity\\nwith cuts of reason more or less dull. And with these new relations there rushed\\ninto Europe a flood of new thoughts. Remarkable rays of a light, kindled by\\nold remembrances about going and teaching all nations, beckoned westward.\\nThose who had been waiting for the dawn of that light had experienced sore disap-\\npointments during the conquests and colonial exploits to which the Europeans at\\nfirst betook themselves, attracted by rumors of gold.\\nThe Roman nations inaugurated their colonial enterprises upon the ground that\\nthe pope had America portioned out to them for the purpose of compelling the\\naborigines to enter the Kingdom. It was for this reason that Spain and Portugal\\nclaimed sole control over the seas; and that Philip expected the influx of gold from\\nPeru in support of Alva s attempt to extirpate heresy on Dutch territory.\\nRemarkable rays of light thrown upon old remembrances\u00e2\u0080\u0094 which had been pre-\\nserved in childish tales about fairy-lands, sought at first by the western route\u00e2\u0080\u0094 had\\nat the same time led a new generation of Europeans to the East.\\nOn the 12th of March, 1514, the grand embassy of Portugal held its entree into Rome,\\nbringing the news of the discovery of Malacca. It was made the occasion for the Orient to do\\nhomage to the Vice-God of Rome for the extremes to meet. Marshaled by heralds, a rich\\ndonation was carried up to him, which consisted of the costliest vestments decked with pre-\\ncious stones, and golden vessels. Surrounded by these presents a Persian horse headed the\\nprocession. Gorgeously caparisoned it was led along under the jubilee of the spectators lining\\nthe streets, because on the back of this horse rode a leopard trained for the hunt. Then an\\nelephant of largest size came waddling along. From the citadel of St. Angelo cannons\\nthundered the salutes across the Tiber up to Peter s grave. Diego Pacheco delivered the grand\\noration and\u00e2\u0080\u0094 thrice the elephant fell upon the knees before Leo X.\\nPageants and anecdotes are instructive, inasmuch as they express the mode of\\nthinking and the world-consciousness of a people prevailing at a given period of\\ntime. This thinking and going upon adventurous expeditions was accompanied\\nwith the inclination to lay the world at the feet of the father of the Christian house-\\nhold in filial obedience and devotion. This is one of the few traits which might\\nreconcile one with such an arrangement for ruling the fates of humanity and with\\nthe disposition to submit to such paternal rule. This trait is similar to the single\\nredeeming feature of Asiatic life pursuant to which the authority of the house-father\\nis transferred to the ruler of the state. This patriarchal principle is ideal and\\namiable, even if subverted into oriental despotism. But admiring, perhaps in a\\nsentimental mood, this ideal, as some of us have, it was forgotten that with the\\ntransfer of patriarchal authority to one who rules over a large territory, the childlike\\nattachment and the parental love holding a family of good breeding together, cannot\\nbe transmitted to the sovereign of a multitude of diverse tribes, much less of a variety\\nof nationalities. In spheres thus extended sentiments soon cease to reciprocate.\\nPatriarchal rule and obedience to it then assume the nature of cold business transac-\\ntions and despotic regulations, under such government spiritual advance is out of the\\nquestion; for nations treated as minors will never attain to manliness and selfhood.\\nAnd since this was the condition of the subjects of Rome just as much as in\\nPeking, we are compelled to extend this conclusion to the Roman principle of coloni-\\nsation, as implied in and illustrated by the display of patriarchal affection at the\\nbeginning of Rome s trans-oceanic connections.\\n1 73. The Germanic nations entered these connections in a different manner. First\\nin order to extend the influence of the reformed religion were the water-beggars. These\\noutlaws were virtually the founders of the second republic in the delta of the Rhine,\\nafter the pattern of the Swiss republican confederacy established at its head. The\\ndashing daringness, with which the Brill was snatched from the clutches of Alva,\\nencouraged the Hollanders in their gloomiest days and rekindled the fire of patriotism.\\nThe freebooters developed into a regular navy. Trade followed and created the Dutch\\nEast-India Company, whilst the England of Elizabeth as yet traded with Persia by\\nway of Russian overland routes. The horizon continued to widen; such companies as\\nthe Russian, the African, the Turkish, and English East-Indian, started up in quick\\nsuccession, all equipped with the privileges of great monopolies. The ports in\\nSignificent scene at\\nRome.\\ng 142, 144, H5, 149.\\nAsia paying homage to\\nthe pope.\\nAsiatic patriarchal\\nauthority transferred\\nupon the ruler of the\\nstate\\nwhich ideal form of\\nruling is practically not\\ntransferable to the\\nextent of an empire.\\nS 56, 115.\\nRome, just as much as\\nPeking, treated the\\nnations as minors.\\nGermanic nations made\\ndifferent use of the\\ntransoceanic\\nconnections.\\nSignal successes of the\\nwater beggars\\n5 1W, 168, 174", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0356.jp2"}, "357": {"fulltext": "II G. CH. VI. 173. GENESIS OF THE PROTESTANT MARINE POWERS. 319\\nAmerica were secured and French preoccupants pushed aside. On land and upon the Marines of aonianised\\nwaters Germanic mariners met and vanquished the Roman. The net result of the se o n ndaryTmpor e t d t0\\ncontest was destined to benefit mankind in general.\\nFinally the western Aryans met the eastern again for the first time since they After i ong separation th\u00c2\u00ab\\nhad separated upon the terraces of Iran; one branch moving west, the other taking r y^meeUgl* 1\\npossession of the large peninsula between the Indus and the Ganges. Their meeting Fate of the Hindoos\\nagain at the opening of the new sera was of incalculable import. since that separation.\\nAfter the Mongolian had set foot upon the neck of the peaceable Hindoo in the\\ntime of Babur, Grand-moguls held sway over the length and breadth of the Aryan country; HlndoTpV?n C \u00e2\u0084\u00a2vL\u00e2\u0084\u00a2s e\\nafter the death of Aureng-Zebs the downtrodden nation lay distracted. The satraps declared of the British crown.\\nthemselves independent; but the subjugated peoples rattled their chains in vain. England\\nneeded but little strategy to intervene in the internecine wars of the Indian rulers, and little\\neffort to master and manage these nations by making the native rivals English vassals. Of\\ncourse, in order to maintain English dominion, conquests became necessary. The wars with\\nthe Marattes were victoriously brought to a termination, and Pitt, by means of the famous Cancellation of the\\nEast-India Bill prevented the East-India Company from becoming a state within the state, company! the EaSt I p,TT a\\nso that after the lapse of nearly a century D Israeli was enabled to earn the glory of having\\nadded an empire to the crown of Victoria. England became, as Heeren judged, a market for {Jf?\u00e2\u0084\u00a2 te^th\\nthe products of English manufactories and a whirlpool in which the Indian treasures\\ndisappeared.\\nIt may be that from the start the India-budget was a money speculation. Indeed, those\\nhundred millions, which England received from Indian sources every year, amply covered the\\noriginal cost. These millions upon millions prove the rich resources opened with cheap\\nIndian labor, and prove the enormous advantages accruing from the new relations for both investments?\\ncountries. English capital rendered the moist and fertile lowlands and the Alpine meadows\\nprofitable. Hence to the cause of humanity, which Providence, overruling history, has at\\nheart, the fifty millions realised by Indian cotton-raising alone are of higher significance\\nthan the fact that British capital found its safest investment in Indian enterprises. These\\nmillions shall not lead us to ask whether we have merely to deal with mercenary schemes to\\nmulct India systematically. We have a deeper interest in these results than the cash-balance\\nsheet sets forth, inasmuch as they prove the permeation of the Hindoo nations with elements\\nof European culture. Ignorant as to the bearing of these factors upon their future fate, the ia s ene\\nHindoos could do nothing but submit to the unavoidable. The issues growing out of this\\nmode of disseminating Christian world-consciousness will evince themselves as highly satis-\\nfactory to the Indian people, if the process continues in a tolerably humane way under just\\nand judicious rule.\\nConcerning England this relation instantly became of far higher value than the\\nHigher than mercenary\\nfinancial profits. The best interest drawn from the Indian investments consisted in profits reverting to\\nEngland.\\nthe stimulating reaction upon the religious life of the ruling nation. This blessing\\nmanifested itself immediately in the revival of the missionary zeal quickening the zelY^igo\u00e2\u0084\u00a2tes OLa\\nactivity of the high-churchism of the state, which of yore had incited the English rel,glou\\npeople to sympathise with their cousins on the continent.\\nSince Alexander s expedition so little had been heard of India that Europe simply won-\\ndered at the legends about an oriental Prester John entwined with the rumors about the\\nmarvelous wealth of India. The great country of the East appeared to the mind of Europe as\\na distant mountain, inaccessible on account of the Turks. Now it was open for intercourse\\nbv way of doubling the Cape of Good Hope, the realities of the once mysterious regions sur-\\npassed the dreams of the European cousins. And for the realities of the present life the east- T ourj ii n e cane of Good\\n\u00c2\u00abrn Aryans were now reclaimed from their dreamy existence under the incubus of a self con- Hope opened India to\\nstructed invisible world, awakening when they became aware of the practical energy with Europe which on land\\nwhich the western Aryan labored to overcome difficulties. h ad J 166 11 obstructed \u00c2\u00b0y\\nhe Turks.\\nThe widely contrasting peculiarities of consciousness caused each branch of the\\nsame race to come again in contact one with the other, whereby the Hindoo frame of\\nmind is to become elevated to its normal balance. For, in the midst of the times\\nsince their separation, the point of equipoise had been provided for, at which their\\nestranging views of life might become reconciled the synthesis of the polar antithesis\\nhad in the meantime become revealed, the synthesis of the seeming contradictory The Anglo-\\nideas which had always swayed both groups of the Aryans. wlthdivTdin^the\\nIt remains, for the present at least, the task of the Anglo-Saxons to divide the common testator\\ninheritance of Christianity with the Hindoos, as it behooves relatives. But in antici-]^ 1 i t J ^i t v 1 e eastern\\npating Asiatic prospects we have rather gone ahead of our theme.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0357.jp2"}, "358": {"fulltext": "320\\nBenefits accruing\\nto Europe from\\nthe reaction of\\nAmerica against\\nfalse conceptions\\nof the humanistic\\nthought.\\nDutch taking the\\ninitiative in\\ncolonising North\\nAmerica.\\n166, 168, 173.\\nPrice paid the Indians\\nfor the Manhattan\\npeninsula.\\nThe fortyone\\npilgrims on\\nboard the\\nMayflower.\\nSimple and sincere\\nsocial contract\\nwitnessed for the first\\ntime in history, different\\nfrom that of Jesuitical\\ninvention.\\nIdeas of the human\\nright to be independent.\\nDraft of the first\\nconstitution fur normal\\nselfgovernment at\\nMecklenburg, N C.\\nGrand\\ninstrument of\\nmodern\\ncivilisation 1776.\\nNorman traits\\ndiscarded Anglo-Saxon\\ntraits fostered.\\nUNITED STATES.\u00e2\u0080\u0094 EVANGELICAL HUMANISTICS APPLIED. II. G. CH. VI. 174.\\n174. At the present stage of this disquisition it is our aim to show how the\\ntransmarine relations extended the horizon of the European nations, and how these\\nuew relations reacted upon their political economy and their social and religious life.\\nNo sooner had the Europeans taken a glance at the East, than that they slowly com-\\nmenced to branch out to the new western continent also. Altho very little attention\\nhad so far been given to America, yet it was destined that from thence the greatest,\\nmost direct and most wholesome influences should be derived. The Dutch had taken\\nthe initiative in founding a North American colony, ever since William of Nassau-\\nOrange had taken that step into consideration, when it seemed as tho Holland was to\\nbe sacrificed to Spanish fury, and abandoned to the sea from which it had been\\nwrested.\\nTen shirts, thirty pairs of stockings, ten shotguns with ammunition, thirty iron\\nkettles and a copper pan they had paid for the land upon which New York stands\\ntoday.\\nAfter this beginning the British began to look after their interests in the region\\nof New Amsterdam, and to put in their claims. Upon this new soil colonial life\\nthenceforth produced new ideas which in Europe had never been heard of before.\\nPowerfully did these ideas react upon the mother country, its state-policy and its\\ncomfort.\\nThose forty-one men, who in the month of December A. D. 1620 stood around the\\ntable in the cabin of the Mayflower, were British Nonconformists. They stood wait-\\ning in solemn mood for their turn to subscribe the first constitution which was based\\nupon the equality of the rights of each and all. It meant a simple social contract\\nthe like of which the world had as yet never witnessed. Based upon the freedom of\\nconscience, political freedom was warranted. What would have been impossible in\\nEurope was born upon the waves of the Atlantic ocean, to be carried out in the woods\\nof the new world. This practical rise of an entirely new form of government,- after\\nthe pattern of the Calvinistic or rather biblical constitution of the church\u00e2\u0080\u0094 the world\\nowes as much to the English zealots, who sought religious and ecclesiastical unity in\\na ritualistic liturgy, as to these English and Caledonian dissenters, who cut loose\\nfrom the anomalies of a state-church.\\nHuguenots and Culdean Presbyterians had taken refuge upon the Blue Mountains of\\nNorth Carolina. When they met to organise themselves into a body politic, they called their\\nhome Mecklenburg in honor of the wife of George III. After the battle of Lexington they were\\nforemost in raising their voice in favor of independence from the British crown.\\nThis was the definite and decided motif of the counterbass intoned by the Mecklenburgian\\nAmericans, in harmony with which the melody of the Declaration of Independence was com-\\nposed soon after We hereby declare. All laws and commissions confirmed and derived from\\nthe authority of the king or parliament are annulled and vacated; all commissions, civil and\\nmilitary, heretofore granted by the crown to be exercised in the colonies, are void. Asall\\nformer laws are now suspended and the congress has not yet provided others, we judge it\\nnecessary for the better preservation of good order, to form certain rules and regulations for\\nthe government of this country, until laws shall be provided for us by the congress\\nThis declaration once put down in writing by Anglo-Saxons, Orangemen and\\nFrench refuges, the thought of humanism was practically demonstrated to its full\\nextent in the grand event of 1776\u00e2\u0080\u0094 on the 4th of July.\\nThe thought of humanity, then, is finally understood and takes the shape of a\\ndocumentary instrument unequaled in the history of modern culture, of Christian\\ncivilisation, notwithstanding the erroneous deductions eventually drawn from it.\\nSocially North America\u00e2\u0080\u0094 with the exception, of course, of Roman Mexico, which is\\nscarcely to be counted in as yet\u00e2\u0080\u0094 is the offspring of England; but in such a manner\\nthat the mass of immigrants, incessantly flowing in from the old country is\\nreduced to its elementary radicals, and is purged thereby of such old dross as, for\\ninstance, the primal ingredients of Norman feudalism, and of such repulsive residue\\nas the refuse of Romanised nations brings along; whilst the Saxon traits are kept\\nup and fostered, because of their principles of selfhood and honesty, and their senti-\\nments of sympathy and fidelity. Springing up from forests and prairies under the\\ncanopy of the blue sky and the stars, state after state augments the power of the\\nUnion, which is built up like the primitive log-cabin, rough and ready, with a view\\nto rapid improvement.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0358.jp2"}, "359": {"fulltext": "II G. CH. VI. 175. A FREE CHURCH IN A FREE STATE. 321\\nDavid Crockett roams about in wildernesses so solitary, that herds of deer stare in illustration of North\\namazement at the strange intruder, when one of their number is shot and drops down in their \u00c2\u00bb\u00c2\u00bberican, pioneer life,\\nmidst. From the scenes of the hunting grounds, from adventures with trappers and miners, national character.\\nwith the bear and the buffalo, he comes to take his seat in congress. In the circus and at the Career of Dayid Crockett.\\npresidential banquet he is always the same, half horse, half alligator As a matter of course\\nhe dies in his boots, a favorite of the people and hero of folk-lore.\\nSuch is tlie stamp of the American nation as compared with others. In humble\\nstations of life, under the pressure of the privations of pioneering the hearthstone is\\nlaid in the log-house; tender considerateness of mother, wife and sister becomes the Labor for\\nstepping-stone to educational accomplishments, to virtue and honor, both becoming common interests\\nx. x i procures the true\\ncorner-stones of prosperity in a palace. Comfort is taken by storm and time by the fore- level\\nlock. Every muscle is strained, every force liberated and developed, utilised and im- eqn\u00c3\u00a4utj! 1 dlgnity and\\nproved upon, so as to increase and save human strength by subduing the powers dor-\\nmant in nature. The most heterogeneous nationalities meet and mingle on foreign soil,\\nand are pressed into service for mutual assistance. The people labor in the pursuit of\\ncommon interests, and gradually amalgamate in the observance of the emphasised\\nhabits and customs of the country, until the antagonisms are either assimilated into, Antiquated\\nconventionalisms\\nor disappear from, the establishment of a distinctly characterised nationality after abolished,\\nall. Many prejudices must be thrown aside, many an old-fogyish form of convention-\\nalism becomes ridiculous. For, in the forest, and on the frontier, even in the\\nstore or office, ceremonious circumstantiality ceases to be admired and becomes cum-\\nbersome; whilst true urbanity is not at all depreciated and vulgarity is ostracised. In\\na form of liberty entirely new in history, we witness how in a great nation, side by\\nside with rude manners and bad characters, the excellencies of human nature also E *p?r in nt\\nwhether the Good or the\\nexist, and how both grow to proportions which in such close proximity would Bad is more attractive\\no r r it an ,j g, ves tne better\\nhave seemed impossible. The world witnesses the successful experiment of testing satisfaction.\\nwhich of the two, the Good or the Bad has the more attractive force, or gives the best\\nsatisfaction, and gains the most popularity.\\n175. We must return to the Rhine and its vicinity, where the thoughts were Retrospect\\nushered into the world which rendered the wild West capable to respond to the de- European precedents,\\nr conditioning the success\\nmands of modern culture, and even to carry out the principles of Christian civilisa- of this experiment.\\ntion. For, said pope iEneas Silvius, nowhere among the nations is found so much Pope jEneas sswius on\\n_, German freedom.\\nfreedom as in the German cities, in comparison to which the populace of the Italian s 134, ui,\\nrepublics are mere serfs. Yet Germany had grown to be just as servile in the mean\\ntime. In consequence of the Reformation the power of princes had been largely en-\\nhanced. This result may be deplored, but since the German Reformation did slight\\no Effects of the\\nthe opportunity to create an ecclesiastical selfgovernment independent of the state, Reformation frustrated\\nl y absolutism and\\nit was unavoidable. Under the denominational and monarchical absolutism, as lacil- statechurchism.\\nitated by the errors of theologians and cultivated by the Jesuits, the political effects\\nof the Reformation were crushed, and the unfolding of the thought of humanity and\\nthe happiness of the subjects was repressed. Keeping pace with the power of mon-\\narchical star-chambers, there grew up the intolerance of Protestant as well as catholic\\nstate-churches with their procedures against witchcraft, at pillories and in chambers\\nof torture. In the Thirty Years War, necessary for the preservation of the humanistic Thirty yea\u00c2\u00ab war\\nnecessary to preserve\\nattainments and of religious freedom, these principles disappeared almost entirely J^j\u00e2\u0084\u00a2 8 and politi fi 6 2\\nunder the selfish polity of conquest, and under disregard for nationalities, as\\nr -i 17 Contest of intrigues\\npracticed in the cabinets of both religious parties. The contest of intrigues ended ended without an\\nwithout an ideal, as Hegel designates the exhausted condition of Europe in the\\nmiddle of the seventeenth century.\\nEuropean culture appeared as if doomed to extinction; it was bare of an ideal since\\nGermany, in addition to its impoverishment from being always the battlefield of the Euro- Europe exhausted.\\npeans, had become isolated from the traffic of the world. Venetian commerce had founded\\nand nourished the prosperity of the German cities. Now, with the oceans thrown open, the\\nVenetian ships like those of the other Romanic powers rotted upon stagnant canals. Ger-\\nmany was switched off from international intercourse, and the great minsters dotting\\nthe routes of former munificence remained unfinished. Many other circumstances con-\\ncurred to subject the empire to a deadening stagnation, and the nation, lacking the econom- Germany always the\\nj field of battle,\\nical stimulus and hence growing indolent as to progress, entirely forgot to improve and com- impoverished also by the\\nplete its political and ecclesiastical arrangements. Previous beginnings, so full of promise decline of Venice.\\nof a glorious future, were abandoned under the general discouragement, and public life crept\\nalong as well as the policy of expediency allowed, whilst potentates great and small made\\nthemselves comfortable after the pattern of Versailles\u00e2\u0080\u0094 and the wise heads wrote books.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0359.jp2"}, "360": {"fulltext": "322\\nGERMANY S RECUPERATION. ENGLISH REVIVALS. LT G. CH. VI. 175.\\nGermany\\nparalysed\\nexcept in mental\\nactivity.\\nGermanic nations\\npursue their task with\\npractical energy\\nextensively.\\nThe Germans write,\\nargue, dream, build\\ntheories, in pursuance of\\ntheir task\u00e2\u0080\u0094 intensively.\\nGermany enjoyed the\\nunderstanding of the\\nillustrious idea of\\nhumanism.\\nMovement of liberating\\nthe third estate,\\nreopened by Jesuitism\\nin a negative manner.\\nState taught to be a\\nmere human institution.\\nPower of princess\\nundermined.\\nLaynez in Council of\\nTrent.\\nPart taken by\\nthe German\\nworld-theories\\nin neutralising\\npolitical\\neconomies of\\nJesuitism.\\nCause of liberation\\ntaken up positively.\\nDivine rights of\\nhumanity vested in civil\\nrepresentative\\ngovernment.\\nHoppes, Grotius. 168\\nSeckendorff. Pufendorf.\\nSmall practical\\nbeginnings by the\\nPuritans of Rhode\\nIsland.\\nWhy England\\nescaped the\\ndestructive\\neffects of the\\nFrench\\nRevolution.\\nLecky\\n176, 177.\\nWesleyan\\nRevivalism.\\nZiNZENDORF.\\nPiety of the\\nMoravians,\\nfurnish the\\nfirst modern\\nmissionaries.\\n\u00c2\u00a7130,135, 138, !39,\\n156, 169.\\nGenuine\\nreligiousness\\nalone assures\\nnational lreedom\\nand prosperity.\\n28, 34, 44, 50, 55,\\n71,86,126,131,132,\\n137, 139, 156.\\nJustus Mover s fidelity\\nt old German principles\\nof jurisprudence in\\nrefutation of the\\nVicar of Savoy.\\nRousseau.\\nGermany had been able to break the fetters of a Roman world-monarchy, and to\\ndeliver the thought of universal humanism from its Roman bondage. But Germany\\nproved unable to carry out, by practical and energetic measures, the great thoughts,\\nwhich had been set free through its religious reform. Whilst the other Germanic\\nnations busied themselves with naval exploits, and as fruits of their daring enter-\\nprises earned a large harvest of ideas and means, Germany had to commence anew\\nwith colonising and repopulating its own soil, and was compelled to stay at home.\\nThe circulation of its vital sap went on as in sleep. For the time being Germany\\nconsoled and contented itself with having its intentions and principles stored up in\\nbooks and piled away in libraries until the necessary awakening to its task in the\\nworld took place after a long and phlegmatic doze. Germany continued to argue\\nupon the things of which it had full possession, about its cognition of the value and\\ndignity of man, about the evangelical freedom of a Christian, about the state of spir-\\nitual childhood in the relation between God and man, etc. etc. Germany enjoyed the\\nunderstanding of the true and illustrious idea of humanism; but its realisation it had\\nto leave to other people.\\nThat great movement of liberating the third estate beginning with Wycliff\\nin England, having been taken up by the Taborites of Bohemia, and in the cause\\nof which the Bundschuh-peasants had rung the alarm\u00e2\u0080\u0094 had come to a dead stop.\\nThe Jesuits saw fit to take up the popular cause to the advantage of their\\nschemes. When they declared the state as of mere human origin, they had taken\\nevery precaution in advance, that matters of public interest were formulated according\\nto their doctrine of the contrat sociale. Thus Jesuitism managed to get control over\\nthe course of events to the extent of dethroning any prince opposing this contract,\\nthe head of the church excepted. Such were the principles expressed by Laynez in\\nthe council of Trent, whose acceptance the protestants scorned, and which the Roman\\nchurch never retracted.\\nSeckendorff wrote the state of the Christians in defiance of Jesuitical tenets; and\\nPufendorff, returning from Copenhagen and setting up natural law upon the principles of\\nGrotius and Hobbes\u00e2\u0080\u0094 still postulates duties to God in the first place, from which he deduces\\nthose to the ego and to fellowmen.\\nAside from those theoretical works scarcely any practical activity on the score of\\nsocial development is perceptible. The prerequisite for the practical efficacy of the\\nChristian thought would have been a reorganisation of political economy, such, for\\ninstance, as the Puritans had achieved in Rhode Island\u00e2\u0080\u0094 but which in Europe under\\nthe sway of the Bourbons and Habsburgers seemed an impossibility. The occasion for\\nthis reorganisation was swiftly approaching, nevertheless. A storm was brewing in\\nthe West.\\nLecky in his History of England in the 18th century has shown why this\\ncountry escaped the destructive effects of the French revolution. Nothing but the\\nrevival of evangelical Christianity saved Great Britain from the contagion; for\\nnothing less than personal religiousness and consecration to a life in obedience to the\\ngospel enables people to comprehend the thought of humanism in its full and true\\nsense. This was what Wesley preached, who had gone to Saxony in order to study\\nthe piety of the Moravians, and to ask Count Zinzendorf for advice. It was the\\npreaching of the Wesleys and the Whitefields which generated that intense conscious-\\nness of personal responsibility and cooperation which alone is the preventive against\\nthe explosion of natural forces in riotous excesses. The world-theory implied in such\\nsermonising, as based upon the genuine and restored God-consciousness, and as com-\\nbined with the dual bearings of the thought of humanity: this alone makes people\\nfirmly adhere to true freedom, and assures a happy advance of civilisation and the\\nprosperity of a nation.\\nWhen the great Romanic revolution was in its state of incipiency the old Ger-\\nmanic conception of liberty revived, as if the salubrious breeze from the western\\nwoods and prairies reminded the Germanic mind of the days of its youth. The\\nundaunted fidelity of Justus Moser alluded to, was patriotic enough to protest against\\nthe generalisation of laws and against the reduction of one s social standing to the\\ncommon level of vulgarity.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0360.jp2"}, "361": {"fulltext": "II G. CH. VII. 176. HISTORY BECOMES UNIVERSAL. SOCIOLOGY ENTERS A WHIRLPOOL. 323\\nHe wrote against the tyrannical fashion of composing codes of general laws be- Karl v. Moser\\ncause they estrange us from the nature of things which in its adaptedness for unfolding tendency,^ generalise\\nindividuality demonstrates its wealth Addressing the Vicar of Savoy, in care of Monsieur lay-points to\\nRousseau he showed how dangerous the inclination to leveling legislation must of neces- lv iual cases\\nsity become to freedom in general. Equally alarmed by the dream of a general form of leg- Mo ?e a statesman,\\nislation and jurisdiction was the pious and strict Karl von Moser. Enwrapping a man in emotion*\\nfurs from head to heels in the month of May may be the proper thing for St. Petersburg, witn active bravery\\nwhilst in Naples such a dress would be unendurable In Moser the feeling of that which is wisdom*\\nhumane to perfection, namely the consciousness of being a child of God, was active in the\\nform of practical WISDOM.\\nooo\\nThe world stands wide open in the East and the West, prepared to receive the Retrospect:\\nimpartation of higher principles, awaiting new methods of cultivation. For the first \u00c2\u00abJ\\nor the nrst time is the\\ntime the surface of the earth in its entirety becomes historic ground. The exDansive entire wurld read y\\nreceive higher: i. e.\\nbattle field is made a field of labor, and is made accessible by the amazingly rapid c U v iture B principles of\\ndevelopment of the means of traffic. Never before were the remotest corners of\\nthe world explored with more zeal than that manifest since the beginning of our own\\ncentury. We may say that all preceding history in general, of which we have so far\\ntaken the philosophical retrospect, had simply been the preparation for the new sera r ^rtions 0fcosmopoIitan\\nof cosmopolitan and international relations of humanity, a history of preludes in\\ntheir several departments. History proper, that is, the symphony of human affairs in It is now\\nconcert, the description of the fugue-wise advances of humanity as a whole in its univer sa i history proper\\nreciprocal interactions begins only now. All prior human activity resembles but a\\nschool where the lessons are inculcated in the class-room and the exercises for home\\nwork are prescribed; whereas now the common result of instruction is exhibited at\\nthe commencement exercises; that is to say, history is expected to demonstrate its\\neducation of humanity in the practical cooperation of the entire race. The familiar oceans bearing messages\\nconversation of nations in narrow bounds must give way to international adjustment\\non a large scope, where the fates of widely separated nations and heterogeneous ele-\\n,i, m. also from spheres above\\nments bear upon each other. The pursuits of life, formerly followed upon interior s P heres abr \u00c2\u00b0*o..\\nwaters, are now going to be carried on upon the oceans. They are rendered places of\\nexchange for the relative or secondary goods, and are virtually the message-bearers\\nbetween the staple-markets of the world\u00e2\u0080\u0094 the bearers of messages, too, from spheres\\nabove to spheres abroad.\\nAs many rivers send the waters of the continents into the great seas, so do\\nthe stories of the individual nations gradually run together into one universal himaSsm\\nhistory of mankind. This trend of history has become ever more conspicuous since elu dat j ed as the\\nthe oceans have been girded and the earth is circumnavigated. In concurrence with principle of\\nthese events the thought of universal humanism and the common rights of men were clvlllsatlon\\never more elucidated\u00e2\u0080\u0094 until they were at last acknowledged as being the cardinal\\nprinciple of civilisation. In the face of this truth it is the more grievous to observe\\nfrom the manner in which this cognition is distracted and caricatured, wherever it\\napproaches practical realisation\u00e2\u0080\u0094 how poorly mankind will stand the test of being\\nhumane.\\nCH. VII. THE COGNITION OF HUMANITY IN ITS DISTORTIONS.\\n176. Historic development has arrived at that season in which the fruits ripen, Grand prospects in view\\nat that age of maturity in which the features grow sharper and display the quality of X^X lk.\\nthe inner character. Recent events, which reveal the maxims underlying modern ah inner dispositions of\\nthinking, and in which modern culture culminates, are very descriptive of all the e\u00c3\u0084^\u00c3\u0084n\u00c3\u00a4\u00c2\u00bb\\ninner dispositions which humanity will follow in its pursuits as its history con t\\\\ it-\u00c2\u00ab, m, iw,\\napproaches the next summit. These events, furthermore, illustrate the mode in which m .m,\\nhistory applies its means.\\nEurope and America pose upon an acme of civilisation from which the prospect-\\nive view of a transition into the realm of true freedom and ethical progress takes in The abyss yawning m\\nthe full range of the ethnical horizon; but from which we also look down into an s1St r oximitytothe\\nabyss yawning close by, into which the whole of modern culture is under dread of\\nbeing thrown. Vigilance and circumspection may yet avert perils already casting their nu^m^L^*\\nshadows ahead. Hence it is necessary to look beneath the surface of civilisation, and iS\u00c2\u00a3ME? e\\nback upon the starting points of historical relapses, in order to understand the wild", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0361.jp2"}, "362": {"fulltext": "324\\nINDESTRUCTIBLE REMNANTS OF GOD-CONSCIOUSNESS. LT G. CH. VLT. 176.\\n\u00e2\u0096\u00a0which in comparison\\nwith the American is not\\neven to be considered as\\nits bad imitation.\\nRetrospect in order to\\ncauses of\\nretrogression\\nunderneath the\\nof civilisation.\\nEvils as measures of\\npreservation;\\ns 58, 61, 74, 77.\\nNo people entirely\\ndeficient of culture\\n50, 209.\\nas stimuli to individual\\nexertion in developing\\nvarious talents.\\nSalutary utilisation of\\nevils under providential\\nguidance to keep man\\nsusceptible for\\nsomething better;\\nby Prevenient Grace.\\nWhat problems appear\\nto be solved under this\\naspect, rendering\\nfurther inquiry needless.\\nCherishing traits of the\\nexcellency of human\\nnature, even in people\\nwith deranged\\nGod-consciousness.\\nexcitement of the French upheavals and its still vibrating effects, which to all\\nappearances are going to cause a repetition on so large a scope as to render the\\neruptions, which threw up a Napoleon, a mere local affair. With the same reference\\nto the American revolution (by which radicalism has tried to justify the French, tho\\nno such insurrection against the laws of history can take subterfuge under the Amer-\\nican Declaration of Independence a general upsetting is now planned by the mal-\\ncontents of all nations and zealously agitated.\\nAt the beginning of our disquisition we allegorised the going forth of the nations into all\\nthe world, their separation and dispersion, with the flowing of various rivers, from a\\ncommon headland and a pure source. Considering the rapid increase of the bad ingredient,\\nthe general dispersion of the human family became evident as more than a mere guess for the\\nsake of explanation.\\nFinally humanity was discovered to suffer under still worse conditions. In view of the\\nsad effects of the first calamity we ascertained a state of aggravated dismay, caused by a still\\nworse catastrophe, a wanton and sudden apostasy even from the mere natural principles of\\nhuman existence.\\nWe found the results of that sad departure from unity in the features scattered all over\\nthe face of the earth, those having fled in small groups to remote quarters resembling isolated\\nand forsaken heaps of debris.\\nBut we observed also that the evils following, especially the stunned condition, the fright-\\nful flight, and the irksome work of wresting a livelihood from obstreperous nature were all\\nmade to serve as measures of preservation. For even on the downward course men are yet\\nguided in their ways by the hand from on high.\\nInto their deepest descent the nations, even those abandoning themselves to the ravages\\nof grossest depravity, took along within their innermost feeling some indestructible remnants\\nof God-consciousness common to all in equal measure.\\nDiscussing in that connection the difference between cultured nations and uncultivated\\nmasses, we became convinced that people without any culture whatever never existed, because\\neach and every cluster of human beings still has a direct or indirect bearing upon all other\\nnations, and because not even the most shapeless ethnical rubbish in its apparent decay can\\nbe considered bare of specifically human forms of living.\\nProvidentially the fragments of lost humanity were so directed in their ways as\\nthat each part was thrown upon its own resources and its individual exertions, which were to\\nstimulate the development of the various capabilities given and left to man to make the best\\nthereof. The distribution over the globe under the various zones was to serve the definite\\npurpose of filling the earth with men who were to cultivate it, and to develop thereby the\\nresources of their own nature; with men who, under the pressure of this laborious process,\\nshould learn to seek the guiding hand. The susceptibility for such guidance, and the eye for\\nits recognition, is given in the spiritual constituent of man s being, to be well taken care of\\nand to be developed through selfculture into receptivity for increasingly better and higher\\ngifts. We take conscience in its immediateness as that prompting towards reunion which is\\nnowhere entirely missing in the human soul. Corresponding with the promptings of con-\\nscience a system of mediatory and vicarious atonement was arranged for the purpose of\\nconferring blessings upon the nations under conditions, of course, but ever under divine\\nguidance. And this system, as little to be abolished as conscience is indestructible, conveyed the\\nintention at the same time, to reveal the desire of the Savior to come to the rescue; and to call\\nforth the desire on the part of men to seek after and find the uplifting hand again. This\\nguidance and these arrangements we subsume under the phrase of universal revelation or\\nPrevenient Grace.\\nBut those multitudes which in deliberate defiance of this providence and grace mean to\\nkeep up a selfcoustituted unity by force or strategy, will abruptly be put to confusion again\\nand again.\\nUnless the development of history is considered under this aspect, no correct view\\nand no teleological appreciation of the life of individuals or of nations can be ob-\\ntained. But taking this position we need no longer inquire as to the hulls, precipi-\\ntates, and residue of traditional cults, nor into the political formations and deforma-\\ntions, social usages or artificial creations of culture in which life s currents slug-\\ngishly flow along as in old channels.\\nWe are relieved of analytical guesses to be made from the heinous idolatries and abject\\nsubversions of the ideas of humanity in China and Japan, India and .iEgypt, Africa and\\nAustralia, or in Germany or America. For, since by virtue of certain spiritual elements the\\ncompound of scums and dregs and settlings is cut, so that the obnoxious stuffs may be isolated\\nand neutralised, we are enabled to reduce the distorted principles to their true value.\\nAnd we are enabled to discriminate even in the labyrinthian courses of human\\nlife and thought under such inverted traditions and usages and abuses\u00e2\u0080\u0094 the warm\\npulsations of the human heart, and the noble aspirations of human nature to purify\\nitself from the effects of the deathly contagion.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0362.jp2"}, "363": {"fulltext": "II G. CH. VII. I 177. MODE OF RESTORING THE IMAGE 325\\nFollowing that line of observation we find in the virtues of the gentiles more than glis-\\ntening vices Be the God-consciousness, together with the world-consciousness depending virt V e ofheat leDS\\nupon it. ever so badly deranged, we still collect\u00e2\u0080\u0094 like the bee collecting honey from wild\\nflowers\u00e2\u0080\u0094 hopeful and cherishing traits of human nature, from play and comedy, from lyric involuntary longings\\npoetry and from acquaintance with the domestic life of those who dwell on the periphery. for V\u00e2\u0084\u00a2\u00c2\u00ab 53 77 8 i\\nWe may find even in the darkness of heathenism a noble sense of duty, of touching fidelity and 9tt 98 i I01 Ii\u00c3\u00bc l85, l57J\\nunselfishness; we may there notice signs of benignity, acts of selfdenial and an admirable de-\\nvotion to public welfare which may outshine the morality of the multitude of mere nominal\\nChristians. A sense of real beauty and aspiration to true art are frequently met with. Look- Influence of obs-nre\\ning at the attempts at carving, sculpturing, painting, and musical composition, in pottery, g e a ,!e\u00e2\u0084\u00a2i u ab Div g\\narchitecture, legends, proverbs and songs, we ought to become so interested in the poor S in\\nwretched majority of the human family with its irreligious consciousness, as to learn to\\nsympathise with it, because of the intensity and tenderness of sentiment thus revealed. Above\\nall we shall have to acknowledge a spirit of reverence and devoutness towards the invisible\\ndeity, which puts to shame even the majority, perhaps, of modern churchmembership.\\nIf we listen with sympathy to the scale of tones, from guileless merriment down to the\\nmelancholy and doleful complaint in elegies, we would find hearts worthy our friendship, tfmenttomlssionary\\nhearts in search of peace and consolation. This yearning will have to be counted as valuable\\nin proportion to vanquished selfishness, and will be adjudged with mercy by Him who hears\\nthe cries of the young ravens. When and by what means this mercy will manifest itself to\\nnature-bound people in guiding and directing their preparation for the reception of pneu-\\nmatic influences, does not here come in question. The noble traits of the natural man were\\npointed out simply to remind us of the fact, that even the nations farthest away from the\\ndivine-humane center of attraction do contribute, in certain respects, to human culture, tho\\nthat contribution may be visible to such only as stand very high above selfishness or very near\\nthe contributors,in the practice and cultivation of humaneness.\\nWe come to consider some of the bearings of these facts, for we live in the age of\\nMissions\u00e2\u0080\u0094 altho the substance of this matter remains to be pondered in the closing\\npart of this work.\\nThe chapter now presenting itself, that is, the epoch now opening, demands of us that, in p orrectncss\\nvirtue of another enlightenment than that so far discussed, we may be able to form a true depends upon our being\\njudgment as to character and the nature of events. Whatever conclusion is arrived at, de- worid^heorlerbvthe 8\\npends upon the full insight into the moral essence of things and persons, and upon the dis- rule handed to the\\ncretionary ability to watch understanding^ the historic undercurrent. the mldd of the Umes.\\nThe value of our conclusions, yea, the correctness of our whole interpretation of\\nhistory, depend upon the answer to the question whether we are justified in measur-\\ning world-theories by that rule, which was handed to the builders of history in the\\nmiddle of the times.\\n177. The mode in which Providence guides the movements of history concur- pians and aims of\\nrent with the lives of the nations is enshrouded in impenetrable mystery, notwith- ^S t Z^* g\\nstanding the plan and the purposes being revealed. The reason why the ways and 8h,ouded in\\nmeans for their fulfilment under divine overruling are veiled and incomputable con-\\nsists but in the fact that the freedom of mankind comes into play. The work of re-\\nstoring the image as revealed by the Mediator in a rich diversity of human beings\\ncontinues through the times of the new dispensation, altho we can observe only half, through the\\nat its best, of the fabric and the instrumentalities, and of the method of using the ^SLKdi^W-\\nmaterial. The way in which the renovation proceeds, we see in but one direction. bTSte?ned m is to\\nThe ideal of man in his dignity an substantiated in the Mediator, and the problems\\nto be solved, and the destiny to be realised by man, are revealed to him in the form of\\ngifts intended for the happiness of mankind. These gifts are entrusted to Sjgnificance of the\\nChristians in their collective capacity for transmitting to humanity in histori- the%ieanf\u00c3\u00b6fnr1ce! ng\\ncal order. And they convey with them the task of redeeming arrested life, i. e. \u00c2\u00abs\u00c2\u00ab*\u00c2\u00bb-*\u00c2\u00ab\u00c2\u00ab s 10.\\nnature-bound humanity. The administration of these irrevocably instituted ordinan-\\nces is therefore not to be taken in the sense of a representative office apart from the\\ncongregation militant and triumphant. It is to be emphasised rather, that the gifts\\nare to be husbanded by ministers and people conjointly. Whenever the church was\\nunderstood to consist of the officers and theologians, history insisted upon the admin-\\nistration of the above gifts by hierarchy and society alternately if not in coordinate SeS\u00c3\u0084\u00c3\u0084Tow i\u00c2\u00bb\\nunison. For in the course of events it occurs now and then that the people,or society the world then by\\nin its promiscuous generalness.sever the thought of humanity from its center of co-\\nhesion where alone it is safe from distortion\u00e2\u0080\u0094 and that in an unjudicious zeal for a\\nmisunderstood liberty the cause of humanism is conceived in a vague and partial hi\\nnegative. In such cases the ecclesiastical organisation, the church -organism in ils ^eh^humMjsmfa\\ncontrast to the civil authorities and to the world, must throw the weight of its in- a vague neBativ?\\nstruction into the scale.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0363.jp2"}, "364": {"fulltext": "326 THE THREE REVOLUTIONS COMPARED. LI G. CH. VII. 178.\\nthen the church Or n happens, that, on the other hand, a domineering church\u00e2\u0080\u0094 more or less\\nmust throw the weight r\\nof its instruction into streaked with hierarchical pretensions, be they catholic or Protestant\u00e2\u0080\u0094 obscures the\\nprecious gift of the humanistic thought, and abandons it to the political intrigues of\\npreteSnfab\u00c3\u00a4ndon the parliamentary factions in order to make them tools of their rule. And in such cases\\nthou g M S toTotiticai e the people at large, or Christian associations, rise to the rescue of humanism, and, on\\nruiT^ubuc s s u\u00c2\u00b0ask n r the strength of public suasion take the. thought under protection and in cultivation.\\nnumaium 11 D Whenever either of these cases comes to join issue, a revolution is imminent.\\nGenes\u00c2\u00ab of revolutions What was the aim of the most radical of great revolutions? Chateaubriand answers:\\nChateaubriand. \u00c2\u00bbTo found a society without a past and without a future upon doubtful reasons The old\\n179/211, 222! legitimist has precisely stated the character of this French movement. It was a very question-\\nable reason upon which Rousseau had built his system of the nature of the wants, and the\\nre\u00c2\u00b0cuehvmiaiiism from a rights, of man. What was then the misnamed reason was but one of the wild outgrowths of car-\\nsystem of outward and na i desire and moral indolence cut loose from the idea of God and from historical bonds. This\\nartificial\\nconventionalism. world-theory presumptuously alleges that man by nature is a sociable creature, and that\\nhence humanism is the creature of the social instincts. Upon the force, or rather absurdity,\\nof this argumentation Rousseau pleads the rights of a commonality for which he invents the\\nNatural sociability. phrase, contrat sociale, which in principle had been established much prior to his\\ndeduction.\\nThat humanity, of which Emile is the blissful, because ignorant, representative, is of\\nReturn to the natural spontaneous growth, natural and radical in the extreme, fit to be raised by, and to associate\\nstate, mi e. with, thecave bear, and longing to return to its companions in order to become exceedingly\\nFadchett. an( i independently happy. The human race had lost its rights, Jean Jacques has found them\\nagain, was the rejoicing ejaculation of Brizard. In the same strain Baudrillart praises it as\\nthe task of his age to reinstate humanity into the possession of itself and its whole domain\\nand all of its resources. Such was the purpose of the revolution, as Abbot Fauchett puts it in\\nthe vernacular of the rabble: Man is born to enjoy the good things of life. The earthly\\ndomain, common property of us all, has been forcibly appropriated by a few and withheld\\nfrom us.\\nReturn to the natural state was preached and\u00e2\u0080\u0094 nearly accomplished. France was suffi-\\nciently qualified for the experiment.\\nEnglish revolution a\u00c2\u00bb The English revolution had been of a quite different character. Neither con.\\ncompared with the trived at nor instigated by sophists, it was a national movement of patriotism upon\\n8 165,166,168,175,^7. tne bagig of an earnegt necessity and religious maturity. It did not disintegrate\\nsociety; merely changing the executive department of the political system to conform\\nwith the reformed concept of humanism, this revolution did not break up the social\\nfabric. It was not brought about by Sansculottes but by Cromwell s army, the moral\\nstrictness of which was exemplary and stands unchallenged.\\nMacaulay describes it thus: The most zealous royalists give testimony that in their\\nCromwell s army. camps alone no cursing was to be heard, that neither drunkenness nor gambling was to be\\nseen, and that during the rule of the soldiery the property of the peaceable citizen was safe,\\nand the honor of women kept sacred. The excesses occurring were of a quaint nature. A\\nsermon suspicious of pelagianism,or a window exhibiting the picture of the Virgin with the\\nchild, would cause such excitement in the ranks of the Puritans, that the officers could\\nscarcely by extreme measures control the troops. Such was the revolution in England,\\nwhich the French have no right to claim as a precedent justifying their own.\\nGerman Reformation In Germany the reformation had done away with those mediaeval deformities which\\nwere allowed to continue in France and to oppress the nation. Celibacy, monastic\\nmendicancy, monkish slothf ulness, etc., had been gradually regulated by the state, and\\nameliorated if not abolished brevi manu, by the Protestant thought. The thought of\\nev\u00c3\u00b6i s uuo a n n n r ot the liberty had been modified by the religious conception of human dignity and respon-\\nFrench revolution. sibility, wherefore the political transformation took the normal course of an evolu-\\ntion, under the exercise of a little patience.\\nFrance rotests a ainst u France the protest against the ecclesiasticisin of the feudal times had been\\nof7e a uaai orrin muuitie8 procrastinated and was entered first by sophists and then by Sansculottes. Human\\nthrough sophisms and dignity and liberty were taken simply in their formal and egotistic aspect, because\\nK\u00c3\u0096nSea\u00c2\u00b0u s ?s chiidren of the formative, the religious principle had been exiled or suppressed, as in Port Royal.\\nafteTp ort Royai, Hence the impossibility of a gradual reform when the revolution was provoked by\\nngZTsScferf 8 governmental anomalies and unmitigated malpractices of the royal dynasty.\\nsi l ienced. tics had beea 178. The remnants of mediaeval views and forms of life, especially the class-\\nR^TOiutufn of the French privileges, the immunities of the aristocracy scoffing the change procured by modern\\nFrance neglected its thought, scoffing reason itself, galled the common people. France, unlike Germany,\\ndevelopment! o\u00c2\u00a3 d particularly in this respect, had missed its opportunities, when Gerson, the great\\nB r ^Tin A Pois e sy; chancellor, and Peter d Ailly by far surpassed the narrow Italian ideas; and again\\nwhen August, the Saxon elector, sent the Formula Concordia to Francis I, and when", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0364.jp2"}, "365": {"fulltext": "II G. CH. II. 178. BRUTALITY AND ANARCHY. 327\\nJacob Beurlin with Andrese upon the royal invitation appeared at court in Paris; and Huguenots not bent\\nupon overthrow.\\nwhen Beza vindicated the religious reform at Poissy. It was the last chance for\\nFrance to adjust matters by way of an honest compromise, when under Henry Quatre\\n4000 noblemen took the part of the Huguenots who had enlisted 200 towns of surety\\nfor tolerance in the cause of reform.\\nThe Huguenots were sincerely bent upon a normal evolution without any intent of a polit-\\nical overthrow. Their nocturnal meetings in the crevices of the mountains and their hymns\\nof worship in the silent solitude of wildernesses were not heeded as the warnings, which\\nindeed they were to serve to the Bourbons in foreboding the gathering storms of the revolu- Anarchy ensued from\\ntion. The opportunities having been slighted, and the dragonades working effects opposite reTigiou^ reform.\\nto those intended, the sequel was inevitable. For whenever that natural advance of a nation,\\nwrought by its religious advancement, comes to be frustrated, anarchistic ideas will stir up\\nthe dregs of public opinion. If the pulse of spiritual life in the social organism beats slow\\nand sluggish, it denotes religious and intellectual decline. But suppressing the normal evolu-\\ntion of true humanism results in anarchy. Wherever human nature is treated as a mere\\nnatural force a sudden explosion is to be expected at the slightest occasion.\\nThe first symptoms of the morbidity of French society cropped out in literature. Before Firs f s J pt n of th\\nmorbidity or r ranee in\\nit entered the stage of shameless frivolity, literature acted the role of Boethius, when he stood literature.\\nat the coffin of the Roman giant, figuratively speaking, soliciting sympathy. comparison with the\\nHis attitude toward positive religion, especially to Christianity is affecting that aristo- age of Boethius S 65-68.\\ncratic S\u00c3\u00bcffisance which cautiously guards itself as much against uttering an offensive or\\naggressive word, as against giving any sign from which the open enemies of religion might\\ndraw the inference that one was in sympathy with it. Thus he kept distant from personal\\ncontact with Christianity in avoidance of compromising himself. The very same method of\\nevading religious conviction, or if convinced of the truth, the same avoidance of decidedly\\navowing it, was the first fruit of this fashionable enlightenment. People were ashamed to\\nincur the suspicion of being religious. Dissembling an\\nThis affected attitude of indifference in literature, which very much resembled silent to the religious base of\\ncontempt, indeed signified the transition of the spirit of the time from the proud and feigned humanism 867,68, i85.\\nnonchalance to fanaticism in the stage of sneer and sarcasm. As to sonnets, and the dissipa- st of sne\\ntion of belles-lettres in general, causing the giggles which were audible at night among the sarcasm between\\nmodel-shorn shrubbery and trimmed boxtrees of Versailles, decency demands of us to observe f anaticism nchalance and\\nsilence.\\nThe system of such paternal rule of which the French complained, was no worse\\nthan that of all the other states, except that in France the straight-jacket of patron-\\nage-government was laced somewhat tighter. The tutelage under which the peoples\\nwere kept by the idea of the legitimacy sc. of hereditary sovereignties extended\\nover the entire sphere of civil life, public and private. The state-craft of the seven- Devices to conceal the\\nteenth and eighteenth centuries made it its chief object to conceal the political real- per,ls\\nities under the judicial views of star-chambers and under the gravity of the periwig;\\nand legitimacy the fathership of the monarch over his subjects, the children who Legitimists\u00c2\u00bb.\\nwhere not to question governmental measures\u00e2\u0080\u0094 was the couched principle and secret\\nof the jurisprudential wisdom of the cabinets. And that privacy of the cabinets\\nwas extended into the privacy of husbandry. Statial guardianship minutely defined\\nall domestic industrial and commercial relations down to the number of windows\\nin each house, to matters of dress, and the courses at table.\\nThe dissatisfaction with king and cabinet was only equaled by that with the Pl .j Vacy f cabinet\u00c2\u00bb,\\noppression couched in their pretense of paternal care. The fifth part of French soil\\nwas in possession of the mort-main, i. e. the dead hand of the church, which not only\\nreceived but also held fast and did not give, that is, paid no taxes. m the* \u00e2\u0080\u00a2mort-main\\nThe ecclesiastical tenures consisted of the most fertile lands throughout the kingdoms,\\nthe annuities derived from rents amounted to hundreds of millions, besides the 123 millions\\nwhich the prelates, abbots, chapters and cloisters derived annually from the tithes. The\\nnumber of Premonstratensian monks was not more than 399, but their income from these\\nsources amounted to more than a million. Of the Benedictines of St. Maur there were 1672;\\nwho drew rents up to eight millions. Yet the clergy in general\u00e2\u0080\u0094 we are pleased to state it, by\\nthe way\u00e2\u0080\u0094 was not as worldly as might be expected; of the bishops only four submitted to the\\noath of allegiance to the constitution drawn up by radicalism. Notwithstanding the some-\\nwhat improved behavior of the priesthood it was impossible to uphold such a state of affairs.\\nNecker demonstrated that with the antiquated system of taxation he could do absolutely\\nnothing to restore the financial health of the realm.\\nThe trouble with that old system of finances and crown-revenues was that the\\nestates the people of rank represented in the two divisions of the legislature, Sempt fromT\u00c2\u00aba\u00c2\u00abon.\\nenjoyed among other immunities the exemption from taxation. Calonne demanded", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0365.jp2"}, "366": {"fulltext": "328\\nnot yielding readily\\nenough were\\nextinguished.\\n1 afayette s advice to\\nIhekitig, to don the\\nPhrygian\\ncap of liberty\\nAbuses to be abolished.\\nThe test, whether the\\ndemands of human\\nrights\\n\u00e2\u0080\u00a2were justified, and\\nwhether the enthusiasts\\nbeyond their\\nphraseology possessed\\nthe ability to carry out\\nthe reform,\\nlay in the work of\\nreconstruction.\\nMasquerade of Clootz\\nrepresentatives of\\nhumanity.\\nRealisation of the\\nparole liberty,\\nequality, fraternity*\\nimpossible, since the\\nhumanity required for a\\nbasis of reconstruction\\nwas not at hand.\\nMeasure of guilt of\\nparticipants in the rage\\nof this revolution.\\n211, 212.\\nReaction under\\nNapoleon, with his\\ncontempt towards that\\nhumanity which\\ndiscards theism.\\nParallel between Karl\\nthe Great, Augustus, and\\nNapoleon.\\n\u00c2\u00a754,56, 59, Cvrus.\\n122, August,\u00e2\u0080\u0094\\nPlato.\\n125, 126, Constantine,\\nJustin\u00c2\u00ab\\n137, Karl.\\n189, Ludwig.\\n142, Otto.\\n145, Frederick II.\\nDalai Lama.\\n165, Maximilian.\\n148-150, Gregor.\\n191, Czar.\\nSee SO.\\nPope to prop\\nNapoleon s\\nschemes. 191.\\nDeification in the\\ncatechism.\\nTalma his instructor in\\nattitude of emperor-\\ngod.\\nProgram of\\nuniversal theocracy was\\nready for use previous\\nto the Russian campaign.\\nLIBERTY, EQUALITY, FRATERNITY ON A LOW LEVEL.\u00e2\u0080\u0094 NAPOLEON. II G. CH. VLT. 178.\\nthat they should vote for a ground-tax upon their Teal estate. But since those wielding\\nthe money power, in their adherence to the old customs, would not yield an iota of\\ntheir prerogatives, and since the aristocracy hesitated to grant the advantages of the\\nmodern ideas, advanced by themselves, to the oppressed classes, because the remnants\\nof feudalism facilitated their policy of obstruction, France was compelled to fight\\nthem down.\\nThe men of 1789: those belonging to the assembly constituent, the parties of the legiti-\\nmists and of the convent, the Girondists and the members of the mountain\u00e2\u0080\u0094 they all blasted\\naway in quick succession one firm layer after another of petrified burdens and class-\\nprerogatives, each party eager to advance over the scattered rival factions. The conservative\\nchampions of medievalism finally yielded to force; but it was now too late to waive a priv-\\nilege here and there. Not yielding readily enough, they were doomed to annihilation. For\\non the score of rule the tables were suddenly and completely turned. To join in the cry of the\\nnew parole liberty, equality, fraternity would avail the aristocrats nothing. To don the\\ntricolor, and to show himself to the patriots with the Phrygian cap of liberty upon his head,\\nin obedience to Lafayette s advice, could save the legitimate king no more.\\nNeither could the bawling on the streets, and the allegorical pageants, and the\\nmaking of constitutions avail anything. It was the abolition of privileges, it was\\nthe establishment of equal rights and responsibilities for persons of all ranks, it was\\nthe deliverance of labor from serfdom, it was freedom of thought and speech, of asso-\\nciation and of religious worship, which were to be achieved. It was the work of\\nreconstruction by which the proclamation of human rights had to prove that it was\\nmore than phraseology. And to be sure, sincere in its persistency to obtain human\\nrights, the revolution did not stop at vociferous demands.\\nThe exasperated masses were in dead earnest, which earnestness substantiated itself in\\nheaps of human flesh and streams of human blood. It need not be repeated that the estab-\\nlishment of humaneness by such methods was an undertaking demonstratingabsurdity itself,\\nbecause the humanity requisite for the reconstruction did not exist. Its proclamation turned\\ninto something like the silly masquerade of Clootz, the harlequin of the revolution.\\nIt seems incomprehensible that the people in the act of realising their inborn\\nrights did not shrink back horror-struck from the ruination caused by demolishing\\nall historical rights.\\nThe strange adventure of destroying reasonability, in order to build the right of\\nreason upon the rubbish of hear-say radicalism, can only be comprehended as the\\nresult of a pestiferous condition of society in general.\\nOn account of this decay the madness of the participants, who were seized and carried\\naway by the raging torrent, or scared away under the reign of terror, may find excuse; tho\\nthe instigators deserve abhorrence rather than praise. Of these maladies of the times, how-\\never, we shall speak in the third book.\\nWith Napoleon the sobering up, the reaction set in, though his own career denoted\\nsimply thai critical stage of the sickness, when the febrile symptoms signify, that\\nhealth sinks below the strength of resistance. This phenomenal figure represents, in\\na greater measure even than Karl the Great, the unification of Romano-Byzantine\\nand German features of polity. The empire of the Carolingians leaned upon the\\npowerful influence of popery, just then beginning to take the lead in politics. But\\nNapoleon stood free upon the charred field of burnt-out ideas, opposite an exhausted\\npopery, which, however, he deemed still useful enough as a prop to his personal aims\\nat universal Cesaro-papism. For he intended nothing less than changing the curia\\ntogether with the papal office into a charge d affairs at his court.\\nThe emperor had caused a catechism to be composed for the schools of the nation, in\\nwhich religio-political text-book he commanded that a position be ascribed to him, which\\nshould be nothing short of deification but sacramental sanction. The emperor-god seemed to\\nappear complete upon the column of Vendome; all that Napoleon thought necessary for his\\nproper appearance in this attitude were the lessons he took from Talma, the comedian.\\nHis program for the performance was ready. In the year 1813 there was to be held an\\noecumenical council. As the first thing on the program it was ordered that the pope presid-\\ning was to resign his worldly sovereignty. From this moment on I would have made him\\nthe idol of the people, so that he should have neither missed his possessions, nor felt his degra-\\ndation. I would have held my ecclesiastical convocations like my legislative sessions. My\\ncouncils would have represented universal Christendom, of which the popes would have been\\nthe presidents, which I would have opened and closed, and the decrees of which I would have\\nsanctioned and published, just as Constantine and Karl the Great used to manage ecclesiastical\\naffairs.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0366.jp2"}, "367": {"fulltext": "II G. Ch. VII. 179. god s method of discipline and deliverance. 329\\nThe meaning of this reverie\u00e2\u0080\u0094 which according to our principle of interpretation and Meditation on the\\nmethod of comparison, was virtually nothing but a copy of Asiatico-Byzantine arrangements B D\u00c2\u00ab e \u00c2\u00a3i^2^teBk\u00c2\u00bb\u00c2\u00bbu,\\n\u00e2\u0080\u0094would have been the fitting up of the pedestal upon which the emperor-god was to be\\nenthroned; whilst of the freedom which Christianity vouchsafed to the nations when it sepa-\\nrated the worldly kingdom from the spiritual, humanity would have been again forcibly and\\nyet surreptitiously deprived.\\nLooking back upon the terrorism of the revolution, such thinkers as De Maistre infemai powers\\nand De Bonald recognise in this characteristic and instructive period a divine retri- true d hbe d ration crv,ent\\nbution and the prelude to the last judgment, a shaking up of all human powers.\\nIn the vicissitudes of the revolution these sages conceived the rage of infernal pow-\\ners let loose by the hand of the Most High as in other judgments, of which the one\\njust experienced was but the continuation. Each divine visitation makes the infer-\\nnal rage subservient to salvation. For it is to be remembered that the catena of\\nchastisements and deliverances is interlinked with the first insurrection against the Series of insurrections\\nn from the banks on the\\ndivine rule enacted on the banks of the Euphrates and that the antagonism contin- Eup\u00c2\u00bb\u00e2\u0084\u00a2tes to those of th\u00c2\u00bb\\nSeine.\\nues through all mundane aeras to the end of the times. In the scenes witnessed upon\\nquays along the Seine, the divine hand of discipline and deliverance was recognised\\nas opening the ulcer on the social body, cutting deep and sharp into the putrid flesh !\u00c2\u00a3^\u00c2\u00a3\u00c2\u00a3L\u00c2\u00abta\\nemancipated, in order to cure the sore and save the organism. witSGod humani8m\\n179. Our task of interpreting national paroxysms compels us to return to the Bankruptcy f a\\nw x humanism based upon\\naxiom from which we set out. What significance of the great revolution, as taken in p? rverted id as with\\ndisregard to\\nconnection with other erratic and fitful experiments to establish humanism without G\u00c2\u00b0\u00c2\u00b0-consciousnes\u00c2\u00ab.\\nGod, did our disquisitions disclose? In the first place the revolution evinced the Absolute ignorance as to\\nbankruptcy of the perversion and onesided treatment of the idea of humanity. A S D\\nhumanism severed from God-consciousness can never be made a success. That hu- to^\u00c3\u00bcy^\u00c3\u00bcS T y\\nmanity\u00e2\u0080\u0094 which, in order to spite God and religion, elevated the sample-product of an sae ed contents\\ninsane reason to the rank of a goddess\u00e2\u0080\u0094 was by that usurper of divine prerogatives, Hierarchy t0 be blamed\\ntreated with utter contempt, in a most inhumane manner. There is no power under heaven ^tr^ors 1 4 o\u00c2\u00a3 th\\nwhich, in such cases of disdain shown to the religious side of humanity, is able to r t v\\nJ Enthusiasm for bettering\\nprevent the transition from radical democracy to reckless and rank despotism. No \u00c2\u00bbhe condition of people\u00c2\u00ab,\\nearthly power is able to save such a humanity from sinking into the lowest condition wnaiea not in France\\nof either servitude or brutality.\\nDisdain for the religious\\nWe see what good in the negative came out of the revolution through the self- side of humanism doe\u00c2\u00bb\\nnut prevent the\\nrevelation of human nature in all its capabilities. Now for the proper application of \u00c2\u00ab\u00e2\u0084\u00a2\u00c2\u00abition from radical\\nrr democracy to rank\\nthis knowledge. despotism.\\nThe bitter truth contained in these empirical facts yields the criterion in the seifreveiation of human\\nfirst place, by which Rousseau s theory of threadbare natural humanism ought to have otte capabilities. e\\nbeen tested before its adherents put it into practice and thereby jeopardised true hu- Rousseau-s threadbare\\nmanism. What Chateaubriand pointed out in his terse objection quoted above is oi^wt\u00c3\u00b6 haveTe en\u00e2\u0084\u00a2\\ncorrect; and what De Maistre said about judgment and deliverance is correct, also. putting e it to e P ?acticai\\ntest and jeopardising\\nFor, De Maistre, whose true patriotism and profound Christian Philosophy\u00e2\u0080\u0094 matured in true humanism.\\nthe heat and under the storms of the revolution qualified him to form a correct judgment of\\nit, made the following confession: Rousseau was better than I am myself, as I have Criticism of Rousseau b\\nacknowledged unreservedly and without any reluctance. He strove after the Good with his De Maistbe\\nheart, whilst I did it with the mind. His noble soul shuddered at the sight of those abomina-\\ntions to which the leading men of society and of politics stooped. And because he\\nfound the savages in the natural state less corrupt, he employed all his rhetoric to convince Savages less corrupt\\nus that a mere negative condition was the sole aim which we should endeavor to reach and\\nthe only perfection which we could hope to acquire\\nThis was the trend of Rousseau s preaching and also the fallacy of the irenic opinion of\\nhis person manifest in Maistre s sentimental utterance.\\nBut what other preaching was then to be heard of in France? Of sin and its con-\\nsequences; of the image restored by the Mediator and to be renewed in Him and\\nthrough the means of His grace; of human dignity and freedom: the children of that\\ntime knew absolutely nothing. The cognition humanity had been emptied of its\\nessential and most sacred contents. The negative side simply remained, gener-\\nating that spirit of negation which can tear down the fabric of a false culture and\\ndestroy much good with it, but which is unable to build up anything positive, unable\\nto put anything better in its place.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0367.jp2"}, "368": {"fulltext": "330\\nREDEEMING FEATURES OF REVOLUTIONARY PAROXYSM. II G. CH. VTL 17\\nEnthusiasm sobered\\ndown, disavowing\\nfentastical procedures.\\nEpidemic nature of\\nrevolutionary paroxisms.\\nDiscretion necessary to\\njudge actors and\\ncontemporary sufferers.\\nPerformance of duty\\nin the rural districts in\\noffset to the noise of\\nmetropolitan cities.\\nAdvantiges apparent\\nafter stormy times,\\nIn which history rather\\nunmakes that which\\nseems to make history.\\nNoble traits of character\\ndeveloped.\\nOverthrows humiliating\\nto artificial culture.\\nWhere is the fault to be lodged? The hierarchy had stopped up the rejuvenating\\nwell-spring of humanism. Bearing in mind the reign of Louis XIV, and keeping in\\nview the complot entered into by absolute hierarchy and monarchy, in order to defeat\\nthe Huguenots together with their ideals of humanism, and in order to smother the\\nmoans of humanity, history charges the hierarchy with the greater guilt. Consid-\\nering the audacity of the assaults upon humanity, it is to be admitted even, that the\\nmen of the revolution rescued parts of this ideal notwithstanding the wild measures\\nemployed. Owing to Jesuitism in league with absolutism the outraged nation con-\\nceived the thought of human dignity and human rights in the negative only; but it\\nwas well enough that so much of the idea was preserved. None of those men, how-\\never, to say nothing of the crimes committed by them or to be charged to their respon-\\nsibility, is to be excused on that account. Excitement and allowing one s self to be\\nallured into the risks of perilous enterprises will never suffice to receive the esteem of\\nmoral merit by the success resulting, if the way to reach it pass through deeds of\\nhorror.\\nIn the beginning of the movement the flame of enthusiasm for the improvement of the\\ncondition of the oppressed vague and doubtful as it was conceived, and mad as to the method\\nby which deliverance was contrived at\u00e2\u0080\u0094 was comparatively pure. This flame was not kindled\\nin France alone. We know of good men outside of it, who proved their philanthropy by large\\ncontributions to the sacrifice for the cause of humanity, embracing one another, regardless\\nof rank, with tears of joy at the prospect of seeing their ideals realised. It was a grand\\nspectacle to see the idealistic elation of the best men in all countries, who were aglow for\\nthe amelioration of suffering and the adjustment of rightful complaints. What soon there-\\nafter made them turn their backs to the revolution in its progress\u00e2\u0080\u0094 what filled the soher\\nfriends of the people with disgust and changed enthusiasm into abhorrence were the excesses\\nof that fickle temper which is the unfortunate heritage of Frenchmen. Nevertheless, the\\nsluices were thus opened through which the stream of purification was let in. The dirt and\\npollution carried along with it decides nothing as to the quality of its source and the blessing\\nleft after the flood. An inflated national pharisaeism often blames the reign of terror upon\\nthe rebellious people who went through the heat and chills of the inflammatory fever,\\nand who suffered. Without palliating the moral responsibility of the actors, the epidemic\\nnature of any revolutionary craze is to be brought into account. Close by the heights of ideal\\npatriotism and genuine consecration to the cause of universal welfare, always yawns that\\nabyss from which unreasonable demands arise, and wild frenzy, much similar to Shamanism,\\nleaps forth. Whenever such paroxysms seize a nation, it is thrown down in an instant from\\nthe summit of artificial culture into the humiliating stages of its low beginning. The sensa-\\ntional details occurring under the general infuriation are usually described in full and\\npainted in strong colors. But historiography is not to fall into the error of thinking that\\njustice has been done to the subject with narrating the shocking circumstances.\\nTo form a true picture of the age, the quiet labor of the rural portion of a nation\\nshould always be brought into consideration together with the noise of the metropolis.\\nPhenomena of ethical beauty may then be noticed, of sublime disinterestedness,of inde-\\nfatigable labor and devotion to the common cause in the danger of hot riots. During the\\nintervals of transition from one period to another, and under the tribulations inci-\\ndental to the process? of forced advance, and by the effects of great and long continu-\\ning worry, noble and sober characters are formed in all ranks and classes. At such\\ntimes, in which entire nations glow like metals in a smelter, all phenomena in\\ntheir sudden changes assume gigantic and spectre-like proportions. These circum-\\nstances are to be taken into account, lest we judge a generation only by the scums\\npushing themselves to the foreground or foaming out on top and swimming upon the\\nsurface. Be it ever remembered that in such times history rather unmakes that\\nwhich seems to make history.\\nFor history is not to be pushed forward in jerks and by demonstrations of state or\\nparty. It owes its true progress to the unostentatious, noiseless, and faithful performance of\\nduty to the composure of mind which is only obtainable under the benign influences of the\\nhome circle; to the good tone of the family, and to the order of life and habits in well regula-\\nted domestic relations, which are the chief factors of rearing a generation of selfpossessed,\\nhonest and industrious citzens. Altho the operations of these coefficients of history are\\nscarcely recognisable, yet they are not to be ignored; their effects will soon become visible in\\ntheir neutralising, at least, the evils growing out of turbulent times.\\nUpon the blessings ensuing from any revolution to the nation weathering it, we\\nneed to enlarge no further; they have never been questioned. The Author of the\\nworld s history writes with Lightnings Reading aright what is thus written by a\\nhand unseen, we find it to convey grace, deliverance, salvation. Without this writ of", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0368.jp2"}, "369": {"fulltext": "II G. CH. VIII. 180. GERMANY HUMILIATED AND REGENERATED. 331\\nfire, humanism would have to give up the ghost in the gloomy dungeons of its bas-\\ntiles of sinfulness, slothfulness, and sullenness, into which it allows itself to be\\nimmured again and again.\\nCH. VIII. COSMOPOLITAN WORLD-THEORIES EUROPEAN SYSTEM OF STATES. Germany, which\\nhad once\\n180. A reaction equivalent to that which had counteracted the previous attempts erroneous* 6 1 the\\nat emancipation is now to be encountered. It seems that the geographical position of humanism of\\nGermany requires of its nation, that it should balance and adjust all the mental and eoclesiasticism,\\nspiritual contests agitating Christendom. Hence it happened that the reaction e\\\\\u00c2\u00b0couuters S the ly\\nagainst this latest phase of human precipitation set in on the German side of the il ^e humanism\\nRhine. The reaction began where once the movement of deliverance from Roman woridiiness. ms\\nbondage had begun to refute a false liberty. The deistical utilitarianism of England\\nand the atheistic sensualism of France had rushed in over the ramparts of German\\nDespotism, following\\nconservatism. Despotism, naturally following anarchy, had thereby been enabled to anarchy, broke\\ndown the boundary\\nbreak the connections of historical development and for the duration of a few decades lin on the European\\n._, _ mans for a few decades\\nto change the boundary lines on the maps of Europe. But through the same events onl y.\\nthe nations became also purged of corrupt customs, as grain is fanned upon the whilst the profound\\nthreshing floor. The chaff of loose theories and anomalous practices was carried off JLdSed^SLenT\\nby the storms.\\nThe ideals of a very distorted humanity had succumbed to a rough, sometimes France s ii PP ed another\\nawfully rough reality. Opportunity had again been given for becoming acquainted \u00c2\u00abmi^drf ttaT ome\\nwith the actual propensities of human nature, and to become reminded of that repre- hn^^vho don\u00c2\u00ab\\nsentative of humanity who alone should be taken as the model, who alone furnishes thTtStefot* rule and\\nthe rule and the tools for the reconstruction of the social organism. reconstruction\\nThere had heen the cue and the coiffure a la Pompadour, symbolic of a culture of mere\\nmannerism, when people, disgusted with the over-refinement of lap-dogery, played with The actual prosperities\\nRousseau s children of nature and with savages. The antagonists of modern conventional- of human na *ure\\nism and old cues were allowed to act the wild men to their heart s content as long as they only\\ncried: Look here, we savages are better men than you are! But ere long those savages\\njumped upon the smooth parquet of Europe and into the salons vacated by the refugees. Then\\nwas the time, when the well bred European, too, tried his hand at what he might contribute to\\nthe swamping of the arena with blood.\\nIn short, illusions and phantoms had been dispelled. Society in its agonies al-\\nmost involuntarily and instinctively ran for help to the principles of long, long ago, humanism in the\\nwhich in ancestral times had proved efficient in even worse emergencies. Christian sense.\\nThe minds of Germany had gone through the disclipinary vicissitudes of a deep Literary barrenness of\\nhumiliation. During the period, beginning with the Thirty Years War and continu- the period wnich u t r n g\\ning until the middle of the eighteenth century, Germans had to sustain the miseries m^rs of tUte, 1\\nof political apathy and literary destitution. The poets imported their material from\\nFrance in such abundance and of such taste, that the German mind withdrew from\\n7 until in Milton s strain\\ncompetition and took a rest. Then came Klopstock who in the very strain of Milton Jj\u00c2\u00a3^Jf\u00c2\u00a3 tte^SSus 1 5\\nand under circumstances of similar national distress, rallied his countrymen for a re- of klo\u00c2\u00ab\u00e2\u0084\u00a2\u00c2\u00ab.\\nvival of the consciousness of their value. His Christian epic in Greek hexameter be-\\ncame at once a barrier against flippant and flirting productions of enlightenment\\nwhich in French ball costume and court livery had attracted a few rich clumsy Ger-\\nmans for quite a while. Now it was shown how the grave and yet suave classic form\\nmay be appropriated to render the most tender and majestic ideals of the German\\nChristian mind fit for presenting art at its acme.\\nThe places of Rafael and Duerer in the period of the religious reform were filled by spmtuai essence in\\nMilton and Klopstock at the dawn of the aera of cosmopolitan civilisation. Goethe in his natural form harmonised\\nm the Iphigenia of\\nIphigenia taught how a figure of the antique may be animated with warmth and emotion g eth\u00c2\u00ab.\\nupon heights of cognition where form and essence, body and spirit conform themselves to\\neach other. Is it not marvelous, how even the arts always mirror the epochs and illustrate\\nthe thought controlling them\\nHere again it is to be noticed how the contrasts alternate between Hellenistic extolling of\\nthis world with its forms of beauty, and on the other hand, the Byzantine-Roman onesidedness\\nof celebrating the next world, whilst treating the natural form and real life with contempt. This\\ncontrast is now reconciled. The restlessness and dissatisfaction called forth by the extremes\\nof stiff transcendentalism and nude naturalism is harmonised by the intrinsic life propagated\\nthrough Christian methods of civilisation, in which spiritual essence end natural f orms as-\\n24", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0369.jp2"}, "370": {"fulltext": "332\\nBACK TO CHRISTIAN EQUANIMITY.\\nII G. Ch. Vni 180\\nsimilate each other. In this blending of essence and appearance that form of existence\\nAs Schoengauer, Fiesoie, j anticipated, which will be realised when the thought of humanity is apprehended in its\\netc., once represented\\nthe transcendental in full depth. Then even that delicacy of sentiment will come to be empiric which .biesole.\\nits immanency. Schongauer and Meister Stephan once put into their paintings.\\nUnderstanding of classic measure, symmetry and appreciation of character and\\nGerman nation reminded t as te of the ancients assisted the Germans to appreciate also the excellencies of their\\nol ancestral times in\\nwhich deportment was own antiquities. They became incited to make themselves familiar with the features\\nmore like true\\nhumanism, more to the f the characteristic peculiarities of their ancestors. And a still deeper impulse led\\nhonor of the king of r _ j\u00c2\u00ab\\nthe common people* the modern mind back to Him, who in the primitive times had been by them embrac-\\ned as the captain of salvation and king of the common people, in whose person alone\\nthe thought of humanism is definite and perfect, and the attainment of ideal human-\\nity warranted.\\nConcerning the latter phase of the reaction as effected through literature the first beacon\\nlight gleamed up in Hamann s realism.\\nThe conception of a spirituality in the concrete, which Oettinger expostulated as advan-\\ntageous to religion\u00e2\u0080\u0094 because according to him corporeality was the end of all God s ways\\nwas also Hamann s conviction; only that his illustrious thoughts were given in such aphoris-\\ntic utterances gliding over the entire field of contemporaneous literature like the zig-zag\\nflashes of lightning, as to be poorly adapted to popularisation. Nevertheless, Hamann showed\\nhow the Savior of the world is to be perceived as the ruler of the universe, as which, after Ha-\\nmann. He was exhibited in the writings of Lavater, Claudius, Joung Stilling, Baader, J. F.\\nvon Meyer, Steffens and H. v. Schubert. Once more the Savior is acknowledged as the center\\nof secular as well as sacred history. His person is not only adored as the Savior of men, but\\nalso conceived as the center of the visible universe which in and through Him is going to be\\nrenewed and gloriously transmuted. In Him, as the Heavenly Head and center of the cosmos,\\nthe great process of the palingenesis originates and proceeds through the medium of humanity,\\nand concludes with the redemption of the natural world. All of that which is human stands\\nforth now under the aspect of a faithful covenant with Him who is the center of equation\\nas it were, around whom in widening concentric circles even the visible universe moves, and\\nin whose behalf a contest wages even in the spheres of the spiritual world. After this reac-\\ntion of humanism against the emancipation of the flesh, Romanticism revived, a school of\\nliterary dilettanteism which in song and music awakened long forgotten sentiments. The\\nworld of fairies and folklore was resurrected. The mysteries of the primitive forests, and the\\nwondrous legend of the chapel in the woods with its sunken treasury vaults; the old castles\\nwith troubadour and tournament; the mountain caves with their elves and goblins; the\\nenchanted virgins and the blue flowers with their miraculous power\u00e2\u0080\u0094 they were presented\\nagain to the imagination almost in their native vividness. Again the old knights rode out\\nupon their adventures, and the rocks reechoed the bugle-call sounded among the dear old\\noaks yet standing in the familiar dale. Under the spells of the Antique, of the Renaissance,\\nand of French robber stories, these legendary tales had been- neglected and silenced, together\\nwith national history. Now the latter study especially revived once more and again exerted\\nits charming and educating influence over the academic youth. The Germanic nations seemed\\nto remember the scenes of their common childhood; the educated at least opened themselves\\nto the knowledge of past ages and of what once these times had been so full of promise. With\\nGoethe they learned the significance of the Strassburg minister and to appreciate again the\\npious patriotism of Tauler, who had been among the first, if he was not the first one, to preach\\nin German; and they learned to understand again his mystical contemplation. But venerable\\nas the portals of stone were, love of the natural imagined to hear the springs of the fables\\nmurmur close beside them. Goethe s autobiography mingles truth and fiction like scenes\\nunder moonlight. The rambles of Romanticism in literature enchant the eager pursuers of\\nthe loan-libraries, with dreams of convent gardens inclosed by high walls, and benumbs\\nthem with the temperature of the cross-passages in the cloisters. Partial loss of sober\\nviews of actual life, and disgust with its duties energetically to be practiced, was the conse-\\nquence of nurturing the mind with such food.\\nLiterary reaction\\nagainst infidelity.\\nReminiscences of\\nGerman antique,\\nof Mysticism,\\nof Tauler, etc.\\nIn the Heavenly Head\\nand center of the\\nuniverse, the process of\\npalingenesis originates\\nand is to be concluded,\\nwith whom the people\\nstand in the\\nrelation of a\\nfaithful\\ncovenant.\\nRomanticism.\\nReminiscences of\\nthe Oriental\\nmetamorphoses\\nuntil the aberrations of\\nRomanticism are\\nreduced to their\\nJesuitical sources and\\nintentions and\\nretracted. National\\nhistory preferred to\\nFrench robber-stories.\\nRetrogression from\\nuniversal humanism to\\nnational narrow-\\nmindedness,\\n(nativistic clannishness)\\nThe tendencies of Romanticism amounted to a retrogression from universalistic\\nviews as to humanism into national confines and narrow notions; to a relapse from\\nHellenistic realism to transcendental Romance. Repeatedly we have noticed\\nRelapse of esthetics into plainly how the condition of culture depends upon the religious undercurrent and\\nimmediately shows itself in the representative arts Again the eye met the symp-\\ntoms of the Byzantinism, couched under denominational absolutism: the lean\\nand languid corpses of the Mediator and all the saints. Those paintings designate that\\naesthetics had been superseded by the reveries of asceticism; that the morbid mind\\ncraved to nourish itself upon the world-soreness in trying to satisfy the religious\\nwants, as the pious had relied upon in bygone ages.\\nthe theoratic, phurisaeic\\ntranscendentalism of\\nByzantium.\\n63, 125, 137", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0370.jp2"}, "371": {"fulltext": "II G. CH. Vin. 181. THE SIGNIFICANCE OF THE ROMANCE 333\\nThe professional propagators of the Roman world-theory availed themselves, fur- Jesuitism utilises\\nthermore, of a power of which no Roman ever had thought before. The Germans J^p \u00e2\u0084\u00a2f itg\\nwith their great regard for everything in print were not aware that Jesuitism then ^AiSSSah*\\nalready had learned how to manipulate the daily press in the dissemination of the Ro- \u00e2\u0084\u00a2SS^ 1 n f i fef orlptio,i\\nman allurements just at the time when, more than ever, it would have been neces-\\nsary to refrain from romantic intoxication.\\nFor just then Pope Pius had restored the order of Jesuits by reading mass at the Reactionary steps\\naltar of St. Ignatius (sc. Loyola), by the rehabilitation of the holy inquisition, and by the i^eransm. aB ins\\ncondemnation of the Germanic bible societies. For the first time again since James II, a protestantism.\\ncardinal appeared upon English soil in his official paraphernalia. While the victorious allies, p nna i i n f a iiiv,it\\nconstituting the holy alliance, entered Paris, Catholics of Southern France made advised by De Maistre.\\nattacks upon the houses of protestants. Count De Maistre loudly proclaimed papal infalli-\\nbility as the single means of safety, because of the pope being the umpire of the nations, and order and for the\\nsince therefore to him, as the common father of Christendom, all legitimate rulers were bound reconstruction of\\nin obedience. In southern Germany the people were belabored to accept the same views.\\nHaller, under episcopal permit, was secretly a catholic, tho as a magistrate of Berne he Haller s\\nswore to protect the Reformed Church. Altho a citizen of a republic, he admonished the intrigues,\\nprinces: Beware of the term constitution it is poison to monarchism, because it presup- Secret catholic and\\nposes and nourishes democracy. And the admonition lodged deeply with worried princes monarchist\u00c2\u00ab designs in\\n.A\u00c2\u00bb t i, t. republican and reformed\\nand loyal subjects, who were unsophisticated enough to forget that the Roman catholic disguise.\\ncountries were the hot-beds of revolutions. Politically the people were held in such igno-\\nranee of Metteruich s popish coalition as to imbibe the hatred against the Protestant north of i n t r jg. ues 8 184\\nGermany, administered in drop-wise doses by Roman newspaper correspondents in Munich\\nand Vienna, Mainz and Treves.\\nBut as it had been contrived that the gradual ingratiation with Romanti- Revolutions hatched out\\ncism should prepare minds for Romanism, the tumults of the French, the Spanish, the\\nMexican and Italian overthrows chased terrified souls into the Catholic church, the\\nonly place on earth, where an inclination for Asiatic resignation and dream-life\\ncould find an asylum. In the turbid waters there was good fishing.\\n181. A reaction again altered the course of this under-current, as became manifest\\nin all domains of science, foremost in the theories about state-rights. Before con-\\nsidering, however, the new experiments in this direction, it will be advisable first to\\nexamine another phenomenon.\\nThe ancient, specifically oriental, form of consciousness persistently tends to ob- counter-action against\\nF Romanticism in the\\ntrude itself upon the Occident. This manifests itself in the repeated attempts to es- science of political\\nr i- r economy. 182.\\ntablish an universal monarchy by means of a sort of spiritual monopoly. To succeed\\nin the arrangement of such a world-wide empire the application of Asiatic views is in-\\ndispensably necessary. This obtrusiveness cannot be taken as merely accidental con-\\ncurrence. It is to be understood, rather, as a preappointed coefficient in the work-\\nings of history.\\nIt must not be regarded simply as the effect of a general law, according to which every Examination of\\nthought takes place under thf oscillations between contrasts. For if the formative cognitions the persistent\\nproceeded after such lawfulness, the idea of humanity even would ever have to be conceived tendency to\\nanew by each generation, and to be cleared up by going through opposite extremes. This oriental views\\nmechanical and generalising aspect of history is insufficient to comprehend the changes as upon European\\nin any way conducive to human progress. The recurring symptoms of that obtrusive ten- forms of\\nj c Li \u00e2\u0096\u00a0_ t L .l government\u00e2\u0080\u0094 to\\ndency of orientalism are not even explicable by the other observation that our race is more es t a blish a\\nsubject to the sway of feminine receptivity and passiveness moving down glacier-like from universal empire,\\nthe heights of Central- Asia upon Europe\u00e2\u0080\u0094 in alternating advances and recedings, than to the Not expl j caWe by\\nimpulses of masculine energy and aggressiveness. referring tu mechanical\\nRather may the fact be argued that the tendency under discussion seems to be a und\u00c3\u00bcfatl ng between\\npart of the design underlying history. Most probably the idea of a massive material- contrasts g 22 38 39 51\\nisation of the Christian thought was intentionally permitted to remain among The obtrusive tendency\\nChristian nations as sedimentary remnants of nature-bound humanity. In our opin- SjS\u00c3\u00a4btotS the\\nion Greek and Roman Catholicism is to be regarded as a sort of petrified layer, much i^\u00c3\u00a4L^ma^uUnf\\nlike the ethnical substratum of pristine culture so often referred to. We deem it to be eDergy of Europe\\nthe necessary natural basis for spiritual culture. We conceive this formation as the ext e re D mes\u00c2\u00b0\u00c3\u00b6f betweei1\\ntransitory stage between the old and new dispensations, as the disciplinary state un- Catholicism Greek and\\nder the law preparatory to the state of free grace; as about the same that Mohammed- Latin, to considered\\nr as sedimentary remnants\\nanism is now to the Africans. If this should prove to be the case, then that com- of the culture of\\nr peoples in the nature-\\npact organisation among Christians will have to be considered as designed and bound state,\\npreserved not on its own account but in order to serve the whole. For this form of b a r s 7 s 7 f r t p e it t a l J\u00c3\u00a4 ral\\nChristianity as a substratum holds undeveloped individualism in a firm and fixed po- cultu F e\\nsition, preserving it against the perils of abortive and arbitrary subjectivism.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0371.jp2"}, "372": {"fulltext": "334\\nas men s state under\\nthe law transitory to\\nthe state of free\\ngrace\\nPropaedeutic significance\\nof catholic legalism.\\nMinds to whom\\nCatholicism\\nseems\\npreferable.\\nComparison\\nbetween\\nCatholicism and\\nProtestantism\\nReliance upon church\\nauthority,\\nobedient conformance,\\nvoluntary acceptance.\\nThought and external\\nlife under custody of\\npriesthood and\\nsymbolism.\\nPiety made test proof\\nin life s hand to hand\\nwarfare.\\nEcclesiastical\\nindulgences;\\nsuperabundant sanctity\\nstored up from which\\nlack of ethics may be\\ncheaply replenished.\\nCaution in propagating\\nthe Kingdom of Heaven,\\nRelic-worship.\\nCritical sifting as to\\nessentials and externals.\\nAfraid of progressiveness\\nProper conduct In the\\nworld to cultivate\\ncharacter and to fulfill\\nthe ethical task.\\nThe past praised\\nby Catholicism;\\nthe future\\nbelongs to\\nProtestantism.\\nUndervaluing the\\nsignificance of religious\\nforms and objectivity\\nwill not invalidate\\nprotestantism.\\nCOMPARISON BETWEEN ROMANISM AND PROTESTANTISM. II G. CH VIII. 181.\\nThis system simply enjoins devoutness, selfrenunciation and ritualistic per-\\nformances upon its adherents. Of the individual it requires neither the mental exer-\\ncise which conditions the appropriation of the truth; nor does it enlist the individual\\nmember in the contest which ensues from the process of excreting alien elements.\\nFor this latter process of uninterrupted purification, Protestantism requires the judi-\\ncious cooperation of every Christian, in order to make the government of the church\\nthe pattern for free self-government.\\nHierarchism has made arrangments for preserving the unity, protecting the per-\\npetuity, and augmenting the external power of the church, under which church-gov-\\nernment can stipulate the easier terms of filial submission, reliance upon authority\\nand childlike credulity. Hence to minds shunning the exercise of thought, the\\nresponsibility of personal sanctification and the annoyances connected with the\\nassurance of a vivid hope based upon a cheerful faith, this system of spiritual guard-\\nianship must appear preferable to Protestantism with its demand of manliness in\\nthe faith, and decisiveness in its good fight.\\nCatholicism lets individual life rest\u00e2\u0080\u0094 undisturbed under the least possible selfculture, and\\nunconcerned as to personal participation in affairs of ecclesiastical government\u00e2\u0080\u0094 in the life of\\nthe genus, so to say, in the lap of the mother-church.\\nProtestantism is bent upon weaning individual life from the leading strings of human\\nauthority and from reliance upon it; bent upon educating people to answer for themselves,\\nand to rely upon God alone.\\nCatholicism takes the responsibilities of the individual upon itself, and warrants his\\nsalvation under condition of his obedient conformity whereas Protestantism charges every\\nconfessor with working out his own salvation, and with voluntary acceptance of the means of\\ngrace to this end.\\nCatholicism keeps individual thought and external deportment under the spiritual guid-\\nance of the institution in its massive compactness whilst Protestantism loosens the believer\\nfrom the fetters of symbolism, and with a benediction dismisses him into the hand-to-hand\\nwarfare of life, so that he may gain therein a keen sense of personal responsibility, personal\\njudgment, conviction, and experience.\\nCatholicism binds and conceals individual piety, and absorbs meritorious works in its\\ncommunistic chest of superabundant sanctity, from whence a lack of ethical integrity may\\ncheaply be replenished. Under the impressive forms of the cult, and by the oppressive powers\\nof external contrivances it fixes religiousness under the weight of symbolic surroundings,\\npretending thereby to shield Christian piety against profanation.\\nProtestantism endeavors to educate persons in clear, purely spiritual, and true cogni-\\ntions, and is cautious as to the choice of external means of instruction, of discipline, and\\nedification cautious also as to the method of propagating the Kingdom of Heaven.\\nCatholicism conserves, frequently more than conserves, the details of traditional tenets\\nwhich have accumulated from the remotest times and obscurest corners of history. It pre-\\nserves the old and outworn household goods and every piece of scaffolding once used in the\\nupbuilding of the church, as relics, whose sacredness is said to grow with age, and to inhere in\\na most incredible manner in the most absurd objects. Protestantism, being inclined to criti-\\ncal investigation and sifting, cogently discriminates between encumbering and essential\\nexternals. Catholicism poses in the antiquity of its apparatus, and keeps the obedient\\nchildren in the venerable father-house where progressiveness cannot taint the atmosphere,\\nlest, by its being let in, the church would be contaminated with the airs of profaneness. The\\nchildren of the fathers become drilled in the primitive method of picture-thinking in order\\nto form apperceptions of a very materialistic supernatural world. Protestantism repudiates\\nthis combination of renouncing and at the same time domineering over the world. It teaches\\nproper conduct in the world and cultivates firmness of character, which enables its members\\nto take a hand in transforming the world, and in furtherance of fulfilling the common\\nethical task.\\nThese are the curves which prescribe to Protestantism the direction for future\\nadvance, whilst Catholicism praises the past. Protestantism will sometimes depre-\\nciate the value of the Church as an institution to be strictly organised, and may\\nundervalue the ethical significance of disciplinary functions, and concede little\\nimport to the educational influence of ritualistic forms of worship: the future will\\nbelong to it, nevertheless. For the task of the church is paramount to the ends of\\nhistory. It consists in educating the children of men to true consciousness and ele-\\nvating them to spiritual maturity; and it consists in the deliverance of nature from\\nits state of confinement, in the advancement of the arrested culture of nature-bound\\npeople.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0372.jp2"}, "373": {"fulltext": "II G. CH. VI U. 182. PAPAL INFALLIBILITY. 335\\nHence mental labor and spiritual strife are what the future bears in its foldings, coming contests forth\u00c2\u00ab\\n_\u00e2\u0080\u009e_. o\u00c2\u00bb maintenance of\\nand tor which Protestantism is to equip the faithful. In this coming contest many evangelical freedom,\\nwill be found wanting and will suffer shipwreck by steering under winds of misapplied implying the risk for\\nfreedom: yet this labor and strife for the maintenance of freedom in its true sense S^mecii er\\nare the signature of the coming period regardless of such as may fall.\\nProtestantism is charged with the administration of these guiding maxims. It ven- w m no t induce\\ntures out upon the high waters, insisting upon the right of its disciples to take upon them- Protestantism to retain\\nselves the risk of leaving the father-house and to try their capabilities in a strange and stormy tutelage^ eS\\nworld, in order to become selfsupporting and weatherproof. Catholicism has faith in the\\nsafety of its children only so far as they stay inside the visible fold and remain in their natural\\nsimplicity whilst Protestantism, having faith in divine guidance and in humanity, lets its\\nchildren roam through the open fields of thought with no less concern for their spiritual wel-\\nfare.\\nCatholicism, for the time being at least, forms the broad and massive basis for the idea By virtue of Roman\\nof an organised corporation, if not of a permanent incarnation, in whatever proportions it catho!k^n7affords a\\nmay be mixed with the elements of the lowest substratum from which new personal life will eowiterpoiseto\\never detach itself. It forms the great store-house from which in successive ages, and under\\nvarious circumstances forces may be secured which are yet to be rendered useful as historic\\ncoefficients. Should Protestanism ever become powerless against ecclesiastical anarchy, and\\nallow the Christian thought to be dissolved through rank subjectivism, then Catholicism\\nwould form the necessary counterpoise.\\nFor developing and realising the thought of true humanity in every individual,\\nthe history of the Christian world needs both Protestant activity and advance as well\\nas catholic conservation and patient perseverance. The perils, to which this cause of\\nhumanity is exposed on both sides, make it necessary that each in turn shall comple-\\nment the other.\\nThus it might be argued for the sake of irenics. no \u00e2\u0084\u00a2ackn\u00e2\u0084\u00a2wdedge\\nOf course, from the aspect of Catholicism this necessity of being complemented being Cessity f\\nby Protestantism cannot be conceded, for Catholicism claims the realisation of the complemented by\\nKingdom of God exclusively for itself, consequently it insists upon its right of being and wtif lsm\\nintolerant, and persists in the wrong position once assumed. inrtie w^rong sist\\nEcclestiastical measures of precaution\u00e2\u0080\u0094 which on special occasions may become assumed nce\\nnecessary, and which may become beneficial factors in preserving the cause of hu-\\nmanism in cases of emergency were elaborated into a fixed yet flexible system with Roman y\\na definite purpose. It is on account of this flexibility that Rome is not altogether re- renders 68\\nliable as a depository of the thought of humanity, and as an administratrix of hu- Catholicism an\\nmaneness. The episcopal office was made less authoritative in order to establish a conservatism y\\nseat for the exaltation of one metropolitan; the complaints of nations during the 136, 164, 165.\\nstrife for the supremacy of spiritual power were ignored; the possibility of reforms catnlY um\u00c2\u00b0-ite reform-\\nwas forestalled by papal infallibility, and the danger may become palpable that a is fOTestaUed b\\npower arise in the Occident upon Asiatic principles, notwithstanding the staunch infallibility,\\nopposition which the efforts to that effect always had to encounter in the Germanic\\nnations. Upon anticipations which hold the pliability and judaistic exclusiveness of OTte\u00e2\u0080\u009e t taiumVhro t u Jn oman\\nCatholicism capable of still worse designs, we shall not meditate. poiit y ence social wi.\\n182. The German cognitions of the rights of monarchs and subjects were de- German cognition of\\nlineated when the development of freedom in young nations on new soil was put in nghts\\ncontrast with the life and ideas of the ancient world.\\nIn the Orient monarchial absolutism is established as a matter of course, people Retrospect upon the\\nsubmitting to it as to their fate. In yonder countries the pretentiousness of domin- o r f e e n t e a c a e nd occidental\\nion knows no limit. Every kingdom is in perpetual animosity with all the adja- fo ms of e\u00c2\u00b0 vernmen\\ncent kingdoms, each assuming the right to treat its neighbors as outlaws and the Absolutism of one\\nneighboring governments as rebels. The rulers like Cyrus and the Pharaohs are pers\\npriests if not gods, concentrating all power in their persons.\\nIn opposition to the universal sway of formidable views Christianity, regardless Personal free dom of\\nof the enmity thus provoked, at once emphasised the freedom of every person. On en- every christian.\\ntering Europe this Christian thought met a copious variety of nations with diverse for-\\nmations, instead of oriental despotic massiveness and uniformity. After the Roman\\namalgamate of the heterogeneous is disintegrated, the Christian thought prevails,\\nblesses labor, teaches to cultivate the homestead, makes people permanent settlers,\\nand alters the autonomy of chiefs and war-kings into the elective kingship of the", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0373.jp2"}, "374": {"fulltext": "336\\nEUROPEAN SYSTEM OF STATES.\\nII G. Gh. VIII. 182.\\nRome Byzantiun\\nintermediates or\u00c2\u00bb\\nforms of rule.\\nImposing them upon\\nthe Germanic nations\\nunder elective kingship.\\nAxiom of the oneness\\nof state-power prevailed\\nin the Romanised, and\\nfinally 122.\\nthe Germanic nations.\\nGenesis of the\\nEuropean\\nsystem of states\\nConformity of political\\narrangements.\\nInternational rights\\nfounded upon common\\nconsent.\\nCommon recogisance of\\nChristianised culture,\\ni. e. civilisation.\\nNew discoveries and\\ncolonisation\\nperpetuate different\\nforms of government.\\nEuropean system the\\nstronger for the lack of\\na written constitution.\\nObnoxious features\\nthe surveillance of\\ncabinets.\\ntho necessary for\\nmaintaining\\nBalance of\\nPower.\\n\u00c2\u00a7160.\\nGermans. This alleviated form of ideal, representative and respond ible authority is\\npreserved no longer, however, than to the time when the spirit of oriental monarch-\\nism, to which Rome and Byzantium in their weak old age had given themselves up,\\nis slowly introduced and adopted by the Germanic nations in the measure they be-\\ncome Romanised. The diversity and strength of single personages is supplanted by\\nthe units of states, developing their iucrease of power, as we have seen, under the\\ndominant maxim of oneness. The Romanised monarchies were the first to shape\\nthemselves according to papal designs, and to occupy their place in that formation of\\npolitics which rested upon a somewhat screened world-consciousness, but open\\nworklliness.\\nThe Germanic monarchies withstood the encroachment of orientalism for a very\\nlong period, until their very opposition caused the overthrow of German imperialism.\\nThus Germany arrived at the period of reaction which now engages our observation.\\nIt was in the extension of the Turanian power into Europe, the formation of the\\nTurkish empire, which compelled Christendom to unite upon the defensive. And, be-\\nsides, the discovery induced the nations to adjust the common interests sequent to\\nmaritime enterprises. This solidarity of interests promoted the formation of the\\nEuropean system of state-polity. The peculiarity of this order of things rested upon\\nthe mutual acknowledgment of the independence and sovereignty of each constitu-\\nent part.\\nThis was to history a new phenomenon, since no part of the world had ever enjoyed\\npolitical relations of this kind, which in Asia, at any rate were impossible. The ba-\\nsis of this system was given in the essential unity of religion\u00e2\u0080\u0094 of reformed religion\\nwhich holds diversity in unity^as underlying the common cognitions of juridical\\nprinciples which generated an approximate conformity of political arrangements.\\nThe difficulty was that measures of this kind could be carried out in no other way than\\nby the secret diplomacy of cabinets intriguing 1 one against the other, also a new phenome-\\nnon in history. The reason that affairs were unmanageable otherwise, is simply because the\\nmembers of the European organism were monarchical courts, mistrusting and at the same\\ntime emulating each other. To act in concert for the welfare of humanity was out of the\\nquestion. Nevertheless all went well enough considering the circumstances. Altho a formal\\ncontract was never drawn up which would have bound the states to respect the rights of rival\\nstates; or by which the security of each was warranted and the mutual relations were regu-\\nlated, yet the course of events itself procured the necessary equation, since a new thought\\nstruck Hugo Grotius.\\nInternational Right was the spontaneous product of progressive civilisa-\\ntion by which the governments were compelled to recognise and protect the histori-\\ncal legitimacy of the particular states. International right was repeatedly violated\\nyet it always received the renewed sanction of common consent. Aside from that\\nequity agreed upon by public opinion, all states had eventually to submit to a general\\nrecognition of Christian morality as the basis of a good understanding in which mi-\\nnor difficulties were liquidated. Custom as fixed in a code of burdensome conven-\\ntionalities generally becomes tyrannical on account of the cavil and censoriousness\\nwhich it generates. Nevertheless, these conventionalities were on the whole not less\\nconducive to the retention of selfrespect and considerateness as to the freedom of\\nothers, than to the cultivation of dignity and refinement.\\nThus a group of states spontaneously organised itself\u00e2\u0080\u0094 the more cohesive for the\\nlack of a written constitution\u00e2\u0080\u0094 which we may designate as the European system. On\\naccount of the continuance of new discoveries and colonial acquisitions the prestige\\nof this system was soon recognised the world over in its universal importance. The\\npower of the old Asiatic empires in their isolation\u00e2\u0080\u0094 as for instance that of Persia un-\\nder its sofis, of India under its moguls, of China, etc. was completely overshadowed\\nby the European system. The nature of its unity permitted the continuance of a\\ngreat diversity of civil authorities: such as the hereditary monarchies, the aristocrat-\\nic form of government in Venice, and the democratic in the Swiss cantons. This di-\\nversity did strengthen, rather than weaken, the European combination.\\nThe secrecy of the cabinets was the only obnoxious feature of this system. But there\\nwas no other mode of managing the balance of power to be invented, especially since the\\nMachiavellian doctrines had been promulgated, which, under pretense of being guaranties of\\ngeneral prosperity, had different ends in view. Richelieu planned the aggrandisement of the", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0374.jp2"}, "375": {"fulltext": "II G. CH. Till. 183. BALANCE OF POWER\u00e2\u0080\u0094 RISE OF MILITARISM. 337\\nstate in order to secure the perpetuity of absolute monarchism under the predominance of\\necclesiastical unity. This plainly was the way he understood and tried to utilise Sully s\\nhumane idea.\\nIt was well that Richelieu could not succeed. For after the Thirty Years War Machiavellian\\nthe shrewd devices to eternalise Roman supremacy were foiled through the polity of otf V D y e the eaded\\nWilliam II of Orange. Under the auspices of the Reformed nations of England and J^^ j^\\nHolland, William organised the first league for the purpose of holding France and nations. William\\nSpain in check. The practice of balancing the powers of Europe was, therefore, not simply n of ran e\\nthe invention of Machiavelli, but the outcome of Protestant self-protection against Roman cun- fed transactions\\nUlna reconstruction of\\no* financial methods.\\nCabinet polity could not succeed in baulking the destinies of Europe for the sake\\nof small, mean ends. Many other factors in public life were to assist in shaping the\\ncharacter of the two succeeding centuries, and to shape it differently from that which\\nthe counter-reformation had tried to impose upon Europe.\\nForemost of all the improved methods of balancing was the new financial\\nsystem, the outgrowth of vastly increasing mercantile transactions. It seemed as if\\nit had become the chief object of political economy to accumulate money. Factories\\nwere privileged to monopolise the industries; imports and exports were rendered\\ndifficult by tariffs which sometimes were almost prohibitory. Jealous of one another,\\nthe states tried to keep capital each within its own sphere of interest. Soon it be-\\ncame obvious how much of the strained relations was due to economic selfishness,\\nand to what extent the luxury of standing armies and the preponderance of mili-\\ntarism was to be traced to cosmopolitan Qnanceering. But under the circumstances\\nall these developments conditioned upon each other were beneficial in their effects.\\nThe nobility, for instance, had become degraded to parasitical existence at the courts. Different departments\\n_ of governmental\\nThe free lords had lost their respectability to such a degree that the Spanish grandees functions.\\ntook no longer any pride in being followed by large retinues of hidalgoes. The barons found\\nthat it did not pay to strut about in search of martial employment. The rulers\u00e2\u0080\u0094 instead of\\nbothering with enlisted volunteers, who would stand out on strike at the instant when delay\\nwas most precarious\u00e2\u0080\u0094 drafted the recruits for military service from the youth of their nations,\\nputting all ranks of citizenship under equal obligation in the defence of their own homes, and employment the\\ngiving opportunities to the impoverished notables to enter courses of orderly life and reg- declining nobility.\\nular habits in the pay and interest of monarchism. Thus an affluence of fighting propensi- Christianity was to\\nties found engagement, much to the advantage of order and tranquillity. The new state, then, ^n rgTn^se d humfni ty\\nrested upon three well differentiated departments of administration the financial, judicial\\nand military.\\n183. The ancient world consisted of unconnected nationalities. Christianity\\nwas to carry out the thought of an organised humanity. The Roman hierarchy de- Rome fen back upon a\\nformed this thought by falling back upon the mechanical, world-embracing theoc- theocracy\\nracy. The maintenance of national rights and peculiarities was thereby discour- E^Ij\u00c3\u0084 nlSteST\\naged. Protestantism repristinates the natural and historical rights of the individual Ind hTduaYsLteT 8 f\\nnations, and, upon ethical axioms, brings about organic interrelations in the interests\\nof humanity as a whole, without forgetting that an accentuation of the principle of\\nnationality is a remnant of barbarian clannishness.\\nTo the German empire, suffering most under this clannishness, another lease of pro- German clannishness\\nlonged existence had been granted, not, indeed, as a power, but from sheer political necessity\\nfor the integrity of its geographical boundaries was to guarantee the common interests of the\\ngovernments, if there were to be any concert in commerce, and hope for revenues. The parts\\nof the German empire were so loosely connected, that despite the measures of Maximilian I\\nin creating national judicatories intended to secure internal tranquility a closer union and\\nfirmer legislation could not be established. Particularism and clannish jealousies obstructed\\nthe advance and order of the whole. The members of the German system were not kept\\n...y-Mijx-iii Union of the German\\ntogether by common patriotism, so that in its external relations Germany had entirely lost states foiled by the\\nits prestige. What kept the nation together was merely the ideal conviction that it must Habsburg dynasty.\\nuphold a kind of union in behalf of the European system. Altho Scandinavia and France\\ndisregarded the import of this sentiment, it was instinctively felt by them as well. Hence the\\ndismemberment of the German confederacy without a constitution was not insisted upon; the\\nenvious neighbors were satisfied with having humiliated the house of Habsburg-Lorraine\\ninto political insignificance.\\nUnder such circumstances and in this manner Germany served in neutralising, west P i,aiian peace did\\ni r\\\\ A n0 dismember German\\nor at least mitigating, all the contrasts entering its borders on every side. Occupied confederacy but\\ne curtailed the Austrian\\nwith this business of poising the polarities which agitated the incipient organism or preponderance.\\nEurope, Germany was in position to provide for itself a constant and profound, tho", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0375.jp2"}, "376": {"fulltext": "338\\nGermany poising\\nnational polarities,\\ncultivating the idea of\\ninterstate relationship,\\nand international\\nculture;\\nresisting the\\nestablishment of a\\nRoman world-monarchy\\nupon oriental premises.\\nCongress of Vienna.\\nPrecepts of Christian\\nethics the foundation for\\na brotherhood of\\nEuropean nations.\\nHoly Alliance. 184.\\nNot the pope but\\nthe princes\\nadvancing\\ncivilisation.\\nLegitimacy held out\\nto the rulers by\\nTalleyrand. Treischie.\\nMonarchies as yet\\nindispensable for\\nEurope in the face of the\\ngrowth of the\\nmoney power.\\nCorruptive influences of\\ncapital, making and\\nunmaking legislatures,\\nprovoking political\\nupheavals.\\nDutiful monarchs\\nHOLY ALLIANCE GROWTH OF THE MONEY POWER. II G. CH. VIII. 183.\\nslow and unostentatious advance. Above all it worked out the postulate of a moral\\nrelationship between not only its own but all other states and all grades of culture.\\nJust as the Christian thought had emancipated itself in this heart of Europe, so the\\ndemand for a general approach to genuine civilisation was ever and again held forth\\nby the Germanic peoples. This demand was set up in the form of a counter-claim or\\ncross-action on the part of Protestantism, in the reaction against the last forcible\\nattempt to establish a world-monarchy in Europe on the pagan principles of Asia. It\\nproclaimed the right of the true man to redeem the world of nature-bound human-\\nity, and it announced a meeting under the Cross.\\nIt was this cross-action which brought about not only the policy of balance of\\npower, and the international law for the protection of weak states; which created not\\nonly a diplomacy of non-interference or neutrality; but which also brought to ma-\\nturity something new in answer to the schemes of would-be founders of a modern\\nworld-empire.\\nThe Congress of Vienna had raised the issue, that interstate relations can not be\\nbased merely upon the idea of the balance of power, but must rest upon principles of\\ncommon justice and of equity. Still loftier maxims had been proposed by the three\\nallied emperors in their exchange of views at Paris. Henceforth the precepts of\\nChristian ethics should animate the governments of the European system: righteous-\\nness and love should be applied in internal and external affairs of state. The subjects\\nof all Christian rulers should assist each other in all cases. Now the Holy Alliance\\nwas formally resolved upon, not as an experiment of monarchical diplomacy, but as\\nthe result of grave experiences through which humanity had passed. It was solemnly\\nrecognised that Christian thought was to maintain public order and perpetuate\\nnational welfare; that the Savior of the world was the sole ruler of the peoples, and\\nthat the princes as His vassals were appointed to conduct the secular administration\\nof His Kingdom and of His right upon earth. Not the pope but the princes advanced the\\nthought of humanism which thus entered into a new phase of practical realisation.\\nThe secret source of the slurs heaped upon this holy alliance is easily to be dis-\\ncerned; its beneficient effects were palpable, nevertheless.\\nTreischke in speaking of Talleyrand says, that this politician gladdened the perplexed\\nadherents of dynastic diplomacy by inventing the very opportune term of legitimacy.\\nThis parole, notwithstanding the abuse to which monarchical absolutism may subject it,\\nexpresses a deep conviction of the necessity of rights as to their bearing upon historical\\nevolution. If nothing but this general consciousness had resulted from the deliberations at\\nVienna in 1814, that much derided congress would be worthy of high esteem. For the acknowl-\\nedgement of the hereditary rights of princes includes the old German view of the right into\\nwhich every person is born, and the right of nations to claim their own princes against\\nusurpers trying to subjugate them under foreign yokes. These rights alone pledge the\\nsecurity of normal development, whose great value will come to evidence in the stormy\\ntimes approaching.\\nBe it granted that we are as yet engaged in gradually abolishing mediaeval forms\\nin order to make room for a rearrangement of social relations, of which, however,\\nscarcely some dim outlines are conceivable; so much is certain, nevertheless, that\\nEurope cannot as yet abandon its hereditary monarchies, constitutionally limited as\\nthey are. Least of all can they be dispensed with at present, in sight of the rapidly\\ngrowing power of capital.\\nNothing works with less mercy than cold cash. In its adhesiveness capital drifts to\\ncreate oppressive rings and oligarchies, playing the role of the despot who puts the iron collar\\nupon the weak protest of human emotions. The money-aristocracy will crown its syco-\\nphants, and put its puppets upon thrones\u00e2\u0080\u0094 provided there are profits in it; bare of patriotism\\nit will also dethrone them again, if thereby the courses attheboursescan be advanced. It will\\ncorrupt juries and water elections, buy up legislatures and senates dirt-cheap, and make\\npresidents\u00e2\u0080\u0094 according to the prospects of increasing dividends and percentages. Future\\nformations of this kind will of course resemble but alluviations of slippery loam, accumula-\\ntions of drift-sand. The masses of the people will come to see that gold thus abused is poor\\nmanure, after all, and will treat mammon as the debris of capsised fortunes and as the\\nnuisance of civilisation.\\nWhen this money power subsides nothing will be more popular than the old legitimate\\ndynasties, provided their scions have not forfeited the respect of the nations, and are equal to\\nthe occasion in stemming the tide of anarchism. They will then be esteemed as the reliable\\njoists in the national structure, as the standards and safe-guards of law and order. They\\nwill represent the continuity of true historical development and will afford nuclei for the\\nrational advance of civilised freedom for centuries to come.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0376.jp2"}, "377": {"fulltext": "II G. CH. Vm. 184. CONSTITUTIONAL MONAECHISM. 33\u00c2\u00bbj\\nLegitimate princes, as the last resort, cannot be supplanted by any system of rad- \u00c3\u0084^^/lione\\nicalism; for they alone symbolise the community of interest. If at all conscious of commun^\u00c3\u0084terests,\\nthe responsibilities resting upon them by virtue of their position, they will in an\\nexemplary mode personify loyalty to the fundamental principles of their respective\\nnational constitutions and to their oaths of office: personify fidelity, merit, and public- conS which C ren U der\\nmindedness. In case Europe\u00e2\u0080\u0094 from misapprehending the value of such ideal and x\\nindispensable sureties of national prosperity, and discarding the moral and practical\\nbearings of legitimate leadership\u00e2\u0080\u0094 should sever the ties of the continuity of histori-\\ncal development, it may, nevertheless, indulge the prospect of enterprise and success; Nervousness of\\nbut future formations of social arrangements would assume the nature of the, most unpimsant\\ndunes on the ocean-shore, rendering public affairs fidgety and private life insecure feature of\\nunder the changing hazards of arbitrary experimenting; causing that nervousness republics,\\nwhich is the most unpleasant feature of modern republics. Political organisms of\\nthat class can never be as satisfactory as national kingdoms built upon solid strata\\nof moral granite.\\n184. The ideal of the holy alliance had been formulated. The princes of the in theH C oiy n A a nfanc y\\ncongress had in concert promised the European nations, their loyal subjects, to inau-\\ngurate a new order of things upon repristinated principles of objective justice and\\nChristian sociology. But the august thought,revived under the appalling experiences\\nof divine judgments, and underlying the good resolutions,soon had to encounter the usuu^rom h n ummatin B\\nreserve and resentment of cabinet diplomacy, the earthly alloy of the new instru- ^Tw^Tto^liolg\\nment. It was only utilised in the prolongation of the accustomed routine of running\\nthe governmental machine. The Austrian school of statesmanship could conceive of of fhTpVuittempIr!\\nno other pledge for the safety of throne and altar and for the proper order of political\\naffairs in general.\\nNow the voice of patriotic journalism ventured to make itself heard, criticising pomyo*\\nthe men of the reaction in their efforts to f ustrate the fulfillment of the royal promises F Sjutaent o roy h a1\\nand stifle the clamor of the liberals who had been foremost in the enthusiasm against prom\\nthe Corsican tyrant. Mistrust, impatience, and preposterousness vitiated the just\\ndemands for constitutional reforms, whilst the governments on their part deemed\\nthemselves justified in falling back on retrogressive measures, lest Parisian radicalism\\nmight renew the turmoil on a still larger scale. The means for adjustment could\\nindeed be derived only from the political situation in general, and this was made the\\nsubterfuge for a polity of procrastination, since the cabinets had cause to be alarmed,\\nlest by granting liberties, they would lose their authority.\\nWe cannot be astonished that such distrustful considerations caused to some Ideas oi corporative\\ni i a i \u00c2\u00bbpresentation or the\\nextent, the misapprehensions of both, rulers and subjects, so that the lofty intentions people, once repressed\\nof the emperors, sneered at by the hierarchy and mutilated by the agitators of discont ent, s y no\\\\v again put to tSm\\ncould not be realised. The right of the peoples to corporate representation had been repressed oblivion\\nby the Jesuitical absolutism of Louis XIV and Frederick the Great. It is notorious how Louis\\ntreated the representatives of the nation. The emperors were sincere in restoring these\\nrights, but the councilors reminded them of the treatment which the daughter of Austria\\ntogether with Louis XVI had received and the rights that had been grossly abused. Hence,\\nwhoever now reminded the men in power of the recent solemn vows, became suspect of being a\\nrebel, and petitions to that effect were den ied. The Germanic view of human rights and royal\\nduties had passed into oblivion. Metternich s soliloquy characterises the onesided and stub- b y Mettemich s\\nregardlessness to royal\\nborn adherence to a nugatory and evasive polity or state. He poses on his prognostic sagacity, promises and to the\\nI look over a much broader domain of statesmanship than other diplomats do. I cannot ri s nts ot subjects.\\nrefrain from saying to myself twenty times a day: Good God, how far am I in the right and\\nhow far have the others gone wrong How very easy is it not tho, to find the plain, and\\nsimple, and natural right!\\nThis displays a marvelous talent indeed. It explains why not one of the deepest prob-\\nlems agitating humanity could attract or move him. The lever of his political wisdom, of his\\ncraftiness in forming treaties, and inventing police-measures, was nothing but the fear of the\\nrevolution, which he seemed to smell everywhere. His executive ability consisted in nothing\\nbut gagging public utterances, and in the routine of fettering liberalism hand and foot. He\\nwould not see that the promised reforms alone could alleviate the difficulties, and that a\\nreturn to old Germanic royalism and to representative government alone could restore the\\nfaith in the good intentions recently formed under the pressure of the Napoleonic aera.\\nThus the Holy Alliance had been lowered to the superintendency of the police and Censure of the press\\nthe gens d armes. Mackintosh cried out in the English parliament that Croates and Kossacks Gwm.\\nwould even invade and invest Hyde Park, if things going on in Troppau were to continue\\nmuch longer.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0377.jp2"}, "378": {"fulltext": "340\\nEffects of Austrian\\nhegemony in the\\nGerman diet,\\nMethods of muzzling\\npolitical agitation.\\nSubjects kept under awe\\nof bureaucracy\\nMoser s and\\nVon Stein s\\ndefense of old German\\nideas.\\nPreliminaries of another\\nrevolution in Austria,\\nCatholics and\\nGentz\\nnotwithstanding.\\nAcademic youth\\ndemands unity of the\\nnation,\\ntheir patriotic zeal\\ncompared to the\\nnational games of\\nGreece. Mommsen.\\nHouse of Habsburg\\nrelinquished the crown\\nof German imperialism.\\nEnthusiasm of the\\nacademic youth in\\nagitating the\\nregeneration of the\\nfatherland.\\nNecessities of the time\\nbut vaguely\\ncomprehended.\\nE. M. Akndt\\nTHE HOUSE OF HABSBURG LOSES ITS PRESTIGE.\u00e2\u0080\u0094 METTERNICH. II G. CH. VIII. 184.\\nCensure of the press, said Gentz, is the supreme law of European confederacy Other-\\nwise, he believed the revolution, like the shade of Banquo, would drive the living from their\\nchairs. When Metternich heard of a publication containing the proceedings of representative\\ncitizens, called together by the crown in the capacity of a mere advisory Landtag he called\\nit the greatest of modern evils in their daily eruptions\\nA few anecdotes of this sort sufficiently illustrate the spirit of the latest counter-\\naction against reforms. Every new proposal of compromise was distorted at its birtk\\nby the obstinacy of the advisers of the crowns and by the acrimony, which the\\nantagonism against such annoyances generated among the people, and which was\\nfood to the radicalism thus ensuing. Despite the caution observed by the spokesmen\\nof liberalism in the communication of their arguments, they were branded as dema-\\ngogues; and in order to curb their political agitation a system of passports and\\npolice-espionage was rigidly enforced. Instead of constitutions the countries re-\\nceived police ordinances, and the subjects (die Unterthanen) were commanded by\\nevery subaltern officer to wear loyal faces. Thus the people were intimidated into\\nabject submission. In order to endure the vexatious feeling of being governed\\nwithout a murmur, they were tantalised in general and in detail.\\nEven the smallest states protected their trade by different revenue tariffs. The farmers\\nwere as yet burdened with tithes, and with Frohndienst .that is, a certain amount of manual\\nlabor for his lordship and new taxes were laid upon rye, upon chickens, upon bees-wax!\\nNow all this machinery to keep the subjects under awe of government was manipulated\\naccording to antiquated ideas of class-rule and rank prerogative, only aggravated now\\nby the overbearance of a harsh and officious bureaucracy\\nNevertheless, the high ideal of liberty, as defined by evangelical consciousness,\\nhad prospects of recovery. Some remnants of the old human rights and some ideas as\\nto the old form of Germanic freedom had been practically preserved in the rural com-\\nmunities of Westphalia, where Freiherr von Stein studied up the matter; besides\\nthat which he had learned from von Moser.\\nIt grows darker upon earth, and people become more wild and radical a war of all\\nagainst all has begun which can be terminated in no other way than by the thunderings from\\nabove and by quakings of the earth below Gentz said this when for the safety of his own\\npolicy and that of others such utterances came much too late, even in Austria.\\nThe academic youth of Germany prepared himself to regain what had been squand-\\nered: the unity of the nation against which the pope-ridden cabinet at Vienna had\\never conspired. That aspiration grew and assumed the fervor and form of Hellen-\\nistic patriotism in its prime.\\nWhenever in ancient Greece nuclei of national unification formed themselves, they did\\nnot grow directly from political ambitions, observed Mommsen. They were the products of\\nthe national games, arts, and arenas. Upon the streets of Olympia there stood, as late as\\nNero s time, the statues of more than three hundred champions, every one of whom had con-\\ntested for the crown of laurel, or for the distinction of being decorated with a twig of the\\npine tree. Historical anniversaries were celebrated on these occasions, by the representatives\\nof every Greek village in the largest gatherings of this kind ever witnessed by history.\\nNothing can be more descriptive of this phase of German development than a\\nparallel with this feature of Hellenistic patriotism and ambition. The House of Habs-\\nburg had rid itself of imperial responsibility when it relinquished the crown of the\\nHoly Roman Empire of the German nation, without however giving up its preten-\\nsions to the control of affairs in modern Germany. In answer to this sumptuousness\\nand with an enthusiasm tantamount to that of the Hellenes, the students of the uni-\\nversities agitated the regeneration of the fatherland. They were the men versed in the\\nclassics, who made the first attempts to unify the Germans into a national organism\\nafter the mediaeval empire had gone to its final rest. The thought of unity in diver-\\nsity sprouted in literary circles and took root in festive reunions of singers, turners,\\nmarksmen, etc., but it took a long time of yearning before fruits made their appear-\\nance. Tho slow and harmless, yet the movement went on with perseverance\\nenough to disturb the statesmen of the old school in their sleep.\\nMany were the playful demonstrations of those enthusiastic and often fantastic soeial\\ngatherings; but very small was the number of those who, like brave Moritz Arndt, possessed\\na clear view of genuine Germanic freedom, and who gave vent to the scorn against French\\nfreedom in which the youth of the historic school, and finally Jung-Deutschland in its\\nentirety participated. A person must be free. But if sticks and stones, meadows and moun-\\ntains change hands as fast as feathers are driven by the wind, if that which ought to be most", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0378.jp2"}, "379": {"fulltext": "II G. CH. IX. 185. INQUIRY AS TO THE STRUCTURE OF THE HUMAN BEING. 341\\nfirm is rendered frail, then not real estate even will remain reliable security for a human-like indignatton ovei -the\\nexistence; legislation should protect the possession of the ground as immutable a basis for a decline uf the middle\\nwell-to-do middle class and a frugal living, as the old mountains which God made. The two and ai-tisaus.\\nclasses of citizens which best preserve the stamina of a nation are the farmers in the country\\nand the artisans in the towns. But these must of necessity lose their foothold and moral, con-\\nservative import, if the homesteads are lightly parted with, if the guilds are rashly dissolved,\\nand if the industry in large factories is left without restriction to break up all the dignity and\\ndiscipline of the guilds of old. An age like ours, seized with a delirium of liberalism, cannot be\\nreminded emphatically enough of the truth that not all is freedom which assumes its name or\\nits attitude.\\nThus Arndt poured out his indignation upon the Manchestrian theory of national econ- Denouncing\\nomy. He prognosticated how, through the continual division of landed possessions into small sham-liberalism,\\nparcels, the farming populace would be impoverished, and the middle-class destroyed, and Manchesterian\\nthe lands pass into the possession of jobbers and Jews. Arndt s exclamations implied rem- economies,\\nnants of theRomantic school, but it was the Romanticism in the serene light of a good day s Arndt.\\nwork which acknowledges, as Arndt did, how dangerous it is for manliness and virtue to Ar dt s Romanticism\\ndifferent from that uf\\ngrope about the daily walks or life in fantastic twilight of a fictitious world His was not the Amim-Brentanos.\\nthe romance in which the Brentanosand the Arnims delighted to roam.\\nIn spite of patriots like Arndt, the superannuated wisdom, which the cabi- Despite the invasion of\\nnets had inherited and copied from each other, remained incorrigible in its callous \u00c2\u00ab^Hoiy the\\narbitrariness. Nevertheless, subsequent to the powerful declaration of God\u00e2\u0080\u0094 as un- cScter iff prophecy.\\nderstood in the collapse of that universal monarchy reared up under wild ado\u00e2\u0080\u0094 the\\nkeynote of reaction against perverted humanism had been touched by the holy alli-\\nance of the princes, which henceforth has the significance, at least of a prophecy.\\nCH. IX. THE THOUGHT OF HUMANISM PHILOSOPHICALLY CONCEIVED\\nAND SOCIALLY APPLIED. Idea of man\\n185. Once more we are compelled to observe this thought in its bearing upon reinstated \u00c2\u00ab.rough the\\nmodern history. It is from a third aspect that we have to examine the invisible un- renaissance\\ndercurrent of events, as far as, in the first place, the prominent nations are con- essential\\ncerned. We see them remarkably agitated by the interpretations of man s being, R e f or f m ation\\nand by the persistency in which each theory seeks to materialise itself in the compli- 109, 129, 169, no.\\ncations of civilised life.\\nThe renaissance had formally reinstated the humanistics, and the Reformation sevcred from evange i ical\\nhad traced man s knowledge of himself to its real rootings. Then selfknowledge had r e c naered Ciousne8S is\\nbeen rendered superficial and profane to the extent of selfdelusion, since enlight ft\u00e2\u0084\u00a2^ 116\\nenment had severed the thought of humanism from the correlative truths rediscov- enlightenment\\nered and preserved through the Reformation, and had planted the earthly part thereof\\ninto a soil full of wild roots and seeds of weeds. For the purpose of obtaining a thor- Contents f\\nough cognition of human nature it was necessary that humanity should pass through humanity to\\nthe stage of its relative independence wherein, free from any constraint, human na- kTevery respect,\\nture might reveal all its dispositions and propensities in every respect. The reality f^^^i free\\nof what is contained in the term humanity came now to be expounded in this third constraint\\nphase of the development through scientific work and philosophical thought. The 176, 197! 201! 205!\\ncontents of the thought were to be generalised and reduced to a monism which might\\nbe understood by everybody. This was to be wrought out by the great systems of E X a thi C pwio C soiliy of\\nthought called forth by Romanticism, in the philosophy of identity\u00e2\u0080\u0094 so called for ^t L\\nreasons previously stated with respect to the common trend and the method of affll- of Iife s 18 181\\niated syllogising peculiar to these systems, which displaced one another in rapid suc-\\ncession. With the alternating theories of the ideal the attempts to reorganise social\\nlife kept pace. We shall see how, with equal swiftness, these constructions of humani-\\ntarian thought were caricatured by the materialistic world-theories.\\nIn its endeavor to penetrate into the essence of things as to their origin, value and pur- Three stages f\\npose, the philosophy of the Occident passed through three stages. The thinking of the occidental philosophy:\\nancients lost itself in the world, it was world-wisdom (Weltweisheit). Mediaeval thinking 1. World-wisdom\\nformally followed in its steps, but exchanged the real for the transcendental world, and culti-\\nvating the monastic world-soreness, called itself learnedness in divinity (Gottesgelahrtheit).\\nThe philosophy of modern times, beginning in the sixteenth century, striving for a monistic lvml 3\\ncomprehension of the human being, is trying to simplify man s dual connection with the\\nphysical and spiritual spheres of being. It sets out with man as the proper starting point for\\nall knowledge. 3. Search for a\\nEvery student is fully aware how prominently man was placed in the center of humaVnXre^- 10\\nevery disquisition, hence we need not enlarge much more upon the uses and abuses Materuust* 5 sies.\\nmade of this premise.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0379.jp2"}, "380": {"fulltext": "342\\nEach theory\\nalternately\\nattempts to\\nrealise itself in\\nreorganising\\nsocial life.\\n97, 143.\\nOrientalism vitiated the\\noccidental philosophy.\\n62 xl, 97, 103, 122, 126,\\n137, 142,144, 146-150.\\nPolarity between\\noriental and occidental\\nforms of consciousness\\nnot so much of\\nintellectual as of\\nethical nature. Cortius.\\nOrientalism imposed\\nupon Christendom S 150.\\nAvicebron.\\n129, 130, 131.\\nMaimonides\\nPico Mirandola 130.\\nby way of Platonism\\nthrough\\nAugustine.\\n67, 78, 81, 87, 97,\\n123, 126, 144, 160.\\nand through the\\nrenaissance by\\nNie. Cusa\\nand\\nGiordano Bruno,\\n(the satellite of\\nWittenberg)\\nProbabilism.\\n129, 132, 163, 164.\\nAll orientalism\\ncombined by Spinoza.\\n(the satellite of Geneva).\\nDiplomatic indifference\\nto religion.\\nBoethius 178.\\nSpinoza s substance\\nbut Hindooism pure and\\nsimple in a Semitic\\ntranslation.\\nPolitical absolutism\\nalways fond of\\nPantheism.\\n54, 55, 56, 58, 66, 68\\n72, 78, 89, 98, 170_\\nSpinoza in a clandestine\\nway the father of\\nGerman pantheism as\\nexpostulated by\\nHegelian ism.\\nPantheism always\\nsubsides into\\nmaterialism.\\nThe monism of the one\\ngives the lie to the\\nmonism of the other.\\nPhilosophy of identity\\nrevived the old cognition\\nof typical man\\nrepresenting the\\nCOSmOS. SCHSLLINQ.\\nCreation the pyramid of\\nwhich man is the apex,\\nthe element of the\\ntruth in Heoeuanism\\nORIENTALISM EMBODIED IN OCCIDENTAL SOCIOLOGY.\u00e2\u0080\u0094 SPINOZA. II G. CH. LX. 185-\\nTo one fact, however, too much overlooked heretofore, our attention is again\\ndirected, namely that it was the oriental form of consciousness which vitiated mod-\\nern occidental philosophy and sociology.\\nEvidently the polarity between Orient and Occident is still effective, as Ernst\\nCurtius once very pointedly remarked: The old contrast between the minds of Asia\\nand Europe reaches over into modern times with a far greater import than we seem\\nto be conscious of. The cause of our unconsciousness lies in the fact that this con-\\ntrast is conditioned by ethical deviations.\\nOn former occasions we pointed to Avicebron, the Arab, as one of the many conductors\\nof oriental thought, and to Maimonides, the Jewish scholar. At that same time we might\\nhave also considered the influence of Platonism upon the renaissance, as formerly allusion\\nhad been made to the same influence upon the incipient scholasticism of the first state-church.\\nWe might have shown how, associated with this Platonism, Orientalism in general, that is, as a\\ncombination of Zoroasterianism with Pythagoraen and kabbalistic thoughts, was smuggled\\ninto Europe; we might have demonstrated this from the writings of Nicolaus Cusa and\\nGiordano Bruno. Suffice it now to mention no one else but the Spanish Jew Spinoza, in\\nwhom all oriental pantheism is concentrated. Just as Giordano Bruno was the satellite of the\\nWittenberg movement, so stands a century later Spinoza in juxtaposition to the Protestant-\\nism of Geneva in the Netherlands. His one substance of all things in Heaven and upon earth\\ncan tolerate nothing but modifications. That God-substance is nothing but the oriental\\nall-one-ness pure and simple, of whose shifting into and out of appearance the individual\\nthings are the mere modes; to which even personal life is related in no other way than drops\\nare to the ocean.\\nIt is but natural that with the increasing facilities for popularising ideas,\\nSpinoza s conclusions, or rather Semitic translations of Brahmanism, were modified\\nin various ways and were recast, until they could be rendered useful, in the first place,\\nfor the configurations in state-life. The simplicity of this form of thought is alluring,\\nand seems sufficiently profound to afford a basis for the diplomatic indifference\\ntoward the religious side of humanism. Repeatedly have we noticed how natural it\\nis for political absolutism to avail itself of the pantheistical theories advocating a\\ngeneral mechanism of things in public and private life. Pantheism invites despot-\\nism every time, whilst despotism in turn, for good reasons, patronises pantheism,\\nmakes it fashionable and respectable as the welcome agency for class-division and\\noppression\u00e2\u0080\u0094 just as we witnessed the thralldom created by Brahma-Buddhism.\\nSpinoza became, in a clandestine way, the father of German Pantheism as con-\\nstrued by Schelling and Hegel. It has been shown that pantheism, whether it be\\nscientifically arranged at Benares or Berlin, always subsides into materialism just\\nwhen it seemed to have reached its loftiest climax of abstraction.\\nThis vapid abstractness resulting from the effete and dilating method of rea.\\nsoning, exhausts thought until the entity of things, matters and facts, until being\\nitself is rendered into nothing. Materialism, emphasising that which the senses\\nperceive as something real, gives the lie to the pantheistic identity, by averring that,\\non the contrary, outside of this something there is really nothing.\\nOne thing, however, we owe to the philosophy of identity, which ought not to be\\nforgotten. It revived the old cognition of the uniqueness of man as to his capacity\\nto represent cosmical being in its entirety.\\nOne who would write the history of his own life, says Schelling, would certainly have to\\nreduce thereby the history of the universe to its sum and substance Schelling took man for\\nthe aim of creation, since nature s ways do not radiate from narrowness into a wide com-\\npass, but concentrate from a large circumference to a center In this sense everything is\\nfor the sake of man He included the starry worlds even which in his view form but the\\nbroad base of that pyramidal creation of which man is the apex. We know the bold flight of\\nreason by which Hegel imagined the deity and the invisible world as coming to selfconscious-\\nness in the human mind. Such extravagance cannot enchant us; but so much becomes evi-\\ndent even from Hegel s aberrations, that to him also man is the cosmical center, the blossom\\nof the universe. Beyond this view of man everything else becomes to Hegel indistinct, and\\nvanishes; for everything else is nothing but vague being in the abstract. Man alone is con-\\ncrete reality, since the visible world comes to possess knowledge of self only within his mind.\\nOthers after him have corroborated this truth by the correct conclusion, that without man\\nnothing can be conceived as being interrelated, and that without this conception of relation-\\nship existence is practically unthinkable, if not impossible. Our earth with all its reality is\\nnothing if not part of man himself and not belonging to him whilst the worlds of tbe firma-\\nment are not an unessential effervescence.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0380.jp2"}, "381": {"fulltext": "II G. CH. DL 186. NEW GERMAN ANTHROPOLOGY\u00e2\u0080\u0094 IDENTITY-PHILOSOPHY. ;J13\\nIn the ground of such thoughts, especially as modified in Schelling, rooted the *nthropoio\u00c2\u00abie\u00c2\u00abi\\ninvestigations.\\nanthropological investigations of Steffens and Schubert, Ennenioser and Fichte, Man the microcosm\\neven the microcosm of Lotze, notwithstanding his intermixture of heterogeneous gS 8\\nelements. Everywhere the Ideas of Herder reappear, that man is the consumma- f?\u00e2\u0084\u00a2\u00c2\u00ab 08\\ntion of earthly creation, and that transition to the invisible world of spiritual real-\\nities passes through the dual nature of the human being.\\nSteffens describes the prototype of man, in his capacity of representing the cen- cSc^intotb\u00c3\u0084m\\nter of cosmical being, as the completion of an infinite past, as the cardinal pivot- pLl\u00c2\u00ab thr\u00c3\u00b6u r g e h t ,1 dua i\\npoint of an unlimited present, encompassing the entire universe, and as the con- nature of man\\ncealed outset of an infinite future. We thus find the ancient thought and mediaeval Man the completion of\\nan infinite past; the\\nspeculation inadvertently coming to a synthesis again upon Christian grounds. Cos- tu v\u00c2\u00bb\u00c2\u00bbg p\u00c2\u00b0 int oti \u00c2\u00bbn\\nunlimited present;\\nmosophy and theosophy coalescing in anthroposophy form so many steps of the lad- ?2 nce \u00c2\u00abtarting point\\nder upon which the idea of humanity climbs up the ascent of theoretical self com-\\nAncient thought and\\nprehension. medieval speculation\\n186. At present this thought is being elaborated into a theory of sociology c\\nwhich is the concrete precipitate of its philosophical chemistry. Along with the socialism^\\ntheorising about human personality goes the practical work of a thorough reconstruc- Results of 6 eculation\\ntion of society. A glance upon the proceedings, by which the interpretation of ^S^^^^^St\\nhumanistic principles as manifesting themselves in the phenomena of the social themse7ves e inthe nifest\\nworld, is attempted, brings out a series of ideals according to which the humanity of j;5 e enoneoaof \u00c2\u00ab\u00c2\u00abw\\nthe future is imagined to organise itself.\\nHow the ideals thus elicited were imagined to materialise, was anticipated in philo- Experiments to\\nsophical treatises, poetical declamations, in novels, and chiliastic expectations. Think of the theories in social\\nstate of Plato, translated into Latin by Augustine as the State of God Think of Rabelais \u00c2\u00abconstructions.\\nGargantua The wild religio-political experiments of the anabaptists in Muenster had State of Plato,\\nthe same object in view. The Looking Backward of Bellamy, tho exposed as a clumsy p ng i t s el J f i the\\nState of God of\\nplagiarism, goes in proof of our dogma, that every theory aims at substantiating itself in the Augustine.\\nsocial organism, tho it were but in the shape of an ulcer. The romantic novels in the inter- Gargantua of\\nest of one or another tendency, or in uttterance of dissatisfaction with the political situ-\\nation of their respective times, belong to this same genre of literature. Kingdom of God in\\nMuenster.\\nAll of these, and many similar productions, betray the tendency to popularise the\\n./jtjt Looking backward,\\ntheories and to model society according to the form into which the humanistic idea Bella\u00c2\u00ab*.\\nwas cast, that is, into which the prevailing public opinion of each period had been\\nfashioned by leading minds. See for instance what an idyllic and inviting picture of\\nlife is painted by Thomas More upon his newly discovered Island of Utopia.\\nThe great chancellor depicts the social happiness of a million and a half of citizens,nicely Utopia of\\ngrouped in companies of forty persons each. Everything breathes equality, liberty and peace* Thom. Mobus.\\nFifty-four splendid cities, all laid out with geometrical precision and of equal magnitude\\noffer fine homes for the dear folks. The houses are redistributed after each decade. Govern-\\nment conducts labor and is the wholesale merchant, monopolising industry and commerce.\\nGovernment carefully prescribes emigration, fashion and every external form of life, private\\nand public. Liberty is granted\u00e2\u0080\u0094 on paper\u00e2\u0080\u0094 in a few things, where its exercise can do no harm\\nfor instance, religious liberty. Crimes are rare, because the allurements of gold are pre-\\ncluded, for even certain vessels, too vulgar to mention, are made of gold. In short, Utopia\\nmakes no exception from the rest of pet theories in lavishing a golden hue over everything\\nof which gilding also the thought of an European republic partakes.\\nNobody will deny that this idea of an European Republic had already taken Republic 0( Europp\\nrise in the vision of Sully. Of course, it was but an idea, contrived, perhaps, to serve as visionary projector^\\na catapult against Spanish- Austrian schemes. At any rate, Ravaillac s dagger and\\nr r J bo hut sincerely thought of\\na sudden thrust into the heart of Henry IV put an end to the whole matter. b y wimam a, of orange.\\nJ US. 182.\\nNotwithstanding such encrossings of plans, unthought of in any Utopia, the\\nthought of humanism continues in its purposive activity. The work of bringing all promujgates^hSinan\\nranks down to a common level created the polity of equal rights in 1776 and 1789. lts a. d. ittg\\nIt was during the prevalence of an abstract idea about human rights without hut slights common\\nmention of equivalent practical duties, that the foundations were laid for the Man- duties A d. i?89.\\nchestrian school of free competition, in which a very onesided conception of hu-\\nManchester sociology.\\nmanity substantiated itself, for those doctrines to which socialism in its latest\\nabolishes guilds\\nform is directly reducible. Bent on the leveling of social standings, France had dis- j^^ ^tHaT 1\\npersed the cliques and rings of the aristocracy, and England now broke up the guilds, competition.\\nonce instituted for the protection of handicraft. The ground seemed to be leveled Leveling social rants.\\nupon which society was to be reconstructed.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0381.jp2"}, "382": {"fulltext": "344\\nMANCHESTRIANISM AND SOCIALISM.\\nLT G. Ch. LX. 187.\\nFree-masonry\\nreorganised. Ramset.\\nOrganised labor.\\nFourier.\\nattempts to harmonise\\nhuman passions with\\nlegitimate desires.\\nWaiting for the\\ncapitalist to construct\\nphalangsteres.\\nLouis Blanc s\\nexperiment with\\nnational workshops.\\nThe Germans render\\nthe abstractions of the\\nmind a basis for cultural\\ndevelopment;\\nThe Frenchman puis the\\nwhole man at stake.\\nOne arrives at logic, the\\nother at socialism\\nPierre Leroux.\\nWealth of Nations\\nAdam Smith.\\nadvocate of free\\nproduction and free\\ndistribution.\\nThe test-question put to\\nevery evolution or\\nrevolution.\\nLatest phase of\\nsocialist icexperimenting\\nto establish\\nhumanitarianism upon\\nmaterialistic premises.\\nSolution of the problem\\nreq u ires answer to three\\nquestions. L. Stein,\\n\u00c2\u00a7188.\\nProblem concentrates\\nupon us in full orb\\nsolvable by adequate\\napplication of\\nhumanism in its dual\\naspect.\\nResources of capital\\ntransmarine enterprises\\nmultiply labor.\\nMercantile polity of\\ncabinets.\\nSolidarity of interests.\\nThe problem of organised labor began to engage the minds of the social builders at the\\nsame time that Ramsey organised Free-masonry. Reorganisation of society and of labor\\nbecame one of the chief issues of the first revolution. It is thrilling to contemplate with what\\nzeal Fourier applied himself to find methods and means for perfecting the welfare of the\\npeople by harmonising human passions with legitimate desires.\\nEvery noon, precisely at 12 o clock, the poor merchant goes home and waits for thatcap-\\nitalist who is to advance to him the million with which to erect the first phalang-stere, that is,\\nthe first communistic lodging-house for his ouvrieurs. Thus he expects him daily, but waits\\nin vain for years\u00e2\u0080\u0094 the rich patriot does not show up. Notwithstanding the disappointments\\nthe Fouriers addicted themselves to dreams of organising labor the world over; and this\\narrangement is firmly believed to render life happy for all in times to come. Social malfor-\\nmations, so it is syllogised, reflect the malformations of public life in general; consequently\\nthe whole system needs a radical transformation upon an entirely new basis. The content-\\nment implied in a new world-consciousness will extend its blessing even to the animal, yea,\\nto the inorganic world\u00e2\u0080\u0094 as tho the brine of the ocean could be changed into lemonade. The\\nwealthy patriot never came forth to assist in the work of reconstruction, but the idea stub-\\nbornly clung to its infatuated dupes, and socialism without the least reluctancy assumed its\\nposition among the sciences, and conquered seats of parliaments in growing numbers.\\nThus socialism has become the science of that equality, which is to be realised\\nby state-governments upon the basis of the sovereignty of labor and the equal distri-\\nbution of its products. This production is to be protected against the extortions of\\ncapital and of its taking advantage of its dependants, hence the necessity of trades\\nunions. The catch-word organised labor was given out in the title of Louis Blanc s\\nwork wherein he denounces competition as a system of annihilating the rights of the\\ncommon people and of the consuming public, of society in general. He succeeded in\\nelucidating and popularising the demand that the socialistic state by its computation\\nof interests must repress the competition of capital.\\nIt was easier, however, for Louis Blanc to formulate the demand, than to experiment\\nwith his national workshops in the Palais Luxembourg.\\nOn the whole we adopt the truism of Pierre Leroux: While the German renders the\\nabstractions of the mind a basis for cultural development, the Frenchman puts the whole man\\nat stake. Thus the one arrives at logic, the other at sociology\\nThis sociology immediately sets out with atomising society. Adam Smith in his\\nWealth of Nations was certain in his mind, as to the admirable simplicity with\\nwhich the interests of all would harmoniously adjust themselves, if only every indi-\\nvidual were completely left to himself in the pursuit of his private happiness by way of\\nemancipation and freedom to go where he pleased. A pity that of this anticipation\\nthe opposite immediately became apparent. Nevertheless, since every evolution and\\nrevolution stands or falls with the question whether or not social improvement is\\npositively advanced thereby, it behooves humanity to take up the social problem,\\nwhich means no more than to face the oldest and, at the same time, the latest problem\\nof the world s history.\\n187. This leads us to the observation of our own age.\\nThe solution of the social problem pends on settling three questions, as L. Stein\\nputs them: First comes the inquiry as to what society is, what its opposite, and its\\nmovement, that is: what is the constructive principle of social life. The true answer\\nmust be found, as to the form which society, as in reality it presents itself, is to as-\\nsume, and wherein its progress consists; that is, how did society issue from history?\\nFinally, what is the goal towards which society is to advance; how is the task of so-\\nciety to be accomplished? These propositions show, that the great problem of hu-\\nmanity is concentrating upon us in full orb, and that it can be solved only by the\\ncorrect definition and adequate application of humanism in its dual aspect.\\nIt is obvious that society as composed at present is in peril of being crushed by\\ncapital. Whence did this power derive its enormity? In keeping with the transma-\\nrine activity, developed by the nations concerned, labor had multiplied. From the\\nprerequisites and the acquirements of this activity resulted, in the first place, the\\nnew policy of the cabinets and confederations of independent industrial states. Next\\nin order there sprang up an acknowlegment of mutual interests with their contract-\\ning forces. By national treaties the forces of movable capital, in its enjoyment of\\nsecurity, for instance, were set free for competition and combination. Thus we find\\nthe power of money putting its stamp upon our age.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0382.jp2"}, "383": {"fulltext": "II G. Ch. IX. 187. MONOPOLIES. 345\\nThe phenomenon is not new. Our social condition pretty much resembles that of international treaties.\\nRome under the triumvirates, in the accumulation of wealth, at least, and with res-\\npect to cheap labor which destroys the middle class. That ominous hoarding of capital movable, secure.\\nwealth detrimental to the less wealthy, to say nothing of the unmitigated oppres-\\nsion of the poor, reappears everywhere in the national economy of the present time.\\nIf, for instance, one of the ten rich dukes, or some one of the few other holders of Eng-\\nland s tenures, is engaged in rational farming and comes to the conclusion that raising p resen t\\nwool will pay better than raising grain, he will foreclose the leases of his tenants\u00e2\u0080\u0094 whose condition of the\\nancestors tilled the ground as tenants of the ancestors of the lords of today he will deprive civilised world\\ni i*i. i*i i^.n similar to that of Rome\\ndroves of people of their homes, and will stock his lands with herds of sheep instead. Or if a previous to its decline;\\nGerman Jewish baron finds that investment in real estate is more secure and pays more inter- Jeff to hired^ha^dTwith\\nest, he will take advantage of financial embarrassments, and buy up all the small farms, cheap wages.\\nupon which the hard-working and very frugal peasants can scarcely eke out a living, since\\nland had been repeatedly subdivided, and since the competition of transmarine countries\\nhad spoiled the market for home-produce. The manager of the new land-complex, the Herr England s large land\\ntenures.\\nGuts-Inspector with a few hired journeymen and a few machines will then realise larger\\nprofits for the land-proprietor in the city, than could be expected from Northern Pacific\\nstocks or Russian state-bonds.\\nThese are no longer probabilities but facts resulting from the tendency of capital Farmin onagma\\nto accumulate in the hands of a few privileged family coteries. It is true, capital ^Zo*u\u00c2\u00a3 %\u00c2\u00a3\u00c2\u00a3n.\\nstimulates industry and agriculture to some extent; but it pushes the middle-man to\\nthe wall, crowds him out of a settled existence, and crushes him down into the shift-\\nless mass of the proletarians.\\nThe same conditions enable capital to monopolise industry by setting up machines, for Manufacturing on a\\nthe technical improvement of which the ingenious inventor was paid a comparatively pal- detrimenu\u00c2\u00bb\\ntry sum whilst the dignified artisan of former times, the manufacturer on a small scale, with of production in the\\nhis couple of Gesellen and apprentices at his board and under his roof and discipline,\\nbecomes now a foreman, at best, or works by the piece, as long as the factory receives orders\\nor as long as the union allows him to work and earn his bread from hand to mouth.\\nSince steam and electricity have become the motors of traffic and factory, we can Monopiies.\\nspeak of manufacture, that is, of handicraft, only in a very limited sense. The social\\npartition lines of caste-like ranks are fortunately wiped away but widening clefts\\nare opened between the two very antagonistic classes. Movable, fidgety and cau-\\ntious capital has become the chief factor in cultural movements. It enters into\\nnational relations and controls even international negotiations. It assumes the char- b\\\\he wide wid. at\\nacter of the great cosmopolitan\u00e2\u0080\u0094 making the world its market-stand, and neglecting\\nthe true state of affairs at home, which should receive his undivided attention.\\nOf one circumstance, the upper class, which is said to be ignorant of how ciass-antagonism.\\nthe other half lives, seems still to be ill-advised, namely: that the working peo-\\nple are making fast strides in the improvement of their intelligence. Labor follows\\nsuit in the social transformation, and here is where the parallel with Pompey s\\ntime will hold good no longer. The fourth estate, organised labor in its opposi-\\ntion against the monopolising power of capital, has learned from its opponent improved. 111\\nhow to combine and how to show distemper, and it has become selfish, too, in a\\nmethod, as a class\u00e2\u0080\u0094 as a majority. The impoverished class claims the right to work Fourth estate\\nfor a living, a living off the profits of labor s production, not from alms. These de-\\nmands on the part of the disinherited are justifiable. Moreover, they learned from\\nthe higher class to disregard national boundary lines and patriotism and become in-\\nternational.\\nThe International is actually but the reverse side and consequence of commercial and Labor learned from\\nfinancial combines. It is a specific growth of western Europe, and during the latter half of\\nour century has been pressing, like an incubus, upon the European form of civilisation where-\\never this has spread its industrial establishments over the globe.\\nWhen France in its peculiar way entered its protest in the form of a just retri- and to discard\\nTT _ patriotism for the\\nbution to the debauchery carried on in high life, Germany and the United states international\\nfederation of labor.\\ncould not be diverted from the normal method of working out their tasks. Both\\ncountries fought for their national existence, for those ideal liberties which the Ger- German -republic ot\\nletters\\nman Republic of letters had cultivated under the auspices of Klopstock, Herder,\\nFichte, Schleiermacher, Claudius, Perthes, Stein and their circles of staunch Christian\\nand patriotic friends in north-western Germany. Industrial progress lingered be-\\nhind until the last quarter of our century; for Germany had no chance to recover", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0383.jp2"}, "384": {"fulltext": "346 KEVIVAL OF GERM1N ENTERPRISE. II G. CH. IX. 188.\\nnot?e a v I iv e e n beforl s tii C e 0uld ear lier fr\u00c2\u00b0 m the ravages of the Thirty Years War: especially since the progress of\\nFuny e est S abiw rd e in their development had been thwarted by the great stagnation of its traffic which had set in\\nindependence: ^wxtti the exclusion of Germany from the high seas in the period of the renaissance.\\nGerman enterprise could revive only after the United States had fully established their inde=\\npendence. This made it possible for Germany to reenter transmarine relations, and\\nto intermediate some wholesale exports. Moreover, the exclusion of the catholic in-\\nnot before catholic\\ninterference from the terference froin the Austrian side, the consolidation of the North-German union,\\nAustrian side was\\nIhe u ^eat npie ala ntness am tne e rea t unpleasantness with France had to be settled, before Germany could be\\nsettied rauce was rehabilitated, so as to claim recognition and its due share of the active and direct\\nparticipation in the world s transactions.\\nSir Bartle Frere alone was aware of the increasing importance of Germany s\\nGermany s growing a\\nimportance of mercantile circumspection in foreign ports. He warned the Londoners not to de-\\nmercantile engagement A A\\nsir b*rti.e frere. 8 pis e this modest rival, when he prognosticated that sudden advance which soon after\\nvindicated the prediction and surprised the world.\\nTreaties of the United Along- with these outward signs of advance those changes occurred which were pointed\\nwith chiriVand japan ou as P art i l causes for demanding the recognition of the fourth estate, and the adjustment\\nof matters concerning it. We mean the new part which Germany came to take in the trans-\\nmarine relations. Full freedom of oceanic traffic was secured only after the United State\u00c2\u00bb\\nand Prussia had concluded their treaties with China and Japan. And only now the power of\\ncapital had its free sweep and started upon its career, whereby the laborers in turn were pro-\\nvoked also to consolidate their interests, and to demand a settlement in full.\\nite P caree S r e of \u00c3\u00b6nquest As y e t ie S reat war \u00c2\u00b0f f ree competition has scarcely begun. But already Michael\\nMichael Chevalier. Chevalier s apprehensions are becoming true, that the small manufacturer is devoured\\nby monopolies and we must now add, by those combinations called trusts, which\\nexplicitly make it their business to annihilate competitors by evading personal con-\\nscientiousness, to usurp the management of national treasuries, nunc pro tunc. A\\nDodging personal peculiar combat is preparing, indeed, along the whole line of industrial activity, in-\\nconscientiousness. r-r-o**o\\nternational traffic and national finance. The illusion of winning it by dishonest\\nTrusts.\\nstrategy or by main force will be fatal to both combatant parties.\\nSelfsalvation expected\\noftoe t stete\u00c2\u00b0. rsanisation 1 But how may matters be compromised upon the basis of a peaceable adjust-\\nment, without jeopardising civilisation? How is the reckless freedom of compe-\\ntition to be checked or controlled? There is but one way to render the suicidal\\nsteeple-chase of industrial adventure innoxious, say Marx, Lasalle, Engel, and some\\nothers of their kin.\\npart of the Germans The state must be the employer from one central directory the whole fabric of\\nproduction is to be conducted. The clearances are to be distributed, according to a\\nsliding scale of proportion, among all workers, being, as employes of the state,\\nJeW Mrrx?EngeTLasaiie e Q ua l in rank. Marx Co. provides that they shall not be paid their portion of the\\nsinger. proceeds in coin, lest another formation of capitalism and competition should ensue\\nteutns rnored* 000 111 of I0Va sucn a wage-system. To prevent this, the apportionment of the profits is to be\\nequalised through a system of vouchers and orders by means of which every want\\nmay be gratified.\\nThus the ideal course of humanism is again switched off to run to the brink of\\nthe abyss. For that great mechanism of the socialistic state works like a machine\\nset up for the purpose of crushing all ideals of humanity, which can prosper only\\nJocuiis\u00c3\u00b6cUaterf the Ulluer conditions of personal liberty. The truth that equality and fraternity can\\nfntme result from free and benign inclinations alone, and are to be practiced from motives\\nof general love toward fellowmen, is totally ignored. Genuine fraternity, springing\\nfrom the recognition of the divine image in every man, is explicitly disavowed in the\\nsocialistic state; freedom is denied point blank. But the bottom fact, the empirical\\ntruth is, that a machinery of selfsalvation from common sinfulness cannot be\\ninvented.\\nIf socialism should ever get an opportunity to be at the helm and control a state, its first\\njob would have to be the creation of the requisite personages, that is, to overhaul the human\\ncomponents of the state so as to fit them for the new world. The educational institutions of\\nthe new state must certainly surpass anything undertaken so far in the line of instruction.\\nFor it is promised that with the disparity between rich and poor, also that between intelligent\\nand stupid will disappear. It is conceded that, of course, it will take the training of a few\\ngenerations, but that afterwards accommodation and hereditary law will accomplish the\\nrest. Thus a herd of idiots would be raised, to which such a kind of development would be", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0384.jp2"}, "385": {"fulltext": "II G. CH. IX. 188. RESPONSIBILITY OF THE WEALTHY CLASS. 347\\nsatisfactory, which takes bestiality as the standard of comparison. After that stage has been Practical result of\\nobtained, progress may consist in going a little further down the incline, to where the animal misconception of\\nstate of existence may be conceived as the most natural, and training would persist in making humanity in present\\nsocialism, (if it did not\\naway with every trace of liberty and dignity, until nature were completely established in the consist of mere\\nrights which these children of nature claimed for her. X rn ^th V e\u00c2\u00b0 uld be he\\nNow, since for the sake of argument it was conceded that the animal world evolved from tne^rotopiasm^tS\\na single typical protoplasm, it would follow in the practical wisdom of socialism, that the Buddhistic all-oneness.\\nperfection of evolution would not have been reached, unless humanity was folded together\\nagain into the simple moner of the first cell. That is, humanity would return to the old\\noriental doctrine of all-one-ness with its absorption of individual life. What Buddhism had j\u00c2\u00b1\\nbeen striving 1 at, what Spinozism and Hegelianism syllogised, the people of the Occident\\nwould then have practically attained\u00e2\u0080\u0094 as an opinion. Following out the high sounding-\\npremises, we arrive at the freezing-point of the misconception of man and his destiny.\\nThe state built upon such premises cannot but fail, if such fundamental errors Aims of socialism.\\nare adhered to, as for instance, that man s object in earthly life consists chiefly in\\nthe gratification of natural cravings, of sensual appetites. We do not impugn social-\\nism with these false principles. For it is plainly stated that the collective and system-\\natic production of the necessities and some commodities of life is arranged simply\\nfor this end: namely, to assign every equitable atom of the state to its place, and to\\nlet it have all the usufructuary enjoyment obtainable in the prescribed limits of pro- \u00e2\u0084\u00a2j g e d a in question is\\nduction. But whilst the individual is, by this method, forced from his natural and ignorance as to\\nthe ti ii.il outcome\\norganic relations of family and preferable affinities, and whilst the toiler is pressed is candidly\\ninto the mechanism of cooperation as a mere thing with no purpose in himself\u00e2\u0080\u0094 the a mitted\\nquestion whether this great machine or factory in which the state, or whether the\\ngreat army into which humanity, is to be transformed, could possibly fulfill its\\npromises, is simply dodged, or ignorance is pleaded, and absence of any aim on the\\nscope of future formations is candidly admitted.\\nA socialistic state adequate to present ideas could be possible under such conditions a monistic basis could\\nonly That one s occupation would agree with the capabilities and inclinations of the agent; not endure.\\nthat as a rule the management of the mechanism would be just and reliable, and that the conditions under which\\nproductiveness and the profits would, on the whole, be satisfactory to everybody. Taken the prevalence of\\nr i\u00c2\u00bbii socialism might become\\nfor granted that the socialistic state could meet all these requirements, then its success would feasible.\\nprove nothing more than that its constituent members, that humanity had permitted itself\\nto be rendered as stupid and impotent as a herd of dumb animals.\\nThe humanity whose interest that state pretended to care for would exist no !nte\u00c2\u00a3sts^h7fta\u00c2\u00a3r\\nwould then not have\\nmore. ceased to exist.\\nThe blame for such a degradation, the possibility of which is undeniable, would The blame of the nasco\\nrest with those who allow the Germanic-Christian civilisation to decline. This civ- \u00e2\u0080\u00a2X\\\\ d ii7wG erma t n?c- e\\nilisation considers the right of possessing property as connected with special duties decline! 11 civilisatlon\\nappreciating property as a loan granted on conditions; as a fief which the possessor,\\nholds in tenure from the Sovereign Lord; as the relative good\u00e2\u0080\u0094 made good by its being\\nrelated to the Supreme Giver through its proper use. The grave responsibility of a\\ngeneral overthrow would rest therefore with the possessing classes and forced dis-\\npossession would be their punishment.\\nThe people of wealth were under obligations first; it accrues to their misfortune Responsibility of the\\npossessing classes,\\nthat they forgot their duties. They ought to have been intelligent enough not to\\nhelp in the disintegration of the social and economical institutions by means of a\\nthoughtless, heartless, unprincipled and trifling class-legislation, according to a polity\\nof go-as-you-please expediency. They should not have set an example of with-\\ndrawing from the influence of those civilising factors embodied in the Church,\\nwherever she is true to the first principles of ethics.\\nAs it is. that the privileged class to a great extent assumes the airs of aristocratic\\n10 _ who are at fault in their\\nindifference, it practically denies what Christianity enjoins upon humanity, denies that the neglect of duty to\\nideal good designed for every member of the human family alike has been given into the j e J, 1 t la e 1 x 1 m eo by\\ncare of the church, which, by virtue of her first principle of reconciliation, is bound to dis- their intellectual and\\ncountenance every class-distinction and club-churchliness. As it is. the ruling class, altho\\nunsuccessful in making the entire Church subservient to class-interests, has nevertheless\\n,,i. in i* who set bad examples\\nbrought the opprobrium upon her that she did not fulfill her mission among the lower by class-legislation,\\nclasses. By transforming their church to a literary club-house and annexing to it a\\nmission-chapel in a forsaken region of the city or into an apparatus of money-making and by withdrawing\\nfor church-purposes\u00e2\u0080\u0094 and a little for humanitarian benevolence besides\u00e2\u0080\u0094 a would-be aristo- tm L iv jij S ing factors\\ncracy has done everything-to estrange the masses from her missions ;ard the mass-meetings embodied in the church.\\nfor evangelising the fashionable churches and the masses at the same time, cannot repair the\\n25", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0385.jp2"}, "386": {"fulltext": "348\\nreadjustment: Germanic cognition of government, n G. Ch. IX. 188.\\nThe part the Church division of the Protestant denominations into social clubs. As long as the Church is separated\\nshould take in mitigating f r0 m the world on lines of money-prestige, so long will the poor suspect missions as traps\\nthe social troubles, r-\\nreference to the solu\\nof the third question\\n8187.\\nthe social troubles, with ._\\nreference to the solution set for their subjection.\\nAccording to all indications a rearrangement of political economy in line with\\nthe altered conditions of industry and commerce is inevitable, is to be expected; the\\nnecessity of adjusting the disrupted concept of humanism is, therefore, a matter of\\nhistorical sequel; aud no other, no external contrivance at such adjustment can have\\nthe desired effect upon social reform.\\nobligation of the state Roman jurisprudence established the equality of every person before the law; the Roman\\nSo ca\u00c2\u00b0re for the welfare Church to a certain degree maintained the equality of all sinners before the gospel. Practi-\\ncally, however, this equality of all men as to human rights was detained in the stage of mere\\npossibility. That it may be realised will be the task of the social-political state; i. e. ofthat\\nstate which is permeated with the impulse that, paramount to all other obligations, the\\nimpartial care for the welfare of all its inhabitants must be the sole motive in all its functions.\\nThe state based on legitimacy can afford to manage legislative and executive rule in\\naccord with the straight lines of rank, to which it adapts its methods of public order, of\\ntaxation, and of military protection. This juridical state regards the subjects as existing for\\nthe sake of the nobility and its existence for the sake of the state; hence the state consists of\\nwell defined parts which submit to the rule of a fixed legalism for the sake of general secur-\\nity as the condition of peace and prosperity. Adaptation of the government to the demands\\nof the time and to the interests of the subject has no place in this state.\\nIn the social-political state the constituent persons group themselves into figures\\naccording to affiliating principles which they severally represent, and thereby render the\\ngovernment constitutional. The state now exists for the sake of the people and establishes a\\ngovernment of, for, and by the people. The groups and factions, representing diverse inter-\\nests, must of necessity balance each other for the sake of the common welfare; and from all\\nthis results the differentiation of representative government into executive departments\\npresided over by responsible men of merit, into upper and lower houses, etc.; and into a\\nsystem of administrative agencies. Political science everywhere tends to that form of govern-\\nment; but its probation and universal introduction depends upon the repristination of the\\nold Germanic and Christian maxim, that there exists no personal prerogative which is\\nnot connected with specific duties\u00e2\u0080\u0094 that to rule means to serve. Experience teaches that even\\ngovernments based upon direct election by majorities can remain satisfactory only under\\nthis condition. But whenever personal rights are accentuated at the expense of s-ocial duties;\\nwhen the objectivity of law and duty is questioned by the arbitrariness of subjectivism, then\\nhuman society is alternately threatened by anarchy and despotism and the chances for the\\npolitical advance of humanity on the line of true socialism diminish under retrogressive\\nmovements.\\nOur concern will be to watch the movement of the thought of humanism and to\\nbeware against its mutilations.\\nPantheistic speculation\u00e2\u0080\u0094 starting from above, and assigning a high position to\\nman, as in German philosophy cannot be accused of lacking ideality. Neither do the\\nFrench social theories deserve such blame, inasmuch as the propositions of St. Simon,\\nof Fourier and the Travels to Icaria by Cabet, are touchingly sentimental and\\nidealistic.\\nIt was materialism which dragged down these ideals from their high pedestals.\\nMaterialism as the reverse side of pantheistic philosophy, armed with its innumer-\\nable irrefragable results of exact science fell upon the Occident and took it by\\nsurprise. Man s world-consciousness completely severed from God-consciousness had\\nbeen onesidedly cultivated: the ego in its loneliness had been taken under wrong\\ntreatment. Instead of its ego, which previously had been conceived as being invested\\nwith freedom, at least, and with the capability of reasoning, nothing was left after\\nthe evaporating process, but geological matter and motion with human nature as its\\nproduct and its prey.\\nTo materialism man is no longer a person standing in relation to God; the light of the\\nthought divine is extinguished; the work of the thinking mind is mere phosphorescence of\\nbrain-shaped matter, closed up in its chest of universal darkness, i. e.. nescience. The issues\\nof this discovery of the dynamic sociology as propounded by Ward, would lead to an Euro-\\npean chaos, America included.\\nIn accord with the nature of things the oppressive atmosphere must develop\\ntempests in the lower regions of humanity. The signs of the gathering hurricanes\\nare now trifled with in the higher regions, as tho they were to be enjoyed as\\nthe fresh morning zephyrs of a new aera, in which finally man will delight in his\\nsove r eign self-sufficiency whilst we have attended the idea of humanism up to its\\nsublime heights, and on coming back find it, to our dismay, in its deep descent and\\nradical profligacy, to a large extent.\\nRearrangement of\\npolitical economy an\\nurgent necessity.\\nevery citizen, who\\njustly complains of\\nsocial oppression.\\nIn the state of the\\nformer times, subjects\\nexisted for the sake of\\nrank, and people\\nof rank for the sake of\\nhereditary monarchism\\nIn the social-political\\nstate with representative\\ngovernment for the\\nsake of the\\npublic welfare\\nall officers are public\\nservants doing their\\nduty according to a\\nconstitution comprising\\nthe old Germanic\\nconception of right.\\nHI, 174, 175.\\nNo personal prerogative\\nwithout discharge of\\nspecific duties.\\nNot even governments\\nbased upon election by\\nmajorities satisfactory,\\nunless the maxim is\\nobserved that to rule\\nmeans to serve.*\\nRetrospect.\\nPantheism not bare of\\nhumanistic ideals.\\nSt. Simon\\nFOURIEB,\\nCabet.\\nbut it sublimates the\\nego of which\\nsubsequently\\nmaterialism takes the\\nprecipitated residue\\ninto still worse\\ntreatment;\\nBoth dissolving\\npersonality into oriental\\ngeneralness.\\nWhat materialism has\\nleft of the ego.\\nDynamic sociology\\nWabd.\\nwould lead to chaos.\\nSigns of the times\\ntrifled with in the\\nhigher regions of\\n80 iety", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0386.jp2"}, "387": {"fulltext": "H G. CH. X. 189. PROSPECTUS. THE NEW .EON. 349\\nCH. X. THE ARYANS OF EASTERN EUROPE. GREEK CATHOLICISM IN ITS\\nADAPTNESS TO PROCURE AN ASIATIC RENAISSANCE.\\n189. At last we now take the whole compass of the Christian nations of the Prospectus.\\nOccident into one comprehensive view, under the aspect of being the bearers of the\\ncardinal thought.\\nNever before was the horizon so widely extended; and these nations, altho Nominal christian\\nnot ruling the earth on the strength of political organisation, yet dominate over the wo*i d n spre\u00c3\u00a4dfngcuit U re.\\nworld by the sway of their influence. Alongside and between the highways of com-\\nmunication, by means of which European culture took control of human develop-\\nment, there lie as yet the heaps of loose debris in the African negro states, and the Ethnical debris of\\nsolid mass of Islam and Buddhism. A panorama of ethnological history spreads out\\nbefore our vision, such as man could never have imagined. The Christian nations have\\nstepped out of their own narrow limits upon the breadth of the earth. At first they and^Sum Islam\\nwent out from their domiciles to go upon the market-place, as it were and now they\\nventure out to go to church with those whom they teach. By newly invented means\\nof communication the mind has shortened the distances of space and time to such a\\ndegree, that only now a common activity, that is, historical life in a universal manner\\nis rendered possible. The nations abandon their former exclusiveness they literally\\nflow together to converse with each other, and become conscious of the necessity to\\nestablish relations of reciprocal interaction.. By the solidarity of interests humanity\\nis induced to take modes of organic connection into consideration. Wherever one\\nnation is set in commotion, the oscillations immediately spread through all of them.\\nThe whole earth, and even the air surrounding it, is made the theatre of history, so\\nthat only now universality can be spoken of as its chief attribute. All parts of the hutJ r \u00e2\u0084\u00a2b v eco n \u00c3\u00a4es rsal\\nglobe have been brought into comparatively close contact with each other, whereby P ss\\nall of its inhabitants are brought under the focus almost of one common biography.\\nGradually the purposes become perceptible, for which the great bulk of humanity\\nhas remained at rest during the past. We begin to see the purpose for which now the\\njt jt Purpose of the present\\nethical task of delivering confined, and of redeeming arrested life by divine-human \u00c2\u00bbfoiamg of tha ethical\\nCT task to redeem arrested\\ncooperation is unfolded; we learn intelligently to read the program of the coming aeon. e hniGa i \u00c2\u00abfe-\\nin order to notice how one part of our race after another is drawn into the com-\\nmon engagement, we must begin with a view of the Slavonic nations, which so program of the new-\\nfar have attracted less attention than all the other Aryans. ajra:\\nAge of missions.\\nThe Romanic and Germanic nations also must pass in review once more so as to arrive at\\na full understanding of the work assigned to the Aryans, now as ever in the lead of historical\\ndevelopment. At this time they will be considered under that aspect of the thought of humanity,\\nwhich history in general, not merely in the Reformation and its counteractions has presented\\nto us. Adhering to this cardinal thought we are compelled to follow the historic movements _\\nNations upon the wide\\nin the direction in which we meet again with the nations of the first circle. We thus return to periphery of the first\\nthe widest periphery to which the thought of humanism as proceding from the central source c e\\nnow radiates,\\nUpon the plains between the Black Sea and the White Sea, between the Bug and Slavonic peoples,\\nthe Ural, in the low-lands of eastern Europe the Slavonic people had struck their\\ncamps. They have assimilated German, Finnish, and Tatar elements; they have al-\\nlowed Turks and Mongolians to intermix with them. In the great steppes of Russia\\nan ethnical mass is spread out which, altho nominally under the dome of Greek under Greek Catholicism.\\nCatholicism, remains in a declining attitude toward western civilisation, if not\\nagainst humanism in general. Those of the Slavs who are neighbors to the Ger-\\nmans, the Poles and the Bohemians, seem to have become conscious of the fact, that w ith e ie a man c Ctured\\nthe individual person ought to be independent. It was on account of the appropria- pr,nc ples\\ntion of this alien element, that the social formations of Bohemia and Polonia have\\nbeen called caricatures of the Germanic principles, and that the Polish ship of\\nstate foundered. The Slavonic form of consciousness was in itself poorly qualified\\nfor emancipation. Gradually consolidating under the Russian scepter the Slavs re- selfhood relinquished\\nlinquished selfhood, satisfied with having it represented by the Czar alone.\\nIt is difficult to define the peculiarity of the Russian character.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0387.jp2"}, "388": {"fulltext": "350\\nTHE YOUNG EMPIRE OF ALL THE RUSSIANS II G. CH. X. 190.\\nForeign alloy in the\\nRussian nation.\\nNadeshdin.\\nAsiatic\\nGreek-Byzantine.\\nLatin-Polish,\\nGerman-Waraegian\\nelements. Anutshin.\\nNo analysis necessary.\\nRussia rather destined\\nto amalgamate.\\nComponent parts of the\\nRussian nation, the\\nlatest state organised\\nin Europe.\\nNational tendency and\\nethical purpose in the\\nformation of large,\\nconglomerate states.\\nAptitude of the Slavs\\nfor constituting the\\napparatus to civilise\\nthe East after the\\nRussian method.\\nWladimir the Great.\\nRussia the heir\\nof East-Rome\\necclesiastically.\\n\u00c2\u00a7150.\\nReligious factor\\nconditioning the\\nRussian form of\\ncivilisation.\\n125,131, 132,137, 139,\\n156, 175,\\nGreek Catholicism too\\nvoid of spiritual energy\\nto be able to elevate\\nthe nation.\\nChurch officers serve in\\na certain measure as a\\npolice force\\nand as tax-collectors.\\nIn their former home, the south-eastern regions of the empire, the Russians permitted\\nthemselves to be mixed with foreign ingredients. It is just there, says Nadeshdin, from\\nwhence much of the Asiatic nature within the Russian is to be discriminated, which points\\nto Altaic, rather than Caucasian origin In addition there is to be considered the influence\\nof Greek-Byzantine civilisation predominant at different periods; and above all the Latin-\\nPolish as well as the German-Waraegian influences holding sway during the time when Rus-\\nsian culture was in its incipiency.\\nMore satisfactory ethnic analysis than Nadeshdin s discrimination is yet to be made.\\nAnutshin proposes to carry on the investigation of Russian characteristics under the aspect\\nof natural selection and cross-breeding. But in order to understand the original character\\nof Russia s nationality pure and simple we need not wait for an answer from analysis. It\\nappears to us as the veritable task of Russia rather to accomplish an amalgamation than to\\nreduce the composition to its radicals.\\nThere are the ethnical types of the northern coast-regions, and of the bottom lands of\\nthe Volga the Cossacks on the banks of the Don and on the slopes of the Ural. There are\\nthose Siberian tribes among whom prehistoric Shamanism lies bare upon the surface and\\nmay be studied to this day. And then the remnants of the Tsheremissians and Wotjakkians,\\netc. all forming the nation which since recent times is known as that of all the Russians.\\nRussia, as the youngest member of the states organism of Europe, has brought\\nthese semi-barbarian and partly savage people under a single rule. We have found\\nit a principle of history, to unify and balance peoples in whose behalf it is ever tend-\\ning to gather them around an ideal center of gravity and attraction. A higher hand\\nhas prearranged and ordained these natural means to guide human affairs in an ethical\\nway to their final purpose, the education of the children of men. To this intention is\\nto be reduced the natural tendency of history towards universal hierarchies and\\nworld-monarchies, which furnish the objective rules and disciplinary factors for\\neducating the masses. These formations, once existing, are made to serve, with their\\ncompulsory forces, the purpose of setting free subjective consciousness, so as to awaken\\nit for refusing to bear this external compulsion any longer. Thus we may under-\\nstand the purposes which Providence seems to have designed for the Russian state in\\nthese modern timas.\\nRussia is made to be a task-master, and the Slavs are best adapted to constitute\\nthe apparatus through which Russia is to prepare the East for civilisation.\\nThe national consciousness of the Russians dates its origin from the times of Wladimir\\nthe Great. What Arthur of the Round Table is to the Romanised Celts, what the Burgundian\\ncourt and the heroes of the Amelungen and Nibelungen are to the Germans, St. Wladimir is to\\nthe Russians. At Kiev he holds court with song and in glory. The nobles of every Slavonic\\ncountry ride thither to pay homage to their prince. Messengers sent to Constantinople\\nreturn and report of the splendor of the Byzantine manner of worship. The mighty prince\\nconquers the Chersonesus, demanding and receiving Anna of Byzantium for his consort, and\\nallows himself by her to be converted to Christianity. Greek and Bulgarian priests are\\ninvited and arrive in great numbers.\\nThus Russia is in fact made heir of Eastern Rome by virtue of her ecclesiastical\\ninheritance. The consideration of the other, the political bequeathment, must be\\npostponed until we have become acquainted with the contents of the religious testa-\\nment, which in every case molds the character of an age\u00e2\u0080\u0094 and of a nation perman-\\nently, if that influence is exerted upon it during its infancy.\\n190. Once the people constituting the nucleus of the Russian nation had been\\ncommanded in droves to go down into the water of the Dniepr for baptism. Hence-\\nforth the Greek Church served as the backbone of holy Russia and is responsible\\nfor the condition in which today we find this uncouth giant of an empire.\\nThe popes of that church perpetuate the most abject methods of religious performance,\\nand the most despicable state of national existence is the result. The poor are considered to\\nlive for no other purpose than to keep up the practice of alms-giving; nobody thinks of\\neducating them to selfrespect, or to become selfsupporting. They are not even spoken to as\\ncreatures possessing any claim to human treatment, whilst on the other hand the churches\\nand the monastic institutions grow to enormous proportions. Agents peddling pictures of\\nsaints throughout the whole territory, from Novgorod to Missolonghi, clear between two\\nhundred and a thousand per cent of profits. The cloisters are immensely rich, tho Peter the\\nGreat permitted them to possess no more than one inkstand, to be chained to the wall of the\\nrefectory. Perhaps they are allowed two by this time, tho the one would perfectly suffice\\ntheir scholarly ambition.\\nThe church is the avowed police-officer and taxgatherer of the state. Pobedonoszew\\nwas under the lately deceased emperor what Fouque was to Napoleon\u00e2\u0080\u0094 chief of the govern-\\nmental force of detectives. It was altogether in keeping with Russian views and customs", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0388.jp2"}, "389": {"fulltext": "II G. CH. X. 190. RUSSIAN CESARO-PAPISM.\u00e2\u0080\u0094 HEIR TO BYZANZ, ECCLESIASTICALLY. 351\\nthat once a colonel of the cavalry, Count Protassow, was appointed president of the\\nholy synod of the czar. That state-church is nothing more nor less than a department of the\\nadministration, to the resort of which the collection of taxes belongs as its chief civil duty.\\nThe pope, low and raw, tho officiating in a church filled with costly shrines, pictures,\\nincense and candles, with a wealth of jewels, relics, and old liturgies, is treated with disdain\\nas soon as he steps out of his church. And yet this stupid priestcraft wields influence enough\\nto keep the people in stolid devoutness and dumbfounded superstition. The Russian populace\\nis as well drilled in kissing holy images as it is skilled in deception, theft and debauchery a\\nmoment after. And yet that people is highly endowed with excellent talents.\\nIn the wide compass of this vast empire millions are therefore absolutely void shamanism of the\\nof any trace of civilisation. The shamanistic Kirgees have their own way unmo- Lutheran ministers\\nlested, while Lutheran pastors around the Baltic are put behind prison bars. The m\\nTscherimissians worship today as they did five thousand years ago, with slaying a\\ncolt in the woods\u00e2\u0080\u0094 with the difference only that now they do it in honor of the\\nMother of God.\\nIn conformity with ecclesiasticism were fashioned the forms of government and Peter the Great\\nlife in general. Contemporaneously with Louis XIV Peter dared to say, I am the state S^la om l\u00c3\u0084 sav!\\nexcept that the absolutism of the French state with its estates of nobility and\\nclergy was of historic growth, whilst in Russia the creation of rank was prompted\\nby the caprices of a semi-Asiatic court, and the selection of persons to be elevated SS\\nwas made at random. The imperial favorites formed an unmanly, servile, and avari-\\ncious bureaucracy, which cringed before its superiors and oppressed the subjects who\\nbrought no bribes. The intelligence requisite for high positions was imparted into\\nRussian life by foreigners ;but this did not alleviate the obnoxiousness of the system-\\nDescriptive of the tyranny of the administration is the surveillance of pass-ports. They are\\nnot only a police-measure but also utilised in the collection of taxes. Taxation does not direct-\\nly press upon the individual subject, because the community is held responsible for his\\ntaxes and must remit his apportionment to the revenue-department. The passport is the means\\nby which the community may take hold of the tax-payer as a bail would of his principal. If he serve purposes of\\nabscond, the community has to pay his assessment; it is the tax-payer and must make avenue-collection and\\npolice-surveillance.\\nup the deficiency. This method of raising the imperial revenue continues to this day says Von Falck.\\nvon Falck. Probably those entrusted with collecting the communal tribute are, in cases of\\ndelinquency, no longer sent to Siberia minus their noses. It is probable, too, that the descend-\\nants of the old Tatar chiefs\u00e2\u0080\u0094 privileged as a sort of nobility\u00e2\u0080\u0094 and that the hierarchy, the Effects of gradual\\npriests of Lamaism and of Islam, and that the other holders of state offices are no longer\\nentirely exempt from taxation, as they were up to recent times. But in whatever respect the\\nukases of the czar may have been affected by more humane meditations, even to the extent of\\nabolishing serfdom, Russian absolutism has not abandoned any of its principles, and the serfdom,\\noppression under which the starving peasants groan does not seem to become ameliorated\\ntheir loyalty notwithstanding. The extreme indigence of the Slavonian peasantry is of much\\nearlier date than the famines of recent years may indicate. Measures were said to have Enfranchised peasantry\\nbeen taken in order to meet the general destitution. But the effects are scarcely perceptible. in starvin e condition.\\nIn response to the shiploads of bread-stuffs, donated by the citizens of the United States, Rus-\\nsia put a higher tariff on grain imported from America. Attempts on the part of the govern-\\nment to introduce home-rule or selfgovernment to a certain extent have sadly failed.\\nIn the regions of the Danube delta there are hundreds of thousands of enfranchised\\npeasants loafing around, looking for work in vain. In an unspeakably miserable condition\\nthey return home to Great-Russia. On the lower Volga thousands crawl in and out of their\\ndug-outs or reed-huts, or work for starvation wages on the shores of the Caspian Sea. Never-\\ntheless, the most orthodox heir of Byzantium looks upon the western corruption with an superciliousness 5 as to\\namazing selfsufficiency. Hergenrcether describes that supercilious Byzantine spirit which Western corruption\\nacts spitefully toward everything it cannot vanquish or which does not prostrate itself before\\nthe Queen of the world The work of the occidental church\u00e2\u0080\u0094 under such an extrava- Occidental modifications\\nt\u00c2\u00bb t of religious life\\ngant amount of freedom, as seen with the eye of Mew-Kome seemed an impertinent considered as a\\ninnovation. With the same eye does the heir of New-Rome look upon western Europe today an apostacy inn Vatl0n\\nas upon apostates from his religion. For the secret of Russia s cohesion consists in nothing\\nless, than this haughty attitude of superior orthodoxy.\\nAksakow and Katkow asserted that Russia, to the detriment of completing her civilisa-\\ntion, had contracted from the West only a superficial coat of politeness and conventionalism.\\nEvery measure was therefore applied to wipe off that surcharge of foreign culture. Those\\nRussian patriots may not have been much out of the way in their judgment. The only Foreign culture rejected\\nquestion is, what kind of culture could be brought forth without western incitements. The\\nquestion is, in other words, what is the nature of the Russian thus covered with a mere coat\\nof polish Most likely, after it is rubbed off, the features of old Byzantium will reappear.\\nFrom Byzantium Russia inherited all her tastes, even in regard to architecture. The\\n\u00e2\u0080\u00a2Greek cross was taken for the groundplan, its outlines being marked by cupaloes. But\\nbehold how the original pattern was spoiled through the Sarmatian oeculiarities, that is by\\nretaining Byzantine vanity and pomp, minus its remnants of the Greek antique, and adding\\nAsiatic barbarism and eccentricity instead.\\nby patriots like Katkow.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0389.jp2"}, "390": {"fulltext": "352\\nRUSSIA POLITCIALLY HEIE TO BYZANTIUM.\\nII G. CH. X. 191.\\nByzantine characteristics\\nstamped upon Russian\\narchitecture. Kugleb.\\nByzantine pomp\\nretained, Asiatic\\nbarbarianism\\nadded.\\nRules of art prescribed\\nby the czar. 125.\\nKremlin built by\\nFioravanti after the\\npattern of the Wladimir\\ncathedral.\\nPrivate dwellings\\nplainly indicate Asiatic\\ntraditions. Von Rebeb.\\nStudy of languages.\\nBook-trade of Kasan.\\nRussia the heir\\nof Byzantium\\npolitically.\\nTask of intermediating\\nbetween Orient and\\nOccident developed upon\\nRussia after the fall of\\nTrapezunt.\\nThe significance of the\\nresidence of the last\\nEast-Roman dynasty.\\nBessarion.\\nEarly origin of the\\nEastern\\nquestion.\\nNine crowns of the\\nczar prescribe mode an4\\ndirection in which\\nRussian polity of\\naggrandisement is to\\nproceed.\\nThe low and gloomy interior of the church edifices is not cheered with mosaic work or\\nchange of lines. Outside they appear as of despondent mind under the weight of dispropor-\\ntioned cupaloes, the inflated masses of which look like subverted balloons. Kugler compares\\nthem to bundles of gigantic mushrooms This style of architecture prevails in Moldavia, in\\nSerbia, in Archangel everywhere.\\nJust as the artistic pattern-book of Mt. Athos once for ever had to fix the forms under\\nwhich the saints were to be represented, so the czar now prescribes to Russia the rules of art.\\nNothing is more emblematic of the stiff monotony and depressed mood of Russia than this\\necclesiastical uniform thus stamped even upon the scenery of the land. Fioravanti was com-\\npelled to imitate the cathedral of Wladimir with its five onion-shaped steeples when he built\\nthe Kremlin. Hence it cannot be wondered at that Asiatic features prevail also in the designs\\nof private buildings. Up to date we discern in the dwelling of the Bojar the remnants of\\nvery ancient and traditionary habits symbolised, of habits which are traceable to the interior\\nof Asia, as Von Reber avers.\\nIn the shape given to environments, the mind is reflected as regards ethics as\\nwell as aesthetics.\\nIt is worthy of recognition, that Russia has brought forth minds productive in all\\nbranches of science and literature; on the whole, however, they have lacked originality\\nand depended on the impulses received from the West. It cannot be denied, that the\\nstate does much in furtherance of civilisation. The Arabian, Persian, and Turkish\\nlanguages have been taught in all the state-universities. In Kasan and Crakow\\nthey have chairs for the languages of Tibet, Mongolia, and China. For many years\\npast the government has granted stipends to students who devote themselves ex-\\nclusively to Asiatic studies. Kasan is the book-emporium of the East, where all the\\nIslam literature is printed which the publishers send to the Crimea, to Asia-Minor,\\nand Turkestan.\\n191. The endeavor to master Asiatic languages leads us to consider the other,\\nthe political part of the Byzantine inheritance. The intermediation between Orient\\nand Occident, to which Constantinople owed its importance, was transferred to\\nRussia, and made this empire one of the prominent factors in the history of the\\nfuture. This task of intermediating devolved upon Russia when Constantinople and\\nTrapezunt fell, and renders Russia the apparent continuation of New Rome in the\\nEast, and the counterpart to New Rome in the West. From the manner in which\\nRussia has adhered to Byzantine conservatism and ecclesiasticism, it is to be inferred\\nthat she will even more tenaciously keep in mind the purport of her political legacy.\\nIn Trapezunt stood the golden palace of the great Comnenians. with its view, the\\nbeautiful panorama of the Black Sea and its shores, among citadels and flower-gardens.\\nIncomparable splendor garnished the state-halls of this summer residence, and the spacious\\nlibraries, described by Bessarion, were well stocked with rare manuscripts. Olive-groves,\\nand orange orchards, and expansive vineyards surrounded the castle, rendering it an object\\nfit for fairy-tales. In the bazars of the city below were piled up the goods of Asia: the gold-\\nbrocades of Bagdad, silks from China and Farther-India, honey from Migrelia, grain from\\nTauris. In exchange the ships of the Genoese brought broadcloth from Italy and Flanders,\\nand steel ware from Germany. The wealth of the emperors exceeded all calculations. A sam-\\nple of it can be seen today in the museum of Cincinnati, a wine bowl of exquisite workman-\\nship, made of solid silver, weighing about a ton, and holding, I judge, at least thirty gallons.\\nThe fairy-tale of Trapezunt is not forgotten by the czars and what once was an expedition\\nfrom Sebastopol over to Tarabison is little more today than a pleasure trip of short dura-\\ntion.\\nThe imagery of that ride leads over to Asia and to the observation of the political\\nconjunctions in the crisis of the eastern problem now approaching. This Oriental\\nQuestion is before the world not only since recent years. It concerns the great and\\nportentous inheritance of which, according to the traditionary polity of old, Russia\\nfeels now in duty bound to take possession.\\nNine crowns, all kept in religious esteem, did history in its course bestow upon the head\\nof the czar, and add to the jewelry-chamber of the empire. Above all glitters the crown which\\nthe sainted Basilius, the Byzantine emperor, presented to Wladimir, his son-in-law. Upon\\nthat first and most sacred crown followed those of Kasan, Astrachan, Siberia, Polonia, Tauris,\\netc., and finally that of Malta all denoting the mode and direction in which that imperial pol-\\nicy is to proceed.\\nIt was necessary to refer to Russia s genesis and present auspices in order to il-\\nlustrate by a few strokes the significance of that country in the initial process of\\nextending European culture into Asia. Russia s charge in the cultural movement of", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0390.jp2"}, "391": {"fulltext": "II G. CH. X. 191. RUSSIA A PROVINCE OF OLD MONGOLIA. 353\\nmodern history may be compared to a break- water constructed to protect our cardi- Advance of free thou ht\\nnal thought, lest the force of the humanistic tide returning to the primitive home of ^keifed 1 nee( s be\\nthe Aryans might through precipitation jeopardise the desirable result. The course\\nof free thought towards the East needs to be slackened until the Asiatics gradually\\nripen to receive the idea of freedom without causing sudden explosions of the heavy\\nand solid destructive masses. In the upheavals of the nihilistic turbulencies we have\\nwitnessed already, how dangerous advanced thought becomes to people unqualified\\nas yet for applying it in the proper exercise of freedom. Deliverance from condi- Russia not at an\\ntions which have arrested the progress of civilisation for thousands of years can only\\nproceed cautiously and steadily. To the western Europeans it may seem as if Russia\\nwere absolutely retrogressive, when for good reasons, it simply shuts itself against a\\nsudden inflation of alien elements. The world may be assured that Russia, notwith-\\nstanding the mixture of Asiatic-European world-consciousness, is wide awake, and\\nnot at all tardy in improving upon its present position. Russia is putting herself into\\ncondition to fill the appointment assigned to her in the near future. The latest move-\\nment by Russia of founding that gigantic banking system which virtually makes\\nher the owner of China, goes far to vindicate this prediction.\\nFor centuries Russia has kept an eye upon the Mediterranean in order to have an exit by\\nwater and to compete with the marines of other nations. It has kept its eye upon Asia and the Slavonic folk-lore. 8 61.\\nPacific, until of late; so soon as it seemed to the czar that the Pan-Slavonic sympathies were Pala\u00c2\u00ab*\\nstrong enough to secure and cover the western flank, from Prague to the mountains of\\nMontenegro, it commenced operations there.\\nThe expectations as to this Pan-Slavonic rally, seem to become sorely disappointed; the revives pan-siavonic\\nsouthern Slavs seem not to let themselves be captivated in the interest of Russia. Since s m P athles\\nShaffarik and Palacky brought the rich literature of Slavonic folk-lore and heroism to light\\nagain, the Slavonic nations along the Danube seem to rise to the consciousness that they\\nought to keep independent of Russia. Whether they are mature for detaching themselves\\nfrom Panslavism, and have become able to govern themselves in spite of the Russian agita- Political inheritance\\ntions, may be questionable as yet; so much is unquestionable that Russia, whether it will empire! 6 MuD8 lan\\ncontrol all the Slavonians of the south or not, will enter upon its inheritance\u00e2\u0080\u0094 the old\\nMongolian territories.\\nIn order to obtain a cogent judgment of the Russian giant it is necessary to make a Mongolian designs sine\u00c2\u00ab\\nbrief abstract of title as to the Mongolian dominion, in its widest extent under Dgengis D e en B isKhan 15\\nKhan. If it is understood how this conqueror wielded his power, then we know\\nwhat to expect before long of the Russian management of Asia.\\nIn the year A. D. 1227 Dgengis died. China, the Caliphate of Bagdad, and H is attempt at\\nRussia had been subjugated by him; the reins of government were managed in Kara- eiv llsat,on\\nkorum and Samarkand. In front of his victorious armies from the slopes of the Altai\\nMountains the mighty Khan had proclaimed his laws. They were in force from Lake\\nKuku-noor, upon whose frozen surface king Tangut was vanquished, to the Dniepr,\\nwhere the great prince of Kiew was reduced to vassalage. Millions of warriors were\\nsacrificed in those incessant wars, yet the Dgengis Khan was no savage, if judged by\\nhis order of translating Uigurian, Thibetan, Persian, and Arabic books into the Mon-\\ngolian language. One of the Mongolian princes wrote a history of the eastern\\nMongolians, Russia included.\\nIt was at the very time when the papal power under Innocent III stood in its zenith, wh en po pery was in its\\ndarinetoput England under interdict, that the Mongolian empire was put under the spir- prime, the Dalai Lama\\n-\u00c2\u00bbi,-rv i ii*i* j. was made the backbone\\nitual power of the Dalai-Lama. Khan Batu, grandson of Dgengis, foiled in his conquest of of the Mongolian\\nthe world upon the Wahlstatt near Liegnitz, instituted the Asiatic pope at the head of all the domim on.\\nBuddhistic Lamas, that his monarchy might secure its perpetuity through religious prestige,\\nthrough the control over Buddhism by means of this pope as his tool. This was in the year Batu accomplished\\n_.. what a caliph had\\n1260 A. D., the same year in which the western pope had to nee from Rome to Viterbo before advised Frederick n,\\nFrederick s son Manfred. Khan Batu had done what the caliph of Cordova had advised tod0, 145\\nFrederick II to do. But Frederick, Barbarossa s grandson, had sense enough to see that the\\nOccident would not submit to the idea of the spiritual and secular powers being wielded by Thought of Germanic-\\none hand. The Christian thought of freedom, not realisable unless the two powers are kept Christian\\nseparate, was more powerful than the greatest conquerors. But the Orient submitted. What st 5 1 f ger D t n the\\nFrederick II had declined, the Mongolian Khan accomplished: the creation of a state-church greatest conquerors;\\n/...i-i- -ii i- realisable only under\\nfor the sake of, and subservient to, the perpetuance of the policy of conquering all countries separation of\\non earth. A part of this vast empire encompassing China, Hindostan, Persia, etc., with its political from\\nseats of culture in Karakorum and Samarkand, in Agra and Delphi, where the grand-moguls ecclesiastical\\nbuilt their palaces and hoarded their jewels\u00e2\u0080\u0094 was the province of Russia, a unit for the\\nfirst time.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0391.jp2"}, "392": {"fulltext": "354\\nRussia a province of the\\nMongolian empire.\\nChurch-state of West-\\nRome.\\nState-church of East-\\nRome.\\nProcess likely to repeat\\nitself, in which a\\nprovince becomes the\\nempire.\\nA dream like Napoleon s,\\nof uniting ecclesiastical\\nand secular power in\\none person, was\\nMongolian in Its\\nconception. 178.\\nIslam the harrier\\nfrustrating Russian\\ndesigns.\\nTurkish religio-\\npolitical prestige.\\nMohammedanism as yet\\nformidable in Russia\\nitself.\\ne\u00c3\u00bcssia s designs.\\nII G. Ch. X. 192.\\nThe duties\\nconferred upon\\nRussia by taking-\\npossession of its\\nByzantine\\nlegacy.\\nSemitism, now in the\\nform of Islam, wedged\\nin between Orient and\\nOccident. 60, 61.\\nHalf-moon between\\nthe countries of the\\nrising and the setting\\nIslam had on the whole,\\nbeen propitious for the\\nWest; its task being\\naccomplished it is of no\\nfurther purpose.\\nNobody can successfully deny his ancestral lineage; much less can a state. Euro-\\npean popery had planted itself upon the traditions, pretensions, and dreams of the\\nold Roman Ca3sarism. The soil upon which it grew transmitted its nature to the\\nplant, gave it a firm hold, and communicated to its fruits a raw, earthly taste. In\\nfulfilment of the dream the coat of mail was donned and a daring attitude assumed.\\nIt is obvious, that Russian Csesarism in like manner appropriated to itself the polit-\\nical traditions and dreams, the claims and aims of the mediaeval Mongolians. Once\\nthere had grown up a church-state on the basis of western Rome; now there rises\\nbefore our eyes a state-church on the ecclesiastical basis of East-Rome, and upon the\\nsecular basis of Mongolianism. This state-church took possession of the Byzan-\\ntine inheritance long ago; it will now put forth the claims of its political testament.\\nRussia has commenced formidable litigations, demanding and laying its hands upon\\nthe legacy of Dgengis Khan. The process will repeat itself, that a province becomes\\nthe empire, as it was in the cases of Persia, of France, of Prussia. In keeping with\\nAsiatic custom it will most probably repeat itself, that secular and ecclesiastical\\npower will be united in one man. Napoleon more than harbored this idea; foiled in\\nits execution through the expedition to Russia, he as much as prognosticated that\\nRussia would carry it out. The czars seem to have their hands at it, and skillfully to\\nmanipulate the fulfilment of the Mongolian dream.\\n192. To be sure, Islam has as yet some power left to thwart such designs. The\\nmodern Othman dominion may be compared to the stony deposit of a moraine,\\ngliding down from the heights of Central-Asia to the Danube and the Adriatic gulf.\\nTurkey furnishes an example of slower migratory movements. In this case the\\nmasses are pushing, glacier-like, from the Gobi to Eastern Europe.\\nThis Turanian moraine is interspersed to its whole extent with miracle-working graves,\\nand dotted with sacred centers for pilgrimages. Mecca attracts the believers from Celebes to\\nthe Niger.\\nFrom Bokhara to Stambul, the strongholds of Ishmaelite sanctimoniousness, there issues\\nforth wild fanaticism combined with that heinous superstition which uses Koran -passages for\\namulets and as fetishes. We find it thus in Delhi as in Morocco. A hierarchical priesthood\\nwith its agencies of monasteries and Fakeer villages is still influential enough to fan the\\nfanaticism of olden times into the rage of an extensive conflagration. Even in Russia proper\\nMohammedanism holds its own. The Emir of Bokhara keeps the muftis and mollahs within his\\nterritories as strictly as ever in obeisance to the great prophet.\\nInstruments of torture are still in use in his religious judicatories, altho Russia indeed\\nnow and then interferes with that custom. With firm step Mohammedanism advances among\\nthe hordes of the shamanistic Kirgheese, proceeding from Kasan and Ohrenburg in the\\nNorth, and from Chiwa and Buchara in the South.\\nAt all these places the Slavs under Russian rule stand face to face with a diffi-\\ncult task. The Byzantine legacy imposes the duty upon the heirs, to pay home the\\narrearages, during the process of which Byzantium had become insolvent when the\\nPalaeologi succumbed to the crescent.\\nAgain Semitism, now in the form of Islam, had wedged itself between the\\nOrient and the Occident, and had split the East-Rome empire in two. Prior to this\\nevent the occidental influence reached to the boundary line of China. The two cir-\\ncles of West Aryan and Mongolian cultures had almost touched each other at the\\nperiod, when both China and Rome enjoyed the widest extent of their empires. As\\nfar as Trapezunt Rome s dominion was unquestioned, and from thence its merchants\\nspread Roman superiority to the Sererians in the Tarim-basin, who on their part stood\\nunder Chinese supremacy. Just then the crescent, the half-moon, suddenly pushed\\nitself between the countries of the rising and the setting sun.\\nThe western world has ever since been shut off from the Orient as by an iron bar.\\nIslam thus assisted materially in the consolidation of the Occident under the tapering\\npower of Romanism. Islam, furthermore, in closing the roads to China and India,\\ncaused the Europeans to direct their attention to the oceans and their highways.\\nThus giving the impulse, it was directly instrumental in the disclosure of a new\\nworld, which in turn caused the rejuvenation of Europe, just at the time when\\nit began to show the symptoms of old age, to weaken under its inertia.\\nWhen Islam subjugated Greece, the distribution of the classics occurred at the\\nright moment, Europe being ready just then to take up the humanistic studies.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0392.jp2"}, "393": {"fulltext": "II G. CH. X. 192. RUSSIA S PROSPECTS FOR THE XXTH CENTURY. 355\\nIslam carried its terrors to the gates of Vienna just in time to relieve the religious reformation Russia s task to push\\nof its perils, and to give it a chance to establish itself among the Germans. It appears that TurlVo-semuisL.\\nTurano-Semitisni in the form of Islam has served the ends for which it was appointed\\nby the purposes of history under divine guidance. And now it also appears that\\nRussia is designed to push back the iron bar of Islam and to force an opening for\\ndirect railway connection with every part of Asia.\\nThe annexation of Siberia was of little avail in relieving Europe from the Turk- Merv taken.\\nish obstacle. But now, since Russia has taken Goek-Tepe it has a fulcrum in Central\\nAsia, where it can rest the lever for prying open the rusty gate of Tatary. It is Goek Tepe upon the\\nbut recently that with the occupation of Merv the Turkmenians were made Russian w r M\u00c3\u0096ng\u00e2\u0080\u009eii n u m\\nsubjects, and already Merv and its vicinity up to Herat is completely Russified. Just exclusive ess\\nnow the Tekkinzians have been vanquished. One large district after another\u00e2\u0080\u0094 filled\\nwith a warring, nomadic population, fluctuating hither and thither as aimlessly as the Russia s quiet\\nsand-drif tings of their steppes\u00e2\u0080\u0094 is drawn into the network of European culture, advancin modeof\\nwhich Russia immediately spreads over its new possessions.\\nIt is remarkable how Russia understands managing these Mongolians, and how little\\nthey resist the subjection to European forms of political organisation. A new order of things\\nhas been pushed forward from the Aral and Caspian Sea to the Pamir regions of old with-\\nout much ado. Upon canals and railroads Russian cavalry and cannons and craftsmen are con-\\nveyed to the Orient. In place of the felt-tents and earth-huts of Turkmenian nuls, cities arise Railroad construction.\\nbuilt of brick and lined with asphalt pavements. Where camels as yet carry the rolls of silk\\nfrom Bokhara and Samarkand, electric cars wjll ere long take charge of the transport and\\nwill by express deliver Asiatic goods in western villages: carpets from China, shawls from\\nKashmeer, silk-plush and gold-embroidered brocades from Bokhara, across the Volga and\\nVistula. In the meantime the project of the Siberian-Pacific-Sitka-Seattle railroad will ap-\\nproach its realisation without, perhaps, much ostentation. thTxxth^ntu* 8 r\\nThe XXth century will behold the opening of a grand view.\\nFor when Samarkand with its golden cupolas, when the old seat of Tamerlane\\nshall once have become the summer residence of the emperor of Central-Asia and\\nRussia, then the partition wall of Islam, encumbering the relations between Europe R\u00c2\u00bb\u00c2\u00bb\u00c2\u00ab qualification.\\nand Asia, will be laid low. And not before will the world have guaranty for the\\nsecurity of the overland route to the Pacific, for which the Russian outpost on the\\nmouth of the Amur is not sufficient.\\nWhere in bygone times the Turkish rulers sat reclining upon soft divans under\\ngolden canopies, at the foot of the rocky and high Altai-Mountains and on the Amu\\nriver, Russia has now taken command, and the sphere of her authority is continually MndeVXs^from em\\nwidening. Facts begin to verify our supposition, that only the Slavonic form of gov- y A^ a outherdesigM\\nernment, as embodied in the czar, is adapted to force the Mongolians into social\\norder. To spread Germanic culture it takes the colonising industry of many people;\\nbut the Slavs can best accomplish their mission in Asia under the direction of a\\nsingle leader. Where labor is undivided, and the organism is not differentiated as\\nyet, the masses, resembling a unit of mere physical force, are set in motion by one\\nsingle will; and to unorganised masses without a leader an attack from such a force\\nis irresistible. Hence our conclusion, that the mechanism of Russian autocratic Romanic and\\nrule is specially qualified for the task of compressing the Mongolian hordes. And Germanic\\nindeed it looks now as if the single will of the czar is engaged chiefly with the re- thei? leadership\\nestablishment of the old Mongolian empire under a new form. His hand has taken ^wc\u00e2\u0084\u00a2 1\\na firm hold of China and Merv, of Kiachta on the Selenga river, of Nicolajewsk on\\nthe Amur, and of Pamir. Resembling a pair of iron tongs with pinchers open\\ntowards the south, the Russian grip is silently extending, and we see no European\\npower able to frustrate its designs. The force at work in the triangle Moscow-Ba-\\ntoom-Samarkand is apt to change the map of Asia. If Russia should be barred from\\ncapturing Constantinople, Bagdad would be bound to take its place.\\nFollowing the surview of the Slavonic power, which preponderates in the East by virtue\\nof its national disposition, we are led from the Vistula back to the old home of the nations in\\nCentral- Asia, where the successor of the great khans recently planted his standard upon the\\nroof of the world from whence we took our first survey. It is evident that Russia conducts\\nhistory back to the regions from whence history set out, if we witness how its influence\\nalready reaches into the empire of the middle\\nHere history calls us to return to the Romanic and Germanic nations in order to take a\\nglance upon the new world and there to observe how the closing of the circle approaches\\ncompletion.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0393.jp2"}, "394": {"fulltext": "356\\nAmerican civilisation.\\nII G. Ch. X. 193.\\nFrance mentally\\narrested at the stage of\\nculture in time of\\nLouis XIV.\\nItaly fell behind the\\ntime of the renaissance.\\nGermany had always\\nmany centers of\\nlearning;\\nbut for ages was under\\npolitical predicaments.\\nAmerica\\noutrivaling 1\\nEurope in\\nleading- the\\nmarch of\\ncivilisation.\\nDecline of Europe l\\nnot accrue to the\\nelevation of North-\\nAmerica.\\nWhimisical controversies\\nas to future conditions.\\nEthical powers\\ndecide future\\nwelfare.\\nSince humanism\\nprevailed in the\\nProtestant North of\\neither continent,\\nhigher culture proceeds\\nfrom North to\\nSouth\\nfrom Germanic to\\nRomanised nations.\\nv Real dangers of\\nAmerican\\ncivilisation.\\nJosiah Strong\\nOur Country.\\nConditions under which\\nthe dangers may be\\naverted.\\n193. It seems as tho we ought to be able now, to point out what countries in\\nAfrica or elsewhere are left to the Romanic nations for tutelage. But excepting the\\ncontribution of colonial products to the markets of the world, the value of their cul-\\ntivation does not amount to much. How could it be otherwise, since even the Romanic\\npeople in Europe became arrested in their mental culture at that stage of spiritual\\ndevelopment which had been reached by scholasticism and the mediaeval troubadours,\\nupon that stage which France occupied at the time of Louis XIV? We find the\\nItalians to have fallen behind from where they stood in the period of the renaissance.\\nIt seems to us a plain fact that the initiative in cultural advance has passed from the\\nRomanic to the Germanic nations.\\nThe Germans had their first period of literary productiveness under the Hohen-\\nstauffens, and afterwards had always numerous centers of learning where the\\nmind was cultivated in its various functions. Never has any single city been able to\\nrepresent or control the intellectual aspirations or achievements of the entire nation\\nin such a measure, as is said of Paris, for instance, that it stands for France. After\\nthe Reformation first Holland, for a short season, and then England, took the lead,\\nleaving Germany behind under its embarrassments of dogmatical controversies and\\npolitical predicaments. After a long pause of mental stupor and literary inferiority\\nGermany revived, however, and both countries carried mental and industrial energy\\nand the sense of liberty across the ocean. There the new world evolved under trying\\nhardships and mighty exertions.\\nHegel, not Greeley was the first in saying: History ever advances from east to west; as\\nit began in Asia, so it ends in Europe The idea that North-America is emulating, yea, out-\\nrivaling Europe s leadership in the march of civilisation did not strike Hegel. Only whut he\\nsaid of the westward movement was corroborated and amended by Peschel where he says in\\nhis ethnology that: Europe is under the meridian of its civilisation, whilst over yonder in\\nthe United States the morning dawns The cultural significance of Europe may eventually\\npartake of the transiency which is the fate of all earthly objects of pride and plight. In such\\na general way this conclusion seems as reasonable as it flatters the Anglo-Saxon kinsfolks.\\nBut a parallel drawn to insinuate that the decline of Europe should accrue to the elevation\\nof North America will sound a little preposterous to the Americans themselves.\\nIt has been said of North America that the magnitude of its coal fields surpasses that of\\nEurope five times. This would indicate poor prospects for the future of Europe, since its\\nindustry necessarily would slacken, and it would become unable to keep up competition in\\nthe markets of the world. In the same way it has been argued, on the other side, that the\\nirrational mode of farming and forestry would exhaust the resources of America in a com-\\nparatively much shorter time. But it is plain, in the first place, that other powers than coal-\\nfires may be put into service in Europe by the time its coals give out waterpower for\\ninstance being now transmitted over large distances. Moreover does the fate of nations not\\ndepend upon such calculations, for there are, after all, the ethical powers which decide\\nquestions as to the future.\\nIn Europe the civilising movement originally went from the south to the north,\\nfrom the Romanised to the German nations. But since the thought of humanism has\\nprevailed among the western Aryans in that profundity to which the Reformation\\npenetrated, the predominant influences drift in the reverse direction. This becomes\\nespecially manifest on the new continent, where the higher culture proceeds from\\nthe north to the south.\\nIt is possible that the culture even of the United States may suffer disaster on\\naccount of a superficial mode of thinking, and the self sufficiency of wealth; or if the\\nmanagement of politics, through indifference toward religion and lack of vigilance,\\ncomes into the wiles of ecclesiastical diplomacy, with its Roman purposeness and its\\nantagonism against this particular form of culture. But tho these dangers be immi-\\nnent of which Josiah Strong has warned Our country, yet a prophecy of the over-\\nthrow of the constitutional principles of the United States would certainly be put to\\nshame; and an attempt at that would come to grief. The alarm has been given, and\\nRoman craftiness will most likely be defeated, when the Americans of the north re-\\nmember that their civilisation is not based upon technical progress and not upon the\\nprecedents of Mexican polity but upon the ethical and at bottom religious pro-\\npaedeutics of the free nation.\\nIn the new nation the successive stages of political development exist side by side\\nfrom hunting and pastural pursuits to agricultural, industrial and commercial occupations,\\nfrom nomandic life to one in a social organism. From the outset the country was covered", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0394.jp2"}, "395": {"fulltext": "II G. CH. X. 194. TASK OF THE ARYANS IN THREE PARTS OF THE WORLD. 357\\nwith a variety of colonial and municipal organisations; all forms of government were toler- Components of\\nated except the monarchical, which wa3 not to the taste of the Quakers and Puritans. Hence civilisation.\\nthe English and French cavaliers could not succeed in transplanting their accustomed social\\nforms upon these shores; neither could the Hollandish patricians. But otherwise all the\\nsociological phenomena ever promulgated in history appear in a process of mutual pervasion\\nand amalgamation. In jurisprudence we meet with axioms of the pandects, with traces of\\nthe canonic laws of Rome, with feudal rights, with the principles of the Saxen-Spiegel, and\\nremnants of Spanish casuistry. Most obvious are the effects of the theocratic ideas of Geneva;\\nand of the democratic predilections of the Saxons. But neither the cosmopolitan republican-\\nism of the Quakers, nor the aristocratic feudalism of Romanists and royalists has become\\nobsolete. Of lasting effect have become the municipal selfgovernment of the Dutch and\\nthe subjectivism of the Germans; the slavery of Africa the anarchism of French and Polish\\nradicalism, and the nomade-life of Italian and Chinese miners, not to speak of the Indians. Q ne o- reu t\\nOn the whole the new nation forming itself was gradually permeated by one great thought, thought\\nwhich had composed the constitution, and on account of which that fundamental agreement affiliating all\\nis held in universal esteem; which grants free play to every moral power, especially to that e i em ^nts mCa\\nof Gospel truth. To a stranger this composition of the national character of the\\nAmericans appears as a perplexing medley, unpleasant for a mind accustomed to conserva-\\ntism, unpleasant on account of the extremes meeting, and of the dark shadows thrown. Yet\\nthe nation of the Union is an unit for all that, bearing a pronounced stamp of specific charac-\\nteristics; assimilating foreign matters of preference through strong digestive organs\u00e2\u0080\u0094 whilst\\nneutralising and ostracising unwelcome influxes. The United States as an unit is now 1,\\ngetting ready to exert the molding influences of her peaceable policy upon the southern south into line with the\\nrepublics in order to unify the new world socially, and to cultivate the cohesiveness which humanistic cause.\\nconditions the prosperity of commercial enterprises.\\n(n the new world the Germanic nations have stood the test of their superior abil-\\nities for educating humanity. So far they have surpassed the efficiency of Romanis-\\ntic world-consciousness, altho on the whole America as yet needs to be guarded am^eVu^oTMexfco 8\\nagainst the Roman aspirations, and to prepare for a final contest with Roman\\nperseverance. In as far as the Andalusians occupied Mexico, we there find\\nMoorish characteristics predominant to this day. The traveler, whose experience\\nand acuteness of observation enables him to draw the comparison, is impressed with\\neveryday life on the streets of Mexican cities, as if he were transported back to\\nDamaskus or Tunis. Central and South America wait for the transforming influences\\nof the northern states.\\n194. The effects of Romanism upon Africa demonstrate the dwindling away of Effects rf Romanism\\nthe historical significance of Spain and Portugal; for the future work of elevating upon Africa.\\nthe inhabitants of their possessions, but faint hopes can be entertained. So do the\\nFrench disappoint the expectations of the people from Algiers and Madagascar to colonies labor\\nTonquin, who were forced to accept their protection All the Romanised colonies J} s a a s me\\nsuffer the same deficiency as do the states ruling over them; they have not gone their respective y\\nthrough the process of religious reform; Africa, almost entirely without any history, they have t not ne:\\nwill be rendered historical only through the culture of the northern nations, through gone through\\n_ jo ^he process of the\\nthe Germanic leaven, which England, the Netherlands and the Germans are now religious reform,\\nendeavoring to mix into the masses of the dark continent.\\nThe line Sansibar-Calcutta-Bangkok-Sidney is under the supervision of England. _\\nDTsraeli intended to make Queen Victoria not merely empress of India. He had Sidney under\\nstill greater projects in view. He was in hopes that Persia, Afghanistan, and Pales- En e hsh sway,\\ntine might be added to the crown, by which acquisitions the basis for further oper-\\nations in the Pacific was to be strengthened. The attention of all the maritime powers\\nof the Occident is now bent upon this basin over which the ethnical movement of his-\\ntory returns to its place of beginning.\\nWhen the English connected India with the Occident, the obstructions were almost over-\\ncome with which Islam had impeded the communication between the Indo-Germanic rela- cleared out of the way\\ntives. As the bulwarks of Mohammedanism are crumbling along the Slavonic inroad from of humanistic progress\\n~_ _ on both sides.\\nMoscow to Samarkand, so are the Turks retrenched along the English highway Cairo-Cal-\\ncutta. Line Moscow-\\nIn the wondrous land of India the locomotive flings aside prejudices of most ancient epRu\\nstanding. The Indian princes, whose dignity required that one seeking audience had to SW ay.\\nwait hours and days for admittance, are enuring themselves to the punctuality of the clock in\\nthe railroad depot. The rigid caste-ceremonials are gradually discarded; members of differ- Ind i a\\nent castes travel in the same cabins. Marquis Belhousie s plan to construct a railroad sys-\\ntem with 8000 miles of track is nearly carried out. Ninety-four per cent of the subaltern offi- transformation renders\\ncers of the roads are natives. India thus undergoes a rapid transformation, which, however, Britain s Asiatic success\\nif continuing in the same rate of progression, will make it difficult for England to maintain\\nIndia as the basis of its eastern policy.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0395.jp2"}, "396": {"fulltext": "358\\nDISINTEGRATION OF THE MONGOLIAN ETHNICAL LUMP. LT G. CH. X. 195.\\nEastern\\nquestion\\napproaching its\\ncrisis in China.\\nProblem of Chinese\\nimmigration and\\nJapanese import.\\nSeries of Are-signals\\naugmented by the\\nstorming of Peking.\\ns 54, 154\\nThe final decision of the Eastern question lies in the dominion of the Eastern\\nMongolians. The die will be cast, where, in the harem of the heavenly empire\\nfilled with the daughters of the Mantchoos, the ruler over the fourth part of the earth s\\ninhabitants sits enthroned upon the oldest seat of absolute monarchism.\\nChina is a human reservoir whose dam is overflowing with the emigrants of that most\\nprolific race. The danger of their submerging the Pacific coast has already been vividly felt\\nin Washington.\\nAs of yore, in repeated torrents, the Mongolians rushed forth over the western steppes\\nuntil they were repulsed by the spiritual superiority of the Germans; so Chinese coolies are\\ntransported in swarms across the Pacific toward their East of old. Extremely cunning, and\\nsatisfied with the lowest and most meagre bill of fare, they contrive to push themselves into\\nCalifornia; just as in ages past, Mongolian population had taken the same outlets when they\\ninundated Peru as easily as Java. The present movement reminds us of the driftings of Azte-\\ncian-Toltecian influxes into America, but also demonstrates, how history closes its cyclical\\ncourses in the regions from whence it set out. Upon the strength of these facts our inference\\nis justified, that the final issues may be determined in the same parts. For this reason we\\nthink, that the series of fire-signals and pillaged cities of Nineveh and Persepolis, Carthage\\nand Corinth, Jerusalem and Alexandria, Rome and Byzantium, Moscow and Delhi, was com-\\npleted by the storming of the imperial summer residence in Peking A. D. 1860.\\nIn the center of the extensive gardens, dotted with hundreds of kiosks, stood the official\\npagoda which contained a gigantic statue of Buddha, decked with treasures of gold and pre-\\ncious stones. Images of demi-gods\u00e2\u0080\u0094 or of the one altogether Bad represented by the emblem\\nof the dragon, wrought from costly metals\u00e2\u0080\u0094 stood in every nook and niche, encircled with\\nflowers and colored candles. The stupefying vapors of narcotic incense ascended from the\\naltars; the hanging lanterns shed their weird lustre through the gloomy hall\u00e2\u0080\u0094 when the con-\\nquerors rushed in a portentous event, When Europe thus penetrated into the center of\\nproverbial seclusion, and desecrated the hitherto impregnable stronghold of religio-political\\nmysteriousness and idolatry, it put its foot upon the neck of its oldest antagonist in his cen-\\ntral lair.\\nUpon the most remote eastern shore, western civilisation planted the emblem of\\nthe new aera\u00e2\u0080\u0094 designating, most probably, the beginning of the last cycle of historic\\nmovement, and the incipient consummation of universal history.\\nSlavs and Indo-Germans encircle Asia, one party arriving by the northern route\\nSlavs and Indo-Germans V,\\nencircle interior Asia, of Siberia, the others by way of India: both meeting in the Empire of the Middle\\nThat China ever will play a prominent part, or become copartner in the work of uni-\\nversal civilisation is out of the question. The indications are, that China, notwith-\\nstanding its applying the technical skill of English engineers, and the military\\ntraining of German instructors in the art of modern warfare, will be necessitated to\\nenter into compromises with nations which, like that of Japan, it held in contempt.\\nChina is compelled to adapt itself to European means of sellprotection, whilst\\nmost likely it will prove unfit to accommodate itself to the religious consciousness of\\nthe civilised nations. It will be compelled not so much by the invasions of the red\\nbristled barbarians, as by the steady approaches of Russia.\\nOf what little avail it was that China was busily engaged in constructing routes of quick\\ntransit for her armies, and in building fortifications at all the strategic points along the\\nMantchoorian boundaries, has become evident in her last defeat by the Japanese. The great\\nempire of China must follow the example of the not less important empire of the Mikado, in\\nengrafting modern culture directly upon its time-worn institutions. Russia has become\\nexpert in doing the same thing every day, in planting European civilisation directly\\nupon the crudest barbarism. This proves that Russia, obtruding its rule upon the Baltic\\nprovinces in the same manner as upon Khiwa, that is, by means of its church\u00e2\u0080\u0094 is well adapted\\nfor the subjection of Asia, since at bottom her rule is Asiatic, is Mongolian.\\nWhoever seizes the Pamir-regions possesses the key to Asia. From thence the\\nnations descended into the countries below, and the power occupying these positions\\nwill have little difficulty in sallying forth from the same outlets, ami in carrying its\\nvictories down the same valleys. Hence our belief, that the greater part of Asia will\\nform the Russian empire of the future, that is, Asia will be itself again.\\n195 We have been led back to the Uralo-Altaic and Mongolo-Malayan nations\\nwhich we found to constitute the broadest and deepest layer of the ethnical strata at\\nthe beginning of history. And as these nations in prehistoric times covered the en-\\ntire face of the earth, so does history now encircle the globe. The coasts of the Pacific\\nupon which the great prehistoric migrations are traceable, are again drawn into the\\ngeneral concurrence of historical movements. China and the Farther Indias, severed\\nfrom the other members of the human family through thousands of years, become\\nChina forced to\\ncompromise, but\\nhardly into\\nacceptance of\\nChristianity.\\nModern culture\\nengrafted immediatly\\nupon crudest barbarism,\\nwherein Russia is\\nparticularly skillful.\\nAsia the Russian\\nempire of the\\nfuture.\\nMongolian substratum\\ncomprising all islands|\\nand shores of the\\nPacific.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0396.jp2"}, "397": {"fulltext": "II G. CH. X. 195. MONGOLIAN REMNANTS AROUND THE PACIFIC. 359\\nreunited for participating in common blessings and in common work. China s Proofs for the axiomatic\\nliterature, the most ancient of all literary productions, was founded\u00e2\u0080\u0094 as we agree Sra^iSTsto* 8\\nwith Gabelentz\u00e2\u0080\u0094 anterior to 3000 B. C. When the knowledge of this literature will vSSSJ^S^^\\nhave been made accessible, we will most likely obtain documentary proof of that orig- ba 00 b gabelektz.\\ninal civilisation which the nations took along to their isolated abodes upon the isles\\nand distant shores of the Pacific. What ancient relics have suggested to us respect-\\ning the first circle of nations and their degree of culture, will become verified when\\nwe come once more to view those localities under the light of historic purposiveness\\nat the consummation of affairs in general. Let us review the indications of culture Review\\noi present\\nin the ethnical substratum enumerated, under the light of present ascertainments, ascertainments:^\\nThe Turanian, Ugro-Finnian, and the Mongolians in chief we called the ethni-\\ncal substratum of historic humanity. We perceived them to constitute the largest\\nand most peripheral circle of the nations. On returning to them the development\\nof history\u00e2\u0080\u0094 beginning in the Mediterranean basin and extending from thence to the\\nAtlantic, and finally to the Pacific ocean\u00e2\u0080\u0094 presents itself in the definite outlines of\\nthe compass. Undoubtedly the first commotions on a large scale took place upon the\\nPacific, the waters of which were up to the last century covered with the impenetrable\\ndarkness of prehistoric times. Still fewer traces of these can be expected in the coun-\\ntries where from earliest historic times onward culture after culture covered the ulll7Z\u00e2\u0084\u00a2u?okliZ*\\nnethermost layer. Foundations hidden in the depth of the earth are rendered less upon the PaClfic\\nexplorable, the more extensive and complete the structure becomes which is reared\\nupon them. From these obscure depths but few and faint tokens have been brought\\nto light. They are sufficient, nevertheless, to establish the truth of the primitive unity\\nand continuity of historical beginnings in those parts of the world.\\nThe whole of America we say with Ratzel\u00e2\u0080\u0094 participates in the palaeontological char- paiaontoiogicai\\nacter of Polynesia and Northern Asia America was the eastern part of the Mongolian character of America\\nt\u00c2\u00bb mV and Polynesia. Ratzel.\\ndomain closely connected with all the nations around the Pacific The Spanish discoveries\\nin Mexico in 1517 A. D., are inexplicable unless viewed in relation to that palaeontological unit\\nof which they form the parts. In Honduras, Yucatan, and Guatemala the tall monolith\\nfigures of the Maja became objects of curiosity, and in Uxmal and Palenque entire edifices Discoveries in Mexico,\\nwere found. The latter were recognised at first sight as witnesses of remotest antiquity, for Honduras, Yucatan, and\\nforests thousands of years old had grown over and around them. Fra Lorenzo de Bienven- Lorenzo de Bienvenido.\\nido wrote to his king that they must be considered as having been existing before the time\\nof Christ, since the trees covering the structures are as large as those in the countries below.\\nThe inhabitants at the times of the conquest, descendants, perhaps, of the builders, con-\\nstructed their houses of wood, straw and earth. At the present stage of investigation we _ _\\ni i.Lij, .^\u00c2\u00bb.i^-i Pre-Toltecian edifices of\\nknow to what epoch of culture those old sculptures belong; we find the frame into which the uxma and Palenque.\\nrelics of the old Toltecian art had once been mounted, thatculture which in turn was amended\\nby the Aztecs. We find that Quetzcoatle, of tall stature and white color, was the priest of the\\nToltecs, and we find how he became their god. Embarking in a wondrous ship made of\\nsnake-skin he had taken leave of them, promising to return.\\nMeagre as these remnants of a vanished culture may be, they are rendered highly indie- Relation of American\\native by being placed into their correlations with the whole. That the remnants of this cul- EaTtern Ceylon^ 86\\nture form a unit becomes evident from the ruins of ancient towns upon Eastern Ceylon; from Singaiesia, Kambodsha.\\nr ERGUSOW.\\nthe filled up channels of irrigation built by Singalesian kings; from the remnants of a high\\nculture upon the Sunda Islands, and from the ruins of the ancient cities of Kambodsha.\\nFerguson esteemed the discovery and comparison of these remnants the most important\\ndata for the history of oriental art. They go far to assist in disclosing the knowledge of the\\nmost remote past. The stones of Farther-India speak to us of the antecedents of the known l^k 88 of Wian e\\nnations. Wieng-Shank, capitol of the Laos, reveals the story of the primeval pagodas in our (Pre-Christian)\\nown countries. The groups of ruins in Angkor, still more plainly the ruins of the cloister of rf A kor Naghor Watj\\nNakhor-Wat, resemble the Aztec-Toltecian style of architecture. The tomb-pagodas of the Bangkor\\nold kings of Bangkok, altho of genuine Siamese character, are very much like the most a u re5 emMing American\\nancient castles and temples of Kambodsha in their ruins. The figures in the outer court of vestiges of culture.\\nthe Siamese temple seem to look away over the distances of space and time toward their Terrace pramids alike in\\nCentral American colonies. They are the models of that vanished splendor which the old Tonga, la\\npyramids and terraces of Mexico indicate. Wienk-Shank contains terrace-buildings which\\ndate from pre-Christian times. This method of building terrace-pyramids can be distin-\\nguished upon the island of Java, and can be traced from Tonga to Tahiti and the Easter emblematic griffins.\\nIslands, said Bastian very recently.\\nThe golden pagoda of Sangun shows two guarding griffins. From the aspect of Mongolo-\\nr er, i_ j- j Golden throne of Burmah\\nMalayan culture as a unit the significance of the old golden throne of Burmah, standing under in the pyram id of\\nthe eight-story pyramid of Mandelay, receives only now its explanation. It was reserved to Mandeiay.\\nmodern research to interpret that old eastern culture covered up from time immemorial.\\nThe ethnological investigations carried on upon the Easter Islands since the German German research upon\\nadmiralty received the reports of the Hyaena-expedition in 83, set out from the correct\\npremise, that upon this solitary island of the Pacific important indications are converging", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0397.jp2"}, "398": {"fulltext": "360\\nTHREE MEDITERRANEANS.\\nLI tr. CH. X. 196.\\nSemblances of the\\nKo-pito-pito.\\nBird idol of Make-Make.\\nQuetzcoatl from\\nMungo -Capac to\\nTiticaca. Bastian.\\nAnimal masks of\\nShamanism in Ceylon as\\nwell as Tibet, Mexico,\\nPeru. Ratzel.\\nPrimeval culture of\\nAmerica is Asiatic\\nbeyond a doubt.\\nMongoloid elements\\nmixed everywhere in\\nthe substratum lying\\nbare in places to which\\naccess is yet to be\\ngained.\\nPurposive march\\nof civilisation\\nfrom the\\nMediterranean to\\nthe Atlantic and\\nacross the Pacific\\nOcean.\\nIt will come to notice\\nwhat purport history\\nconveyed in this mode\\nof completing its\\ncycles. 180, 218.\\nFacilities of intercourse\\ncontract the Pacific\\neven to what the\\nMediterranean was to\\nthe Phoenicians,\\nSaracens, and Normans.\\nSea-ports of the Pacific\\ncommon property of all\\nnations.\\nPeople arrested in their\\ndevelopmeut received\\ninto the circle of\\nhumanity.\\nwhich are apt to throw new light upon the problems of the prehistoric antecedents of the two\\ncontinents. The colossal stone monuments, as for instance the idols upon the crater of Mt.\\nRana-Roraka are mostly broken and lie around in pieces; and the semblances of Ko-pito-pito\\nare found not only in its vicinity but they are distributed over many distant islands. Altho\\ndisfigured and weather-worn they corroborate the symbolics of the bird idol Make-Make.\\nWhether the most ancient and most colossal figures in the inside of the crater will afford\\ndefinite solutions of the problem whether or not those mysterious and colossal structures\\nand sculptures will prove to be remnants of that bridge across which Quetz-coatle traveled to\\nMexico and from Mungo-Capac to Lake Titicaca as Bastian concluded, will soon be decided\\nby synthetical reconstruction of the essential facts.\\nIn proof of the unity of the races in eastern Asia and western America, that is, of all\\nthose dwelling upon the coasts and islands throughout the Pacific, we also refer to the bestial\\nmasks mentioned before. They formed a part of worship, as Ratzel conjectured, in Tibet,\\nIndia and Ceylon as well as in Mexico and Peru. The Shamanes have the same masks of\\nbird-heads as the Indians of North America.\\nWe thus find the remnants indicative of communication during the higher stage\\nof Mongolian culture, remnants which plainly indicate a lively traffic among the na-\\ntions over a vast portion of the earth s surface, the memory of which has vanished,\\nand left only palseontological traces. These remnants, as now collected in archaeo-\\nlogical and ethnological museums, clearly and convinciugly show, that the peoples of\\nthe Pacific basin partook of one and the same, and not a low stage of, culture.\\nEvery vestige of art, architecture and cultus bears the same original generic\\ncharacter. The grotesque arrangement of different animal forms in the sculptures\\nand composite images of America is old- Asiatic beyond question.\\nAt one glance we notice the similarity between the representations of snakes and\\nfishes, and among the beavers and frogs, stretching out long tongues. The medley of\\nmonstrous visages and coiled snakes forms a confusing mass in one and the same\\npicture, with marks of eyes added promiscuously. Human noses are embellished with\\nfishes upon them. On top the symbolic figures thus crowded together, appear long-\\npeaked birds. This Mongoloid taste pertains to the most ancient substratum of human\\nhistory, now mostly covered by advanced forms, but partly lying open in its primitive\\nshape.\\nThe countries, where these forms of oldest culture are visible upon the surface,\\nare almost inaccessible as yet from the present centers of civilisation. The Slavonic\\nnations are destined to bridge over the remaining hiatus in our knowledge between\\nthe primitive forms of life and the cultural attainments of modern Europe. When a\\nfew more barriers shall be removed, then history as a science will complete its record\\nof advancing movements around the earth to the place from which history as such\\nfirst set out, and where she will finish her endeavors to rehabilitate humanity.\\n196. History took its way through the developments which transpired around\\nthree water-basins. Its first distinct curves swung around the Mediterranean; then\\nacross the Atlantic; and now the Pacific is again being linked into the chain of hu-\\nman affairs. The latter basin was the first over which migrations and colonial ex-\\nploits of nations took place. The Mongolians went to the islands and became Mal-\\nayans, shifting to America they became Toltecs, Aztecs and Indians. We have become\\npersuaded of the historical significance of this broad Turano-Mongolian substratum,\\nand we shall notice what purport history conveys in just this mode of completing its\\ncycles in the region of its beginning. What once was the Mediterranean gulf, and\\nwhat subsequently the Atlantic Ocean amounted to in the development of civilisation,\\nthat will be the significance of the Pacific Ocean at the approach of its completion. The\\nfacilities for quick transit contract the distances between Asia, America, and Austra-\\nlia into almost closer proximities than those were in the arena of Phenicians, Greeks and\\nRomans, of the Normans and Saracens in their time. On the eastern shores of the Pa-\\ncific we have the harbors of Seattle, San Francisco, Lima and Valparaiso; on the west-\\nern side the great staple-places of Nikolajewsk, Wladivostock, Tokio, Canton, Singa-\\npore and Sidney have sprung up. They are all thriving seaports with a period of\\ngreat influence before them, connected as they are by lines of geometrical precision,\\nand so cosmopolitan in their nature, as that each of them already represents the in-\\nterests of every nation. Thus people hitherto forgotten and arrested in their develop-\\nment are now being picked up and elevated to the historic rank of advanced nations;\\nthey are received into the circles of humanity, and invited to take part in circulating\\nthe blessings of civilisation.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0398.jp2"}, "399": {"fulltext": "II G. CH. XL 197. FINAL ISSUES OF PROGRESS. 361\\nThis new phase of universal history is the most pronounced feature of our time Latest and last\\nand the near future. Most probably the rounding off of the line of progress as de- ^versai history\\nscribed will denote the disintegration of the Mongolian lump. So much is certatn\\nthat history has run its race of extension since all waters and countries are opened of thellongouan\\nand made stations of circuits with schedule time. Having taken up all earthly lu 1 i8. 2 4 54.56 59\\nspaces, history will turn its attention from widening its spatial extent to intensi- \u00c2\u00abo, 119I\\nf ying its human contents.\\nAllusion was made to three Mediterraneans, severally separating Asia, Europe and\\nm .j History will turn from\\nAmerica each from its counterpart. Ihe idea was then suggested, that these three continents widening its extent to\\nmight be destined to become three units of cultural variations. We may now conjecture j. n t nt s ying its human\\nsomewhat upon the meaning of this supposition. It will be seen that it is only the Asiatic\\nMediterranean which separates Australia from its mainland. The connection between them s ,i gnifi 1 a f! of the\\nthree Mediterraneans.\\nis formed by the row of islands from Malacca over Timor. This makes Asia one geographical 3\\nunit with Mongolian propensities. The American, the second unit.is unquestionable, the bridge Tnrce units f\\nstill standing. And so may Europe be considered as the head of Africa, with the line Tiflis- cWilisation.\\nSuez as the connecting joint of that body. This division, yielding three geographical units, Asia-Australia\\nseems to have been pre-arranged for the purpose of transferring the progress of history to the\\nPacific waters, the coasts of which seem to be the appointed localities where the final attain- Two Americas.\\nment of those aspirations is to be realised, which is underlying the indistinct and portent- Europe-Africa,\\nous commotions of the nations ever pressing towards the West. Again we are reminded that\\nthe smallest of these three units became the most valuable to the rest of the world. Ever most valuable continent.\\nsince the great central point of the times Europe was the pivot point on which the history of\\nthe world hinged, because of its being the bearer of the highest and most profound thought\\nand of its leadership in the advance of humanism.\\nIts missions, until recently in the attire of servants, have attained to imperial dignity.\\nIts three prominent nations, the Romanic, Germanic, and Slavonian, have been successively! Germanic,\\nand will be cooperatively, engaged in elaborating and substantiating the thought of Human- Slav ac n t0 work out a\\nism in every direction. Hence the inference may promptly be drawn that these three nations cultural unit.\\nwill take possession of the three geographical units. That means the three continents will\\neach be stamped with the cultural characteristics of its respective master-mind or protector.\\nAmerica will be governed by the Germanic, Asia by the Slavonian, and Europe- Africa by the\\nGerman-Roman form of consciousness. As the Romans once guided the affairs upon the\\nMediterranean, Romanistic and Germanic nations upon the Atlantic, so will all insist upon Secular interests settled,\\nAmerica, Germanic.\\nAsia Slavonic,\\nAfrica, Roman-Germanic\\nspatial extent will have gained its goal. Having settled its secular interests, the temporal\\ncareer will then prepare for the great consummation of ethical ends.\\nCH. XI. ETHICAL CHAOS RESULTING FROM CORRUPTING THE COGNITION HUMANISM\\n\u00c2\u00a7197. Anticipating, as now, the final outcome of history, may seem pre- Resumeofthedangers\\nposterous. Hence the necessity of vindicating the inferences by a retrospect of humantsmT o\u00c2\u00a3\\nthe dangers to which the cause of humanism is exposed in extending its course\\ntowards the periphery. The one fact becomes manifest thereby that all movements\\nof the nations are made subservient to this procedure, their defaults in the realisation\\nof the thought notwithstanding.\\nBut to know only this much would afford no solace to the despair of human- Final issueo f\\nity ever attaining a state of perfection. We can not rest satisfied until we con- progress,\\nceive to what the final issue of development will amount. As a general thing subjected as once the nations were\\nnations are forced to deliver whatever valuables they possess to the victors. This accomplishments- tor\\noccurred at the time when the proceeds of humanity were taxed, when the ideas and\\nthe gods, loosened from their native soil, were flowing together into that chaotic com- so a final issue will\\npound in the Roman crucible. That world-orbit grasped after every new cult in rev j al hat use has\\nJ made or his capabilities\\norder to stimulate its own fretful, enervated constitution. This may happen again an VilTi:/ u i5 it i\u00c2\u00ab s 25 38\\nwhen the great historic movements, after the race of progress around the globe has U7 118 Jgj-joSfm\\nbeen run, shall come to a standstill. The significance of this epoch will consist in the\\npalpable revelation of all the contents of personal life, of human nature.\\nAt a final consummation of human affairs it must appear what man is and what\\nhe has made of himself in regard to both, the Good and the Bad. Because man is the\\ntheme of history, the great drama representing all the variations of personal life in ht of human\\nits historical phases and individual experiences, must come to a close in the accords d nit y iv iet y \u00c2\u00bbp\\nto humanity at the time\\nof an adequate finale. There is to be witnessed a rehearsal of all that man has earned \u00c2\u00a3lt?J$\u00c2\u00b0 T e\u00e2\u0084\u00a2\u00c2\u00a3\u00e2\u0084\u00a2**g n a\\nfrom, or squandered of, his inherent potentialities; of the use made of his opportunities\\nand of their neglect; of all the bright-shining results which his facilities yielded;\\nand of his dark side, as well. These proceeds were successively formative in the\\nmake-up of man s history, unfolding in time and separated by space; they wiU then", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0399.jp2"}, "400": {"fulltext": "362\\nHUMANITY REINSTATED.\\nH G. Ch. XI. 197.\\nThe phases through\\nwhich the thought of\\nhumanism has\\ngraduated, since the\\nriddle of (Edipus,\\nappear in their order and interrelations side by side, as in one grand panorama, now\\nalmost conceived to be contained in the cognition of ^Eon. The period of the great\\ndiscoveries reminds us of the fact, that we are living already in the prelude to this\\ngreat recapitulation and settlement of accounts.\\nThe oldest stones speak to us of thoughts and acts of ancestral people in a manner\\nunthought of a century ago. The speech uttered by Aztecian ruins, by Yenisei inscriptions;\\nthe meanings conveyed in Hittite, Assyro-Akkadian, and iEgyptian emblems of thought become\\never more distinct and intelligible. In the usages and ideas of the most remote and almost\\nforsaken peoples we hear voices, which more and more narrow down to a common language;\\nvoices which arouse our attention, and sympathetically affect us. This language mirrors to\\neach of us his own image and teaches us to understand ourselves. We learn to compose the\\nsynopsis of our own being preparatory to the summons by which a higher voice convokes\\nmankind to an act of summary adjudication.\\nIt was the thought of human dignity, or rather individual value, which at a cer-\\ntain time when history heard man s bankruptcy announced, had quietly been sown\\ninto humanity, had rooted there, and grown to full consciousness. The sprout par-\\ntook of the nature of its soil and of the atmosphere wherein it developed. Detach-\\nments going on among the worried peoples made contrasts appear, which in their\\nturn were to assist in the further differentiation of individual characters and in the\\ncollective organisms being thus wrought out in life s contests. The idea, the great\\nthought of humanism, thus passed through conditions which at times seem contradic-\\ntory beyond reconciliation.\\nNow let us see what will have become of that idea at the termination of history s\\novemente \u00c3\u00b6f outspreading operations. At the threshold of early history we recognised, how with-\\nout words the question was put, the old riddle of (Edipus: What is man? In the\\nSon of Man we perceived the answer, not so much in words as in acts; in Him we see\\nwhereof true humanity in its perfect realisation must consist; we learn to know hu-\\nmanity, personal life, as revealed in His sublimity, as exalted to and embraced by\\ndivinity. Human nature is rescued and under safe protection. It is redeemed even\\ncorporeally. For the bodily organism of the Savior, of earthly origin, had to be led\\nup to glory, so that in the Risen One humanity in its entirety, through the ideal, man\\nshines forth in the reality of perfect happiness and beautiful harmony. A truly\\nhuman being, ideal and essential is that person who lives in the safe state of com-\\nmunion with God, that is, whose self and world-consciousness is, by way of free self-\\nconsecration, immersed into, and pervaded with God-consciousness. Both self \u00e2\u0080\u0094and\\nworld-consciousness are opened for the mysterious but empirically real influences\\nupon the inner life; man unreservedly gives himself up to be illuminated and\\ndirected by God-consciousness. Only thus and now does man attain to the free and\\nsublime position designed for him. That unique communion, that unifying blending\\nof the human with the divine nature as perfected in the God-man, is to be represented\\nnaturesperfected through, and manifests itself in, the innumerable individual instances constituting\\nis to be Godman tne various phases of historical development. That unity is to Be reflected in the\\nmost manifold variety in those who become fashioned into Christlikeness. Independ-\\nent of temporal considerations they dominate over the world whilst serving its best\\ninterests. They are to cultivate the earth, to cooperate in the redemption of arrested\\nand the deliverance of confined life,\u00e2\u0080\u0094 to spiritualise the world.\\nThese outlines of historical advance, as given in the typical first man, are now\\nclearly revealed and made easy to be comprehended and to be accepted. The ideal is\\nbefore the nations, the thought of humanity has become the great fact of history, and\\nthe cardfnai** 1 aS tne exerc se \u00c2\u00b0f humanism is acknowledged as the cardinal principle of civilisation.\\nforeshadow the fates\\nof this thought after the\\nexpans r\\nhistory have been\\npassed through\\nHumanity reinstated\\nthrough the glorified\\nRedeemer,\\nfor the purpose of\\ncooperating in the\\nredemption of arrested\\nlife.\\nCommunion of\\nthe human and\\nthe divine\\nrepresented in\\nthe individual\\nphases of\\nhistoric\\ndevelopment.\\nThought of humanity\\nbecame the great fact of\\nhistory.\\nExercises of\\nhumanism\\nprinciple of\\ncivilisation.\\nDeformations and\\nreformations.\\nGentile and Jewish\\nadumbrations of this\\nthought.\\nFalse spirituality\\nWorldliness of asceticism\\nBut we have witnessed how this ideal, ever present, frequently seemed to have\\ndisappeared in history s stormy periods. We saw it disappear under the lingering\\nadumbrations of gentile and Jewish conceptions of life. Subsequently the onesided\\nmeditation upon the higher world, the retrogressive imitation of transcendental God-\\nconsciousness, fully obscured the consciousness of the reality, of the value, and\\nthe order of the present form of existence. This was characteristic of the period in\\nwhich Romanism reigned supreme.\\nThen again was the right and relative good of this world accentuated in the\\ntime of the renaissance, during which the naturalistic argumentation went to the\\nother extreme, of supplanting the ethical aspects of life by the aesthetical.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0400.jp2"}, "401": {"fulltext": "and caused it to be\\ndragged down to the\\nflats of materialism.\\nII G. CH. XI. 197. IDEAL HUMANISM NOT FOUND IN MERE WORLD-CONSCIOUSNESS. 363\\nThe religious reform finally expounded a deeper conception of the human poten- a^htSSphLtaed\\ntialities and human destiny. Man is to harmonise transcendental cognitions with W o.idiiness of the\\nthe thought of immanency; he is to cooperate in the elevation of the natural world renaissance\\ninto spiritual reality, he is to conciliate by acts his real existence with his not less\\nreal tho celestial destiny.\\nAgain, however, the significance of the divine image, because of its bearing a re- Reformation\\nligious significance, was carried into the vortex of mere world=consciousness by torrents exigence tith\\nof sceptical argumentation. The ideal of humanism was severed from God-conscious- ea nly destiny\\nWorld-consciousness\\nness and viewed through the spectacles of enlightenment The philosophy of ^ntVrrXSon\\nidentity had suddenly projected the idea into the dreamy and nebulous realms of and f enlightenment.\\npantheism, from which heights it was just as suddenly dragged down to the flats of o^ctVthewi ffnto\\nmaterialism. In this humiliated condition, suffering from misapprehension, we find rMtos y oftop\u00c2\u00b0l\u00c2\u00ab*aut\u00c2\u00bb,\\nour model of genuine humanism comparatively neglected by some civilised nations\\nof our century, when egoism was incited to press on in the progress of the natural\\nD Religious side entirely\\nand practical sciences under a pronounced worldliness. discarded.\\nIt is this unqualified neglect which jeopardises the future welfare of humanity. Even temporal\\nThe perils will not be alleviated by the arts and sciences in themselves, as some seem prosperity jeopardlsed\\nto fancy.\\nIn times not far past a sceptic was treated with special respect, as if he were privileged res^lect uiirty dge\\nto be an infidel, a freethinker as if this or that individual had become more dignified by\\nadvanced views and was to be honored by marks of allowance and exception. Now seep- Sce P tl01sm the rule\\nticism is made the rule. Through the widening of the horizon, under attempts at democra-\\ntising universal knowledge, and through the advantages held out to the masses by the sciences,\\nscepticism became a power, without deepening the minds, much less taking care of the\\nhearts.\\nWe are now assaulted by a monistic world-theory dominant in the liberally Neglect of cultivating\\neducated classes especially, to whom man appears as a nature trained automaton, a\\nbrute evolved into civilisation. Human nature is defined as selfsufficient for the\\npresent, tho with still higher accomplishments on the scale of evolution, to be ex- Sming flrst m rank for\\npected. It is considered as no more than a gradation of force-substance, which is lts wurldtheory\\nalleged to come to its highest form in the secretions and functions of the brain.\\nThis materialism is not a thing of that persuasion or intellectual conviction irreiigiousness no\\nwhich was formerly made the criterion of ideas; it is a matter of the will, a matter of intenecVoutoYthe\\nmoral antipathy. It is the outspoken design of materialism to harmonise and form-\\nulate the social life of the future, by casting it into the mold of physical homogeneity.\\nThe harmony of forces is to be brought about by the abolition of common interests. unTeTic\u00c3\u0084goism.\\nConsidered as the cause of all rivalry and contradiction, public-mindedness is to be\\nsupplanted by the unrestricted exercise of selfishness. It sounds absurd, that selfish-\\nness should be a general antidote for the rivalry of interests and mental dissent, interests 30\\nBut materialism argues, that labor would become so diversified that each individual\\nwould choose, in accord with its disposition and predilection, to pursue the work agree-\\nable to it, and that thereby perfect harmony of interests would establish itself as the\\nnatural result.\\nThe political economy growing from such naturalism talks so much of rights and Humanists as practiced\\nby materialism.\\nthe gratification of appetites, that duties are scarcely mentioned and selfrestrictions\\nnot at all. Since there are but individuals with equal rights, social distictions exist\\nno longer. The social atoms aggregate into the socialistic state, that is\u00e2\u0080\u0094 the associ-\\nation of the human world upon the basis and under the bonds of selfinterest.\\nThen, it is promised, that we shall have eternal peace, which trade dictates, because it has\\nbecome the great power, and because it requires security, strict habits, and orderly manage-\\nment. Trade is expected to penetrate to the remotest countries, opening markets for all the\\nproducts of labor, sources from which to derive the materials, and places of exchange\u00e2\u0080\u0094 all with\\nthe exactness of the drill-press The electric spark, locomotives, steamers, agencies, and Prospects of socialism,\\nfactories and branch-offices, are the great means of that universal commerce through which wfnteofthe human h6r\\nthe oceans are bridged, and mountains are tunneled by day and by night, which incite stupe- soul\\nfled nations, and set retarded cultures in motion. The products of the Ural and Siberia go to\\nGirgenti and Avignon under schedule time and tariffs, which hold good along the entire line.\\nThe fruits of South German orchards, and the olives of the Provence are shipped to Scotland\\nand to Baku under the same legal precepts and\u00e2\u0080\u0094 free of duty. It is true, that in all this, inter-\\nnational treaties have already succeeded to the extent of creating in most countries an\\napproximate equality of legislation. But it is said, that the system as governed from one\\ncentral office will become perfected more swiftly in every direction.\\n26", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0401.jp2"}, "402": {"fulltext": "364\\nDANGERS THREATENING FUTURE PROSPERITY.\\nII G. Ch. XT. I 198.\\nHumanity a mechanical\\nAssociation of\\nproduction and\\nconsumption\\nMisgivings as to such a\\nfabric. Lbmohtky.\\nPerthes.\\nwhich is poorly qualified\\nto unite men into one\\ngreat brotherhood.\\nMarx\\nand\\nSismondi\\non changes of industrial\\neconom) and\\ncity-life.\\nNo progress toward\\ngeneral welfare.\\nCherbuucz\\nDangers not in material\\ndeficiencies.\\nthe amassing races.\\nDeadly accidents on the\\nincrease.\\nValuation of individual\\nlife a sign of advancing\\ncivilisation.\\nLabor market 1\\ncheapens it.\\nDanger for the thought\\nof humanism not in the\\nwars of the future,\\nwhich may be more\\nwholesome than\\ndetrimental.\\nTimes of peace promote\\nsocial disintegration:\\nterritorial interests of\\nagrarians; sectional\\ndivision of\\nindustrialism.\\nDangers lurk in the\\nmoral decadence of\\nsociety.\\nSufficient food does not\\nwarrant contentment,\\nLoss of liberty in th\\nassociation of\\nproduction and\\nconsumption\\nWe would not be understood as speaking in derision. To certain enthusiasts it\\nseems as tho everything was going to facilitate the realisation of those projects through\\nwhich the nations are to be conducted to a happy and peaceful union, which will render them\\na great industrial and brotherly association\u00e2\u0080\u0094 one large grange of production and consump-\\ntion. To every appearance a superficial, a quasi education inflates the coming generation\\nwith that pride which imagines itself to know everything. Young America the young\\nCzechians the young Socialists know it a great deal better than their predecessors, and\\nbetter than those who are in authority. It is an accomplishment too questionable to boast of,\\nif by extolling the triumphs of the XXth century the toils and trials of bygone generations\\nare deprecated. Such boasting cuts the continuity of history asunder, and men of such\\ningratitude are apt to squander inherited valuables for a song, and to turn savages.\\nNot everybody can be charmed by that alluring picture of earthly bliss in the\\nnear future. Lemontry already had his misgivings lest men would be degraded by\\nthe gradual changes of modern economics. Perthes stated from his observations of\\nthe great factories in the first decade of our century, that man would become a ma-\\nchine and lose his ethical value. Marx was right when he signalised the perils of\\nservitude and the oppressive power of capital. Sismondi predicted the dire results\\nof concentrating moneys; he foresaw that by overproduction and free trade indus-\\ntry would transform its central places into battle-fields. Cherbulicz could not see pro-\\ngress towards general welfare in the predominance of industry in our civilisation.\\nThey all did not believe that a great system of production and consumption would unite\\nmen into one large human family.\\n198. Let us take the liberty to ignore that dark apprehension previ-\\nously disregarded, about the coal giving out. Even if electricity could not in every\\nway supplant steam power, we are confident that man would discover and utilise re-\\nsources of forces dormant in our planet and its atmosphere, which would prove inex-\\nhaustible. Neither will the dangers of the future lie in the direction to which Mal-\\nthus pointed.\\nWith the pathos of horror he lectured in 1798 upon the dreadful calamity of overpopula-\\ntion. For he was sure that after a short time the earth would not yield the necessary food\\nfor the people. At the great banquet of nature not all will find couvertes provided for them.\\nMalthus would think so no longer in the face of the accelerating ravages of death caused\\nby suicide and industrial negligence, in addition to those caused by wars and natural calami-\\nties. Over-population is not to be feared as a universal misfortune, tho emigration and\\nimmigration may become vexing problems of national legislatures. The Taiping insurrec-\\ntion is said to have cost thirty millions of lives.\\nTo be sure, new millions fill the places again and want to be fed; but is it true\\nthat they cannot find work, that the earth is so crowded as not to yield a living? Un-\\nder certain circumstances, the growth of statistical numbers may become annoying.\\nThe valuation of individual life is a sign of advancing civilisation, and if the esteem\\nof it should decline, as for instance through a surplus of labor on the market of la-\\nbor, then man in general would sink to a lower grade. But never more will this be\\ncome a universal phenomenon or a lasting condition.\\nWhere, then, would the dangers threatening future prosperity to be located They cannot\\nbe assigned to the wars of the future; for, after human society would have been atom-\\nised into individuals, war would thus be the beneficial means of reuniting the cen-\\ntrifugal particles. Heretofore, every part of the long period of peace promoted the\\ndisintegration of feudal and ecclesiastical organisations, and not otherwise would it\\nbe with projected social mechanism. Where the conservatism of an agrarian populace\\npredominates, society as a whole would just as much be severed by territorial and\\nclass interests as by the sectional divisions of industry. As the world is constituted,\\nthe binding and stimulating effects of wars are indispensable. Mankind will have to\\nendure and overcome the relapse into barbarous conditions sequent to wars, until\\nthese become less frequent in the ratio as the demands of trade and the security of in-\\nvestment require indeed more considerateness on the part of those who would throw\\nsteel and explosives into the scale of settlement.\\nDanger lurks in the moral retrogression of society. If society at large should see\\nits dream of a world-embracing association of production and consumption come true\\nfor a longer or shorter period, then humanity might, perhaps, be well enough provided\\nwith means to satisfy natural wants. This is the conviction at least of socialistic\\ndoctrinarians. But in our opinion folks constituting the association of pro-\\nduction and consumption would be far from being satisfied, and would have reason to", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0402.jp2"}, "403": {"fulltext": "II G. CH. XI. 198. FALSE SOCIOLOGICAL THEORIES. 365\\nenvy the polypi in their coral shelters, who have at least free tentacles. In the human Materialistic sociology.\\nsocial organism the psychical constituents that which concerns soul and spirit attain\\nsuch a high degree of development that the inner life of the individual person affects the\\nwhole of humanity in a similar manner, and has the same bearing upon the social or- di s C piL c in ea the a r t i\u00c2\u00b0ht of\\nganism, as the function of the single cell has upon the animate body. What Schaeffle personality wouid.be\\nr J worse than the Roman\\nhere calls development would be death to personal life in its psychical manifestations, sumemac the states\\nthe end of liberty. Individual originality would be rendered defunct in that system\\nof evolution, whenever the social organisation, in a worse than Roman conception\\nof the state, should take the place and usurp the right of personality.\\nFor in the last resort this social body (the commune would become a jelly-like lump, social body resembling\\nwhich is fatally affected by the least unusual incitement. Such an undifferentiated mass of a P r \u00c2\u00b0topiasmic mass.\\nsocial corporation must of necessity become, after individuality and personal character are\\ndone away. The enthusiasts of ethnical psychology are trying to vindicate the doctrine of\\nsuch an organism with the assertion that a sort of national spirit would animate this unit nndsTtsVdeaj inthe\\nof humanity. This nervous lump with the nature of a swarm of bees would be rendered of the national spirit\\ncohesive externally, perhaps, by telegraph wires; internally it would have to be held to-\\ngether by training an instinctive esprit de corps. Society thus equalised would arrive at that\\nstage of cerebral irritability which is found among the Lapps and the Javanese, who are so Insan despotism of the\\nsocialistic commune.\\nsensitive as to imitate en masse the mimicry or any one addressing them or attracting their\\nattention in a manner which amazes them.\\nHumanity in this shape of a socialistic commune, which assigns all individual selfhood Disadvantages of\\nto the state, would have to submit to the madest despotism ever experienced. If such a con- unrestricted freedom of\\ndition could become general the visionary associations, orders, Phalangsteres, etc., would be\\nrejected as reactionary experiments and spurned as symptomatic of a chronic morbidity.\\nIf it should become obvious that a projected conglomerate of undifferentiated society is f\\ninfeasible, then the contrary method of free competition would retain the open field of the would more than\\nindustrial chase for unscrupulous winners. True, competition sets free the energies of a strength saved U by an\\nnation and of each individual but whilst it stimulates its rise, it also accelerates its decay, machinery.\\nSparing human strength, which is the redeeming feature of the industrial machinery, is\\nimpossible, where the strife for existence reigns after the ideal of Adam Smith.\\nIf this international economy should become the condition of the future indus-\\ntrial society, then individual character would become the more sharply delineated,\\nthe more the whole of humanity would imbibe the spirit of progressiveness.\\nFor society would owe its prosperity to the multiform and multiplying relations Highly differentiated\\nof the many constitutent parts towards each other. But then another danger would Sen roiiapse*\\nthreaten the highly differentiated social organism. For in proportion to its finer and\\nliigher development it becomes the more sensitive.\\nThe wound of a worm heals easiest; to many creatures of the lower order nature\\nrestores entire members lost. Savage tribes show an aptitude for the healing process of\\nnature which cultured nations lost long ago. The cause of this lies, to a great extent, in the Victims of\\nprogress of differentiation. As the organism unfolds itself, the organs correspondingly economical\\nadvance in their adaptability and capability to develop new differentiations. The further delusions:\\nthis development proceeds, the more tender and vulnerable are the specific organs, and con-\\nsequently the entire organism. This holds true in society as well as in nature. Industry\\nmechanically organised and highly differentiated is so much exposed to friction that to the Manchestrian\\nindividual, compelled to strain his intellectual powers to the last notch in order to succeed in hazardous to the\\nthe contest for existence, there is in the end left no other resource, but to be hurled over from intellect as to\\ninsomnia into insanity, or to become a victim of despondency and to drop off by way of etnics H Fichte\\nsuicide. Taken as a whole this human fabric will perceive its diseased condition no more\\nthan a madman can be convinced of his insanity.\\nThis single-handed contest with complex competition in the sense of the Man- uberty the spur to\\nx- x- exertion, also the sourco\\nchestrian school of economics is as hazardous to ethics as dangerous to intellect. of social p erils\\nFor, says H. Fichte, the higher the individual rises to a position of relative independ- The dark s h a dow\\nence, so as to enjoy the achievements won by his own exertion with a certain degree of modern\\nof selfcomplacency and satisfaction, the greater is the probability and danger of his\\ndegeneracy. This aspect designates the position from which the growth of evil, as u\u00c2\u00a3X \u00e2\u0084\u00a2*ta?ft\u00c2\u00a3\\nthe dark shadow of modern civilisation, may be explained and is to be viewed. l y \u00e2\u0084\u00a2nn y tne uunistic\\nBy the transformation of society through the industrial changes the individual p^\u00e2\u0084\u00a2 1\\nhas become emancipated to a great extent from the guardianship of home-life and economics\\nsocial custom. Freedom, the source of individual exertions, now also becomes the SminX 8 18\\nsource of predicaments. In both cases, in tyrannical communism and Manchestrian Possibilities of\\nfreedom, the perils of our economics augment rather than diminish. Whether gen- averting\\neral interests have the predominant influence, so that personal advantages are made experiments,\\nof small concern and are sacrificed to the selfhood of the state; or whether the con-", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0403.jp2"}, "404": {"fulltext": "366\\nSOCIAL PERIL AND ITS AVOIDANCE.\\nII G. Ch. XL 199.\\nFourth estate to be\\norganised in order to\\npurge itself oi\\nirredeemable elements.\\nPresent order of society\\nto.be upheld under\\nincreasing efforts of\\nharmonising\\nreadjustment, by\\nrational methods of\\neconomic reconstruction,\\nPeril to which\\nthe thought of\\nhumanism is\\nexposed.\\nReal danger\\nlocated.\\nMan does not become\\nbetter, only more\\nlegalistic by mere\\nculture. Kant.\\nof past ages\\nonly recast into modern\\nmolds.\\nDepravity despises to|\\nborrow respectability\\nfrom hypocricy.\\nCrowding the cities i\\nmenace to morality.\\nProfligacy\\nemboldened by\\ndecency\\nretreating.\\nGrowing indifference i\\nto resistance of\\nwickedness.\\nOld age prudent to\\navoid the annoyances\\nconnected with\\ncombating the bad.\\nLasa\u00c3\u00bcLX.\\nIncrease of calculating\\ntrend of the mind, and\\nof destructive forces;\\nsideration of private prosperity prevails and subjective selfishness is insisted upon,\\nfrom which society derives the nature of a contrat sociale, subject to abrogation at\\npleasure, the evils incumbent to the progress of civilised society will inevitably\\nincrease.\\nIt is possible, that the inorganic exudation of industry, called the proletariat, may\\nbe reabsorbed by the social organism, that the bourgeoisie may assimilate the labor-\\ning class by elevating it, by sympathising and candidly fraternising with it. In this\\ncase the fourth estate will either purge itself from irredeemable elements and\\nform itself into differentiated units, or it will consolidate its interests with the intel-\\nligent classes and with productive capital. For the sake of such a more normal re-\\nconstruction by a method of organic membership, the laboring class will find it con-\\nducive to their welfare to uphold the present order of society which socialism is\\ncontriving to upset.\\nSuch are the probabilities. Disastrous experiments and social perils.if not wil-\\nfully ignored, may yet be prevented by rational methods of reconstruction. There is\\nroom enough for improvement on earth. As America may become one large confed-\\neration of republics, so may Europe eventually constitute itself into a confederacy of\\nfree states, instead of remaining a system of armories and national debts. Neverthe-\\nless, success with the best of these possibilities, whilst enlarging the arena of\\nturbulences, woud not abolish the peril to which the thought of humanism is exposed.\\n199. The dangers lie in materialism, as formulated in a world-theory. Man in\\ngeneral does not become better. It was Kant s opinion that he only becomes more\\nlegalistic. Individual morality\u00e2\u0080\u0094 inasmuch as it rests upon personal conversion,\\nupon a thorough-going change of the innermost mind in its center where all psychi-\\ncal and spiritual faculties are focusing\u00e2\u0080\u0094 does not increase with cultural progress. It\\nhas been correctly stated, that every vice of bygone ages, altho seeming to have dis-\\nappeared, has only been recast into modern molds. Its present form may be more\\nsmooth and polished; under the guise of refinement it is more similar to a certain\\nangel than to a beast. Iniquity in its present forms can avail itself of a great va-\\nriety of masks and means, the analysis and exposure of which in special cases\\nrequires the closest scrutiny of chief-justices. But the sleekness* of cloaked de-\\npravity notwithstanding, sin, ever on the advance, spurns to wear soft features; it\\ndespises to borrow respectability from hypocrisy, and boasts of its resolute character.\\nWe plainly observe this condition of things in the growth of the large cities. In the year\\n1860 Germany, for instance, contained but four cities with more than 100,000 inhabitants; now\\nthere are twenty-five. In the United States we had in the cities thirty years ago only one-\\neighth of the present population now the fourth part of the nation crowds our one hundred and\\nodd cities of over 50,000 inhabitants. It is an empirical fact that the Bad, like an epidemic is\\nthe more infective, the closer the masses live together, and that the means of mischief are\\nmultiplying in proportion to the measures taken for the suppression of crime.\\nAnother feature becomes thus apparent. The bolder profligacy steps forth, the\\nmore will peaceable citizens\u00e2\u0080\u0094 will decency retreat and give free sweep to rascality.\\nThe more viciousness makes it a study to circumvent the laws, and to dodge legal\\ncondemnation, and the more shrewd passion is concealed under the cloak of polite\\nmanners in order to break forth the more fervidly\u00e2\u0080\u0094 the more callous and indifferent\\ndoes society grow in resisting wickedness.\\nOld age gains more force of selfguarded prudency, than firmness and goodness\\nof will-power. This verdict of Lasaulx may well be applied to humanity growing\\nold. The more the spirit of the times develops a calculating and intellectual trend\\nof mind, the more numerous the inventions and the distructive forces of sei e ace,\\nthe more will the way of progress be beset with dangers, if at the same time\\nreligious warmth and ethical energy correspondingly decrease. If humility of\\nspirit is lost upon the height of industrial successes, then that haughtiness towers\\nup, which defies heaven under the self conceit of holding the earth in subjection.\\nWherever physical life preponderates, as for instance in early childhood, the sensual appe-\\ntites dominate, but guilelessness and good nature also are prevalent; anger is soon allayed^\\na conflict laid by as quick as it was provoked. A well-fed person is taken for a hale fellow\\nwell met whilst every artist will represent Mephistopheles by a lean bloodless figure. We\\nconclude with almost unfailing certainty that both, the good as well as the bad features of", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0404.jp2"}, "405": {"fulltext": "II G. CH. XI. 199. CLASS INTERESTS CONSOLIDATING AND CLASHING. 367\\nhuman character assume more definite outlines, as natural simplicity gives way to selfcon- Cultivation of character\\nsciousness and mental control of the natural temper. With this increasing aptitude also successful counteraction.\\ngrows the inner conflict shaping the character. In short, the real image of man develops\\nunder the lights and shades of inner conflicts and outward annoyances. The more spirited man\\nbecomes, the more he loses his pliability and gracefulness, the more apparent becomes his\\ndecisiveness and the more marked his inflexible determinateness. That vagueness of charac-\\nter is despised which covers contradictory elements by affecting an ever-compromising policy\\nof expediency and allowances: whilst correspondingly more of that keenness of judgment allowances and\\nwill show itself, which possesses the courage of its convictions, acting upon principle regard- ex P ed,enc y-\\nless of fear or favor. The same development of characteristics we may with all propriety\\nascribe to highly developed nations as well as to individuals.\\nNo doubt, the evils of the dark ages were more appalling than those of modern\\ntimes. Violence, rudeness and lewdness were more visible at the courts and in the\\ntowns, with the shiftless rovers, as with the sedate monks. Dense was the smoke in Pr\u00c3\u00bcfer\u00e2\u0084\u00a2? P r e es\u00e2\u0084\u00a2nt n\\nthe dwellings and deep the filth in the narrow streets breeding rapacious pestilences.\\nPolice and health-officers have diminished nuisances of that sort. Never was decency\\nbetter supported by moral suasion and public opinion, bringing offenders to terms\\nand ostracising vulgarity, than at present. Yet this does not suffice to annul our Moral malady festering\\nformer judgment as to our highly polished civilisation. The malady does not come oTthe S oVia\\\\ n body gan\\nout perhaps, in as hideous carbuncles as formerly; but it is festering upon the inner\\nand most vital organs of the social body so much the worse.\\nDarwin somewhere said, that in the progress of history phantasy was evaporating\\nwhilst reason was gaining strength. There is signalised just that danger of which reason gaining\\n_ r. strength. Darwin.\\nwe speak. In the Middle Ages piety was a powerful counterpoise against viciousness;\\nof that power our time is deficient. Supercilious semi-culture, withal its acutenessof\\nreasoning, cannot retrieve the defect. And it is doubtful whether the reckoning pru- no*\u00c2\u00bb be eC superfededby\\ndenee spoken of is able to supersede piety, may it choose its means ever so rationally- d\u00c2\u00a3\u00c2\u00a3e\u00c2\u00a3 lism lies the\\nIn the choice of means to counteract the dangerous outcroppings of modern civ-\\nilisation nowhere is less discrimination exercised than in the international associ-\\nations. Neither labor nor capital is scrupulous in its choice of international agen- dangerous outcroppings\\ncies. Nationality and patriotism form sacred ties for individual aspirations, since by The ^^natuS-\\nthe truth of Guizot s definition of civilisation is acknowledged, according to which p r0P er incitement to\\neach contributes his best thoughts and acts to the welfare of his country and the weiw\u00c3\u00a4^: 1\\nnation is ready to accept and encourage such endeavor. To have in view the fair and patroltlsm Gmz0T\\nname of family and country is a most powerful regulator of social conduct and na- Guizot s good\\ntional prosperity. But this incitement to ethical reciprocity loses much of its cfviiisation. \u00c2\u00a756.\\nforce and salutary virtue, as soon as through enterprise, envy and dissatisfaction the\\nties are loosened which bind persons to their home and kindred.\\nThese circumstances bring us back face to face with the ancient boast of cosmo-\\npolitan virtues at large, which once inflated the Stoics, to whom social and home duties lismoVontantZ. in 8 so\\nseemed nothing but encumbrances in attaining to their hazy ideal of humanism. In\\nfact, for more than thirty years have people been nourished with the idea of supplant-\\n,-\u00e2\u0080\u00a2_,..... Phantom of materialism\\ning the European system of states by one republic. This titanic structure stands so as to a European\\ncomplete before the imagination of the internationale confederation of labor, that re\\neven a new common language for the entire brotherhood has been devised.\\nThus the portentous figure of an amalgamated unit rises in the distance of the Amalgamation of\\ntimes and throws its shadow ahead, a unit whose outlines are like those of the ghost \u00c2\u00ab\u00c2\u00bb\u00c2\u00bbi\u00e2\u0084\u00a2 5 projected by the\\nD modern cosmopohtical\\nof the ancient giant\u00e2\u0080\u0094 Roman cosmopolitanism; a unit which in essence, according j\\nto the appearance which matters have assumed, is not altogether impossible.\\nrr r The arch type of the\\n200. In the broad river of universal history which we have endeavored to ex- perverted cognition of\\nhuman unity and\\nplore along its whole course, we ever observed the well defined current of a certain dominion over nature.\\nform of world-consciousness carrying along a solid tendency to conform to the earliest\\ntraditions. This tendency took its shape for the first time in the Babylonian domin- origin of the tendency\\nion, upon its Turano-Mongolian substructure. That very tendency continued its Xrid-en a p7re n in politan\\nefforts to materialise itself in the Persian, Greek and Roman monarchies. When the Bab y n\\nMediator entered history, it was this tendency which opposed His Kingdom by insist-\\ning upon its prepossessed idea of a messianic world-empire. Notwithstanding the\\ndisasters it has had to sustain, this very idea of worldly union and dominion unin- Tendency perpetuated.\\nterruptedly continues to flow down the river of time, always distinct, in the solid\\nbundle (fasces) of Roman principles, no matter whether the stream changes its course", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0405.jp2"}, "406": {"fulltext": "368\\nRoman principles\\nbunch fasces\\nincluding\\nByzanz-Aachen,\\nRome-Moscow.\\nThis persistent\\ntendency\\nis to culminate in\\nan antitype of\\nthe Babylonian\\nprototype.\\nThe figure now\\nassuming definite shape\\ncorresponds with the\\nemblem of defiance to\\nGod.\\nReturn of history under\\nauspices of\\ncosmopolitanism,\\nin order finally to\\nChristianise even the\\nMongolian substratum.\\nCOSMOPOLITAN CULTURE AND CHRISTIAN CIVILISATION. LT G. CH. EL 200.\\nfrom Byzanz to Aachen and Paris, or from Rome to Moscow. And this tendency\\nwill culminate, if indications do not deceive, in a worldly entity which will\\nrepresent the clear-cut anti-type of the Babylonian proto-type, its broad platform in-\\ncluded.\\nThe memory of Babel calls forth in our combination of thoughts the symbolic\\nfigure of that titanic violence which persisted in the consummation of visible unity\\nfor the \u00c2\u00bbake of cosmopolitan dominion, and in defiance of Heaven\u00e2\u0080\u0094 despite its being\\npregnant with utter confusion, impotence, and dispersion. To the emblem of vio-\\nlence, defiance and confusion, exactly corresponds that anti-type which casts its shad-\\now before. Minds with the necessary insight discern beneath the agitation for an\\ninternational association how that anti-typical entity is assuming definite shape.\\nThe investigation of that vast and dark-substratum spread over the face of the\\nearth, we always judge to be an essential factor in the historical problem.\\nEven the return of history to the regions of its beginning is evidence of their unin-\\nterrupted importance. With respect to both, time and space, history has slid over the\\ncompact Mongolo-Malayan strata without making an impression upon them. It is in\\nrespect to its design and intent that history returns to them by utilising the opportu-\\nnities afforded by cosmopolitan culture, in order to throw out the Christian thought\\nas a seed into the agitated chaotic world absorbed in selfishness under the guise of\\ncosmopolitanism. These are the circumstances under which this thought will have\\nto engage single-handed in the contest with the gigantic, hostile and grotesque\\nworld-consciousness of antiquity.\\nWhy again in solitary contest Because nations making cosmopolitanism their\\nreligion, may be incapable of embracing the thought, and will most probably\\nwithdraw from Christianity into the gloomy mass from whence, in their shattered\\ncondition, they emerged in the beginning. Ratzel finds, that in a mixture of nation-\\nalities a great anti-spiritual force is at work; nature gains preponderance over tho\\nspirit, the physical part of man triumphs over the psychical; natural impulses get\\nthe upper hand over the will and over justice.\\nJust imagine the condition of things if these observations should become verified by the\\ngreat mixture of races which is now rapidly and on a large scale going on in America.\\nAmerica, they say, is a revised and abridged edition of Europe. But the seven\\nmillions of negroes in conjunction with a motley crowd of Slavonic and Romanic\\ncheap labor of base propensities\u00e2\u0080\u0094 all upon a level of political rights without intel-\\nlectual ripeness for selfgovernment\u00e2\u0080\u0094 form a large interrogation point.\\nSince the disintegration of nations leading to this new mixture is also making\\nrapid progress, it is obvious that the erratic elements deposited in America are not the\\nmost desirable material for building up a new nation. For the elements holding\\ntheir own amidst the process of dissolution are not always the nobler for it.\\nLet us take a few instances to illustrate our allusions.\\nOf the Aryan element in its Indo-German purity France has purged herself, the\\nCeltic stock remaining in sway. In Italy the Longobards and Goths had founded an\\ninfluential nobility, but with the passing centuries nearly all the strength of that\\no^oothi^aristocracyof patrician element has dwindled away. Into Spain Semitic blood has been poured by the\\nsubmerging Phenicians, Arabs and Jews, so that the old Gothic aristocracy is simply disappearing.\\nIn Austria and Switzerland we see how a mixture of various nationalities is success-\\nfully engaged to curtail the supremacy of the Germans. England alone may be said\\nto stand firm on Teutonic ground; and Scandinavia in her modest way. But through\\nall these nations Semitic blood is spreading, which, since enfranchisement has been\\ngranted to the Jews, more than ever effectuates disintegration under pretense of cos-\\nmopolitanism\u00e2\u0080\u0094as a glance into the literature of the brand of the Monist edited by\\nCarus, will demonstrate. Amidst the ethnical chaos one state after another crystal-\\nlises said Droysen. But state after state may tumble back again into ethnical chaos.\\nPolitical units with their preserving ingredients dissolve in the turpid fluids accumu-\\nlating in the international pools. Already states accommodate themselves, more\\nthan they are ready to acknowledge, to international associations, to secret orders\\nwith their open exchange of encouragement.\\nChristian\\nthought in a\\nsingle-handed\\ncontest with a\\nhostile form of\\nworld-\\nconsciousness.\\nbecause Christianity is\\nunsupported by nations\\nwhich render\\ncosmopolitanism their\\nreligion.\\nMixed nationalities\\nagitated by a great\\nanti-spiritual force.\\nRatzel.\\nCosmopolitan mixture of\\nNorth-America.\\nDisintegration of some\\nnations, leading to this\\nmixture.\\nIllustrative facts\\nGerman element\\ndisappearing in the\\nRomanised states once\\nfructified by them.\\nSemitic blood infused\\ninto Christian nations\\nmore than ever,\\ndisintegrating\\nunder pretense of\\ncosmopolitanism.\\n\u00c2\u00a767, 68, 81, 88, 128, 164,\\nFutility of\\nDroysen s\\nconclusion of states\\nemerging from chaos.\\nStates give way to\\ninternational\\ncosmopolitanism.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0406.jp2"}, "407": {"fulltext": "These phenomena will rise from two different spheres, which according to our lll? s a\\nII G. CH. XL 201. ORIENTAL THOUGHT IN OCCIDENTAL GARB.-H3PINOZA. 369\\nThis gradual dissolution designates national putrefaction. From the dark col- forerunners of the fmu\\nored, chaotic flood\u00e2\u0080\u0094 figuratively speaking\u00e2\u0080\u0094 gigantic and awful forms may be seen to p^nK wicked\u00c2\u00ab\u00c2\u00ab\\nemerge, in juxtaposition to the remnants of sublime accomplishments, which will\\nremind the educated\u00e2\u0080\u0094 provided any of them are left to enjoy life\u00e2\u0080\u0094 of the antedi-\\nluvian sea-monsters.\\ngrossest superstition\\nvays accompanying\\nmost airy infidelity.\\npresent terminology will correspond to the highest and the basest strata of society. No state wants to\\nThey will correspond to past and present experience, and will substantiate our re- contract upon\\npeated judgment that grossest superstition from below always accompanies the airiest Jrf bearing up or\\ninfidelity above. No state upon earth will then commit itself to the odium of cnrTstlaif the\\nbearing or protecting the Christian thought. And this thought in its original soli- thought which\\ntariness will then have to encounter twofold enmity. We must give the reasons upon two foi d enmUy?\\nwhich this presentiment is founded.\\nI 201. In the first place we refer to the situation preceding the advent of the\\nMediator upon the scene of universal history. Close beside the highest accomplish- fnAyand of\\nments of Roman society in regard to philosophy and aesthetics we have seen the ugly \u00c2\u00abSerf je^^ted.\\nmantic cult of Akkado Babylonian origin, the fright of ghosts, the oracle-business,\\nand the belief in necromancy. Beside of the sublime heights of stoical affectation as\\nto science and rhetoric, there yawned the steep abyss of wildest, superstitious frenzy. sup^titio^fVeTzy.\\nNobody can imagine a Rome without its soothsaying from the entrails of birds and even\\nof human sacrifices, without that stoicism which held its sway over the ranks of the soothsaying,\\neducated, and which never denied its oriental extraction and Asiatic pantheism. necromanc\\nThese are the two phases of enmity to be encountered again by the Christian thought,\\nof which we speak. At present this Pantheism is already the sole religion, rather in- stoicism and pantheism.\\ntellectualism\u00e2\u0080\u0094 and the only form of spiritual knowledge of the liberally educated\\nclasses Spinozism, as introduced by a plagiarist of oriental extraction\u00e2\u0080\u0094 this be-\\ncomes now remarkable\u00e2\u0080\u0094 was the ground from which the great systems of quasi-reli-\\ngious speculation soared high up in our century. When it ascended into the thin re-\\ngions, the gazers abandoned these systems to their inglorious descent, and returned\\nto the solid monism of materialism altho it was discovered to be nothing but the sub- affr\u00c3\u00b6nted by ties two\\nstantial precipitate of pantheistical monism.\\nSince Lessing a laugh at the Heavenly world was deemed the counter-sign for entering ^P 10\\nthe circles of respectability. The heroism of pure reason animated the chivalry of free pantheism, under garb\\nthought\u00e2\u0080\u0094 an aristocracy where a diploma was to be obtained tolerably cheap, where the Gnostic 5 nomenclature;\\ninitiated took it for an insult, when, as Lotze said, Heaven and eternal blessedness were the ground from which\\noffered as a reward This heroism inflated people preparatory to an indoctrination of sheer quaf^eHefoul\u00e2\u0084\u00a2 8\\nSelf adoration. speculation soared high;\\nThen came that crazy-quilt of Indian patches, stitched together artfully with German and fe fiat int0 th\\nneedles and thread, as Anton Guenther described Pantheism. Soon after, the Germans were marshy monism of\\nupraided in English that Pantheism was the private religion of the fatherland. We must say ma tenalism.\\nthat it was more: the secret religion of the literary classes, so far as they claimed education Scepticism since Lessing.\\nand exerted literary influence over the whole world. We must, moreover, confess that _\\nt. he Enlightened\\nPantheism was the secret of Schopenhauer s pessimism. And since that pessimism is so ones indignant\\nentirely a growth of the tropics, we confess in short, that\u00e2\u0080\u0094 we approach Buddhism as a mode out as a reward 88\\nof thinking. History returns to its starting points. Lotze.\\nNot only have some writers glorified Buddhism as standing far above Christianity Pantheism compared to\\nJ a Crazv-qnilt of Indian\\nscientifically as well as numerically, but we see those associations forming already, p f^ h h e e s .\\\\^j h cl man\\nin which the old Hindoo-philosophy is courted by the young monism of the Occident. ueedles ANT0N GuENTHEa\\nAs one of the signs of this betrothal we may only point to that Monthly for the up-\\nbuilding of the metaphysical view of the world upon monistic grounds. American sdiopenhauer s\\nand English scientists are engaged in this enterprise in company with prominent P essimism\\nBrahmins of Calcutta and Madras. nSmTourH^oid\\nThe Theosophical Society of Madras prepares the unification of all Buddhistic sects into Hindoo world-soreness.\\na sort of protestanism of the religious life of Asia. The result to be expected will be as nasty Monthly for\\na mixture as Mormonism. The peculiar consummation of our diverting world-wisdom will Buddhistic theosophy.\\nflow together under the law of natural affinity. It is marked out as the religious syncretism syncretism the\\nwhich in the Apocalypse is termed pharmacopoia. For the same art of mixing denoted the D a \u00e2\u0084\u00a2P oia of the\\n\u00c2\u00abonsummation of ancient cultures, previous to the complete entrance of the supernatural into\\nApocalypse.\\nthe world at the middle of the times. ^fideiit^ 6 f learned\\nWe turn to the reverse side of learned infidelity.\\nWundt defines the Spiritualists as the pitiable victims of exodic Shamnism, hav- ihamanteni akm wU T.\\ning imported their hideous imagery about the human soul into Europe. We are thus", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0407.jp2"}, "408": {"fulltext": "370 SIGNS OF THE APPROACH OF THE CRISIS. II G. CH. XI. 202.\\ntransferred back to ancestor-worship, to the low sphere of a world of ghosts, from the\\nfearful dreams of which the savage tribes could not save themselves. Again we stand\\nbefore the feverish and fitful consciousness of the primitive, terror-stricken mass,\\nfleeing from a curse which haunts them. But is it possible, indeed, that the old sub-\\nupon\\\\\u00c2\u00b0xVlust 1 e S i S gro\u00c3\u00bcn d, g stratum of Mongolian Shamanism should be found an alloy of modern European cul-\\nrawwrtkS 8 wiiifuiiy ture? The sprouting of the old weedy seeds is not impossible on exhausted, barren\\nground, where the cultivation of the Heavenly plant has been willfully neglected,\\nespecially when history returns to its points of beginning. The flame of a deep-red\\ngleam breaks forth everywhere from mysterious depths.\\nPeriodically there went a hot wave of anguish over mediaeval Europe. That anguish\\nthe K Middie Agls ted was caused by the monks admonishing people to repent. It was aggravated by the predic-\\ntions of astrologers, by prophecies circulated through authors in Toledo and Paris, in Flo-\\nrence and Bologna. But its deepest source and incentive power was lying in the hidden depth\\nNever did infidelity of the human soul. In no other way is it explicable that the phantoms of religious visiona-\\ndis S5o e 65 UF 66 S 7 2 \u00c2\u00b073 95 r es an( tne demoniac convulsions in hermitages and in the valleys of the Seveunes, down to\\n97 the horrors of witchcraft, always kept pace with the spread-eagle attitude of highest worldly\\neducation and enlightenment. For never did infidelity extirpate superstition. This is more\\nthan evident from history. At the close of its career through barren heaths enlightenment\\nmay yet come to see, that the attempts to become as God in spite of Him will be put to grief.\\nFrom the frying pan it will jump into the fire. The powers which infidelity has declared\\ndefunct a thousand times will then shake it like the ague. Kant, at least, believed the exist-\\nKant ence of an invisible world haunting us, after he had investigated Swedenborg s statements.\\nphenomena of the The educated world of late denies faith in anything of the kind\u00e2\u0080\u0094 consequently it will believe\\nspiritual world incited j tne orac es f moving tables and knocking spirits. Nothing will be too weird in the line of\\nthereto by Swidknboho. i\\nold superstition, that infidels will not grasp after, in the heat of inner passions and in the\\ncold shudderings of the feverish soul. This very scientific world will resort to pseudo-mira-\\nMysterious phenomena c es altho hairs will stand on their ends from fright at the magical and occult phenomena.\\nof magic. Despite, if not in consequence of having been mocked, the powers played with in sorcery will\\nseize men as if they were their playthings; forces will fetter and fascinate them; visions\\nof things and premonitious grasps of events near and far, heavenly and infernal, will touch\\nhuman susceptibilities.\\nMan is to appear These phenomena are called magical because we are not as yet sufficiently\\nOf aifhisknown 11 acquainted with their inner nature as to systematically arrange and explain them,\\npofentfailties They were ever at work and will, yea, from the necessity in the matter, must make their\\nand proclivities, appearance, because man is bound to appear in the completion of all his known and hidden\\n10, 15, 16, 38, 44, u \u00c2\u00abj..\\n117, 119, 168, 176, potentialities, incipiencies, and proclivities.\\n1 QC 1 0*7 OAK 9ft\u00c3\u009f\\n1 232! It would be folly to predict the date of this completion, of the consummation of\\nSigns of the matters in prospect. But this much we venture to aver that the prerequisites fur the\\ntimes: occurrence of this revelation of man are at hand already, tho we may not be aware of\\nan undermined\\nsecularised civilisation, them, or misapprehend the constellations of the signs of the times, if not altogether\\ndisregard them. We simply contend for the possibility that the collapse of our\\nunderminded world-civilisation may take us by surprise any day. More than that,\\nwithout p P h rea n c\u00c2\u00b0hing set in we wan t to secure a position for our conviction, that more than one united counter-\\npres^ing powers 0? action of the preserving powers of civilisation may be expected, too, before the final\\ngenuine civilisation. crisis approaches. There is every reason to presume, that the power of capital may\\nbe checked once more; also that once more a healthy arrangement of political func-\\ntions may be established, as, for instance, against the error of indiscriminate majority-\\nrule; and that genuine liberty may have another lease of time. Nevertheless, the\\nfinal catastrophe will come to pass, and illusions will come to grief.\\n202. The approach of the end of the earthly form of existence is initiated. The\\nseparation of the contesting powers are putting themselves in definite array and decided opposition,\\ntaking the attitude of aggressive animosity on the one side, and of enduring resigna-\\np l t e U cutio f n a a B nd e of iTe tion on the other, both rejecting every idea of a compromise for which no margin is\\nenduring left. The separation of all the nobler elements from the mass of vulgar dross, the\\ndraining off of the metal from the cinders is evidently going on. The key for under-\\nBoth sides in array and standing the struggle lies in the inciting motto: Sicut deus eritis!\\nThe chasm between the sacred and the secular culture will come to full view\\nonly as we draw nearer to its edges. These two spheres of development become less\\nio9, 114, 115. cori g ruoug U ntil they become extremely repulsive to each other.\\nFinal issues of godiesj The one is that of haughty world-consciousness attempting from its own re-\\naspirations: sources to be as God so as to be under no religious obligations. People of that", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0408.jp2"}, "409": {"fulltext": "II G. CH. XL 202. RETURN TO ORIGINS.\u00e2\u0080\u0094 BABEL. 371\\ntendency flatten out upon the surface of things and spread into the broad periphery of he n t he pr er a i d .h\u00c2\u00ab \u00e2\u0080\u009eI\\nworldly concerns and externalities; detaching themselves from the high and central deudledTomthi\\nfountain of pneumatic influences. center\\nThe other party of meek and humble God-consciousness concentrates itself in the the other concentrated\\n...a into intensified personal\\ndirection of intensified personal lite, and is anxious to sever itself from the views severing itself from\\nworldliness.\\nand propensities of the former.\\nThus the chasm deepens and widens as the conflict proceeds and the crisis ap-\\nproaches.\\nThere the nebulous outlines consolidate into the distinct figure representing all outlines of the fu-ure\\nrepresenting all that is\\nthat is dark, base and bad. Here in the growing glory appears the holy image at SjJJJJj^Jgjj and\\nthe head of humanity, tho only in the refracted and many colored light of thousand-\\nfold reflected rays. The bearers of His image, purified under the care or in the fold\\nof either catholic unity or Protestant diversity, come to enjoy their blood-relationship \u00e2\u0084\u00a2ai\u00c2\u00bbg lnlcunt\\nin the realisation of a grand communion; they enjoy it altho it was brought about by enjlylhe S o? me\\nthe great pressure of common persecution and suffering. Among each other they are the grand communion\\nunited by love, whilst the abhorrence of Godlessness\u00e2\u0080\u0094 which all of them share in a XlTn equal to the\\nmeasure equal to their love of their Savior\u00e2\u0080\u0094 separates them from the lump of the Se savior f l0Te toward\\nabominable. For in the general pollution of carnal appetites the emancipation of Emanc ationofth\\nthe flesh in its nudity will be proclaimed, recognisible as the sediment of Greek nat- flesh\\nuralness; whilst the golden calf will receive due attention under popular round-\\ndances.\\nHorrible nondescript bodies of pestilential gases, figuratively speaking in the\\nsense of physical analogies will rise from that pool of putrefaction, into which all\\nthe refuse of worldly culture from Shanghai to Paris and San Francisco flows to- in one lump. e\\ngether. History never before witnessed a mixture of the Bad all in a lump, such as w\u00c3\u00bcl\\nthen be animated by the infernal lust of destruction and by impotent defiance of God.\\nImagination shudders at the attempt of forming a conception thereof, or inventing\\na name or analogy for it.\\nWe had occasion to look at the queer compound of man and beast in Turano-Mongolian Nature of the\\nr consolidated Bad as\\nart. This wild froth rising from certain fermentations in the human mind, was the expressive foreshadowed in\\nfeature of those dark regions where we found the first sediments of history, that substratum shamamsm\\ncovered up long ago, partly, however, lying open in wide tracts, to present view. In Asia we\\nfound it on the surface in primitive massiveness; upon the islands of the Pacific and in Amer-\\nica it protruded in definite spots; in Africa we meet it broken up into debris. The weird\\nforms of that low stratum reappear. Large parts of humanity will sink to that grade of con-\\nsciousness, where the human eye will scarcely be recognisable, as it looks up from the repul-\\nsive medley of beastly convolutions.\\nThen the end of irreligious culture will return to the region of its beginning as\\nhistory does. Then may come to full view what at the outset had only been typified.\\nOnce we found, merely guessing from the indications given by the broad substratum,\\nand regardless of the historic cycles, that a collapse of culture was probable. Based\\nupon this substratum we found universal history to commence its movements in de-\\nfinite curves, and to create a domain, in which now, since history presents to us its denn*Tsh\u00c3\u00a4pe\u00c2\u00b0of the\\nplain facts, we recognise the unfolding of that type of worldliness seen in the pro- prophet\\nphet s retrospective vista. As in a current this history moved through the broad\\nocean of nations, until it forms, in the consciousness of the Christian nations, a unit\\nof experience comprising even people without a history in the usual sense. This\\nmovement is distinctly marked off as to its merely cultural or also civilising pro-\\ngress.\\nAdopting Babylon in its symbolical import as the historic point of commence-\\nr J w K Historic movements\\nment, we distinguish the successive ancient monarchies down to the Roman empire, proceed m reverse\\norder, correspond to the\\neach fulfilling its specific part in preparing the scene upon which the world s Media- r e ci b r e k s\\ntor took His position. In reverse order Rome then begins an ascending scale of Babei.\\nmonarchies, until at the close of the recurring cycles there looms up the ominous anti- Theominous antit yp e\\ntype of the figure seen at the beginning, resembling the Turano-Mongolian idea of g^J^^i* the\\npower, and presenting even its materialisation. vlslble\\nIf this figurative projecture of historical evolution could not make clear\\nhow the natural part of history is expected to wind up, then let us say, that we per- Meto^^ta Sp with\\nceive at the close of history that confusion and maddening fray of which the name of Babellike\\nBabel is proverbial and suggestive. Justified in taking Babel as the arche-type of", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0409.jp2"}, "410": {"fulltext": "Comparison between\\npresent involutions of\\nworldly culture and the\\nproblematic world-\\nmonarcy of Babel.\\nAdvance of worldly\\nculture always\\naccompanied by the\\ndecline of true\\ncivilisation.\\nI 52, II 40, 65-69, 78\\nTo be furth\\nin Book III\\n213\\nMan as a whole is to be\\nlaid bare to the roots of\\nhis being before the\\nstill deeper root of the\\nBad back of him shall\\ncome to view.\\n117, 119, 168, 176, 185\\n197, 201, 205, 232, 233\\n372 THE REPRESENTATIVE OF THE BAD. II G. CH. XI. 202\\nworldly aspirations, which press on toward perverted ideals of unity, freedom and\\nadvance, we add, that the present anti-type reminds us of more than titanic defiance.\\nBut in order to understand the anti-type now revealing itself, we will have to go be-\\nhind the typical event at Babel and to syllogise backward to where yonder dark\\nchasm was widening when history emerged from chaos.\\nThe first foreshadowing: of a worldly and organised consolidation\u00e2\u0080\u0094 or rather the rebel-\\nlious conspiracy against the divine sovereignty in the narrative of Babel\u00e2\u0080\u0094 is instructive as tc\\npresent developments. It reminds us of the fact that, altho the nations have made\\nastonishing progress in mental culture, and are fitted out with technical facilities as never\\nbefore, and stand upon heights of civilisation which afford much more relative\\nsecurity against the inimical powers of nature and social miseries: yet that, on the whole,\\n81, 104, 126, 127, 150, these very nations of culture may rot and decay under their covers of safety and upon the\\nvery summits of civilisation, since they stand as distant from divine cultivation and discipline\\nexhibited as never before. We will be reminded of such peculiar occurrences wherein the advance of\\n6, 218 worldly culture among the nations in general was always accompanied by the decline of\\nspiritual culture, of true civilisation. Those phenomena, deserving special attention, will\\nbe further exhibited in the third book.\\nFor the present, it suffices to be reminded of the postulate that not only a part of\\nhuman nature, but man as a whole, is to be laid bare to the roots of his being. Not\\nbefore will the still deeper root of the Bad back of him come to view. No logic for-\\nbids the supposition that the gloomy mystery of the Bad is to be traced back to where\\nit protruded from a personal center and source. When in the midst of the times we\\nfound this mystery dismantled, we acquiesced in the exposure of the instigator of\\ndeviltry. Difficulties not to be overcome in any other way received their solution\u00c2\u00bb\\nto reject which would mean that the Bad is to be acknowledged as being essential to\\nmatter; that is, as being an original component of human nature.\\nThe hearth upon which the destructive heat of passion is kept aglow\u00e2\u0080\u0094 which,\\nbaffling every precaution, repeatedly breaks forth in flames throughout all history\\nwe remove to a realm outside of man and of what belongs to him. Inasmuch, how-\\never, as everything in the universe makes man the way and means of its revelation,\\nsin and darkness take the same route.\\nEffeminacy and cowardice would hide these facts from view, and trifle with\\nthings so stupenduous. Humanity is the object upon which the horrible fiend fastens,\\nin which he seeks to personify himself. Since the evil one is debarred from becoming\\nincarnate, he will not cease to use human nature as his means, until he succeeds in\\ntaking possession of one as a vehicle of his ostentatious demonstrations and mystifica-\\ntions. Some person will attain to the requisite maturity and adaptness. The\\nenemy of the Son of Man, so far tolerated under methods making him to destroy his\\nown achievements, will then seize the opportunity to appear by his representative in\\norder to arrange the final stroke. The man of sin the son of perdition will then\\ndischarge his assigned labors as the fruits of the infernal spirit, and throwing off all\\ndisguise, will reveal in bodily manifestation the substance of all iniquity.\\nIn his nude immorality this product of modern times and infernal designs strips himself\\nof every vestige of ideality of the True, the Beautiful, and the Good. He thus appears where-\\never modern man pushes away that upon which his dignity is founded: the principle of true\\nhumanism in Christianity. The ancient world did not have this foundation, hence these ideals\\ncould not then be kicked away. In those times man constructed ideals of his own, enjoying\\nthem without being aware of the abyss beneath them and himself. These reflectent ideals\\nwere subsequently to become the bearing pillars of humanity upon the basis of the Christian\\nview of life. Undermine this basis and the pillars tumble down; and along with the ideals\\nman in his real value and significance falls from his position. Humanity is at once subverted\\nto brutality. The animal in man, revealing itself more and more in the emancipation of the\\nflesh, develops into the naked beast, fit to represent the personage which is aptly designated\\nas the beast risen out of the sea (of nations).\\nAn awful metamorphosis takes place. Culture up to that height of evolution appeared\\nas a beautiful flower, which now was thought to unfold into full bloom. Its roots ramified\\nbelow the layers of all the historical strata\u00e2\u0080\u0094 as the secret roots of all abomination. The\\nbroad, richly colored umbel bursts open and exhales its benumbing, poisonous fragrance:\\nand being admired as culture, it utilises its deceitful attractiveness. But at the moment in\\nwhich the true nature of this deceptive secret appears, that very horror seizes mankind\\nwhich is perceptible whenever one believes himself confronted with the world of ghosts and\\napparitions. Man gets into the habit of dissuading himself of the reality of the entities\\ncausing such momentary tremor, howsoever thoroughly it may have penetrated to the core\\nof his frightened soul. But when at last the event occurs of which men ever felt premonitions,\\nas }f a monster rising from the sea of nations, men will no longer be able to persuade\\nThe hearth upon which\\npassions are kept aclow\\nis to be sought outside\\nof man and what\\nbelongs to him.\\nSin and darkness make\\nman the instrument, ad\\nhe is the way and\\nmeans of all revelation\\nThe Evil-one himself is\\ndebarred from becoming\\nincapnate.\\nHis final representath\\nthe man of sin\\nPresent\\nindications as to\\nhis appearance.\\nThe ancient world\\npreserved the ideals of\\nthe Good, the Beautiful\\nand the True, because it\\ndid not possess the\\nideal of humanity;\\nthis therefore could not\\nthen be attacked.\\nThe basis of ideal\\nhumanity; being\\nundermined it becomes\\ndegraded to brutality.\\nThe umbel fully\\ndeveloped. 73/77\\nBeast risen out of the\\nBea.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0410.jp2"}, "411": {"fulltext": "II G. CH. XL 203. MAN S CAPABILITIES (GOOD AND BAD) FULLY REVEALED. 373\\nthemselves of the scare being only imaginary. In opposition to the miracles from on high, Metamorphoses of the\\nwhich once were denounced as superstitions and impostures, miracles will come forth f\u00c2\u00bb ruls assumed by\\nthe antagonism to\\nfrom below to mock the mockers. What of the evil eye, of black art, and sorcery ever and Christianity.\\nanon cropped out and scoffed at the world of enlightenment\u00e2\u0080\u0094 whatever magnetism, somnambu-\\nlism, or hypnotism, in fact or by way of delusion, were showing forth in faint and random Miracles from\\nphenomena, will then consolidate, intensify, and manifest itself as a personal, concrete power, below mocking\\nhypnotisingmenby itsvery hideousness. The faces of the strong-minded even will then turn\\npale, and their bones will shake, when the man of sin will inaugurate his reign of terror.\\n203. It is postulated by history that the proto-type of all apparitions is to ap- Postulate of his tory.\\npear, inasmuch as man remains the theme of history under all circumstances. Hence\\nman in both aspects, as to his faith in God or his enmity against Him, in what he\\nloves or hates, must come to full and public view. The manifestation of either rela- inwth aspects, m his\\ntion is possible in no other way than through a human being; just as humanism was iS^tHtmudHb\\nrevealed to the world from above through the Holy Person. Through Him ensued the to be fully\\nwork of rehabilitating mankind by regeneration. The issue was a new humanity in r n e 1 d\\nthe form of a social organism, spread over the whole world and gathered from all na- nHJso.Vm; m, Itn,\\ntions. The work was accomplished through the instrumentality of the one, holy 205,200,232,233.\\nChurch, which, tho hidden under many outward and visible organisations and mal- True humanism to\\nJ culminate in a\\nformations, forms essentially one community. That portion of humanity which in P e e s e ^d\u00c2\u00a3,tor e\\nthis historic connection is renewed into the likeness of the Man from above, expects in p er,on\\nwith unfaltering certitude the appearance of Him through whom it came to exist, Expectation of\\nand with whom the mysterious inner life is to be rendered perfect and public. the church\\nIn an equal manner the opposite society in its organised form is awaiting its Expectation of\\ncompletion. Instinctively this organised world is bound to expect something the world\\nnolens volens, and to turn its expectations athwart a leader\u00e2\u0080\u0094 from below. The SfSraX\\nworld demands that its life, long doomed to secrecy and ignominy by the power of ^vorYd^toV^waitmg-\\nChristian custom and law, must finally obtain the liberty to throw off its compulsory for its leader\\nsecrecy and to triumph over these restraints. It will thus publicly proclaim as its eSimlto bfafo*\\nright, to be alone acknowledged worthy the name of human existence. worthy of existence.\\nThus on both sides moral and historical consequences are coming to a head as a\\nmatter of necessity. That part of humanity perpetuating the nature-bound state of seductive influence of\\nand intimidation\\nold obtains its full type and definite representation in the man of sin with his en- through the man d\\nK .00 sln 1 wn represents\\nchanting and demoniacal attractiveness. He comes with gifts for those who are enrap- the mere natural\\nirredeemable part of\\ntured with Hellenism, who revel in Buddhism, or stagger in Shamanistic frenzy, humanity.\\nThis representative of the merely natural humanism wields under alluring masks Adherents of true\\nsuch a seductive power, and puts himself into such a broad attitude, and breathes laTtest n p the \u00c2\u00abucfbie\\nforth such fumes of death, as to put the new humanity to its last test and to its pun\\nhottest flame of purification.\\nIn the ethical and mythological chaos the small band of the faithful, constituting oppression and\\n1 11J-I11 tin 1 perservation of the\\nthe community of humanism revealed from above, will stand lonely and defenseless, faithful.\\nThe nominally Christian nations will, on the whole, have purged themselves of those\\nelements which once served as their preservatives. The historical movement will The final fate of\\nthen have flattened out so as to get along without the spiritual undercurrent, and the^ecuiarfsed\\nwill have finished its course from theocracy through Church-state and State-church- world:\\nism. Nations arrange their affairs according to advanced principles, condemning\\nChristianity to privacy as a political nuisance; tolerated on terms of time, it is then condemned to privacy,\\ndeprived of its historical rights. The crowds of profane people, detaching themselves riJKT 1\\nfrom the ideals of their ancestors, and squandering their noblest inheritance, will not\\neven suffer the silent admonition which the mere existence of that ostracised congre-\\ngation exhibits to them.\\nThe strangest coincidence will be that the power of seduction and intimidation is wielded The part which popery\\n-.._... most likely is to take in\\nin no small measure by the very person, who, under the venerable vestments ot historic dig- the last appliance of\\nnity and the glimmer of three crowns, scandalises his position by abusing his former conserv- \u00c2\u00b0PP resslve measures.\\native influences in extirpating non-conformists on the one hand, and in selfdeification on the\\nother. Since, as Gcethe observed, the conflict between faith and infidelity generates the pro-\\npelling force of historical development, it will hasten the final crisis. When systematic perse-\\ncution grows hottest, when the arena and the catacombs again resound the waitings of the conflict between faith\\ntortured and the perishing, then the great change shall occur which will take the world by ahvay^g^ne^atelfa\\nsurprise. The simplest drama drifts to a closing act which explains the plot, and redeems propelling force.\\nexpectation from its many disappointments. A chain of intervening fact? absorbs the atten-\\ntion, whilst the most interesting theme seems to be lost until by a singlt accident the triumph\\nof the good is ushered in, the spectator s suspense is relieved, his sympathy satisfied, his moral\\nsense reconciled with the completion of the act.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0411.jp2"}, "412": {"fulltext": "374\\nThe great\\nchange which\\ntakes the world\\nby surprise.\\nChristianity to partake\\nof the earthly\\nlife of Christ\\nin all its phases.\\nFinal\\nexperiences of\\nChristianity\\nequal to the\\nfinal treatment\\nof the Savior\\nat his first\\nappearance\\nunder earthly\\nconditions.\\nComplete vindication of\\nthe truth: Sicut deus\\neritis as separated\\nfrom the lie\\ng 109, 114, 115, 202.\\nThe God-man ever the\\nprototype\\naccording to which He\\narranged and invisibly\\nadjusted the\\ndevelopment of\\nhumanity under\\nfreedom and necessity;\\nand rendered the\\nsolution of all problems\\npublicly manifest.\\nSeparating effect of His\\nreappearance.\\nCrisis last judgment.\\nWorkings of the leaven\\nbecomes evident.\\n115, 117, 119.\\nAll judged\\naccording to\\ntheir attitude\\ntowards or\\nagainst Him.\\nDark spirits, offended\\nby the triumph of\\nChrist and His cause,\\nexpelled from the\\nworld of men.\\nVerdicts rendered long\\nago simply executed.\\nBut for this final\\nmanifestation of\\njustice history\\nwould be natural\\nhistory pure and\\nsimple;\\nwould resemble a\\nvanity-fair\\nHistory a well arranged\\nunit, a living organism,\\n.fliaos in the end as in\\nthe beginning, and in\\nthe middle of the times.\\nEQUATION BETWEEN RIGHTEOUSNESS AND WICKEDNESS. II G. CH. XL 203.\\nA drama simply mirrors historic plottings and actions. During the developments\\nof history the presumptive claims and the vain aims of the whole world dragged into\\nthe performance, conceal from man the leading theme of humanism under the\\nsuffering of the righteous. The nations gradually eliminate the limits once assigned\\nto them, and identify themselves with the turbid mixture of the world s culture,\\nhaving flowed together through the broken dams. The Christian thought seems to\\nhave been swamped, true humanism to be lost in the turmoil. History seems to have\\nbeen derailed from its track and to end in a complete failure\u00e2\u0080\u0094 all in the manner\\nequal to the life of the Great Representative of humanity. But just at this instant\\nthe great change takes place. This climax is in itself the closing argument in refu-\\ntation of the old assertion: Sicut deus eritis! The verdict now to be rendered settles\\nthe great historical litigation. The great truth implied in that promise\u00e2\u0080\u0094 which in\\nits falsification symbolises the subversion of the truth into the lie, and symbolises\\nabuse of the truth for the purpose of distorting the divine purpose\u00e2\u0080\u0094 is victorious after\\nall. The formative thought, the constructive principle and motive purpose of his-\\ntory becomes visibly evident, and the motto in its true sense personified.\\nChristianity alone possesses the ties and the virtue to bind its adherents into\\nspiritual unity, its ideas being realities and its facts being ideal. The church com-\\nprehended from the beginning, and in her first exhibition of the truth gave testi-\\nmony, that in the God-man is given the proto-type and efficient factor, together with\\nthe pledge of the final perfection of a certain part of humanity. As the aesthetic\\nsense of man demands from works of art, that the ideal sublimity and predominant\\nthought animating the figure as a whole should be brought out by the finishing\\ntouches:\u00e2\u0080\u0094 so the ethical sense, with still more forcible emphasis, demands final per-\\nfection and equity of justice as a matter of necessity. The Author of all has\\narranged from the beginning, and in the middle of the time has invisibly regulated that\\nentire chain of development, interlinking freedom with necessity, which we call his-\\ntory. He, Himself, formulated the ethical and sesthetical demands and laws of the\\nprogressive movement in concurrence with the nature of things in general. He,\\nHimself, in a conceivable manner, at the completion of the historical course, ren-\\nders the final solution of the problems.\\nThe decisive affirmation of the truth in the sicut deus eritis must consist in a\\npublic manifestation, through which unmistakable evidence is given to the eternal\\nvalue of human ideals, of man s irrevocable destiny, and of the final earnings of his\\nhistory. The palpable, visible appearance and reappearance of the Son of Man car-\\nries with itself a decisive and a separating effect. It is the last judgment. The\\ntouchstone or criterion of thoughts and acts\u00e2\u0080\u0094 concealed throughout the historic evo-\\nlution, so as to be known to faith only\u00e2\u0080\u0094 becomes then disclosed to all. The effects of\\nthe leaven once added to the ethnical lump and causing it to ferment: the disinte-\\ngrating and affiliating, the separating and organising, rejuvenating and preserving,\\nthe judging and adjusting effects are all rendered visible as in one grand cyclorama\\nat the solemn second Advent of the Savior-Judge in His majesty. His presence\\nthrows light upon every relation, and makes it clear why everybody is judged accord-\\ning to the attitude of his own heart either towards or against Him.\\nThat which ought not to have been is separated and banished from the world of\\ntrue humanity. The dark spirits, who cannot bear to see the Son of Man and His\\ncause triumphant, are expelled, and the effects of their influences along with them.\\nThe condemnation of the Bad, and of its instigator, and of those who by their acts\\nidentified themselves with both, is now manifest to the exclusion of all further con-\\ntroversy. The verdicts rendered long ago, are now simply confirmed and executed in\\nsuch a manner that nobody dares to complain of injustice having been done him.\\nBut for this final manifestation of justice history could not be considered as the\\nsphere in which the spirit actuates itself; it would be natural history pure and\\nsimple. It would run in the spiral lines of an endless screw into the indefinite vague-\\nness of the blue ether, never of any avail, a wearisome mismanagement, an unintel-\\nligible Vanity Fair. It would be unworthy of any cognisance; and we would have\\nto despair of gaining wisdom from experience. Nowhere in the history of nature or\\nin universal history would a purpose be conceivable; we would have to reckon with", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0412.jp2"}, "413": {"fulltext": "II G. CH. XII. 204. GLORY OF THE SON OF MAN REFLECTENT FROM REDEEMED SOULS. 375\\nrandom quantities and the odds against us\u00e2\u0080\u0094 a maddening, crushing aspect from\\nwhich it would be best to turn away in hopelessness. But no; as it is, history has\\nproved itself a well-arranged unit, a living organism with features the more expres-\\nsive the finer it became differentiated; its constituent factors themselves determining\\nits issues and serving to realise sublime intentions.\\nFrom the original chaos man emerged, uniting all the natural polarities in his\\nown being; crowning the evolution of nature; containing within himself the type\\nand theme of historical development. In that chaos at the middle of the times, when\\nthe fabric of ancient contrivances collapsed, the God-man and Mediator, center and\\nsource and model of a new humanity, took foothold upon man s rough earth. Again\\nin the chaos of the latter days will He appear upon the scene, commanding peace,\\nspeaking the last verdict, and banishing the element of discord. Whosoever agreed\\nwith the mystical Head, and was attracted to Him as a center of homogeneity; who-\\never did not oppose being fashioned into His likeness; whoever was engaged in ele-\\nvating earthly conditions and thereby cultivating the ego; whosoever and whatsoever\\nis fit to be rescued and gathered from the collapse of worldly culture: He comes whatever is fit to\\nto take home to His own household. The members belonging to Him as their b rescued from\\nHead\u00e2\u0080\u0094 analogous to the universe belonging to man\u00e2\u0080\u0094 He will elevate into eternal comes to take\\nfellowship with Himself. In the communion held at this reunion humanity in its full- household! 8\\nness, perfection, and reality will be established. It will complete the reconstruction\\nr His adherent members\\nof the world of nations in the whole extent of its variety and differentiations as planned to partake in His own\\nbefore the beginning. At the same time it will become evident that nations seem-\\ningly inactive, and that tribes paralysed from terror, deemed as having been for-\\nsaken and void of any culture whatever\u00e2\u0080\u0094 were really not thus neglected by providence-\\ninheritance;\\neach on his part\\nThe system of nations in their gradation, and in their fractured condition all the worid* 6 01 of\\nover the earth, reveals the thought according to which the roles for each to perform, Xuc^rHplendent\\nwere distributed. A rich variety of gifts and longings, aspirations and formations p e i r t f h ec Vv1rL\u00c2\u00b0e^ Christs\\nbecomes known, none of which was entirely in vain. Refracted rays of the thought 1 w end see m\\nof humanity in many colors reflect the spiritual sphere of material or personal diver- t,^ h J e n a r of re e o n n a!\\nsity under essential unity to which all pertain, each representing a part of that h Is n d \u00c2\u00a3reed from\\nwealth of personal life which then becomes freed from raw hulls and mere external ^formations.\\nmalformations.\\nCH. XII. CONSUMMATION OF THE WORLD S HISTORY.\\n204. Man being a combination of the natural and the spiritual world, it follows of history\\nthat history is partly natural history, running in the groves of physical law. The ntturai history.\\nfinal crisis therefore not only concerns humanity or the moral world, but also the\\nnatural, the visible universe. Nature furnishing the corporeal part of man, it follows Nature particip tes in\\nthat with the revelation of man also the essential nature of the elementary world the history of man.\\nshall be completely revealed. ^ll^V ZX\\nAt the commencement of our investigation we took our position upon the elevated move upon\\nregion where the great mountain systems of Asia form their connection. There our imagina-\\ntion took, a view over the mountain ranges, coast lines, and deserts of the earth. They all\\naided in determining the quarters for people to camp and dwell upon, and prescribed to\\nhistorical sections their boundary lines.\\nYet the earth is more than the mere stage for the historic movements. Man\\nAs it supports man by\\nhimself is fed by its elements. Iron and phosphor, salts and gases, etc., are the \u00c2\u00a3^\u00e2\u0080\u009e\u00e2\u0080\u009e^1^\\nbuilding materials of his body, and in large measure condition his moods and tem-\\nperament. The human figure is a child of this earthly world, which nourishes man\\nand carries him around. But mother nature is not above the nature of the child.\\nOur body is subject to a state of permanent decomposition that is, is continually ^p*^* 68 of man 8\\ndying; and the earth will be overtaken by the same fate. The body is that by which ^J^w a 1 fa\\nman becomes visible, a transient composition of tangible matter. By the concurring\\ndecomposition man as well as matter is transmuted into something else, in a sub-\\nstance not visible to us. Hence the earth, too, is to partake of the same process.\\nKarl Ritter designates the earth as a peculiarly organised cosmic individual, an entity _, hg earth oosmical\\nsui generis with progressive development. Such the earth is indeed in its whole construe- individual, an entity\\ntion, in its substantiality, in the arrangement of its parts. On account of this form the earth sul e enens c RlTTKB\\nin essence is subject to that form of decomposition which wecallcombuscion that is, designed\\nfor developing into a new or modified form of existence; the human body is the prophet of\\nthis transition.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0413.jp2"}, "414": {"fulltext": "376\\nTHE END OF THE WORLD.\\nH G. Ch. XII. 204.\\nThe human body\\nis the forerunner\\nof the earth s\\ntransition.\\nPhysicist only differ as\\nto the mode of\\ntransformation:\\neither torrid or frigid.\\nTyndall votes for\\na fiery end.\\nDu Bois-\\nRaymond for a\\nglaciation.\\nNatural science makes\\nman s destiny to depend\\nupon the fate of his\\ntemporary domicile.\\nScientists are of the\\nopinion that nature, not\\nthe spirit, determines\\nthe last act of history.\\ns 232.\\nDetermining part of\\nthe final catastrophe\\nmay as well be ascribed\\nto the idea as to the\\nstomach.\\nPersonal will, ruling out\\nthe natural blind will of\\nabstraction, determines\\nthe end,\\nAbsurdness of will in\\nthe abstract.\\nThe crisis not only\\ntellurian but even\\ncosmical.\\nThe universe but the\\nbroad basis of the\\npyramid tapering up to\\nman its apex\\n\u00c2\u00a71,25, 31, 113, 185\\nand is to concur in h\\nhistory and destiny.\\nPurpose, value and\\nqualitative weight\\noutbalancing\\nquantitative\\npreponderance.\\nControversies bearing\\nupon the problem of\\ninhabitable orbs besides\\nour own.\\nChalmers, Whewell,\\nFfECRLER, PESCHEL,\\nStil E LH NU.\\nWhat, then, will become of the earth? Viewing this question from the stand-\\npoint of the physicist, we would have to content ourselves with the negative results\\nof either a very torrid, or a very frigid mode of destruction. That the earth shall\\nonce cease to be is admitted by every scientific observer. They only disagree as to\\nthe diagnosis of the malady causing the final demise.\\nSome think the earth will die of consumption, so to speak, that when all the carbon and\\nnitrogen will be used up, organic life must vanish. Tyndall clung to the theory of a fiery end.\\nBy a simple stop of its revolving motion the elements may easily attain to that degree of heat\\nin which they must melt\\nDubois-Raymond is of the opinion, that the earth is doomed to glaciation. According to\\nhim the last great migration will rush from the poles to the equator; people will wander there\\nto keep warm; and when the last inhabitant of the earth sinks down with chattering teeth,\\nstark and stiff, then the last act of universal history will be accomplished. All scientists agree\\nthat as a matter of course the fate of man depends upon that of his dwelling place. The want of\\nwater would bring history to a standstill; lack of fuel would render history a thing of the\\npast. Because of fire or ice enveloping the world, money would cease to be a power. The\\nearth will then as heretofore swing around the sun but as waste a body as the moon now is\\nIn short, nature, not the spirit, is conceived as having to say the last word.\\nWhy not reverse the matter? Why not concede the role of taking the initiative, at\\nleast, to the spirit upon essentially the same materialistic preambles? Let us take it\\nfor granted that moral ideas were indeed the products of nerve-action, equally\\ndependent upon the action of the stomach, as the latter conditions the former.\\nWhat, then, would hinder us from ascribing the determining part in the final catas-\\ntrophe to the idea instead of the stomach? This has actually been tried. It has\\nbeen said that the will power, underlying all that appears, must have accumulated\\nsufficient strength first in the human will. For, only in this reservoir is gathered\\nand contained that sum and substance of will, which surpasses the force of will in\\nthe abstract, which is conceived as actuating all earthly matter. As soon as personal\\nwill predominates over the blind natural will, the end may be brought about. That\\nwill-conveying substance which shall have been transformed into human thought\\nmay then determine to stop willing. The abstract remainder of will, marginal will\\nat random, working merely as matter, must simply follow suit. Thus the end is at\\nhand, the catastrophe sets in. Materialism, then, in either mode of apperception\\nagrees with us at least in regard to the end of the world. Moreover the crisis is not\\ntellurian but even cosmical. The sand of the dunes is as much concerned in the end\\nof the world as the most remote astral nebulae. For this universe constitutes an\\nentirety; and as such it is of no more significance than that which the earth bears\\nwith reference to man. It is but the broad basis of the pyramid which we saw taper-\\ning up in man, its apex and crown; hence this whole mechanism of the universe\\nmust concur in his history and his destiny.\\nInasmuch as in man the w hole fabric of visible things related to him centers and makes him\\nthe microcosm,he, as the center, determines, in the reverse order, the fate of all his environ-\\nments. It is astonishing, to be sure, that the incommensurable realms of the skies should be\\naffected and their destiny determined by the issues of the comparatively small particles of\\nhumanity. The conclusion seems altogether preposterous. But the matter assumes a differ-\\nent aspect, if we consider that appearances as to quantity are delusive. This whole subject\\nhas been argued already. There we had extensive and quantitative preponderance in meas-\\nureless spheres; here we have purview and qualitative weight in the smallest compass; there\\nmasses, here values; there immensities of distance, bound up in the mechanism of rigid law-\\nfulness, of natural necessity, here in man the spirit looming up, surpassing and encompassing\\nthat mechanism by free thought; there the ponderous question, here the illumining answer.\\nBy the way we may point to the notorious controversies respecting these problems,\\nsince Chalmers and Whewel, Zceckler and Peschel of late have written on the multiplicity of\\nworlds. Pechel, in answer to those who insist upon the utility and purposeness of those\\nworlds\u00e2\u0080\u0094 because they find it unreasonable that so many stars should not be utilised for dom-\\niciles of reasonable creatures with a history of their own rejoins: They conceive of God\\nas if he were a sort of real estate broker, whose practical instinct would certainly not have\\nallowed him to build so many houses, being afraid of getting no tenants for them According\\nto our former conclusion we are inclined to agree with Schelling who said: God has valued\\nthe man of earth so highly as to consider him sufficient for all His purposes. Man is the final\\naim of God, and in this sense everything is prearranged for his sake Thus we conceive man\\nas the epitome and aim of creation, on whose account its cycles through seonsare focused from\\nextensions to intensity. The excellency of man is thereby exalted the higher, as the basis\\nupon which he stands erect, is the broader The basis is the astral universe, which none the\\nless proclaims the glory and majesty of the Creator as Schelling emphasises.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0414.jp2"}, "415": {"fulltext": "II G. CH. XI. 205. DUALTIY OF CONSCIOUSNESS CEASING\u00e2\u0080\u0094 CONCILIATION OF CONTRASTS. 377\\nThe decomposition to which man is subjected bears upon the transformation of Decomposition of the\\nhis world with its entire heavenly periphery. Our bodies and the planet upon which \u00e2\u0080\u0094^1,1\\nwe are flung through space, and the worlds of the universe are in substance all one \u00e2\u0084\u00a2i on above\\nand the same house falling to atoms.\\nSpectral analysis demonstrates this truth. It has helped us to abandon the illusion of\\nan origin which sentimentally imagined the stars as clothed with the dignity of being angelic\\nabodes. The whole great edifice made up of the same chemical and soluble elements must of\\nnecessity undergo the same crisis as that to which our bodies are assigned. Whether the pro-\\ncess is called decomposition or combustion is immaterial.\\nThis bulk of compressed and irredeemable life is that which ought not to be It is Repressed life as far as\\nthat which is irrational; embarrassing us whilst encircling us. fastening us between darkness lught not i to e be.\u00c2\u00bb mable\\nand gravity and torturing us with the anguish of opposing polarities. 8 i0 51 m 202 232.\\n205. Repeatedly the different phases of human life have been enumerated\\nwhich must develop the course of history, in order to verify the proposition that his- SSSSSSuS,,\u00c2\u00ab\\ntory means the complete unfolding of man. Often it has been attempted to show, man 1197,201,202,232,\\nhow the progress of evolution would gradually abolish the cause of such abnorm-\\nities as are undeniable, whenever the actual condition of humanity comes under con-\\n-nj. i ai .1 Real progress must\\nsideration. But never has the demand been insisted upon that real progress must in- include the abol| t io n\\nelude the abrogation of those contrarieties into which man s dual being is divided. tnehTmand^ibeYng\\ni~i \u00e2\u0080\u00a2xix\u00c2\u00abiij.\u00c2\u00ab 1 distracted.\\nConcerning the strained relations, we refer to what has been said about -reflecting 98 175 m\\nand unreflected consciousness. We desist from reviewing the mysterious capabili- Dual form of\\nties concealed by the night-side of soul life which so seldom break through day- ^TET\u00c2\u00ab. m. m.\\nconsciousness. But we anticipate that in the end the separation of these two sides\\nof the inner life shall cease. The strain between them is caused chiefly by the en- Po i arit ies to cease\\ncumbrance of our personal life with our material corporeality, and is aggravated by and7pi n ri3it reality\\na certain disintegration of our consciousness, by discrepancies among the faculties of consciousness 1 of\\nthe mind.\\nFrom the depths of each human being conscience with its immediate feeling of T\\nv^ \u00c2\u00bba 6 idea of progress towards\\nvalue manifests itself as the representative of invisible, holy realities, whilst thought har \u00c2\u00bb\u00c2\u00b0ni\u00c2\u00b0osness\\ndemands reconciliation\\nis captivated and molded by visions on the surface of this world and its laws. In the between faith and\\nm _ science.\\ninterior department of the mind faith holds sway; whilst in this province of the vis-\\nible, piece-meal science insist upon its sole right to give explanations and to make\\nits judgments binding. To harmonise the conflicts ensuing from the damaged con-\\ndition and to bridge the chasm, is the demand implied in the concept of progress\\ntoward ideality. This conciliation is a postulate of reason as much as of moral\\nsentiency.\\nBut this liberation from an unnatural tension, this clearance of antitheses from\\nthe strains of antagonism can only be the sequel of the solution of another question\\nand another tension.\\nOur environments in their present, which we call natural, form consist of nothing\\n7 o Materiality of nature\\nbut matter. But we must remember that nature in its present condition is not re derin me :;eiy\\nr U u\u00c2\u00bb phenomenal and veiling\\nnatural in the sense of true reality and perfection. The materiality of nature, render- r/h^ou h- oTn\u00e2\u0084\u00a2 11\\ning it merely a catena of phenomenal appearances and veiling its essentiality is but disturbance\\nthe consequence of a thorough-going disturbance, because of which nature simply\\nconceals the essence of things and the invisible world of our destiny, and distracts\\nour attention from it.\\nNow these hulls will drop at the moment when, lightning-like from the\\nsphere of the invisible, which blends with the visible except as to the usual concepts\\nof spatial and temporal dimensions, our Redeemer will step over into our world of the ma P n e tn an cosmos\\nundergoes a sudden\\nVlSlDle matters. metamorphosis into\\nthat form of existence\\nAt the very moment of this appearance, when the personality of the Lord of crea- ^\u00e2\u0080\u009e\u00c2\u00ab1! and\\ntion shines forth, the veil falls and the cosmos undergoes the sudden metamorphosis\\ninto that form of existence which is nature essential and pure. A certain residue, wo r /id postufaSd b aturaI\\nconsisting of the cinders separated by the smelting process, becomes purposeless. Of evolution\\nthis we can speak metaphorically only, but the analogy holds good in describing\\nthe procedure.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0415.jp2"}, "416": {"fulltext": "378\\nScience aims at\\ndiscovering laws for\\nsubducing natural\\nobstacles.\\nArt aims at the use of\\nmatter in representing\\nthe ideal.\\nCosmical elements\\nabsorb man s thoughts\\nand rebel against him\\nuntil they are rendered\\nsubject to thought and\\nobey its rule.\\nThe mind not tobe\\ndiverted as tho it\\nhad been given for no\\nother purpose than to\\nengage itself with\\nnature.\\nDominion over nature\\nnot the end, but the\\nmeans to gain spiritual\\nfreedom.\\nCharacter of miracles is\\nno more unnatural than\\nthe unification of\\nphysical and spiritual\\nlife in man.\\nChrist s command of\\nnature was typi\u00c2\u00ab\\nand exemplary.\\nTRANSFIGURATION OF NATURE.\\nn g. ch. xn. 205.\\nReference to the\\ncosmical significance of\\nthe resurrection. 118.\\nSubstance fashioned\\ninto instrumentalities of\\nthought.\\nSignificance of the\\nearthly stuff to those\\nwho are entitled to the\\ncertain hope of their\\nown bodily glorification.\\nAntagonism between\\nmatter and mind\\nvanquished, analogous\\nto ideal-real formations\\nof art.\\nVisible things changed\\nfrom being the\\nconcealing garb of\\nreality into the luminous\\nenvironment of the new\\nhumanity,\\nresplendant with the\\nglory of man made\\nperfect.\\nSuch a consummate perfection of the natural world is postulated even by the theory of\\nevolution Progress essentially consists in gaining control over the phenomena of matter\\nand over natural forces. All exertions of science have this end in view. Science searches in\\nthe heavens and upon earth for laws that will make forces and substances subservient in\\nfurthering the mastery of mind over matter. The obscure and incalculable domain of\\naccidental happening is narrowed inch by inch.\\nArt pursues the same aim for it does not content itself until the resistance of matter\\nyields to thought, until it is made to represent the ideal. This being the motive of all progress,\\nthe goal of history can not be anything less. Subterranean and sidereal factors oppose the aspi-\\nrations of man, as tho they had conspired to rebel against him. They try to absorb all his\\nthoughts, to mystify them, and to dominate over them in their distraction until finally they\\nthemselves shall be subjected to thought, and shall be made to obey its rule.\\nThe subjection of elementary nature will not, however, be accomplished by hy-\\ndraulics, screws, and nerve-reflex-action; and as little by chemistry as by mechanics.\\nDominion will not be attainable merely by inventing contrivances, as tho the\\nmind had been given for no other purpose than to engage itself with nature; as tho the\\nmind was to be but the means of overcoming it. The purpose intended by charging\\nman with dominion over nature is not in the first place subjugation of creatures,\\nbut man s own spiritual freedom. No mind but that which is freed from its nature-\\nbound state will surpass physical power with an authority approximate to that which\\nwas at the disposal of the Mediator.\\nThis indicates and postulates a peculiar method of final consummation. All the\\npower which the Mediator wielded over obdurate physical environments is made\\nconducive to man s spiritual independence. This is to be inferred from the descrip-\\ntion of His deeds in the Book of the Nations. This dominion over nature can neither\\nbe wrought through physical arrangements nor by skill in any secret art. Tho mira-\\nculous, Christ s authority over, and command of, nature was natural, nevertheless;\\nprecisely as natural as the perfect unification of personal, that is, true physical and\\npure spiritual life within Him. Christ s command over nature was typical, and in its\\nkind exemplary, altho as to its degree we must abstract from that nature which in\\nour Savior was screened by our nature in its dependent state. In the glorified cor-\\nporeality of the Risen One we observed the mode of that permeation of the corporeal\\nby the spiritual substance which typifies and warrants the final transfiguration.\\nThis resurrected body, the first sample and pattern of a new kind of humanity, repre-\\nsents the unity of spirit and nature in its perfection. This modified and purified\\nnature is no longer dead and obstinate matter. It is simply matter, or rather the es-\\nsence of substance, in the form of entire subjection to the spirit; it is substance fash-\\nioned into the instrumentality of thought. Matter now solely serves to express\\nthought in its willing and constructive capacity. Elementary substance, tho elevated\\ninto a higher state, becomes no more than pure nature, except that it is now visible\\nin its true reality, as that essence of things which lies beyond the mere phenomena.\\nThose possessing the marks of membership in the mystical body of which the\\nMediator is the Head, view the material world in this sense. To them the stuff in\\nnature has no more nor less significance. Their life s work consists in persevering to\\npenetrate and permeate material nature with spiritual life, tending toward glorifi-\\ncation. Thought pure and simple, the idea of development, and every analogy in\\nnature postulate a glorification of their bodies.\\nThought proposes or anticipates no more in this respect, than that which every\\nnoble creation of pure art indicates,upon which all works of sculpture,literature,paint-\\ning and music inadvertently are bent: namely, the conciliation of mind and matter in\\nreal-ideal formations. Thought cannot rest satisfied, unless that final reconciliation\\nis perfected in real forms, by way of the transformation of elements under the\\ndirection of thought into the state of their essential nature and purity, by van-\\nquishing the antagonism between matter and mind, and by bringing both of them\\ninto full harmony.\\nThus the Coming One is to be adored as the Great Artist, applying the finishing\\ntouch to what was invisibly prepared in His militant congregation upon the small\\nearth. He is the Master-builder, projecting the restoration of the beautiful to its", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0416.jp2"}, "417": {"fulltext": "II G. CH. XII. 206. NECESSITY OF NATURAL LAW AT AN END. 379\\nplace in glory. With His appearance visible nature will be transformed from a con-\\ncealing garment of the spiritual realities into a luminous environment of the new\\nhumanity in its glorified corporeality.\\nIt is in the sphere of this unified personal and sublimated corporeal life that The rupture our dual\\nthe discords between matter and mind are overcome and harmoniousness prevails. consciousness *\u00c2\u00bbe*ied.\\nHere, consequently,that rupture also is healed, by which our being in its present con-\\ndition is distorted, so that we are crossed and recrossed by reflecting and unreflected\\n(or sub-) consciousness by the seeming contradictions of faith and science, of\\ndivining and knowing. This conciliatory and redeeming consummation is pledged in\\nthe first and second advent of the Lord, our Mediator and Redeemer.\\nThe return of Christ Jesus must not be imaged as tho He would need to travel not om^n aistaSSs.\\nhither from sun-distances into the present dimensions of space. For even now He\\nstands in the center of all things and affairs embracing all, tho concealed and\\nunapprehensible.\\nUnknown He dwells in His own Household. The incognito of the\\nHis presence is analogous to that of the hero among the suitors of whom the myth Lord-\\nspeaks. These frivolous guests behave boisterously in his own halls, debauching his property,\\ndrinking his wine, courting his wife, not knowing that the master of the house is present. He\\nobserves them, not from afar. He moves among them in lowly garb, a stranger, whom\\nthe spendthrifts take for a beggar. But suddenly he makes himself known, throwing aside\\nthe concealing enclosures. The frivolous lips grow pale, for the debauchers stare at him with\\nghastly horror, seeing now what they alleged to be Unknowable\\nThe mere dropping of the incognito amounts to a criterion, deciding the crisis of Crisis at the\\nthe last judgment. It transpires in a manner analogous to the discharge of the grea ay\\nelectric spark into a chemical composition, instantaneously separating the elements.\\nUnder the effects of this sudden reduction the most hidden ingredients become dis-\\nji zv. m. illustrated by the\\ncernable. In separating the mixture electrosis sets free the affinities. The discharge of an electric\\ni mt j.i UX n a chemical\\nappearance of the Mediator will produce the same effect. Thus that crisis comes to composition.\\nElecteosin.\\ncompletion which began when the word was discharged into that sweltering\\ncompound in the Roman crucible. The precipitate of the compound, falling re\u00c3\u0084t^proce^begun\\naway from the purpose-thought, will sink to the bottom as a caput mortuum. discharged Into the*\\ncompound in the Roman\\n206. This crisis brings out still another sequel. crucible.\\nIf the magnetic bar approaches a surface strewn with iron particles, they show ^X T uTchHst s\\nagitation as if animated with life from above; their susceptibility for the attractive adherents illustrated by\\nr J the action of the\\nforce is awakened. They rise to meet that force attracting and governing them. As soon magnet,\\nas nearness permits, the law of gravity, binding them down, is rendered powerless by\\nthe higher force of magnetic attraction. The loose particles give themselves up to\\nthe strong influence of affinity, adhering to it, and being held up and held together\\nby it.\\nBy virtue of the homogeneous efficient the dormant receptivity was quickened. ispenTing theUwof\\nWe have the phenomenon of corresponding essentiality and polarity, in the approach eravity\\nof which the particles find their hold and their rest. The bar imparting its force\\nbears them, with sufficient power to keep them safe, over the chasm which opens\\nbeneath, because of the suspension of the law of gravity.\\nThis is a physical analogy of the process in which the Head of humanity attracts So must christian\u00c2\u00ab\\nto Himself all who throughout the course of history opened themselves to His influ- atb-Mtlvfp\u00c3\u00b6wer th\\nence, and who are drawn to Him through a sympathy mocking every law of natural\\nnecessity.\\nFurthermore; the persons thus attracted and held together by the Mediator become\\ninstruments themselves for the further communication of this attractive influence.\\nIn a manner, equal to the spirit being the center and core of the human being in Humanity proper is to\\nfa o the universe what th\u00c2\u00ab\\nthe concrete, is humanity the center and essence of the natural world, the remotest s P mt-soui is to the\\nhuman body.\\nspheres of the visible universe included. Inasmuch as this physical universe cen-\\nters in the human body, it is also encompassed by the spirit. The human body is the\\nlocus and medium of unification, the organism in and through which the elevation of The transition from\\nthe natural into the spiritual sphere is to be effected, the fabric where the assimila- spirituaiisation goes\\nthrough the personal\\ntion is initiated. In the connection of the body and spirit the physical world as an itfe an.\\nentirety is apprehended, appropriated, and pervaded by the mind alone. By way of\\n27", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0417.jp2"}, "418": {"fulltext": "380\\nAll arrested life bound\\nup in matter is virtually\\nliberated by Christ,\\nunder condition of the\\nethical process\\nprescribed in the order\\nof salvation and in the\\norder ^)f things in\\ngeneral.\\n8 7,9,30,41,116,117,\\n157, 158, 159, 177,\\nCorporeality the end\\nof all of God s ways.\\nHistory at rest and\\ncomplete only after thi:\\nconsummation.\\nHuman nature to reach\\nperfection in\\nmultiplicity exhibiting\\nthe gifts, and tasks as\\nfully developed and\\naccomplished in all\\ndirections and every\\nrelation.\\n10, 13, 15, 19, 25, 38,\\n117. 119, 168, 176, 185,\\n197,201,205,232.\\nAll potentialities free\\nand at man s disposal.\\nThe fruit, the\\nreproduction of the seed.\\nThe visible\\nuniverse solely\\nexists for the\\nmaturation of its\\nhidden secret a\\nnew humanity.\\nPicture of the intricate\\narrangements of\\nProvidence in executing\\nthe plan of the world\\nCORPOREALITY THE END OF ALL GOD S WATS. II G. CH. XII. 206,\\npersonal life is nature conducted upward into new relations and functions, which\\nwere never thought of in the lower sphere of natural life left to its own helpless?\\nness.\\nUnder the same rule of order the physico-psychico-pneuniatic humanity is as^\\nsumed, adopted, and conducted into higher relations, functions and beauty, by the God-\\nman to whose likeness humanity is to be restored. When he took to Himself human\\nnature and corporeality, even in its dilapidated condition, this restoration was His\\nobject. But because of the dilapidated condition, the elevation is of necessity condi-\\ntioned by the ethical process prescribed in the order of salvation.\\nJesus, by virtue of His own holy personality\u00e2\u0080\u0094 having substantiated the union of\\ncorporeality and divine spirituality, and having glorified natural life as well as\\npersonal life\u00e2\u0080\u0094 conducts in and through Himself the natural world back to its ideal\\nand true form of being. At His final appearance He bodily transfigurates the mem-\\nbers of the humanity belonging to Him as His body, into the state of glory\u00e2\u0080\u0094and\\nHeaven and earth, belonging to them as their body, He transforms along with them.\\nThus the retardations and delinquencies of life in general, spoken of in the prelimi-\\nnaries, are finally also made good.\\nCorporeality is the end of all the ways of God. First in order the Savior s dead\\nbody was lifted up in radiant glory; and in the end each member of His organically\\nconnected new humanity will be lifted up in its own spiritualised corporeality, fully\\nconformed to the spiritual character contracted and built up during its preparatory\\nstate. And with that host of the redeemed made perfect, the visible cosmos, so intrin-\\nsically connected with humanity as to belong to it, will be transformed into the\\npurity and beauty of a temple-like habitation.\\nNot before this has taken place can the full development and completion of\\nhistory s course be realised. As creation in its entirety and whole compass was\\ndesigned and planned for the appearance of man, so the New Heaven and the\\nNew Earth, and the labor of history with its weal and woe, is only complete with\\nman made perfect. In the Son of Man and Mediator this completion of humanity\\nwas reached in the single specimen as its type. Not before human nature has reached\\nperfection in its multiplicity, exhibiting the gifts and tasks as fully developed in all\\ndirections and relations, will the theme of history in its innumerable variations be\\nexhausted. That is, the august figure of man can only be expected to appear under\\nthe intonation of the closing accords, when with the glorification of man s personal\\nlife that main discord is solved, which divided his nature into body and spirit with\\ntwo forms of consciousness. Corporeality, after being pervaded and permeated by the\\nfree spirit and rendered its instrument without any conditional reserve,is no longer an\\nencumbrance. No longer is incipient potentiality bound up in occult mysterious-\\nness and withheld from the use of its possessor. For personal man as a mem-\\nber of, and in connection and communion with, the universal Head of humanity,\\nthen possesses and fully enjoys true freedom. Tben he comprehends himself as the\\nmiracle and conundrum of the ages, as the seed ripe for the harvest, as the final aim\\nof history. We may describe this fulness metaphorically, for that which Gcethe\\nsaid is true: Every thing transient is but a parable of transcendental reality.\\nA plant in its whole organism of cells and fissures, of roots, stems, and branches, up to\\nits foliage and blossom, serves but one single purpose\u00e2\u0080\u0094 the fruit. The fruit\u00e2\u0080\u0094 tantamount to\\nthe seed, which was the ultimate source of its being and growth, and which is but reproduced\\nin the fruit was from the time of sprouting the final aim of the seed. And tantamount to\\nplant-life, only mirroring on a small scale the purpose of the entire universe, is the process\\nof fruitbearing going on in humanity, for the sake of whose protective concealment this visi-\\nble universe solely exists. This is the mystery which the universe preserves and silently\\nmatures hiding in its lap. Its secret is the seed unfolding and ripening. This is what the\\nvisible creation amounts to in relation to its secret\u00e2\u0080\u0094 renewed humanity.\\nPressing the parable a little further, we see at first the extensive green outlines of ver-\\ndure. Then we look closer and admire the tender, richly colored, and fragrant calix of the\\nflower, telling of plant-life intensified, of the bliss of nascency. It contains the mystery of the\\nplant as in a sealed envelope the new life germ seeming so insignificant as compared with\\nthe beautiful bloom. This cup contains the blessing; the pistil and ovary enclose the future\\nlife. The new seed in its receptacle is the aim of the whole fabric of plant-life: with\\nits extensive crown of foliage, with its splendid child of the season\u00e2\u0080\u0094 the blossom. When", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0418.jp2"}, "419": {"fulltext": "II G. CH. XII. 206. THE FINAL CONSUMMATION. 381\\nthe seed is formed the beauty of the blossom may fade and wilt; the outward foliage may\\nsink to decay they all, even the old tree, having- served their end. The seed ripens, absorbing\\nall the interest and energy of the plant. And the seed alone contains the wealth of the har-\\nvest exceeding by far the value of that which is to perish.\\nThe wide compass of the visible cosmos, the glittering garb of earthly and astral S^/ theerlSreo*\\nsplendor is merely the enclosure of the next and narrower compass\u00e2\u0080\u0094 the world of hu- the next and Miro\\ncompass, the world ot\\nmanity. This in itself again contains the Church, bearing the seed, and with it the humanity,\\nsecret and life of the future. When the veilings of the visible church are dropped she\\nwill step forth in her beauty as the kingdom of Heaven in the triumphant state of 5^SS Sl\\nperfection; and if we adopt the new humanity as the final product and fruit of his- \u00c3\u0084u\u00c2\u00ab^ th8\\ntory, then we have utilised in our way that concept by which Origen once pictured _,,,,_.\\nZ The church triumphant.\\nto himself the intricate arrangements of Providence for executing the plan of the\\nworld.\\nWe go even further. For, since the intensified center of creation has appeared in jew humanity the final\\nrr fruit and product of\\nits perfection, there proceeds from this apparent mean or middle a reproductive and wstory. obigen.\\nregenerative power affecting the most peripheral spheres. This widest environment rJ\\nAmidst the scenes\\nrotates around man as its axis; it feeds him and becomes alive within him. And it is witnessing to his activity\\nman is judged according\\namidst the scenes ot this widest sphere, that man is judged according to his ways of othp ,aM in wIiich\\nhe adjusted himself to\\nadjusting his relations to that environment, judged according to the manner in which \u00c2\u00bbe center and the\\nhe has treated the center and the periphery. Upon that scope man s actions forever\\nremaining his own as witnessed by these scenes, give testimony in public for or fc\u00c2\u00a3 ttl deedinthe\\nagainst him; and there the completion of his renewal takes place: all in the face of the of\\nthe original Image in whose reappearance man recognises himself\u00e2\u0080\u0094 a recognisance d h a e ls f a i e th f es a s th r e\\nwhich reveals his secrets to the world, putting to shame all the denials of these se-\\ncrets, too. It is then that man finds himself surrounded by a new world, in full pos-\\nsession of all his original gifts, in the free use of primitive incipiencies, all unfolded\\ninto a glory and majesty beyond all that ever could have been imagined. It is the\\nworld explained in the\\nradiance of what was formerly the secret of humanity, in which the wonder of the h hi of tlie final\\nconsummation.\\nworld is now rendered intelligible; which in throwing its light upon the great pur-\\npose of history\u00e2\u0080\u0094 explains it all from the aspect of its consummation.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0419.jp2"}, "420": {"fulltext": "", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0420.jp2"}, "421": {"fulltext": "BOOK THIRD.\\nVhe\\n^Problems of jfcistorics.\\nDiv. A.\u00e2\u0080\u0094 Enigmata of History.\\nB\u00e2\u0080\u0094 Results of History.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0421.jp2"}, "422": {"fulltext": "", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0422.jp2"}, "423": {"fulltext": "RIDDLES AND RESULTS OF HISTORY.\\nSYLLABUS.\\nShould the closing part of this work contain merely a retrospective summary.\\nRecurrence to postponed\\nwhich the student might expect to find therein, it would be superfluous. The arrange- items\\nment in two divisions of the material reserved, is to show certain groups of pheno-\\nmena diagrammatically drawn and placed in proper light under the definite\\naspects suggested by the plan of history. This is done in order to answer with the\\nutmost possible degree of correctness such questions as have forced themselves upon\\nthe observer s attention without finding satisfactory solution at the time, simply\\nbecause it was during the previous considerations deemed better not to interrupt the\\nconnection.\\nThe nature of the items thus postponed requires, that they be treated according General topics:\\nto their interrelations. Eresented as thus classified the phenomena may be sub- I Pur p\u00c2\u00b0 se in \u00c2\u00abnaiity.\\nsumed in the first division under the topic of purposive finality. The second is for\\nthe investigation of matters bearing upon the progressive and well planned movement\\nof history toward the goal ascertained.\\nWe are used to having attention called to the problems here involved by the in- Progress after a\\nquiry, whether a steady and incessant progress could be proven, in what it consists plan\\nand where it is going to end.\\nWe must refer to former passages pointing out where the real results of develop-\\nment are to be looked for. Anent thereto the desire for surity as to the goal grows\\nmore vivid. Hence inductive investigation is called for, explicity specifying the\\ngradual degrees which designate the height of real attainment in the advance of\\ncivilisation.\\nThis may properly be done in the conclusion, where once more the closing scenes\\nof earthly history come to be contemplated. We shall not fail there to bring to no-\\ntice a few circumstances in proof of the fact, that the essence of all things, affairs\\nand thoughts must become manifest in the end.\\nFIRST DIVISION.\u00e2\u0080\u0094 ENIGMATA OF HISTORY WITH\\nRESPECT TO THE PURPOSE.\\nNever will history become to us more transparent than we are to ourselves. From inductive investigation\\nof the degrees of\\nunfathomable depths within us arise feelings and sentiments, thoughts and recol- development towards its\\nlections and divinations apparently without connection and even contradictory\u00e2\u0080\u0094 yet 8\\never firmly cleaving to consciousness.\\nDoubtless, these phenomena occur according to certain laws, however enigmati-\\ncal they may, for the time being, remain as to their sources and their bearings. This\\nholds true with regard to nations as well as individuals. A few additional empiric elucidated than we\\ntruths, relevant to consciousness, will therefore engage our attention. We single out ours e eives. w e\\nsuch questions as, if at all solvable, will afford stronger light upon the course of\\nhistory as a whole. Conclusions on that score are to prepare us for considering the\\nproblem of the world s government on the line of inductive reasoning. To avoid\\nmuch tarrying concerning a few minor points the remembrance of a few data already\\nadduced is presupposed.\\n385", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0423.jp2"}, "424": {"fulltext": "386\\nPRESSURE OF ENVIRONMENTS.\\nIll A. Ch. I. 207.\\nGovernment of th\u00c2\u00ab\\nworld.\\nPeoples who remained\\nchildren of\\nnature\\nana those who represent\\ncultural relapses.\\nProducts of\\ndegeneracy rather\\nmummified nations\\nProcesses among\\nethnical elements\\nanalogous to\\ntransformations going\\non in cosmical matter.\\nSuperabundance of\\nsavage life.\\nCauses of arrested\\ndevelopment:\\nPolarities\\nmissing which caused\\ndifferentiation.\\nPressure of\\nenvironments\\nmissing which\\ninvidualises and\\ngenerates organisation\\nInstead of the missing\\nfactors much to be\\nobserved .vhich\\nought not to be\\nCivilisation means\\ndeath to barbarism.\\nPeoples succumb if\\nunqualified to enure\\nthemselves to the\\ncivilising process.\\nEthnical refuse fast\\ndisappearing.\\nAs organic formations\\nare frequently found\\nimbedded in rocks,\\nso are nature -bound\\npeoples enured to\\ncustomary indigencies\\nwithout becoming\\nconscious of their low\\nstate of being.\\nUnprogressiveness\\nrendering further\\ndegeneration impossibl\\nCH. I. NATURE-BOUND PEOPLES AND MUMMIFIED NATIONS.\\n207. With reference to former disquisitions some additional remarks are nec-\\nessary concerning peoples who remained children of nature and others who appear\\nas fragmentary remnants of primitive aboriginal culture.\\nThe children of nature are found in those regions and in that condition always\\npeculiar to them as far as history affords any knowledge of the ethnical fragments.\\nFor reason of their stationary existence they are to be considered as memorials of cul-\\ntural relapses. They have been called products of degeneracy. Many of them may\\nmore appropriately be designated as mummified nations.\\nThe nocturnal heavens show, beside the stars with color and strength of light, nebulae\\nwith a faiut and dusky gleam. These are heaped up around nuclei, or appear to be dust-like\\nmasses of exploded worlds. In fancy we witness a continual process of coming and passing\\naway we perceive therein at any rate transmutations of cosmical matter. Some astral ele-\\nments are gathering and consolidating, whilst others dissolve and disperse into space yet the\\nregion of those occurrences can ever be traced and pointed out.\\nSimilar processes are observable among the ethnical elements, where equal transmuta-\\ntions are continually transpiring. Comparing this ethnical material to a tree with many\\nbranches spreading over the earth s entire surface, ever prolific in the production of new\\nnations as its clusters of blossoms, we find most of the blossoms barren nations which seem\\nto lack every trace of culture, which show absolutely no progress.\\nSuch nations with no historical record or import are designated savages.\\nHow and why did they become arrested in their development? Wo may say that\\nthey were wanting in those requisites which cause differentiation\u00e2\u0080\u0094 the polarity of\\npersonal, domestic and social life. But more than that is there missing the pressure\\nof environments, which individualises and generates social peculiarities by prompt-\\ning peoples to organise into separate vocations and classes.\\nInstead of those missing factors a great deal becomes evident of something which ought\\nnot to be as Schelling expressed it. This arrest of organic life on the scope of humanity\\nought to be no more than the excess of births and deaths in the physical world at large.\\nWe are reminded of a factory of compressed yeast, producing five tons per day, so\\nthat the daily crop of incubated microscopic fungi amounts to 200,000 millions. Every large\\nwave of the ocean carries with it innumerable jelly-fishes which are thrown ashore to dry up\\nupon the sands. The houses of billions of the small scacalaicae became their coffins; they had\\nto die on thecoasts of the Baltic or the Pacific that their cysts might form limestoneand chalk.\\nThose births and deaths in such masses involve riddles of historic import for we meet a cor-\\nresponding excess in the human world.\\nIt seems strange that Christian culture should cause entire races to succumb\\nbecause of being disqualified to adjust themselves to that which means death to\\nbarbarism. But the drift of history goes to unification. Civilisation draws societies,\\nand finally the remotest circles of nations ever closer together in the ratio of shorten-\\ned distances, until the entire ethnical mass becomes one large body with many mem-\\nbers for different functions. This embodiment of the civilising thought cannot, of\\ncourse, assume its adequate shape, unless elements capable of improvement are\\nassimilated, or others, proving unfit to accustom themselves to the civilising process,\\nare expelled or perish. Just at present this latter part of ethnical refuse is swiftly\\ndiminishing. We hasten to shelter what may as yet be saved of the cultural vestiges\\nof nature-bound nations, of their labors and languages, etc., in our ethnical\\nmuseums.\\nLet us examine and classify some remnants of natural humanity. Organic formations\\nof prehistoric \u00c2\u00ab-ons are frequently found to be inclosed in rocks, where they were fastened\\nsecure as against the conditions of climate.orin order to be transported over the earth s sur-\\nface. They belong to the stones which bear them under their bosoms, so to speak, where they\\nmoved and died. This analogy may illustrate the fate of nature-bound people arrested in\\nthe earliest stage of their progress. Such tribes and nations are imbedded, almost encysted\\nin the customary rounds of their daily lives. In most cases every individual is enslaved by\\ncustom, to the rules of which every performance is tied down, and whose violation is held tobe\\nthe same misdemeanor as, on religious grounds, it was held thousands of years ago. Such\\npeople are under constant anguish, not one step will they venture out at night without being\\nafraid of evil spirits and spectres.\\nThen there are other peoples so little differentiated, so stiffened and immutable\\n6. that with them there exists scarcely any possibility of further social disorganisation\\nor degradation.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0424.jp2"}, "425": {"fulltext": "Ill A. CH. I. 208. DEVELOPMENT OF NATURE BOUND PEOPLES. 387\\nWe think of the hordes roaming over the steppes of Central-Asia and through the Lack of\\nwestern parts of the Sahara; which may represent the zero-point of receptivity and m\\ndifferentiation. They lead a stupid, vegetating existence, and, indeed, form no social\\nstrata. This lack of individualisation explains the unprogressiveness of nature- unorganised hordes\\neven physically less\\nbound nations for thousands ot years. These encysted lumps of humanity are no more sensitive,\\norganised than the protoplasmic mass of a mollusk. Even the bodily constitution of\\nthe individual is far less sensitive to surgical operations\u00e2\u0080\u0094 which in these cases are\\nscarcely accompanied by wound-fevers\u00e2\u0080\u0094 than the constitution of civilised persons.\\nThe susceptibility to nervous excitement in certain tribes of the Pacific islanders\\nseems to contradict our observation, but rather corroborates it. Their staring at a nerv\u00c3\u00b6usness rtain\\nforeigner and imitating every play of his facial muscles as if hypnotised by him\\nproves that neither energy nor physiognomy is under control of selfconsciousness\u00c2\u00ab Neither\\nThey are so completely bound to the instinctive habits forming their second nature pnjwfop\u00c2\u00ab\u00e2\u0084\u00a2\u00c2\u00bb under the\\ncontrol of consciousness.\\nthat they appear to possess in place of self consciousness nothing but an almost spon-\\ntaneous and uniform habit of not only childish but embryonic life.\\nOther peoples we find to bo somewhat differentiated sociologically who, neverthe- bordering on\\nless remained in the lowest stages of social life, whilst nations of their kinship ad- embryonic life,\\nvanced to highwrought cultures.\\nThe use of human skulls for drinking cups is known to us from times as late as Alboin N\\nand Rosamunda; the inhabitants around Lake Albert in Australia have, up to date, advanced cultural development\\nno further. Many tribes, like Tubi-nations, represent the stone-age at the present time. h y! t n C d ndred races\\nThe Australian is, on the whole, the diluvial man of our own age his feelings and intelli-\\ngence are those of a child of a civilised European except that the Australian does not U^fuv iai maii of ou\\nadvance with his years. The child of civilised nations bites, scratches, and rolls on the own age.\\nground from spitefulness. The Australian draws pictures like those of the Hottentot artists,\\nor like those made in the reindeer period\\nIn civilised nations it takes a few years only to graduate through the stages of Children of\\ndevelopment from childhood to adult age; that is, through all the stages for which passa?i d the tlon8\\nit took the nations, as such, scores of centuries. But the development of nature- stages of\\nbound peoples has, in the particular phases of their respective cultures, remained ar- development in\\nrested up to date, leaving some as far back as they were in their childhood. between years\\n208. We encounter an objection to this explanation of arrested social and cul- childhood and\\ntural life from the lack of individualisation and social differentiation. It can\\nscarcely be admitted says Herrmann Wolf, in his Logic and Philological Philoso- wre^devei^ment\\nphy, that the development of the psychico-epistemological process should become the irThiidhood estaBeo\\nstagnant in an entire nation and remain at that point. objection against this\\nIt may be rejoined, in the first place, why such arrest of progress should be rejected S^Ea,? ground ed\\nas improbable? We argue, that the limited terminology of isolated language was aeveiopmenVwouid not\\nsimply due to their becoming deprived of opportunities to converse with others- stop\\nFlexibility of lingual symbols cannot be expected from people excluded from com- A \u00e2\u0084\u00a2o\u00e2\u0080\u009e n ^\u00c2\u00b0f;j. c b\\nmunication with strangers. The fixed position of simple terms could not be over- poverty of i\\ncome when no new idea was to be conveyed; when the routine of everyday life, and lan e ua e\\nsimplicity of relations stopped the rudimentary syllables at a minimum, so that\\nmodifications of vowels and flexion of nouns and verbs were not required. Another Para i yS i ng effec t of\\nthan monotonous syntactic construction could not be expected from an isolated na- j^rrTted! t0 be\\ntion without pressure from environment. Wolf s Logic simply underrated the par-\\nalysing effect of isolation.\\nRecently Ehrenreich enumerated those nations in Brazil which are not to be catalogued Complete i y isolated\\namong the other lingual families and thus stand completely isolated Nine of such came people of ra\\nunder his observation. We shall return to this circumstance, when we may, to some extent,\\nagree with Wolf s objection on points which may surprise him. At present we maintain, that\\nan arrest of cultural development, and a deficient capability for progress in general, is cer- Granting WoU g\\ntainly thinkable in savage nations. We only state that, even accommodating ourselves to the exception the possibility\\nabove objection, there is left a possibility at least for progress in the downward direction to s n Ot o e xciuded. pr08 eS\\nfossilisation.\\nMotionless as regards cultural progress, almost petrified like wood at the seam of\\na coal-bed, do we find the superannuated debris of ancient nations. This fact induces\\nthose to agree with us, who take the nature-bound parts of humanity for mere pro-\\nducts of nature\u00e2\u0080\u0094 whereas we hold that they have degenerated into this state of bond-\\nage in consequence of a prehistoric dispersion. Even our opponents, then, know of\\nproducts of degeneracy being cautious, however, to apply this term to a very\\nlimited cluster of phenomena.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0425.jp2"}, "426": {"fulltext": "Martius.\\nnow\\ndecline\\n3gg DEGENERATED PEOPLES. Ill A. CH. I. 209.\\nSceren Hanson, ten years ago, took the Esquimaux of Greenland for the remnant of a\\nEsquimaux, people of o .i.V. T\u00c2\u00bb to 1 j\\nthe Canary islands, of people, which, immigrating into South America from the Southern Facmc islands, at one\\nCeylon, Sore\u00c2\u00bb Hansen. covered the entire continent. These Esquimaux, then, would be a sample of a tribe\\nVon Lcehen. arre sted or degraded in progress through isolation. Argyll takes the same view. Von Lcehen\\nfinds products of degradation in the present inhabitants of the Canary Islands. The Weddu\\nof Ceylon, according to Sarasin, are monumental remnants of a large nation of aborigines,\\nof Brazill of whom no more than about 2000 lead a forsaken life in the interior forests. Ehrenreich\\nEhrenreich, has been mentioned. He seems to agree with Martius in taking the Karaya of Brazil as dis-\\npersed fragments of a tribe of the Guayana as also the tribes along Rio Aquiri and Madre\\nde Dios. They seem to have retained many features of the old Inca culture This would\\ngo in proof of an arrested and afterwards degraded condition.\\nAimara around lake Recently report was made about the Aimara. Camping around Lake Titicaca they are,\\nTiticaca, according to D Orbigny and Mittendorf, the remnants of that nation which left the traces of\\nremnants of the inca. the old Peruan culture of the Inca.\\nD Orbiqnt,\\nMittendobf. Upon the watershed between the Nile and the Congo rivers, Casati found such degraded\\nMandi and Abisange remnants of Mande and Abisanga. Schweinfurth declares the African dwarf nations, as for\\nbetween Nile and Congo, instance the Acca, as a belt of inhabitants, stretching across the continent from ocean to\\nCasati. Qcean wnQ are re i a t e d to the Bushmen. His conclusion is, that they are perishing remnants\\nAcca, d-ar^nation,^ Qf primitive Afri canS.\\nThe Kassa nation in its separation from the Ethiopian empire shows, how Christianity\\nAbessyrian-jEtniopians. decays under the preponderance of Mohammedanism a repetition of a formula with the three\\nAll still show traces of holy names of the Trinity is all that is left of a forgotten past. The bearers of all such last\\nthe bist stages of remnants of cultures are in their last stages of decay.\\nAs equally insufficient as the effects of isolation have, in our opinion, those influ-\\nLo1atton \u00c2\u00b0nas th8 ences been considered which conquering exerted upon vanquished nations, and vice\\nconque I rors\u00c2\u00b0upon versa. Take the spread of Islam for instance. It is no exaggeration to say that it\\nvanquished affected peoples of an originally higher civilisation as a coat of lacquer would affect\\nbeen considered. a blooming plant\u00e2\u0080\u0094 they were suffocated. The same was the case at times with Mongo-\\nMZg nllZn\u00c2\u00bbm\u00c2\u00bbt*n lian domination, which had a mummifying effect upon Christian as well as upon Mo-\\nupon Mohammedan, and\\nof islam upon christian hammedan nations.\\nnations.\\n209. The condition of so-called uncultured nations has been pointed out suffi-\\nPurpose of history in ._,,\\nprolonging the existence ciently to prove their historic insignificance. The question returns, why were these\\nvalueless remnants of cultures like that of India, allowed to wither long ago, and to\\nremain languishing in their arrested and degraded conditions through several mil-\\nlenniums? The fact of the slow process of decay affords not even the solace, that the\\ncultures falling to pieces might serve as fertilizers for new ones. For, these rem-\\nsiow process of ethnical nants are like loose marl which neither decomposes nor permits anything to grow.\\ndecay Not even races, which remained without a history from the beginnings, g., the Papua\\nand the Esquimaux, crumble to pieces, and they seem to bear no other significance\\nbut to remain standing enigmata.\\nDecomposing masses If progress was merely a matter of natural necessity, the decomposing mass\\nIhSeiy Sa^I^rf 8 not ought to f urnish humus, at least, upon which nature might raise new crops of cul-\\ntures. As it is, the perishing ethnic element did not die, and we cannot see why they\\nwere kept alive.\\nNo people entirely void But let us remember that people without any culture do not exist. Reasons for this\\nof culture. 50, 51, 176 assertion were laid down in 37 and 176, to which we refer.\\nJust at this instant Lotze, the venerable scientist, comes to our assistance. The hesi-\\nto animated entities tancy to estimate one part of the world as no more than a lifeless and blind agency for the\\non ly t xv purposes of the other part, and the desire to let all creatures participate in the rapturous\\nAll entities have their\\norigin in conscious life, embrace of animation, form series of inducements to seek the warmth of mental activity\\n?n xpHcahie f as beneath the surface of matter and beyond rigid lawfulness of nature in its usual method of\\noriginating inanimate working. Another series of weightier arguments lies in objections preclusive of the idea, that\\n5, 19, T 22! no entity could exist without possession and enjoyment. Contradictory suppositions of that\\nsort force the conviction upon us, that true being is attributed alone to entities with life of\\ntheir own and that all entities can only be understood to have originated from conscious life,\\nand that conscious life cannot be explained as originating from mere inanimate being.\\nThe above author recapitulates: Nothing hinders us from, and many circum-\\ntowest strata of tbe stances enjoin upon us the supposition, that there is an inner life hidden in the sim-\\nb y 3 c n \u00c3\u00bcit a urrnif d e. an mated pie elementary entities, tho in their compositions they may appear to us as inanimate\\n5, 21, II. A. Ch. 9.\\nmatter; and enjoin upon us the further supposition that the lowest grades of our race\\nparticipate in the inner life, by virtue of which all men are capable to enjoy under\\nvarious modes of susceptibility, the peculiar circumstances they are placed in, or to\\nmake the best of their conditions.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0426.jp2"}, "427": {"fulltext": "Ill A. CH. I. 209. ADAPTNESS OF ALL HUMAN BEINGS FOR CIVILISED LIFE.\\n389\\nOf the gist and import of this conception we have spoken already. We now apply A participate in inner\\nthis truth to those parts of the ethnical world which, as far as history and progress are\\nconcerned seem to lie prostrate as if they had become paralysed. Examining their\\ncondition more closely, we find these lowest of the historical strata to have once been tSnl to\\nanimated by cultured life. An ability for varied work and enjoyment is manifest Lowest s ecimens of\\neverywhere. Beside the psychical eclipse and in spite of it, we always find the low- nTtTnffe^nVfest\\nest specimen of humanity to reflect that light of life which manifests itself in con- in conscience\\nscience making itself known by the feeling of gratification, whenever its dictates are\\nobeyed.\\nHence the work and enjoyment of uncultured, unhistoric nations is interesting value of\\nenough to be worthy of recognition. The value of civilised life, as against the ex- existence not to\\nistence of those who remained in nature-bound conditions, is not to be estimated by gr^de^f ted by\\nthe accumulation of refinement or amount of pleasure, said Waitz. In proof of this refinement and\\ntruth even nations at the bottom of the cultural scale evince an unsophisticated, child- enjoyment,\\nlike appreciation of the Beautiful; we find dispersed rays of self devotion and its cor-\\nresponding inner happiness; even traces of an ethical sense verified by acts of self de- tea\u00c2\u00abr\u00c3\u0084pptaes S ?.\u00c2\u00a3d\\nnial. In the lowest stages of self-culture we find advances to the enjoyment of arts, ^Sb ^t^I d\\nbe it in the melancholy modulation of the plaintive voice, or in the raillery of a love scaleofculture\\nsong, or in the pleasing forms of carved weapons and kitchen utensils. There is al- eJntTibut\u00c3\u0084The\\nways some art contributing toward the ethnological museum of culture in general; genera* 1 c\u00c3\u00bcZ*\u00e2\u0084\u00a2 of\\nand always a certain joy in recompense of artistic achievement.\\nNations void of culture there are none, provided we measure them not by our own p t t t\\nbut by their standards. Speaking of ethical and cultural cooperation in this dormant in\\nsense, all people are found in some way to assist in the development of civilisation. soui^whiXoniy\\nIf such, of course indirect, cooperation on their part could not be proven, it is to be education to\\npresumed; since in this ethical realm the law of the preservation of energy is as become\\nValid as in the physical. accomplishments\\nThe remarkable instance that the two Akka boys in Verona in a comparatively short\\ntime learned to read, and to play the piano with ease, proves, in computation with innumer- Akka boys in Verona.\\nable facts of this kind, that in man everywhere the same potentialities lie dormant for acquir-\\ning equivalent accomplishments. Whatever Chinese and Japanese have done for representa-\\ntive art is all exceedingly childish, old as their cultures are, especially with regard to their Symphony of colors\\nperspective in drawing. And yet they understand the composition of colors to such a degree\\nthat an art-periodical in Munich spoke of an actual symphony of colors. By way of com-\\nparison we put beside the Chinaman a raw savage, a Bushman, to whose drawing reference Drawings made by\\nwas made in some report of late. To all appearances these Africans, standing in close prox- Bushman.\\nimity to the brute seem to be skillful draughtsmen, nevertheless. Geometrical figures for\\ndecorative use executed by them were recently laid before the Anthropological Society in\\nBerlin which were as correct as were their pictures of the human form; even drawinsrs of Symbol of generative\\ni j i power common to the\\nanimals in motion were admired. Add to these testimonies those mentioned when the signs ancient nations.\\nof the sun s generative effects were spoken of and the hook-and-eye shaped ankh-figures or sen? 6 f symmetry 9 34\\nMaeander-crosses investigated by Senf, who by this symbolism common to all nations\\nproved the unity of the race and of religion\u00e2\u0080\u0094 then we are vindicated in ascribing a sense of\\nsymmetry and beauty to every section of the human race.\\nWe remember an expression made by Leo in his universal history History offers a\\nHuman mciniencies\\nchance to every human potentiality for acquiring universal importance. Leo speaks of designed to obtain\\nnational life from which no energy can come to naught. It may have become encysted umvers lmportanC L EO\\nrepressed, petrified, yet it remains, ns the power of the sun lies preserved in coal-beds. The\\nlack of a profound and vivid insight into the life of uncultured people, give us no right to\\ndeteriorate any of their merits.\\nIn this respect we are like the wanderer who has never studied botany. Going through the\\nheaths and over the mountnin crest he scarcely notices the plants he sets his foot on, his eye\\nbeing wearied by the monotony of the scene. Had he knowledge of, and love for, the flora, he\\nwould see more. The creepers beneath his feet would interest him in their variety and their\\npeculiarities, and enable him to look into a world of unostentatious beauty. So are our eyes\\nrather attracted by the mighty formations of advanced culture, whereby we acquire the habit\\nof slighting that which is meek and lowly in the ethnic world. There is an eye, however,\\nwhich does not lose sight of that which is despised on earth.\\nUniversal history may be likened to an exquisite piece of textile work. The History\\ngreat patterns ingrained, the result of uncountable threads interwoven, which in P ?ece of exquisife\\nthemselves may seem irrelevant, we can only contemplate from a certain distance; if textile work,\\nlooked at too closely we can not enjoy the beauty of the picture, seeing but the single\\nthreads protruding and disappearing again and again in the intertwined whole. The", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0427.jp2"}, "428": {"fulltext": "390\\nInsignificant threads of\\na picture on tapestry\\nindespensahle if the\\ndesired effect of the\\nwhole is to be procured.\\nSilent but formidable\\ninfluences in critical\\nmoments of history\\nreducible to forsaken\\npeople,\\nto consider which is\\nindispensable, to\\nunderstand the great\\nsystem of cultural life.\\nLABOR DESERVES TO BE BETTER HONORED. Ill A. CH. II. 210.\\nthreads in that artistic piece of tapestry become indiscernible, until at a proper point\\nthey reappear in order to perform their part in bringing out upon the picture this\\nand that feature or tone of color, which to the experienced eye is indispensable if the\\nwhole is to produce the designed effect.\\nThus individuals, tribes, and nations may disappear as tho they had been of no\\nuse, yet, on account of the part they played, insignificant as it may have seemed, they\\ncome to notice again, and become interesting. Yea, we find that for the whole\\nthey become, at some date, of real importance. If one or the other trace of their\\nexistence had not been preserved, the great system of cultural life could, perhaps,\\nnot be understood.\\nTaking one more glance upon these uncultured people so often designated as\\nsavages unworthy of our consideration, a general view will comprise a series of\\nactions and reactions, of tension and equation running through the arrested life of\\nethnical strata and debris. Forsaken peoples have in their silent ways exerted influ-\\nences not only like, but even in concert with, the imponderable forces stored up in\\nthe silent chambers of our planet. We found that the dead masses of people, those\\nethnical layers broadcast over large tracts of the globe, that even single hordes\\nhave often made themselves very distinctly felt at critical moments of history. Fre-\\nquently they have played most prominent parts in determining the shade of the gob-\\nelins or shape of the pattern woven and spread over them. Cases are not rare in\\nwhich they imparted new impulses and gave different directions to historical move-\\nments, whether the civilised contemporaries were aware thereof or not. (Further con-\\nsideration of this matter is to be deferred to the fifth chapter).\\nPlaces where history Is\\non a rush or seems to\\ntake a rest.\\nA standstill on the\\nsurface is generally\\ndeceptive.\\nAnalogous to the activity\\nof the human organism\\nduring sleep is the\\ncultured function going\\non in tranquil times.\\nNormal beat of the\\npulse of social life is\\nowing to labor which\\ndeserves more attention\\nthan philosophy\\nhitherto has given to\\nthis subject.\\nProsperity not\\nto be measured\\nby the means to\\ngratify appetites.\\nTendency to make a\\nliving without labor i\\nunethical and\\ndetrimental\\npredominating i\\nperiods of high\\npretensions.\\nParasites upon the\\nsocial body.\\nCH. II PAROXYSMAL MOVEMENTS IN NATIONAL LIFE.\\n210. The river of history runs not smoothly, it has its rapids and cataracts.\\nNow it runs faster or slower, now it seems to rest altogether between receding banks\\nwhilst at the next bend the waves dash against the rocky beach and the foam gathers\\namong the rotting debris driven ashore.\\nWhen motion seems to stand still the smoothness of* the surface is mostly decep-\\ntive.\\nIt is as with the movements of our bodies. Respiration, circulation, the work of secre-\\ntion and excretion, the whole process necessary to sustain the body by a sum of reflex-actions\\ngoes on without our being conscious thereof, or our will being consulted, or engaged in\\nit. The operations of our organism quietly continue during sleep, and it is just then that\\ninternal activity is paramount. So is tranquility most conducive to the inner growth and solid\\nprosperity of a nation, to the adjustment of reconstructive measures, to the natural proced-\\nures of differentiation and division of labor. Rather in sleep than in storm are the organs\\ninvigorated or the forces stored up which are necessary in upbuilding or upholding the social\\nfabric.\\nPhilosophy has hitherto overlooked too much of the part which labor takes in na\\ntional development. The salutary and normal beat of the pulse of social life is owing\\nto labor, the fitful interruptions of which signify disorder, the stagnation of which\\ncauses cramps, inflammation, mortification. A tranquil and prosperous condition is\\nnot to be measured by gratification of appetites.\\nWe agree with an English scientist stating that every device intended to secure\\ncomfort and security without personal exertion and without exercise of the faculties\\nof brain and limbs, works mischief.\\nEvery mode of existence calculated to make a living without labor of some ethical\\nimport, must of necessity be prejudicial to the ends sought for. But the tendency in that\\ndirection is always predominating, especially in periods of high pretensions; and it always\\nproduces fatuity and stunt of organic development.\\nIt creates effeminacy by turning victorious nations or successful speculators into power-\\nful sponges absorbing the vital sap of their contemporaries. Such parasites rule classes or\\nnations by pressing their exhausted inferiors into servitude, making them perform their owd\\nshare of labor, and straining the prosperity and wealth of nations into their own money-\\nvaults. Then they settle down with self-complacent satiety in the boastful and defiant attitude\\nof oppressive power. Their end is putrefaction.\\nApplying again the metaphor of a current stream with its changing scenes and\\nphases of utility to the course of history, we shall ever find that the quiet pursuits of", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0428.jp2"}, "429": {"fulltext": "HE A. CH. II. 210. CORRECTED SOCIOLOGY. 391\\nindustry and agriculture will best promote general normal welfare. Of course it does Agricultural and\\n_ j industrial pursuits\\nnot prevent an occasional overflow of a nation breaking through its narrow embank- best promote general\\nments, and consequently inundating nations upon comparatively lower levels of cul-\\nture. Ordinarily such overflows are of benefit even to people overpowered thereby;\\nfor, in the end their productiveness is stimulated by the fertilising sediments of cul- bte\u00c3\u0084.\u00c3\u0084I 1\\ntural surplus for which they seem to have been waiting in order to yield nobler fruits. d1f\u00c3\u0084fnce d s ?neeVto be\\nOf whatever nature the movements in national life may be, we have always to dis- fornmlated and flxed\\ncriminate between upper currents and under-currents, the reciprocal interactions of\\nwhich determine either the tranquil and steady course of history in its advancement, Corrected\\nor the commotions and disturbances. Before the laws of interaction among such socloIo J\\npeoples (with, of course, more or less differentiated forms of civil life) can be fixed, a\\nfew general preconceptions need be re-examined.\\nPrevious to the arrangement of geological science according to specific rules,\\ncomputed from distinct alternative residues, etc., there was some talk of catastro- Law of coercion against\\nphism. This misleading notion disappeared, when inexplicable phenomena hereto- anuSnes of\\nfore generalised into the term catastrophism, were found to result from definite and\\ncorresponding causes. The observation of the silent and accumulative force of co-\\nercion yielded a better interpretation than jejune argument of unusualness.\\nIn observing social catastrophes similar errors had been committed and allowed\\nto stand uncorrected, until ethnical movements and formations were surmised to\\nbe caused by the collective work of individual exertions passing onward with a The steadfastness of\\ncertain degree of quiet but irresistible steadfastness. As soon as ethnical changes thec\u00c3\u00b6er U c a veTx?e7na S i an 1\\nwere recognised as the effects of this historic law of pressure, historical movements m^aSs 5 e ern,ng\\nwere understood more cogently, and were found to work quite systematically. So unde\\nlong as a slowly shifting or expanding mass of people remains almost undifferentiat- of e pressure, law\\ned, the effects of its movements are explicable by the simplest causes. Equality of 9i 105 142\\ntheir conditions warrants the conformity of their movements. Equality of conditions\\nwarrants conformity or\\nBut whenever, on the other hand, as has been repeatedly observed, a national or- cffects\\nganism grows sensitive in proportion to its differentiation; then that stage is obtain- dX^ntiat^sodety\\ned in which a nation has learned to economise and preserve its achievements. It\\nwith distinct spheres of\\nthereby rises above uncultured neighbors, and immediately establishes various insti- ri e hts and duties\\ntutions and distinct spheres of rights and duties. Productive labor, protective meas- *\u00e2\u0084\u00a2e complications\\nures, distribution of products in short, division of labor is brought into system. This re^uWe^ustments.\\nagain at once causes complications requiring further adjustment; it causes class-in- Personal ambition is set\\nterests and strain between different occupations. Under these altering circumstances a7g e re a 5 n s?ve a \u00c3\u00b6r e def\u00c2\u00b0ensive\\nan astonishing variety of personal ambition is set free and called forth into either actlon\\naggressive or defensive action. In a populace bound by custom personal life is un- custom-bound\\nder durance, the individual soul of prince or beggar equally being hedged in P h5 *J* i ttoIiata _ 1\\nby fixed natural regulations according to birth, position, usages, social habits, etc. regulative\u00c2\u00bb,\\nThen the mysterious but formative principle of mimicry molds the expression of the the\\nsocial physiognomy, shapes the public mind, and prescribes the modes of action in the mTmicry 6\\nminutest details. Hereditary views and habits prevail throughout; and acquiescence in \u00c3\u00a4^eH\u00c3\u00a4ri\u00c2\u00bbfbol i y i r mT\\nthe natural causes of things binds up personal life in generalness as into swaddling\\nclothes. On the whole, individual life moves in the tracks of the species and is car-\\nried along simply by the natural movements going on quietly under the broad, flat\\nsurface of generalness. The people appear as of one cast. The manifold character-\\nistics and social peculiarities of a nation receive the impress of the spirit of its time, ^\\\\^riAi\u00c3\u00bc^?a\u00c3\u00a4\\nwhich is even stamped upon its coins. And the individual bears the stamp of the stam P\u00c2\u00b0 ftheclan\\nclan. It partakes of the prejudices and obeys the impulses prompting the tribe. The\\nindividual mind is counted as of little consequence, and is indeed void of any\\nsalfhood and rather unconcerned about its being nullified. Unambitious, the mem- and is no m0 re than a\\nber of that body politic is far from rising to make a public speech, from defending its ge nn s le of the life of ite\\nright, from throwing its weight into the scales. It is no more than a vehicle of the\\nlife of the genus, circulating within it; and no more conscious of its dependent frame\\nof mind than a child whose lips acquire the language of the country. Language, ad- ciannishness of\\nage, song, public opinion, artistic tastes, judicial views, national games, social insti- n ations b Und\\ntutions, etc. are but outgrowths of the common life, the national esprit de corps.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0429.jp2"}, "430": {"fulltext": "392\\nGenesis of the\\ndistinct\\ncharacter of a\\nnation\\nunder the law of\\npressure and\\ncounteraction.\\nReaction of personal\\nlife when treated as\\nnatural force.\\nCauses of wholesome\\ncommotions in highly\\norganised nations.\\nDanger of ill-balanced\\ngrowth of population\\nAristotle.\\nPolitical eruptions.\\nNatural law\\ngoverns history\\nto the extent in\\nwhich man is a\\npart of nature.\\nPhysical analogy as to\\nvolcanoes and\\nrevolutions.\\nStages in\\nnational\\nupheavals.\\nRevolutions at first,\\nprivate affairs of\\npalaces; in nations\\nanswering our\\ndescription of\\nclannishness.\\nthen local affairs of\\ncities, leagues, etc.\\nInsurrections of heretics\\nand peasants prepared\\nthe English Revolution.\\nFrench and\\nAmerican\\nrevolutions\\naffected all\\ncivilised nations.\\nHailing the outbrenk.\\nFlCBTB.\\nRevolutionary\\nexcitement\\njeopardises\\nprogress and\\ntends to relapse\\ninto barbarism.\\nRousseau s Emile\\nDISORDERS IN BODIES POLITIC AND NATIONAL UPHEAVALS. LT A. CH. LT. 211.\\n211. From mysterious depths rise tlie inclinations, sentiments and formative\\nthoughts, which, working through millions of souls, fashion the character of the\\nwhole. The most minute features of this distinct nationality are represented in the\\nindividual. This continues until one class in a nation, or one nation on a continent\\nassumes an arrogant attitude and claims more than its legitimate share of room and\\nof right. The overbearing part presses upon the weaker and usually larger parties in\\nthe social fabric, and provokes counteraction. For, treating personal life as a natural\\nforce under high pressure, eventually causes the natural result\u00e2\u0080\u0094 an explosion. The\\nreaction ensuing is like a fever, the reaction of health against a disorder of the cir-\\nculation or excretion. Hence the undulations of incitements by pressure and re-\\naction will occur in no other but national organisms of a highly differentiated and\\nsensitive constitution, in which they originate from the abnormal swelling of some\\norgan at the expense of others, or by the lethargy of one of the functional systems\\nobstructing and arresting the advance of the whole body politic.\\nAristotle espied the danger of an ill balanced growth in numbers in which\\nthe stupidity of one class causes the consequent wealth and shrewdness of another to\\nprevail. The customary means of legislation then avail no longer, since ignorance\\nbegets suspiciousness and everybody becomes suspected of partiality, until legal control\\nand authority to rule are denied. As it causes an internecine revolution if one party\\npresses upon the others, so war originates whenever one nation tries to overreach an-\\nother. Thus national and international eruptions break forth with logical and al-\\nmost geological necessity.\\nThis is the most conspicuous experience of the truth that natural lawfulness gov-\\nerns history to the extent in which man is a part of nature.\\nAn earthquake reveals a power which is caused by the planet s own heat. The\\neruption originates from some stoppage of circulation and ventilation in the veins of\\nthe earth. Compression forces the steam power to take vent through the crust above, when-\\never impediments are not overcome internally. A. v. Humboldt brought volcanic activity\\ninto the formula that it is a reaction of interior forces of our planet against its crust\\nAnalogous to these are the uproars in national life. Wo have the calm andante of habitual,\\nfirmly established and uneventful movement in the routine of every day life. This passes into\\nthe faster allegro whenever new ideas, brought out by the contest and by the tension of\\nexpectancy, incite an entire generation. Then the least mishap may turn the sensational\\nmasses into the temper of the furioso and attempts at reasoning about amelioration being\\nfutile, the uproar is apt to seize whole nations with the paroxysm of a raging furore\\nThe history of revolutions evinces, that at first they were mere local affairs, pal-\\nace-revolutions in nations answering our description of clannishness, as in Persia,\\nRussia, and Constantinople. Then they took the shape of national excitements, and\\nof general epidemics in our own times. Revolutions used to be city riots, until\\nleagues took up the cause; finally they became events of universal import, in compar-\\nison with which the innumerable local symptoms of present dissatisfactions cease to\\nbe alarming. The insurrections of the heretics and the peasants prepared the trans-\\nition to the great English revolution the intrigues of cabinets and conspiracies of\\nparties will lead to the disrupture of Turkey as it once conduced to the end of Byzanz,\\nand in modern times to the revolutions of the United States and France. The latter\\ntwo alone affected all civilised nations, because the principles at issue bear upon\\nhumanity in general and touch every one of all the modern problems. In both of\\nthem a universal thought worked itself through, a question in whose solution every\\nhuman being is concerned.\\nFichte in his Contribution to correct some notions about the French Revolution,\\nwrote: Up to date mankind is far behind in the knowledge of what is wanting. But if I am\\nnot mistaken, we witness the dawn of a fresh spring-morning, and the zenith of day will be\\nreached in due order of time. To be sure, that morning-dawn was of a bloody red. Thought\\nhas gone through blood ordeals ever since the beginning of the world.\\nThere were always conservatives to oppose innovations and to foil precipitate advance,\\nwhich marches double quick as if time was to be taken by storm. Those attacking and repel-\\nling in their rage and wrestle, act as if they were blind as to the merits of the issue, and in\\nthe frenzy of fanaticism tumble down a precipice.\\nAsoften as parts of society did attain a certain height of selfculture, society at large,\\nalways a heavy mass to elevate, relapsed for a time into the rude condition of barbarism\\nsequent to series of common neglects and defaults; just like that ideal of Rousseau, the child\\nof nature, which makes it his object to show his nudity and animal propensities, tho Emile\\nmay forget his role on occasions which require urbanity.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0430.jp2"}, "431": {"fulltext": "Ill A. CH. II. 212. PROOF OF HISTORY BEING PARTLY NATURAL HISTORY. 393\\nThe deplorable commotions, reactions as they are, or rather suits at natural law Jjjj\\nCommotions i\\n;il law]\\nin which social elements settle their conflicting interests\u00e2\u0080\u0094 are historical necessities. necessities.\\nThe distress incident to such troubles is inevitable and as natural as the discharges ^Vjf !Iities\\nof thunderstorms, since the physical and social atmosphere is what it is. They are\\nr tho the epidemic nature\\nlike the destructive eruptions of the volcanoes, since the combination of the elements of the paroxysm may\\no palliate judicial\\nin the make-up of our earth are such as they are. To be sure, the moral liabilities or oo-reaponsibiiity.\\nthe individual are not suspended on account of these circumstances, and responsibil- Paroxysmal fits\\nity is not abated, tho the causes lying outside of the single person may alleviate his euphemism calculated 1 to\\njuridical guilt. At any rate, the paroxysms reveal human nature as it is. n in his\\nThey explode at least every fantastical euphemism calculated to extol man\u00e2\u0080\u0094 unre- st ate egeuera e 23o\\ngenerated man as Kant used to say\u00e2\u0080\u0094 as a deity in miniature. The reality of human kakt!\\nnature exposing itself in these natural paroxysms shows the absurdity of that They show the\\nhaughty tendency of profane humanitarianism to deprive the thought of humanity of profane* of\\nthe fullness which is given in the Mediator. The grave responsibility of this one- humanitarianism\\no.j j, T-. i i j.- in depriving the\\nsided humanitarian philosophy, preceding, for instance, the French revolution, con- thought of\\nsists in ignoring the truth of the Christian-humanistic ideal, whereby the essence of f nness^iveian\\nhumanism was detached from its thought, and the thought put to derision: all in the Mediator,\\norder to pettifog the self-conceit of man in his crude, unbridled state. Such seduction Seduction to\\nof contemporaries to false world-theories always ends in the destruction of man s theories always\\ndignity and liberty. ends in the\\nJ J destruction of\\n212. Another circumstance needs to be considered in this connection. human dignity\\nand freedom.\\nThe eruption of Mount Krakatau in the Sunda Straits caused an ocean wave to inundate 169, 177-179, 212.\\na large tract of the island, and 37,000 human lives were swept away. Cannibalism is an ethno- baan of dgaths\\npsychological enigma but the death of such a multitude of people at an instant is still more\\ninexplicable.\u00e2\u0080\u0094 In Australia recently ten and a half millions of rabbits were killed in one\\nseason\u00e2\u0080\u0094 an enigma of natural history. Yet wholesale murder of men is a conundrum in the\\nhistory of the human race surpassing both in its appalling effects. We shall recur to its\\nconsideration.\\naggravates the consistent\\nThe paroxysms of nations, as we termed the rage of most revolutions, destroyed solutions of certain\\nmillions of human existences, each of which is more important and valuable than\\nall the rabbits on earth.\\n-v. Insanity of most\\nThe bloody upheavals of revolutionary civil wars we classify with insanity. revolutions.\\nStoll in his ethnology of the Indians of Guatemala points out, how mysterious phenom- Theepidemic-\\nena among them may be reduced to the influence of the suggestive power of hypnotism. No like phenomena\\ndoubt, nature-bound people are more susceptible to influences of this sort than cultivated paT oxysms un der\\npeople. But that does not exclude that nations of culture under the paroxysms discussed, conditions of\\nrelapse into the nature-bound state of people, in which all the symptoms of an epidemic are ecstatic\\nobservable. The convulsions of the Camisards were as catching as the delirium of the \u00c2\u00a3\u00e2\u0084\u00a21ves\u00e2\u0084\u00a2?e e nght:\\nJacobines. As the depression of the social atmosphere before the storm of a revolution ftronghjnvestfgaiSonrf\\nbecomes general, so in any other case of public excitement the parole of the day, the terrible\\nnews, the catchwords carry an incendiary power. Whilst the excitement grows and lasts, j?\u00e2\u0084\u00a2\u00e2\u0084\u00a2^ 8 of the\\nenthusiasm and rage are subject to the same law of infection as epileptic fits and St. Vitus\\ndance. In such times of ecstatic passiveness a nation comes nearest to being a mere natural DeiiHum of the\\norganism.\\nNone, perhaps, has pictured the terrors of the revolution more fascinatingly than Terrorsof arevolution\\nTaine, but not even this description can surprise those having insight into the depth tu\u00c2\u00ab.\\nof human nature as open to infernal instigations. In his collective capacity man Human natlire\\nis then a mere natural compound in which personal life is overwhelmed by the life ope^o infernal\\nof the species. The individual is, like a wave in a wild mountain stream, carried 49, 58, 112, 202.\\naway by the general frenzy. Having lost the coolness of judgment and the force of Coolnesg of\\nresistance, the individual gives himself up to the blind public will as a mere instru- judgment and\\nment, under the spell of a strange enchantment. During such paroxysms personality ^Sence lost\\nseems to be emancipated, and high-minded spirits appear to be called forth, whilst n n 1 e r a t 1 h f e ren2V\\nin fact personal life is virtually thrown back into the generalness of the natural life\\nof the genus.\\nThis rests upon the same law as that which Bastian found energetically active among act v t\\ncertain tribes upon Java. Under a peculiar sensibility common to them, almost any nervous (Bastian.)\\nirritation was transf errable from person to person. The affected individual cannot help im- of jma u n\\nitating every act of strangers rousing its wonderment. It is said to be a peculiar situation explaining national\\nto find oneself in a sphere of general hypnotisation. paroxys", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0431.jp2"}, "432": {"fulltext": "394\\nRHYTHMICAL COINCIDENCES IN HISTORY.\\nin a. ch. m. 2i3.\\nPropensity of reason for\\ncraziness.\\nIllustrated\\ntwo lenses of the\\nmeniscus,\\nThe least\\ndisplacement in\\nthe dual\\nconsciousness\\nsets the soul in\\nrapport with the\\ndual sphere of\\nthe spiritual\\nworld; this alters\\nin either case, the\\nviews of life.\\nContrasts of human life\\nIn tranquility and\\nunder convulsions.\\nBut even this comparison between natural phenomena and national paroxysms\\nis of little avail.\\nWe must adduce still another fact.\\nIt is to be considered that in every man the propensity for insanity lies close be-\\nneath the upper sphere of reason. Any specialist of mental diseases will testify to\\nthe almost indistinguishable transitions from sound sense to insanity. For, our re-\\nflecting consciousness, conditionally to be upheld day by day above the occult side of\\npsychical life, is aptly to be compared to one of the two lenses constituting the\\nmeniscus. The least displacement in the set offers an entrance to sparks from the\\ncorresponding mysterious sphere of the spiritual realms. The soul may then be set in\\nrapport with the celestial world\u00e2\u0080\u0094 and with the world of evil spirits none the less. In the\\nlatter case the focus upon the views of life becomes seriously altered at the least. We\\nmust stop short. It was only intended to bring out more plastic man and humanity\\nin the tranquil walks of life during periods of uneventful times, in contrast to the\\nconvulsions and awful descents to which man is exposed individually and socially\\nin the course of his history.\\nOscillations, rhythmical\\nrecurrences in history\\nmust be reducible to\\npeculiarities of the\\nhuman soul.\\nEmotions,\\npassions and\\nmoods in their\\nregular\\nalterations\\ndetermine the\\nviews which men\\ntake of things.\\nWell defined but\\nmodifiable forms\\nof world-\\nconsciousness\\npredominant at a\\nrespective age\\nand generation.\\nAdditional experiences\\ndisarrange accustomed\\nideas,\\ncause readjustment of\\nopinions.\\nNew views have to go\\nthrough the ordeal of\\nconflicts.\\nCourse of intellectual-\\nadvance in a straight\\nline,\\nbecomes changed by\\nvarious circumstances.\\nMethod of such\\nchanges in\\nthe spirit of the\\ntimes.\\ndifficult to be\\ncomprehended.\\nOne great\\ndescent and one\\ngreat ascent.\\nSinking\\nbegan with the break of\\nthe unity of humanity\\nAscent\\nbegins\\nwhen the unity of\\nhumanity is manifest\\nanew.\\nCH. III. UNDULATIONS OF ETHNICAL LIFE.\\n213. The oscillations rhythmically recurring in the course of events must be\\nreducible to the peculiarity of the human soul. The moods of the mind, now inclin-\\ned to active enterprise, then again to passive resignation, change with the regular-\\nity of a pendulum. These emotions and passions chiefy determine the views men\\ntake of things. Previously, allusion has been made to these conditions of the mind,\\nand now we try to bring them under a common focus with other phenomena pertain-\\ning to the topic presently to be discussed.\\nObserving the intellectual grade of persons either by themselves or in society,\\nthere always presents itself a circle of unsophisticated ideas, matters of common\\nsense, in the shape of a well defined tho modifiable world-consciousness predominant\\nin a specific generation at a given period.\\nThis mental horizon is ever widening by additional experiences, through compar-\\nison with which the old circle of ideas becomes disarranged. A readjustment of cogni-\\ntions is initiated in order to master the puzzling discrepancies. The new views must\\nalways pass through the ordeal of conflicts and doubts, in the transition from unten-\\nable opinions to clearer comprehensibility, under the harmonising activity of the intel-\\nlect, aiming at generalisation and unification of conceptions. A more correct world-\\nconsciousness is usually gained by the argumentation between the old tenets and the\\nnew experiences and conclusions. Mind becomes less clannish and more enriched.\\nThis is the course of advance in a straight line. But this simple line of ratiocination\\nalready abstracting as yet from the possibility of mixing in errors on the way from\\nperception to conclusion\u00e2\u0080\u0094 shows perpetual oscillations between inner propensities\\nand external preponderances, changes from intensification to superficiality, from\\nmusing contemplation to practical attention and application.\\nNot so easily understood, however, is the order and method of these alternations.\\nTaking the line of cultural movement upon earth under one general aspect, we find\\none great descent, and one great ascent. The sinking begins with that appalling\\nsubversion by which the unity of the human family was broken into the multiplicity\\ndf opinions and races. This subversion preceded the disaster, which was but its pal-\\npable, inevitable sequel that disaster, which alone explains ethnological enigmata.\\nHumanity, fallen into an abyss, falling to pieces, was conducted in all its affairs by\\nan invisible hand, nevertheless.\\nThe ascent begins with that great event\u00e2\u0080\u0094 incomprehensible from the points\\nof common reason\u00e2\u0080\u0094 by virtue of which the fragmentary vestiges began to be gathered\\nup, when those who had fallen into the dust, were lifted up again, when the unity of\\nhumanity was manifest anew. The process of this elevation continued up to date.\\nThat descent and this ascent, perversion there, and conversion here, scattering into\\ndiversion and gathering into unity, may each be taken as a movement commencing\\nat the middle of the times made to distinguish either set of advance or relapse\\nfrom the other.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0432.jp2"}, "433": {"fulltext": "Ill A. CH. III. 213. CHANGES IN SOCIAL LITE SUBJECT TO NATUBAL LAW. 395\\nProgress upward and wayward forms the diverging lines which center and cut Progress upward\\none another in the cross. This arrangement of historical material, on our part, waywarden*\\nis not artificial, but the precise description of the way in which the historical devel- the diverging\\nopment of human culture actually moved, and is thus roughly outlined in its totality, c\u00c3\u00bct\u00c3\u00bcng each\\nIt is this double direction of the historic movements, from and around the center, catering in the\\nwhich renders the great cyclical undulations observable and remarkable. cross.\\nLasaulx directed the attention to the fact that a series of great religious com- direction of^he\\nmotions occurred simultaneously. Abraham and Zoroaster were contemporaries, according historic rotations\\nto M. Mueller and Rawlinson. Both, Pentateuch and Kig-veda, date from the fifteenth cen- i rom and around\\ntury B.C. Israel s establishment in the promised land, and that of Hindooism in India belong renders* he great\\ntogether in point of time. Then we saw Confut-se in China, Buddha in India, and Jeremiah cyclical\\nin Jerusalem. Along with prophecy among the Jews, theosophy rises among the Greeks; undulation\\nHesiodos and Pythagoras, and the institutions generally ascribed to Numa and Servius Tul- cons P ICUOUS\\nlius:\u00e2\u0080\u0094 all represent that wave of religio-philosophical reconstruction about the Sixth century ^m^dstaSltone^ly\\nB. C. Not less wonderful are the undulations conducted along that imaginary line (of the luawix.\\nwireless telegraph, we are almost tempted to say), between Japan and Rome. The combination Abraham an jJ\u00e2\u0084\u00a2f L e E r 8|\\nsuggested by the names of Gregory, Procas, and Muhamed about 600 A. D. and another at rIwumot,\\nabout 1200 A. D., with several Innocents to match the Dalai-Lama in Asia, afford sufficient evi- Pentateuch Ri e Veda\\ndence of the cyclical movements under discussion, making it almost necessary to speak of the ButldhaConfutse\\nwonderful harmony of coincidents at about 1500 A. D., marked by the names of Gutenberg, Greek theofophyj\\nConstantino, Copernicus, Columbus, Charles Y., Luther, Calvin, etc., marked also by a Gregor, Procas,\\nreform in Japan not to speak of the wave of 1800. Muhamed.\\nInnocent, Dalai Lama.\\nFor these phenomena we find no explanation in individual psychical life or Gutenberg,\\nin moods of the mind. To explain them in the way Schelling did, only multiplies coplrn cu ?coiumbus,\\nthe conundrums. The intermittant pulsation of ethnical life has other causes. For, Reform^ 1 j a n P an uther\\nas soon as it is conceded that humanity is really the organic totality of nationswhose ISianawof rfsuch\\ninner nature is apt to become incited to common passionateness, those polar fluxes r eri\u00c2\u00abi\u00c2\u00abe^S l u5\u00c2\u00abi\\nare explicable, which so remarkably pass through contemporary nations of nearly p\\nequal delicacy of sentiency, sequent to higher culture. passionateness\\nIn peoples of lowest cultural grades the effects are of course unnoticeable we repeat humanity is\\nthat the participation in these extensive spheres of parallel coincidences cannot be shown is really\\neverywhere. In parts of humanity lying as if petrified on the outskirts of the historic cor- conce i. ve d as an\\nporation they are hidden from our view. But that they were touched indeed by the same of nations. y\\ninfluences is not an illegitimate supposition.\\nAs members of the great social organism they may even in their isolated condition have hfX^enVrom C vfew C in\\noutgrown their childhood, and have their own ups and downs. It is a fact that insane people nations lying petrified\\nin their derangement still participate inwardly in the bereavements which during their con- UP n e perlp ely\\nfinement in an asylum, for instance, have befallen their families; and that when health returned whose participation in\\nthey became perfectly conscious of it,tho their friends withheld from them what had happened to be presumed. n\\nIdiots and deaf and dumb persons have made inner progress of mental life while outwardly\\nscarcely any sign of it could be noticed as soon as a cure was effected physically, they were rapport of insane\\nin possession of mature powers of reason. J ers s ith t ie,r\\nmi li i j, i -i.-i i families in serious\\nThese psychological facts show individual natures notwithstanding their being under bereavement.\\nbondage, isolated, and arrested in their development,\u00e2\u0080\u0094 participating in the emotions pervad-\\ning their relatives.\\nHence the supposition is justified that the whole race is touched by the undu-\\nlations which vibrate through ethnical life. It is by the most natural inference Un _ duIa ions of\\nthat human circles, bound up under abnormities of consciousness, are not excluded\\nfrom the progressive movements of humanity as a whole, and that, unconsciously,\\nunder special guidance from above, they partake of the fluxes of polarisation and of\\ngeneral advancement.\\nAll we contend for, is that cyclical motions of a spiritual nature may seize hu-\\nmanity in its totality and oscillate through the whole body. Hence we deem this sup- The truth contenrte(1 fM\\nposition of a mysterious and involuntary sympathetical rapport among mankind, s f a t s a n .i t y u c a 1 i C n 1 at I1 \u00c3\u00bc?e i0, s\\neven unconscious thereof, as the only key fit to solve the problem of con- may sei\u00c2\u00ab, humanity and\\nif scintillate through it as\\ncursive advance, tho we should be able to trace the tidal waves of simultaneous com- abod r\\nmotions in the history of those nations of higher culture only, in which the effects of\\nthe flux come to the surface as plain facts.\\nFurthermore we observe the nations, and the present system of states especially,\\never to waver between two poles. Just as energetic activity and phlegmatic lassitude\\nalternate in the life of every individual, so do periods of social life change certain dis-\\ntinct features.\\n38", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0433.jp2"}, "434": {"fulltext": "Sympathetical\\nrapport\\nmay manifest itself\\ninvoluntarily.\\n396 FLUCTUATING MODES OF THINKING\u00e2\u0080\u0094 UNIVERSALISTIC, SUBJECTIVISTIC. LIT A. Ch. HL 214.\\nSubsequent to periods of war with their constraining circumstances, concentrative ten-\\ndencies prevail for some length of time. National selfconsciousness is then most vivid. But\\nsoon after a relaxation usually sets in. During the times of renewed prosperity and rest\\nclass-interests and selfassertion tend to loosen the inner connections formed under the\\npressure of common danger. Cooperative instincts, displeased with the obligations of fel-\\nlowship, or discontent with the affairs of citisenship at home, seek to make common cause\\nwith corresponding causes in foreign countries. Tendencies become prevailingly interna-\\ntional. When at first the determined energy of a definite nation rose in patriotism, it now\\nsinks into promiscuous and vague cosmopolitanism. Such seemingly inconsistent alterna-\\ntions have their common roots in the social oscillations, which in respect to both, the rise and\\ndecline of national selfconsciousness have their significance and assigned ends in the pur-\\npose of civilisation to become universal.\\nIt has of ten been averred that the two great epochs of German literature coincide with\\nthe revival of cosmopolitan tendencies characteristic of that nation. This was at the close of\\nthe crusades, and again after the Prussian exertions about 1800 A. D.\\nFrom a mild sort of cosmopolitanism history derived much benefit in behalf of\\nhumanism. For, whenever national self-consciousness predominates, and nativism\\nflourishes, a state becomes egoistical and proud, causing nations to separate in order\\nto become powerful units in themselves. Problems and tasks enjoined upon human-\\nity in general are partially considered under aspects of utility according to the selfish\\npolity of a nation, a polity which depends upon national sentiment, or rather the ca-\\nprice of a nativistic populace, or upon national superciliousness. The principle of\\nnational fellowship with other nations is then superseded by the expediency of selfish-\\nness, and subsides under national jealousies and animosities, under the weight of\\narmament and the burden of militarism. Finally the thought of humanity is dis-\\ntorted and violated by secret agitation and international combinations of discontent\\nand hatred.\\nMore than once history has had to discipline nations inflated with national presumptuous-\\nness by interspersing foreigners among them, in order to teach them lessons of humility and\\nto bring heme to them the truth that no part of the human family is to be despised. So were\\nthe Mongolians instrumental in carrying the old legends of India to the occidental nations\\nwhere the fairy-tales of their childhood reechoed in the faint home- recollections of the Ger-\\nmanic and Slavonic races. So had the Arabs to aid in spreading the forgotten thoughts\\nof Greece over the West besides mixing in other Asiatic elements of cultural import.\\nAt the proper time those thoughts, at first utilised only in the interest of scholastic ecclesiasti-\\ncism, came to assist in widening the viewsof life, and to liberate the mind.\\nEspecially noteworthy is the providential intermixture of the alien Jewish element.\\nWith respect to the Jews, it is obvious that the fragments of that nation were preserved for the\\npurpose of counteracting the tendencies of nations to grow callous and ossify. We recognised\\nthe Semitic element as a dissolvent, as a decomposing ingredient wherever it is mixed into\\nspecific cultures of national growth.\\nIn a nation tainted with corruption exceeding the usual measure of depravity, the Jews\\nprovoke a salutary counteraction of fermentation, thus serving as a salt against de-\\ncay. Besides their resembling a macerating fluid, which tests the purity of metals, the\\nJewish element tests the genuineness of patriotism. Against a narrow minded restriction of\\nlegitimate cosmopolitanism or nativistic tendencies it will insist upon toleration. After their\\nown national particularism and theocratic bigotry had been eliminated from the Jews they\\nbecame the staunchest advocates of cosmopolitanism and toleration, ever promulgating both\\nwith a dogged persistence as against the particularism of the nations which paid them back\\nfor their bigotry. Now and again they will cause Christian nations, growing indifferent as to\\ntheir religious privileges, to appreciate the advantages of Christian civilisation. They ever\\nserve as a standing admonition to Christendom, to beware of admiring external success on\\nthe score of mammonism, and to spurn the cultivation of sham and imitation. Their over-\\nbearing and ostentatious deportment teaches by object lessons the ugliness of these\\nsymtomatic traits of character it teaches them to discountenance that pharisaeical and\\nabstract humanitarianism which, posing in selfcomplacency assumes the nil-admirari air\\nunder pretense of stoic cosmopolitanism.\\n214. This up and down, forward and backward movement of the thought of hu-\\nmanism, now to cosmopolitan platitude and then to national narrow-mindedness, is\\nalways in keeping with the fluctuations of the two chief modes of thinking ever man-\\nifest in the attempts to embody themselves in new social transformations and re-\\nforms. These oscillations also recur with the regularity of the pendulum. The\\nextreme points of motion always clearly indicate the undercurrent of either the\\nuniversalistic or the subjectivistic form of world-consciousness, each with a view to\\nestablish authoritative rule, which views alternate accordingly. The universalistic\\nworld-theory takes will in the abstract sense of generalness as the determining cause,\\nNations and states\\nwaver between the\\ntwo poles of\\nenergetic\\nactivity and\\nphlegmatic\\nlassitude.\\nPeriods of war, national\\npride and patriotism\\nalternate with times of\\nrecuperation,\\nunconcern of common\\nweal or woe,\\nand vague\\ncosmopolitanism.\\nThe purpose of\\nsuch alterations\\nis to render civilisation\\nuniversal.\\nFrom a moderate\\ncosmopolitanism\\nhistory derived much\\nbenefit.\\nDisadvantages of\\nnational egoism\\nNativism\\nMilitarism.\\nNations punished\\nfor selfishness\\nby foreigners.\\nProvidential\\nintermixture of\\nthe Semitic\\nelement,\\nwhich now as\\never acts as a\\ndissolvent.\\n67, 78, 88, 128,\\n200, 201.\\nJews provoke\\nsalutary\\ncounteraction\\nresemble a salt against\\ndecay,\\ntesting the genuineness\\nof patriotism,\\ninsisting upon tolerance.\\ncausing Christendom\\nIndifferent to religion\\nto appreciate their\\nadvantages of Christian\\ncivilisatian;\\nto spurn mammonism\\nsham culture, feigned\\nhumanitarianism\\nand the selfcomplacency\\nof stoic cosmopolitanism.\\nUndulations in\\nthe conception\\nof Humanism,\\nbetween cosmopolitan\\nplatitude and national\\nnarrowness,\\nare in keeping with the\\ntwo fluctuating\\nmodes of\\nthinking", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0434.jp2"}, "435": {"fulltext": "I [I A. CH. HI. 214. ALTERNATION OF PUBLIC OPINION. 397\\nand as that which is real in the realistic (Platonic) sense. Individual will is con- ever attempting to\\niii_ii -uoii embody themselves in\\nsidered as being ruled by the will of the commonalty, which alone has any right. social transformation*,-\\nThe right to have a will, attributed to the impersonal public, is conceived as the de- indicating either\\ntermining factor in human affairs, and requires obedience as the chief virtue, ecclesi- ubj^twisHc r\\nastically and politically. Individual rights are valued and adjusted according to their f on\u00e2\u0084\u00a2hfuInei d\\nsubordination to the right of the social organism as a whole. Concentration of D i S cre ancies of\\ngovernmental power is made the catch-word as in the time of Guizot. After a modem\\nlonger or shorter time we find the tendency changing. The individual is taken for a s 001010\\ndetermining factor and the sole reality. Individual will in company with other indi- to TleasoT* as\\nvidual wills constitutes the will of the totality, at least of a majority. By free assent authoritative\\namong themselves the individual wills represent a contract on terms, giving author- rjniversaiistic\\nity to will, that is, to the association of ideas\u00e2\u0080\u0094 a social silent agreement separable at world-theory\\nthe pleasure of the arbitrating parties. This tendency reveals itself in every di- abstract sensed\\nrection, even in the parcelling out of land in the laying out of cities and in their eenerainess,\\npetty jealousies; in the guarding against infringement upon state-rights; in the sus- co ra h monau7aVoneha e s\\npicion against the centralisation of governmental powers. Individual rights are any I;igh Vi\\nIndividual rights to\\nmade the regulator in the administration of justice, the common right being con- subordinate the\\norganisation.\\nsidered as the product of individual willingness. Concentration of\\ngovernment Guizot.\\nThere we have the ancient, here the modern state. The one held sway throughout the\\nMiddle- Ages, perpetuated by virtue of Platonism. The other developed from the philosophy changesTo\\n\u00e2\u0080\u00a2of Meister Eckhardt, Descartes, Hobbes, and Kousseau. It is to be remembered, however, subjectivism,\\nthat generalising these movements of the nominalistic and realistic modes of thought as to By free arbitration\\ntheir preponderance during the two periods referred to, does not exclude minor scintillations dividual wills are\\n.i_i 1 i ii. made the source of the\\nof both, universahstic and subjectivistic world-theories in each period. general will.\\nThat wavering alternation between the two principal conceptions of the origin teZt- cont ct n\\nand authority of the state, of the relations of right between the individual and the separable at the\\npleasure of the parties.\\ntotality, rests upon the dualism of the given modes of thought. Feeling and passive isb\u00c2\u00bb\u00c2\u00abo\u00c2\u00ab.\\nselfabnegation prevailing, inclines to the oriental form of consciousness, where the EiJSt of\\nindividual is deemed to be but a particle of the all-oneness molding and conditioning ^m^rightttie\\nhis existence. Under the prevalence of practical energy and the sense of liberty the w r i n d u 1 ct n es, indiYidual\\noccidental forms of life arise, where personal ambitiousness asserts itself, whilst, The two theories\\nperhaps, considerateness for the rights of others and the common welfare, and the Md re nSdein e wem e \u00c2\u00b0bout\\nmaxim of equity is pushed to the background. Yonder, in the theocratic and despotic ^^aa, in ea ch\\nformations of society the individual is but a phenomenon of being in the abstract, X\u00e2\u0084\u00a2 predominates.\\nbeing in general. Here the individual feels himself a person, as the essential These osculations issue\\nfrom the dualism of the\\npart of being, whilst being in general, as far as it becomes an entity in the concrete given modes of thought.\\nform of existence is conceived as the fortuitous result which the person is bent ^abnegation\\nupon to produce and to modify. or7ent \u00c3\u00a4iism nclines\\nThese two main forms of world-consciousness stand in relation to\u00e2\u0080\u0094 yea, are con- liberty pr n e d va. e i ng o\u00c2\u00a3\\nnected with, the old polar tension. The preponderance of the one calls forth the ^S 1 forms of li\u00c2\u00a3e\\ncounteraction of the other, whereby the oscillations originate which take place al- in pantheistic\\nternately in the formations of public opinion. A revolution, as considered from this fh P er\\\\T e of h6S\\npoint of view, is but a sudden transition in which the poles change places. These theocratic\\ncontrasting world-theories have always existed side by side, and in a general way H concrete form\\nfluctuated through the Orient as well, if not as often as they have excited the Occident. ot existence considered\\nJ as the fortuitous result\\nBut scientifically conceived, and formulated, and purposely agitated they were not n\\\\ C u*onto rs r oduceor\\nuntil the scholastic contests were enacted upon the occidental arena. modify.\\nKealism represented universalistio tendency in which synthetical generalities were pubUcopinion.\\nthought to condition the reality of being, the primary principal lying in the cognition of\\nj. j. .j Scientifically formulate*\\ntotality as preceding individual being and individuality. and agitated were these\\nNominalism on the other hand, maintained the doctrine, that being in the abstract was uTe^^y^nce the\\nreal only in the things themselves, and outside of them did not exist at all. scholastic contests upon\\nthe occidental arena.\\nAs incapable as the schools were, to bring the contest to a satisfactory conclusion,\\nas little could the contests accrue to the upbuilding of a harmonious society. The and\\ntwo world-theories, either of which ever rests on one of these two modes of thinking, Nominalism.\\nthe universalistic and the subjectivistic, seem destined to remain permanent in schools reached no\\nsatisfactory conclusion\\norder to counterpoise each other. and their contests\\nUpon the happy accomplishment of this equation depends the salutary progress u^buiwin^of a e\\nof family and national life, of political economy, and of civilising culture.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0435.jp2"}, "436": {"fulltext": ".ESTHETIC OSCILLATIONS.\u00e2\u0080\u0094 FASHIONS.\\nIll A. Ch. m. 214.\\n398\\nJEsthetic\\noscillations.\\nIndividualism\\ndestructive to society in\\nLiberalism.\\nPeriod of\\nemancipated\\nsubjectivism.\\nReaction against the\\nSpinozian\\nview of the world.\\nIndividualism\\nsank back into\\nthe generalness\\nof universalism.\\nRise of\\nmonarchical\\nabsolutism.\\nReaction again on the\\npart of subjectivism\\nagainst universalism.\\nManchestrian\\ntheories.\\nAd. Smith.\\nRefuge in\\nKantianism\\nfrom democratic\\nantipathy to authority.\\nHierarchy and\\ndemocracy\\ncoalesce in\\ndemanding the\\nrights to enjoy\\nliberty and to\\nrule at the same\\ntime.\\nContinual effort to\\nrearrange esthetic\\nexpressions of the\\nimagination.\\nChanges of\\npublic taste,\\nseasons of\\nfashion\\nNot explicable by the\\nlaw of nervous\\nrelaxation.\\nFluctuations of\\nfashion reducible\\nto such views as\\nexhibited in the\\nWealth of\\nnations to the\\ndesire of\\npersonal\\ndestinction, etc.,\\nor to uniformism\\nof state or\\nchurch, school or i n those times of absolutism by special laws prescribing even the courses available for the\\nlodge, etc.\\nExtravagance of high\\nofficials,\\nand legislation as to\\ncourses at table\\naccording to rank.\\nProblem of the\\nadvantages and reverses\\non the line of\\nnational and\\nprivate _\\nprosperity,\\nto be postponed.\\nBoth forms of world-\\nconsciousness,\\niiniversalistic, (or\\ncommunistic) and\\nsubjectivistic are\\nnecessary to poise the\\nerroneous views in their\\nattempts to rule the\\ntrue thought of\\nhumanity out of order.\\nThe process of detachment of individuals and classes from the commonalty, the\\nreluctance of sharing the common obligations, and the desire to evade disagreeable\\nduties result from false notions of freedom. It is the current of the tendency which\\ncharacterises the left wings of parliaments, pretending to promulgate enlightenment,\\nliberty and progress. The period of emancipation and separatistic subjectivism was\\nfollowed by the reaction and relaxation, which found its utterance in the Spinozian\\nworld-theory. After Descartes the ego had reached its limits, emaciated individual-\\nism sank back into the generalness of universalism, with its abstract sublimate of\\nsubstance from which everything could be made. Under the sway of the doctrine of\\ngeneralised personality the states became absolute monarchies.\\nFrederick the Great hated the idea of municipal and corporative rights; and Napoleon\\nsaid: Fate? The state is the fate In our century the new reaction against universal\\ngeneralness on the part of subjectivism is marked by the economic dogmas of Adam Smith s\\nschool running out into the Manchestrian theories. The formation of affairs is left to the\\nwill and energy of the individual under the catch-words help yourself and free competi-\\ntion The dangers of the dissolution of society becoming apparent, refuge is sought espec-\\nially in Kantianism. Emphasis is given to obey the command; legalistic thought and authority\\nof law are mistaken for the preservative forces of society good times are expected from bal-\\nlot and legislature. The right of forming commonalities, of organising any kind of associa-\\ntions is insisted upon, whilst, at the same time, protection for the individual and the associa-\\ntion is demanded from the commonwealth. Coalescence of the rights to enjoy liberty and at\\nthe same time to rule is demanded by such wonderful coalitions as that formed by the hierarchy\\nand the democracy. And another reaction will set in at the time, when it shall have become\\nnecessary that individual right must liberate humanity from the communistic state.\\nThus the oscillation of world-consciousness will become noticeable in every re-\\nlation of life. Even with respect to the public taste will we observe climatic changes\\nas it were\u00e2\u0080\u0094 seasons of fashion. For a period the Gothic style of architecture is dom-\\ninant until the world gets tired of it, and the renaissance becomes the fashion; after\\nwhich in turn a taste for the Romanesque or Rococo is cultivated for awhile. We\\nwitness continual efforts to rearrange the aesthetic expressions of the imagination\\non a parallel with the political and literary transitions. Every one of the aesthetic\\nundulations is marked by intervenient shorter seasons of fashion, pertaining to\\nthings of everyday use, to household utensils, furniture and wearing apparel. But\\nno more than the short seasons of fashions, can the more important alternations un-\\nder discussion be explained by the law of nervous relaxation from monotony. For\\nwe know of entire centuries in which dresses were of the same cut.\\nThese fluctuations are to be reduced to the prevailing world-consciousness gov-\\nerning the views as to the Wealth of Nations and luxury; to the desire to appear\\nprominent and stately; to the prompting of demonstrating personal selfhood and dis-\\ntinction, or individual oddity; or to the uniformism of the state or the church.\\nWhen Charles the Bold went to the battle of Granson, he took a hundred gold-embroid-\\nered coats along. August of Saxony, trying to outrival the French court, spent 80,000 Thaler\\nfor a single play in his opera house. Count Bruehl, the Saxon minister, possessed seventy\\nsilken morning gowns. The desire of the lower classes to imitate such luxury was checked\\nvarious ranks. We have seen well enough the ridicule of the old priggish ordinances; we\\nhave read from the statutes at large which fashioned men s gowns and womens farthingales\\nby acts of parliaments That period was followed by the other, in which kings called them-\\nselves first servants of the states, dressing and living in the simplicity of the civilian. Plain-\\nness and equality in attire took the place of silly extravagance. And now the time is\\ndrawing near when in place of monarchs, the kings of railroads, and of the ex-\\nchange will live in royal style. Luxury will not, perhaps, show itself in chests filled with\\nfine linen or in the number of morning gowns, but it will display itself at any rate, in such\\na manner as to provoke the envy and wrath of the proletarians and induce them to jump\\nfrom subjectivistic to communistic theories of life.\\nOur meditation comes near to an anticipation of the problem of advantages and\\nreverses on the line of national and private prosperity, from the consideration of\\nwhich we must desist as yet, however, until we have observed still more of the oscil-\\nlations caused by the modifications of world-consciousness. So far we have reviewed\\nthe contrasts caused by the prevalence, periodically alternating, of either an univer-\\nsalistic or a subjectivistic world-theory. Both tendencies are necessary to poise the\\nerroneous views of life, which, in their extremes, attempt to rule the true thought of", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0436.jp2"}, "437": {"fulltext": "HI A. CH. IV. 215. PERSONS INSTRUMENTAL IN FURTHERING DIVINE PURPOSES. 399\\nhumanity out of order. They are to keep each other in permanent mobility. Hence\\nthey never come to rest, like the perpendicle, fastened at one end, and oscillating\\nfrom right to left and from left to right, until the finger stops the restlessness\\nand regulates the movement. This finger is at hand.\\nCH. IV. HERO-WORSHIP; GENIUS AND TALENT. THE PRESS.\\n215. Shall we have to examine the so-called great men with a view of accept- fSnaSngSf^SS o\u00c2\u00ab\\ning their agency as that finger which directs the perpetuum mobile of counter- ^IISi\u00c2\u00ab n8WorId sis\\npoising world-theories? Much of their historic importance consists in their ability to JoH v M,LLEB\\nunite opposing tendencies by finding the formula of the equation, or by mastering the\\ncontrasts; and in ameliorating the commotion and the strain of polarity\u00e2\u0080\u0094 each for a\\ncertain length of time at least.\\nBut let us put the question: Who creates, in whom originates historical move-\\nment? The literary master-minds, or those excelling in sciences and arts, or those\\nleading on in battles? Do they not carry the masses along with them? Do not\\nthey start the series of new thoughts, or give the impulses for new discoveries and in-\\nventions? Are not they responsible for the wars? Are they not the founders of new Hero-worship, carlylk.\\nstates? The hero of hero-worship is Carlyle. Every one of his favorites he pre-\\nsents as a representative and plenipotentiary of the Infinite One. But thereby he\\ndrags into mere terrestrial mutability what lies far above it. Others besides Carlyle\\nhave done this, who would bend to the bias of their views the select ones of Lange prede tiued penons.\\nfor instance. But Carlyle assigns everything to the great instruments, and thereby\\ndeprives all their contemporaries of their merits as coefficients, and takes from his-\\ntory the purpose animating it. He could not rise to the cognition that history per-\\nforms anything; that it is, equal with nature, the incarnation of the all-controlling\\nthought. In the last resort there is no history, for Heaven and the favorites of\\nHeaven do everything.\\nWhy did no one at the time of Alexander, we ask with Niebuhr, create a piece of Concept of\\nart bearing the mark of perfection? Because the condition of men at that time fender edpVofano\\nafforded none of the requirements. And who creates those conditions? who causes the if attributed to\\nmood of an age? Men do that. Each period bears the peculiar impress of thei r Favorites,\\ncharacter, formed according to their stage of consciousness. (Saying this, we ac-\\nknowledge, of course, that a personality stands behind, beyond men.) a^aS^EtES\\nThe biography of a particular personage unfolds before us the history of his age charaeter\\nand generation. The first and lowest stage of individual life falls in the period of \u00c3\u009c^X S^ 10\\nconcealed vegetative formation, in which the spirit seems entirely absorbed in the histor y-\\nwork of rendering itself plastic, in the upbuilding of its apparatus. The absorption\\nof an artist in shaping the creature of his imagination may illustrate this, except Genesis of\\nthat the artist s mind cannot itself enter into his sculpture or painting, in the man- leading minds.]\\nner that the spirit animates soul and body.\\nFor the spirit is, as an entity, dwelling within that individualised portion of life, within Soul as individua ij 3 ed\\nthat soul, which was lying dormant in tellurian matter, which lives in the plant, and which in general life;\\nanimal life approaches the manifestations of a will. What builds up the human body is the\\nsame life which builds up the palm-tree to conform to its inherent law which moves the bird to\\nleave for warmer climes which teaches the beaver to construct its abode in the water which p S b y y c mcaf wd\\nthe bee reveals to us when it forms its symmetrical cell. Why not call it the world-soul, which builds up the human\\nin its highest form of individualisation, and at the moment of its being embraced by the ody\\nspirit, becomes psychical and begins to build the human body?\\nInto this physico-psychical frame, in accord with the psychical mode of forma. Faculty of speech\\ntive procedure, the spirit infuses the gift of language, its own form of communica- jSSS\u00c3\u0084wt.\\ntion. The faculty of speech is built into that finely differentiated and henceforth\\nloud-thinking organism. The soul becomes endowed with the ability to reflect the a pwt. Buhjecwbject.\\nspirit, to become an object for its own self. This faculty of thinking aloud reveals Metaphysical\\nIts metaphysical nature, its systematic regularity the more distinct and mathemati- tiMl nature of\\neal in proportion to its native naivety, being preserved more original and child-like\\nand less sophisticated, preserved in that state wherein language comes from the heart, Naivete of expression.\\nand in which the reflection of mind-life is least affected but most affectionate. spirit personifies teeu\\nThus the spirit, true to its nature of unity and communication, realises and man- MWdSfEffi \u00c3\u0084S\\nifests itself as the inspiration of the soul. And as the spirit personifies and charac- mouIds the cuIture and\\nterises itself in the language of the individual soul, so it molds the art and poetry, character of nation,.\\nthe culture and character of an entire nation.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0437.jp2"}, "438": {"fulltext": "400\\nPOWER OF LANGUAGE\u00e2\u0080\u0094 MEASURE OF ADVANCEMENT. Ill A. CH. IV. 216.\\nGreat* men find\\nlanguage ready made.\\nLife s success owes\\nmuch to proper use\\nof this gift.\\nThe part which\\ngreat men are to\\nthe totality of\\ntheir nation.\\nImportance of mental\\nand moral atmosphere\\nfor the acquisition of\\ntalent.\\nReceptivity first\\nto be cultivated,\\nDuties of society toward\\nindividuals;\\npunishment of their\\nneglect.\\nReciprocity\\nbetween\\npersonality and\\ntotality\\nenhancing\\nprogressive\\nprosperity.\\nVariety of talents\\ndisplayed and results\\nprocured.\\nFunctional part\\nof social\\norganism\\ndevelops in a\\nprocess of which\\nmen are\\nunconscious.\\nA Nation has no\\nsoul.\\nSpirit of the\\ntimes\\nThe world-theory held\\nin common by the mass\\nat a given period and\\nunconsciously governing\\nthe people,\\ncontrolling\\npublic opinion.\\nEvidently this vehicle of thought and apparatus of communication, through\\nwhich personal life is to a certain extent, fashioned directly, is one of the data, which\\nthe great men find ready made. Upon mastering the language, and upon the use\\nmade of it, depends much of the success of their life-work. By means of it they ap-\\npropriate to themselves the net earnings of preceding minds, and the advice of ex-\\nperienced contemporaries. Language designates the grade in the scale of progress,\\nand the degree of the spiritual atmosphere forming the mental environments in\\nwhich great minds find themselves. Above that they can rise only in proportion to\\ntheir appropriation of the wealth of language, that it may be at their command for\\nproper use. Hence their elevated pedestal is always formed by the achievements of\\nthe totality of their nation. If they are great they become conscious of the fact that\\nthey owe their position to the mental and moral atmosphere in which they were\\nraised; and acknowledge that with and through this influence they had to acquire\\ntheir talents; and that in the first place their receptivity had to be cultivated by\\nothers. All other cultural accomplishments depend upon this educational founda-\\ntion; and only under this discipline will the spirit come to the maturity requisite to\\nthe yielding of fruits of the spirit; not otherwise is the ability obtainable to give in re-\\nturn and enrich civilisation. This reciprocal interaction between personality and\\ntotality, from which history ensues, is to continue and extend. Even the most insig-\\nnificant or rather unostentatious life of any human being takes its share of imponder-\\nable nutrition from its mental atmosphere. The most humble member of the human\\nfamily returns its contribution of mental-moral results to society\u00e2\u0080\u0094 its bad influences\\ntoo, frequently in the way of punishment for the negligence of society as to its duties\\ntowards individuals.\\nFrom this altitude of civilisation, a people in its enterprise and emulation ap-\\npears as one large industrial establishment. The material is distributed among the\\nindividual workers, and the diverse products of toil, bearing the mark of more or less\\nof their ingenuity and skill, is delivered into the storage. The wealth of the whole\\nconsists in the variety of talents displayed and results procured, in the promptness\\nand agility of reciprocal interaction\u00e2\u0080\u0094 all implying a high grade of organic differen-\\ntiation. The prosperity of a nation therefore, consists in the sum of labor performed\\nby the mass, and is enhanced in value proportionately to the variety, to the prompt-\\nness of cooperation, and to the improvement of individual aptness. And upon the\\nwhole, this development of the functional part of the social organism transpires in\\nthe same unconscious process as that to which we alluded when speaking of the\\ngenesis, and again of the generative import of language. We also spoke of the\\nrecuperation of strength during sleep, when the vital organs of the body operate\\nquietly but most energetically without our becoming conscious of it. In the same\\nmanner grows language, grow ideas, and grow up the men of fame.\\n216. Notwithstanding this social, organic reciprocal interaction it is vitiat-\\ning to speak of a national spirit, inasmuch as it causes an idea of a nation having a\\nsoul manifesting itself in the voice of the people. The spirit of a nation is nothing\\nbut what we designate by the vague phrase spirit of the times, that is, the view of\\nlife or world-theory held in common by the mass of the people at a given period, and\\nunconsciously governing them. The human spirit as such is not the product of the\\nincidents of an age; it is not the square root of the sum of a column of added\\nciphers. As the personifying factor the spirit is an entity sui generis. It is this\\nspecific quality of the spirit which causes that proud delight, that just and ennob-\\nling selfesteem which may fill one with the consciousness of aspiring and attaining\\nto a special branch of usefulness. True as it is that, with reference to the physico-psy-\\nchical constitution and temperament, each individual is a child of his time: so false is\\nit, to consider a person, a character, as being the result of circumstances. For, on the\\npart of character, each is of a special value in himself, he is somebody in particular,\\nthe only one of his kind he is an individ-able entity existing but in this one specimen.\\nThere is a species of individual consciousness telling one in all modesty, but actu-\\nally in excuse of a certain inertia, that he is a very small part of the human totality.\\nIt rather tarries in the esprit de corps instead of asserting itself as the personal will\\nwhich consciously ought to disengage itself from that collective consciousness belonging", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0438.jp2"}, "439": {"fulltext": "Ill A. CH. IV. 216. ATTITUDE OF THE GENIUS TOWARD PUBLIC OPINION. 401\\nto the people in common. True, this collective consciousness, tho but a matter of capri- Great minds are\\ncious opinion, wields a power from which emancipation is scarcely possible. It con- n t f r di eIope f d th\\nstitutes itself from traditional views and educational coefficients which come in an ?r the other\\nuninterrupted historical succession to be inherited by each generation severally. flowinefrom the\\nThere arises the difficulty; for of whatever force that general consciousness maybe, P e n J e r la i cein a\\nit can, on the one side, exert no other influence upon a person, but that to which, ye t, personality\\nat the maturity of his mind, he is willing to submit; whilst at the same time for oVcfrcumT 8111\\nreasons of the relative dependency of the human being on its natural part, emanci- Person is to become\\npation from common tenets of world-consciousness in its collective form and force \u00e2\u0084\u00a2g e \u00c3\u00bce gaged from the\\ncan never be rendered complete. Tho it were possible for a person to soar above the TradVtVonaT 68\\nworld-consciousness predominant at his time in all other respects, the language of his views as\\npeople would still bind him to participate in the views of life governing his contemporaries, coefficieiits\\nThus the undeniable fact becomes evident that every individual temperament is the d?sVarded, \u00c2\u00a3uItobe\\nissue of two correlative factors. Man is endowed with relative independency de- T hicb A ev f n\\nr independent minds are\\nsigned for selfhood; whilst he is dependent at the same time upon environment, to \u00c2\u00abed through language.\\nwhich he is to adjust himself, and by means of which alone he is enabled to obtain Mn?se?f a to ust\\nhis ethical Culture. environment\\nforming the\\nHence not the greatest of minds ever claimed the radiance of glory as His own- apparatus for\\nExcellency of mind is based upon the crystalline structure of a person s char- culture. 1\\nacteristics. The more surfaces and axes a crystal presents, the more receptive it is N\\nfor the light penetrating them, and the more distinct and definite will be the magic of minds claimed\\nplay and brilliancy of the refracted rays. This is the secret of the influence which a to hfmseiff s due\\nsymmetrical character exerts upon cultural advance in general. Our great lights CrystalIine structure ot\\nwould not shine forth in such lustre, if the texture and inner combination of their p^ characteristics.\\nmental and moral incipiencies had been less receptive; if they had not consolidated Receptivity of mental\\nand moral incipiencies,\\nunder pressure or according to the laws of homogeneity and affinity by which impure\\nelements were excluded, if they had been different from what they appeared to be. pressure, 1 a\\nNow in the measure as one of the correlatives exalting a mind preponderates, under exclusion of\\neither adjustment to matters upon which we depend, or assertion of selfhood, the pTrequisiteTto the\\ndifficult distinction between persons of either talents or genius will arrange itself. excelleney\\nHere personal selfhood rises from the concealed spiritual spring to assert itself; here ofj^e V tiv t it\u00c2\u00b0 sity\\nthe texture of the inner life hidden beneath innumerable intrinsic relations, which and of\\nremain mysterious despite the external manifestations of this individuality the gen- externalities?\\nius. There the environments chiefly furnish the lessons for ethical exercise, and serve Genius hidd\\nas conductors of the light into a mind with refined receptivity building up its in the texture of\\nthe inner life.\\ntalents. 15.\\nHerder may serve as an example of a personality in which talent and genius were inti-\\nmately blended, yet each conspicuously manifest. His greatness consisted, as Vilmar describes\\nthe secret thereof, in the grandeur of his universalistic culture Besides of eminently\\nnoble ethical qualities, the caliber of his mental receptivity was capable of encompassing a wide\\nrange of erudition. In his clear mind, with the humane inclination of his emotional nature,\\nthere was room for the voices of all nations. His ethical delicacy and lingual versatility found\\nthe word for the touching utterances of grief and of mirth, the word which calls forth sympa-\\nthy and conveys a solacing answer. The wide circle of humanity seems focussed in the center\\nof his being, so sensitive for impressions and so able to echo them as the chords vibrating\\nunder the touch of the player when they reverberate in tones the mood of the soul.\\nThe poet earns his renown by simply reflecting from his mind the life of his na-\\ntion. The statesman and the conqueror cannot accomplish their work unless their\\nindividual gifts receive the cultivation necessary to qualify them to take in the de- St^L\u00c2\u00bb of\\ntails and tendencies of movements in a wide horizon, and to watch their chance for 5*E3\u00c3\u0096ES gjgjy\\naction. Thus talent controls the manner in which it allows itself to be influenced application.\\nand in which it will exert influences in return, in which it inadvertently unites merit\\nof sound judgment with celerity of action, and acts with tact.\\nBut the person of genius possesses, aside from and above his talent, an originality misapprehending the\\nfor which it is not so easy to give an account. Entirely distinct and exceptional in its genius. 3\\npeculiarity, it frequently fails to utilise those incitements of its surroundings for Genius decUnes\\nwhich every soul is disposed and for which it yearns. And more frequently it is not to accommodate\\nunderstood and misapprehended by inferior contemporaries, because of its aversion ^spiritof the\\nto adjust its conduct to the hollow phrases of the time, and to accommodate itself times\\nto the insipid affectations of culture.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0439.jp2"}, "440": {"fulltext": "402\\nGENIUS IN ITS ESSENCE AKIN TO CONSCIENCE. Ill A. CH. IV. 216.\\nGenius proves the\\nto be designed for\\nindependence;\\nGenius and\\nconscience\\nphenomena of the same\\nspiritual life, differing\\nonly according to its\\ndual relations.\\nAt this point,\\nfor science, the\\nModern A tragedy of Shakespeare is rarely performed; the real opera is deserted while the\\nsuperficiousness Variety Theatre is crowded night after night. To use Seeck s criticism of modern superfi-\\napprecia te works ciousness which is unable to appreciate genius, modern taste will prefer a Thumann to a\\nof genius. Duerer a sensual Meyerbeer to a classical Bach or Schubert.\\nGenius is of that depth of acumen which abhors platitude. It acts under impul-\\nses of an incalculable singularity, which goes far to prove the selfhood and inde-\\npendence of the human mind. And this remaining balance, this margin of psychi-\\ncal life, which cannot be accounted for by the usual statistical squaring of accounts,\\nk*hlm. partakes of the nature of conscience. Genius, like conscience is a witness for that\\nmysterious depth of our being beneath its earthly face and its everyday dress and\\nworking apparel, a witness for that profundity of the soul, from whence the light-\\nnings arise which so frequently strike home into the reflecting consciousness in a\\nmost bewildering manner. (Kaehler, Das Gewissen.)\\nIn speaking of genius we meet again, as when we spoke of conscience, the occult\\nrudiments of our being on that side of psychical life of which, unconscious and with-\\nout control of it, as we are, we become reminded now and then. For genius and con-\\nscience are but different phenomena of the same principal part of our nature which\\nonly manifests itself in different directions according to its dual relations.\\nHere is the point where our anthropological system cannot be rounded off. Here\\nis the gap at the bottom of which the open question remains. Here the nature\\nfinger procures the\\nchanges in the directions of man also has the opening through which it receives influences from the spiritual\\nwhich human affairs are\\nto take world. And here it is that the Manager of History puts in His finger in order to pro-\\ncure the changes in the direction of human affairs. The undulations of ideas, re-\\nsulting from earthly conditions, from the joint labor of the masses are merely acces-\\nsory to this management, resembling the earth when it was bid to let plants grow.\\nThese incidentals are but erratic movements in concurrence with, or in antagonism\\nto, the higher interferences.\\nIt was of eminent import to universal history, that Wilberforce on the 24th day of\\nMarch, A. D. 1807, after persevering in contest with Fox and Pitt for eighteen years, obtained\\nthe enactment of his Bill to abolish Slavery Is Wilberforce ranked among the great\\nmen? Altho not judging by success as does the world, which would have buried the origina-\\ntor s name under oblivion, we rank him among the champions of the cause of humanism.\\nBut he was only great in that he reflected upon, and persevered in agitating the measure for\\nwhich the times were ripe; in that he assiduously challenged conservatism and became the\\nmouthpiece of the humane principle of civilisation.\\nIt is notorious that many a person of genius lacks sagacity and receptivity, celer-\\nity and pliability of mind, and trifles away the opportunities of making himself\\nuseful; while men without extraordinary talents enter the halls of renown, because\\nof bestirring themselves to come to an understanding with their surroundings.\\nSmoothness, like the polish which a jewel receives by grinding and rubbing, we may\\ncall that crystalline many-sidedness of a mind with a well cultivated receptivity, defi-\\ncient of which the best endowed genius is a failure. The need of this aptitude for\\nbeing molded and directed to a specific calling, profession or employment, is the more\\npressing, the more distinct and variegated the impressions become, which from a\\nhighly organised society are to be received and refracted, and the more complicated\\nthe problems which demand their practical solution by a genius. Hence we may\\nWilberforce,\\ninsisting upon\\nthe abolition of\\nslavery,\\nnot a genius, but a\\nchampion of the cause\\nof humanism.\\nGenius a failure\\nif negligent in\\ncultivating the\\nreceptivity of\\ntalent.\\nIf the measure of\\nmental advance\\nbecomes general\\nexcelling minds become understand, why in the normal course of historic advance the great ingenious minds\\nrare.\\nNo quantity of\\ntalent can\\nsupplant genius.\\nThe secret of the genius\\nlies in the creative\\npower of the mind\\nin the vivacity of the\\nimagination.\\nIt possesses ingenuity,\\ni. e. the\\nvirtuosity to\\narrange given\\nmatters into new\\ncombinations by\\nnew and\\nappropriate\\nmethods.\\nbecome rare, in proportion as the many high qualities of contemporaneous society be-\\ncome more general. The higher the degree of general culture the more difficult\\nwill it be to become a leading man in the right track for the reason that all around\\nso many other talents and lights emulate to outshine each other\u00e2\u0080\u0094 in some cases by\\ncrooked means. A genius without talent, tho a failure, is to be considered a genius\\nnevertheless; whilst no quantity of talent per se can ever supersede genius. The se-\\ncret of his prominency and of his strength lies in the creative power of the imagina-\\ntion, welling up from depths beyond the sphere of scientific research. But as the most\\ngenial artist cannot discard given forms, so can not the imagination of the genius\\ndispense with the requisite erudition, nor dare to disregard externals, which pre-\\nvent it from degenerating into empty, capricious phantasy. For even the imagina-\\ntion of the genius is the creative power in so far only, as it rearranges given forms into\\nnew combinations by new and appropriate methods. Its peculiar merit consists in this\u00c2\u00bb", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0440.jp2"}, "441": {"fulltext": "Ill A. CH. IV. 217. INFLUENCE OF PUBLIC OPINION. 403\\nthat it grasps at one intuitive and comprehensive glance the characteristic lines and Genius enjoys\\nshades at hand, gently coercing them to express new conceptions of the essence of the g-ift of the\\nthings, or to represent the most delicate moods of the soul. Produced under these grasp 15.\\nconditions, a work of art calls forth or echoes at once the corresponding thought or\\nis necessary to pursue\\nemotion in the beholder or the audience. Much like the genius of an artist or an or-\\nator must be the ingenuity of him who governs a state or directs a battle. Even in ideai ea 1S\\nhis, perhaps, uncouth designs, perpetrating cruelties with a high hand in order to re-\\nform or to transform, he needs an ideal to screen his disregard of human rights and\\nthe destruction of cultures. He needs a new combination of ideas of which to make\\nhimself the executioner. But in order to accomplish his plans of transformation or r\u00c2\u00b0 s Sn,\u00c2\u00bbmJ of\\nof reform, a nation or more are necessary, which accede to his ideas because they have accede totheTd easV\\nalready harbored them.\\nMost likely in ancient times, and surely in the dark Middle- Ages, when those\\nmasses now claiming fanciful associated ideas as their own, did not yet exist, the\\nheroes of the mind were in fact of themselves and alone the originators of new ideas.\\nBut to modern times this rule applies no longer. The truth is, that of late the masses Participation of the\\nhave become qualified to form their own judgments, for the simple reason that they undohi g n heroes\\nhave become conscious of their susceptibility and capacity to have ideas of their own.\\nCivilised nations are now deeply moved by public events. Down to the lower strata\\nof society the people are taking interest in affairs of state as well as in social prob-\\nlems. At present the many are engaged in what in earlier times were tasks incum-\\nbent upon single persons, and they therefore claim now also their part of glory and\\nhero-worship, eager at the least for mention in a paper. They know that they parti-\\ncipate in the work of making heroes, or of unmaking individual fame. The difficulties Real excellency\\nwhich obstruct the recognition of genius nowadays were formerly unknown; p^ifcfrown^r\\nespecially as it is in the nature of highly wrought character to spurn excellency which applause,\\nmust be obtained by catering to popularity, and to avoid that newspaper notoriety\\nwhich provokes the envy of inferior minds to tear down the reputation of just that\\ncharacter which is indifferent to frown or applause.\\n217. In tranquil times and a normal run of affairs the mass forms a public Public opinion\\n\u00c2\u00abJ in its shallowness a\\nopinion. With the growing condensation of the populace in large cities, with the menacing power.\\nspread and increasing shallowness of intelligence, and with the widening of the\\njournalistic field, that public opinion manufactured and manipulated by the press,\\nbecomes a menacing power. It is an irresponsible power, unreliable in every\\nrespect, wielding a willful, fitful influence and working capriciously in any direction\\nit pleases, because bare of character and of any definite maxim.\\nUnawares public opinion becomes a tyrant, despite the many strong opinions uttered Tyranny of the\\nagainst the nefarious practice of libeling by Supreme Courts, by its facilities to ostracise peo- press,\\npie of integrity at the instigation of the vilest, and to the satisfaction of a gossipy, clannish\\npopulace. Methodically manufacturing sensations the press becomes, in the first place, the ^efame and\\nformidable ally of such as are able to hire its assistance to carry out their wicked schemes; os t ra cise\\nwhereby the press, in the second place, becomes a paying business whose success as such is characters of\\nenough to command the admiration of the public which judges an establishment by the integri y.\\nmoney there is in it. Unawares, however, as if by way of retribution, this tool of public ca-\\nprice with its delight in scandal, this tyrant allows itself to become the servant of a certain fac-\\ntion of the money power and to be led by it into a Babylonian captivity. For upon inquiry it\\nwill be found, that not only in the offices of second-class newspapers the advertising agent\\nhas as much to do with the tendency of a leader if not more, than the occupant of the edi-\\ntor s chair\u00e2\u0080\u0094 and that this office fixture is generally a Jew. But tho the press is said to lose its\\nprestige at the rate of its venality, and despite its freedom to be impertinent, it is tyrannised as m^y tolie impertinent,\\nmuch by the pennies of the proletarian as by capitalistic cliques-it still wields a greater 1 c s e i d n e e t r J t r i T y f\\npower than that which the commander of the German army possesses: a power with which f act0 rs.\\nGovernments even have to reckon. In order to utilise the press in molding public opinion Governments to\\nfor certain ends, governmental agents must become silent partners of public enterprises. become s ilent\\nEven those sitting upon thrones have to cultivate the friendship of journalism and to provide partners of\\nfor its pay, just as the military budget must be provided for. terprises!\\nStill more of an annoyance, an unprincipled servile tyrant, will common news-\\nJ j press made a tool or\\npaperdom become, when in times of excitement and turmoil resolute minds SC hemers.\\nmake the press subservient to their designs. For in times of uproar and confusion\\na leader is wanted by the vociferous multitude; and a leader is born up by the under-\\ncurrent, even if he should be a dark horse Any shrewd demagogue may of a", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0441.jp2"}, "442": {"fulltext": "404\\nTHE WORLD S HEROES.\\nIll A. Ch. V. 218.\\nShort-lived renown\\nobtained by\\ndemagoguery.\\nNapoleon s fraudulent\\nbulletins sent when\\nupon his retirade\\nTrue\u00c2\u00bb heroes\\nusually\\nrecognised after\\ntheir weaknesses\\nare forgotten\\nVon Moser.\\nand the beneficient\\nresults of their efforts\\nbecome palpable.\\nHero-cult but a\\nsign of the\\nsearch after that\\nmind which\\nmanages human\\naffairs through\\nhuman instru-\\nmentalities.\\nThe radiance of\\ngreat lights\\ngrows dim; only\\nsurrogates of\\nthe light of\\nHeaven until in\\nthis light the\\nfinger is\\nperceived which\\nmakes use of the\\nearthly\\ncandlesticks.\\nsudden swing himself into the saddle of popularity until the delusion subsides and\\nthe public voice puts the rider to ridicule. The world sees many frauds of the brand\\nof a Napoleon\u00e2\u0080\u0094 writing his victorious bulletin to the Moniteur on Christmas-eve,\\n1812 not only among the French, and fortunately not always of his caliber. Our\\nrace, then will never be in want of heroes of some sort, even if it should be a\\nballeteuse, or one hastily gotten up, either selfappointed or made to order in cases\\nof emergency, since it seems destined that mankind is not always to enjoy a peace-\\nful march of progress. Passions will seize the masses and forces burst their re-\\nstraints.\\nThus the world will have heroes in which people see pet ideas personified, or\\nfancy they see their own image. People will have them and glorify them, tho usu-\\nally doing so too soon. A Wellington or Bismarck is, like hickory, of slower\\ngrowth. The metal, of which a man must be forged whom history will acknowledge\\nas a hero, will be assayed later on. As to true excellency our full recognition of\\ndeserts generally lingers behind, because, as Von Moser said, the name of every great\\nman must first have lost its cadaverous smell, the memory of his weaknesses. This\\nmust be so for the other reason that true superiority of mind and morals does not\\ndeem it necessary to defend itself against the calumnies of jealousy which only death\\nshuts up. In short, an impartial verdict as to real merit can only be rendered by\\nthe peers of great minds by the people at large, not before the issues of great deeds\\nand the fruits of beneficient reforms have become palpable.\\nIn order to conceive whether the rage of merely destructive forces whether\\nconquerors, who to all appearances had to serve as scourges of the nations were\\nreally necessary; or in order to discern whether such visitations always occurred at\\nthe proper time: one would have to occupy a point of view above the process which\\ntends towards completion. The cultus of heroes, of genius, of humanism are, after\\nall, but modes and phases of the search after that mind which manages human affairs\\nand rules in history through human instrumentalities. In reviewing the illustrious\\nlives of the renowned, man simply follows the impulse to see in them his nobler self.\\nCelebrating their memory and contemplating their virtues and merits, man rises\\nabove the prosaic routine and trivialities of every-day life, and in them objectivises\\nhis own views and experiences of life, until the rays of these lights and the haloes\\naround their heads grow dim with the distance of time, and new lights arise. These\\nmust then again serve as surrogates for the Light of Heaven until men begin to see\\nit and to perceive the finger which makes use of the earthly candlesticks.\\nThe divine\\nguidance\\nnot to be inspected\\nwhile at work in the\\nminor details of history.\\nLacordaire.\\nPurpose and plan of\\nhistory partly immanent\\npartly transcendental.\\n5, 6, 50-52, 58, 101\\n196, 206.\\nPure induction would\\nhave had to come to the\\nsame conclusion,\\nprovided that man\\npossesses Vernunft\\nCH. V. THE GOVERNMENT OP THE WORLD.\\n218. The finger, which once was acknowledged by certain Egyptians, or as\\nwe usually say, the guiding hand which leads to combinations and disentangles\\ncomplications, which upturns the tables of the money-mongers and speculators and\\nthe boards of high councils in clearing the way for new aeras; this finger cannot be\\nlooked upon while at work in the specialties and minor but momentous details in the\\ngeneral course of universal history. It can be looked for nowhere else than above the\\ntotality of events.\\nAs the master leads the chisel of his apprentice over the marble, says Lacor-\\ndaire, so the Divine Master architect circumspectly guides the hand of mankind,\\nand teaches man with unceasing care and educational discipline to exercise all facul-\\nties in the work wherein he is to cooperate with Him.\\nSpeaking of the purpose and then of the plan of history we inferred, that both\\nmust underlie, and be implied in history; but must partly, in a certain sense, also lie\\nabove it. Since then the plan and the goal have been rendered intelligible. Some-\\nthing else, besides, led to postulates which found their answer only when the\\nThought hidden in things, made its appearance in person\u00e2\u0080\u0094 with the entrance of the\\nMediator. In Him destiny and plan became disclosed.\\nHad this not been the case, we would, by the way of pure induction, still have\\nhad to arrive at the same conclusion, provided the single axiom is granted in the\\npremise, that man as such possesses reason i. e., that form of intellect which the Ger-\\nmans term Vernunft. Materialism avers this faculty of intelligence to be the final", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0442.jp2"}, "443": {"fulltext": "HI. A. CH. V. 218. PERSONAL WILL AND THOUGHT EN HISTORY. 405\\nresult of gradual civilisation, analogous to the accomplishments of domesticated ani- Materialistic concept of\\nmals. According to Schaeffler, reason, or let us rather say Vernunft, the higher form th 5 \u00c2\u00abi:\\nof the intellect in the human mind, consists in the accumulative animation of man s\\nsocial life and his capacity for acute apperception generated by the social adjustment\\nof labor sequent to cultivation and continuity of social intercourse. This definition an endow ed with\\nshows the reason why we deem it necessary at the present time to sue for an agree- eruditi D, r or\\nment with our axiom, as a common basis of operation. We assert that man has\\nVernunft previous to any mode or degree of erudition.\\nBy empirics alone man does not obtain intelligence. Intellect (Vernunft) is It being the prereqais i to\\ndesigned to be developed by education, but is not thus to be acquired, nor can or e**\u00e2\u0084\u00a2\\nit be implanted by any training or hereditary law. Being the prerequisite for educa-\\ntion, Vernunft is just the opposite of Schseffler s product of socialistic evolution.\\nWe claim no more than that which up to recent dates has ever been held as self-\\nevident. This granted we need nothing else for our inductive proof of the government\\nof the world by the Mediator.\\nThe conclusiveness with which Goethe, from a ram s horn found upon the sands near illustration;\\nVenice, syllogised the form of the entire skeleton, was found in the matter itself. As a mat- inductive reasoning of\\nter of fact the explorer reconstructs from a part of a skeleton, found among a few other ante- Gceth\u00c2\u00ab.\\ndiluvian bones in the interior of the cave, the whole stature of the megatherium.\\nIn all its workings reason follows this very same method of procedure, to persist\\n\u00e2\u0080\u009e_ r In which method reason\\nin gaining an apperception of itself in the state of finiteness, to recognise its own persisls in gai l ing an\\nv..*\u00c2\u00bb apperception of itself ia\\nsignificance in tne relations with its own ego, and to construct out of itself an intel- a11 its relatio s to its\\nown ego and to the\\nligible conception of the totality of perceptible and conceivable matters of which entire \u00c2\u00ab\u00c2\u00bb\u00c2\u00abpp\u00c2\u00bb 8 f\\nm m perceptible ana\\nthe individual knows itself to be a part. The attempts to such construction cannot c nceivabl Mm:\\nbut lead, with Platonism, to an unknown God, to an infinite personal mind. There\\nis no other logic thinkable. This position we can not be induced to surrender. An\\nimpersonal reason in history, can, therefore, satisfy us no longer. We are fully in\\nearnest in acknowledging an inner leading principle, something which mysteriously\\noverrules, overwhelms the arbitrariness of the historic current said H. Fichte. But\\nthis something is no weird, transcendental being, nothing which steals itself over man in\\norder to impute to him consequences of actions for which he is not responsible. This\\nfactor neither blindfolds nor leads him as by magic. On the contrary, that which\\nis to be chosen is rendered evident in his consciousness with such brightness that whereby it arrive9 at\\nman cannot fail to choose the right thing, unless he refuses to accept the evidence- u h n Vn\u00e2\u0084\u00a2\u00e2\u0084\u00a2 U God, of n\\nIt is the actuation of ethical ideas in history which silently and ubiquitously works H FlcHI\\nfor definite historical ends; or to speak in less abstract terms, it is the willing, the\\ncraving after the Good, deeply and indestructibly implanted within us, which in\\ntruth and in the end always comes out triumphant, which punishes or rewards and\\never maintains its right of final decision. Every act of humanity in its general\\nwork, politically or socially, is, as well as the individual agent, subject to its judg-\\nment\\nWere the management of universal history carried on according to Fichte s idea criticism of Fichte\\nwe should have an odd sort of government. This ethical volition evolving after the \u00c3\u00b6f e the worid overnment\\nlaw of its own reason would as a selfgovernment prove a failure. Its always coming\\nout victorious would happen under no other but those impulses which prompt\\nnature s own nascency. It is plain how little that victorious good will corresponds\\nwith the real circumstances. Just as little does that reason, innate in history,\\nanswer the reasonable postulates of the human intellect. For, this reason of,Fichte,\\noutrunning itself in the intricate details of history, makes it quite inconceivable eas0 can remain\\ni intact only outside of\\nhow it may outlast the conflict of intricacies, without supposing that a rather 5 i i v s i t ry G thin the\\nderanged reason or sheer irrationalness had seized the reigns of government. The\\nessence of reason cannot be kept intact, if left pendent and envolved within history\\nitself. Safe it is only as inherent in the nature of the divine person outside of\\nhistory, as the wisdom of the living God, as His plan and purpose under a system of\\nfixed laws. t aws m P arted to\\nhistory as its agencies\\nWilhelm von Humboldt declared, as Dr. Rocholl was recently informed, that didnots w s v y HuMBOLDT\\nimparted laws as agencies of history could not satisfy him. The trend of his ideas\\nwho proposed free\\nhas aided and corroborated our views more than once before. His free working im- working impulses\\npulses helped us out, in the first place, of a mechanical conception of history. In", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0443.jp2"}, "444": {"fulltext": "406\\nDIVINE DETERMINATION AND MAN S FREEDOM. Ill A. UH. V. 219\\nTo trace the control over\\nhuman affairs back to\\nan original cause not\\nof a transient nature.\\nAll knowledge\\ncenters in a\\npersonal mind\\nbeyond our\\nvisible universe\\nMotion implies direction that connection Humboldt demanded more than the mere mechanical laws of nature:\\nfor which materialism\\nha S no explanation^ f or history he demanded more than the rule of physiological principles or laws of life\\n23, 25. ioi! which only partly explain the historic motion, and scarcely half-way yields plausible\\nreasons for periods of national bloom and decay, for the symptoms of health\\nor disorder. As essential to an understanding of the human world he therefore\\ndemands more than the psychological laws of sensibilities and passive reflex-actions\\nof the nerves. All of these laws are insufficient to explain history without doing it\\nviolence. Humboldt requires the historian to rise above the domain of palpable\\nevents and to begin the inquiry simply with a clear comprehension of motion, since\\nthe cognition of direction in motion is essential and cannot be accounted for by\\nthose laws.\\nWhere, then, asks Humboldt, is the historian to take his standpoint? If we do\\nnot want to abandon the discovery of connection in the affairs of our race, we are\\ncompelled to go back to an original and independent cause not of a transient, phe-\\nnomenal nature. Humboldt, in short, wauts an adequate cognition of the world s\\ngovernment. All knowledge is, at the last resort, attached to ideas which, if invest-\\nigated as to their lineage and reduced to their original fountain-head, are found to\\nDenial of the center in a personal mind beyond this world of ours. With this postulate Humboldt\\nselfconscious power v r\\noutside of history and of pointed out that standpoint outside of mechanical, physical and psychical empiricism.\\nits interference with the r J r r\\nun\u00c2\u00b0 h erai sm of the course one cou ld \u00c2\u00b06 justified in refusing upon grounds of empiricism to\\nrecognise the original, selfconscious power, which in the form of eternal existence,\\nwhoVvtaces iteeif Bht tho active outside the happenings of the finite world, yet keeps them under its control:\\ncluse!\u00c2\u00b0ta7es a handt n a then he might be excusable in denying that creative ingenuity which is able to over-\\nh^ory V e a Td n rnno f t be rule and to interfere with the mechanism of the universe.\\nthan e thato ftne w abs e oiute But since, as empiricism even evinces, a higher thought, in the capacity of a\\npersonality. cause, takes a hand in the development of history, then, most assuredly, it can be no\\n^selfconscious ot,ier t\u00c3\u00bcan tnat of a Personality. For this interference must be preceded by a definite\\nand absolute will intent. This determination of the mind can only be thought of as proceeding from a\\nhistoric progress, certain act of an absolute and intelligent will with a certain object in view. Every\\nProblem how to ex P er i euce an d analogy indicates, yea verifies the correctness and legitimacy of our\\nconceive the ratiocination. And where would be a deficiency or the least danger of acceding to\\nrelation of thfs the axiom, that a selfconscious absolute will stands above and regulates the connec-\\nhistory 6 mind on n tne devel \u00c2\u00b0pi n g process of history otherwise inexplicable?\\n_ 219. Another problem, however, is opened by the question how this personal\\nThe development of i i j. i j. i\\nhumanity not under absolute mind is to be conceived in its inframundane relation to history? The devel-\\nnecessity, under laws of opment of humanism which history serves to envelop as much as it serves to reveal\\nits own.\\nit, is not subject to necessity which conditions the development of nature. The his-\\nSphere in which\\nethical necessity\\nnd\\nnatural laws\\ncoincide and are\\ncongruent.\\nLimits of natural\\nnecessity and\\nself development,\\n\u00c2\u00a720,54.\\ntoric process transpires, under the necessities at variance with those which nature\\nhas to obey, that is, under conditions of its own, which are ethical. Of course, as far\\nas the externals of history are concerned, these ethical necessities coincide with the\\nlaws ever ruling the natural and temporal life of man.\\nBut as far as man is pre-eminently a spiritual being, the nature of which spirit-\\nual part is unity, and hence the same in every human being and ever true to itself so\\nfar is the historic development exempt from natural necessity. In the latter sphere the\\nethical law rules supreme, a law not at all opposed to, but even embracing the\\nnaiurain\u00c2\u00abeTs7t7 tf 7\u00c2\u00a3 laws which reason construes from the natural phenomena. The laws of the in-\\nlaws of the inner life Her life can be less adequately formulated into paragraphs than those of nature,\\nsince man s being is of unfathomable depth with a marvelous mass of interrelations.\\nThe most circumspect calculations of a probable course of history are, therefore,\\nthrown out of gear by intervening events which arise in the obscurity of human na-\\nture. Now wild passions tear asunder the threads spread upon the loom of regular\\n\u00c2\u00a710,11, arrangements; then again the noble thoughts of men of genius cause unexpected\\nof volition in a turns in the affairs of the world.\\nThis leads us once more to consider the much argued doctrine of free will.\\nIt has been stated that will was not free to choose: that the ideas, claiming free-\\nVitiated view upon the\\nrelation between Divine dorn of volition and at the same time to found this volition upon inciting motives\\nprovidence and human n\\nfreedom, which influence the choice, form an untenable contradiction. Here it is that the\\nview upon the relation between Divine Providence and human freedom became\\nSpiritual concerns\\npertaining to essential\\ndifficult to schemati\\nimpossible to be\\ncalculated.\\nFree will\\nunder aspect of\\nDivine rule.\\nFreed.\\ntheory\\nan untenable\\ncontradiction.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0444.jp2"}, "445": {"fulltext": "HE A. CH. V. 219. INTERACTION OF PROVIDENCE. 407\\nvitiated in the premises. Willing and choosing are theoretically detached from man WiU and osin s\\n\u00e2\u0080\u0094from finite and dependent man, of whose mind the will is but one of the means of \u00c3\u00a4ct t\u00c3\u00bcd Sen\\nit detached from man.\\nexpression \u00e2\u0080\u0094and then are made one abstract thing. Such a construction of abstract\\nvolition no one really demands, except those who intend to build upon it a false \u00c3\u0084\\\\Krf\u00c2\u00b0\u00c3\u0084\\nsystem of ethics.\\nWe are bold to demand and to maintain freedom, by virtue of which we are not Nome chanicai\\nchained to motives or methods of external influences from an abstract theoretical de- determinism\\nterminism. We state quite the opposite, namely that we often determine ourselves\\nin the pursuit of, and contest for, higher interests of an ethical nature. The govern-\\nment of the world is not achieved in violation of freedom, but by means of it. If\\nprovidence, says Vico, is the architect of nations, the judiciousness of men is the\\nforeman of the builders.\\nWith this conception the insight is gained, that we must not misconstrue the im- immutability of\\nmutability of God. In the inner life of the divine nature we must not imagine a con- SS\u00c3\u00b6nstruid as\\ndition of inflexible constraint, but as regards the execution of purpose and plans we iu deism,\\nare compelled to attribute to God the freedom of changing His attitude toward the Changeability of\\ncreature. Of this we are convinced because He is the living God of a single, a unique Yardman? e\\nnot a simple nature. Hence we may say with Lotze: Any view acknowledging a\\n.._ oo God of a unique but not\\nlife of God which does not stiffen into perpetual identity, will be able to conceive, a simple nature.\\nHis eternal interaction as a mutable coefficient or paracleitos. One may see how, Divine interaction,\\nat certain movements, this mode of cooperation and adaptation is rendered conspicu-\\nous by its modifying effects, and how it thus testifies to the incompleteness of the\\nnatural course of things. Here, after all, the circle-bound speculations are blasted; testines-to the\\nphilosophy has found the right track for a new start in solving the problem of har- n\u00c2\u00b0t^S twwtfttuifa.\\nmonising Divine Providence and human freedom. Dorner and Martensen agree with\\nLotze in their disquisitions on determinism and indeterminism.\\nThe incompleteness of the natural course of things is witness to the interaction not foresTaTiin a but tem\\nof Providence, of the living God. But as the natural world is an open system, not at IXrfe i re g nc P e rovidential\\nall forestalling but requiring providential interference, much more is the world of\\nhistory a system prearranged to give room to Divine interference and bent on com-\\npleting its rounds under it.\\nIt will become apparent how the system is perfected.\\nAdmitting that so far we have not surpassed the deistic conception, an objection gro C unds\u00c2\u00b0oi tLt\\nmight be raised from the other side of the house, which we may as well meet right here, chnroh cfahS to have* he\\nWe are accosted by the argument, that if individual happiness and the basis of social \u00c2\u00a3\u00e2\u0084\u00a2i ge 1S necessar,ly\\norder, and the guaranty of its preservation were given solely in that revelation which\\nthe church claims to have in charge: then this revelation ought of necessity not to have ReveIation of reason\\nbeen enveloped in hulls and shrouds. It should have been projected in a palpable EJ^^ SS* \u00c2\u00abJ\u00c2\u00bb\\nawe-inspiring majesty, so that doubt could not have been able to bring forth probabil-\\nities for denying it, and denial would have been made impossible once and forever.\\nWe are further told that if the cardinal center of this revelation were the eternal reason if scepticism were\\nof the world, then this would have had to appear as the Lord and King and Shepherd of the P revented\\nnations, and to occupy its throne in open view of everybody. Then every possibility of vexa-\\ntious scepticism would have been prevented.\\nYes, and then all freedom would have been set aside, too. been uTfied. aV KAHi.\\nLong ago, Kant gave the necessary rejoinder. Then, he said, most of the legalistic\\nactions would be performed under compulsion of fear, a few from hope, but none at all\\nfor the sake of duty. A moral value of deeds, upon which alone, in the eyes of the world There would be no\\nand of Supreme Wisdom,the value of the person doing them depends, would not exist at all^ oTin personadofng 8\\nSo long as the nature of man remains what it is, man s conduct would also remain the same their duty,\\nthat is it would be merely mechanical This means, we would have no freedom. There\\nwould be no history. For history is the guide to liberty. The unhidden glory and majesty\\nwould have suppressed all opposition but it would also have arrested the process of develop-\\nment before the world had attained to its state of maturity. As it is, the possibility must have\\nbeen given to take offence at the mystery of Holiness and Love; to fall over a stumbling-\\nstone and rock of offence to become confused by the great paradox which consists in the\\npeculiar mode and form of this revelation, and is set up in the midst of the world as an\\nincitement to exercise the mental and moral incipiencies with which man is endowed. The\\npossibility must be given to man to put himself into relation with revelation without and no history guidinc\\ncompulsion the possibility must remain even to go to perdition. on liberty.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0445.jp2"}, "446": {"fulltext": "408\\nReasons for a\\nveiled method of\\nrevelation.\\nPossibilities left open\\nlor the exercise of\\nfreedom.\\nSupreme Will works\\nunder a system of self-\\nlimitation\\ninstead of annihilaling\\nthe freedom of the\\nfinite will.\\nProvidential\\narrangements of small\\nmatters are important\\nas to migratory\\nmovements.\\nProvidence\\noverruling colonisations;\\nturning oppression and\\ndefeat to happy ends.\\nNations disposed of in\\nfurtherance of dynastic\\ninterests.\\nGuidance to new\\nethnical constellations.\\nNations nnder proper\\npolarity generate new\\nforces, if they\\namalgamate.\\nBeneficial results from\\nmigrations and merging\\nof nations.\\nProducts of\\ndegeneracy\\nPROVIDENCE OVERRULING ETHNICAL COMMOTIONS. HE A. Ch. V. 220,\\nThe will of God is effectuated in the course of things, because this will is the ideal\\naim of all occurrences, and is to be worked out through man under condition of his\\nrelative (not absolute) freedom. The Supreme Will, then, works under a system of\\nlimitation. It carries out its intentions in the play of interchanging influences of\\nmind upon mind, in overcoming impediments through neutralising counteractions,\\nupon ways hidden or round-about. It effectuates itself under an exercise of long-\\nsuffering, through procrastination and retrogressive steps, even in instances\\nwhere retrogression appears to be a defeat of the purpose. Since not all which is\\nreal is at the same time rational, it follows not only that irrational facts must be\\npossible, but also that it must be possible to make them subservient to the final real-\\nisation of the rational. And all of this ensues, because the Absolute Will takes the\\nliberty to choose selflimitation instead of restricting the freedom of the finite will.\\nThis truth ventilates many questions. But even at this instant of our investiga-\\ntion, without having risen as yet above the standpoint of deism\u00e2\u0080\u0094 answers are coming\\nforth.\\n220. There is a trace of providential traction, manifest in the desire for\\nexpansion seizing the nations from time to time, which is not explicable simply by a\\nsuperabundance of cultural embarrassment necessitating an overflow.\\nAt the period of the great migration in Europe, in the steps taken by the Spaniards and\\nthe Portuguese in matters of colonisation at the close of the Middle- Ages, we plainly see\\nthe providential arrangement; and we clearly notice a ruling hand in the order in which,\\nsince the time of the water-beggars, the European nations have spread themselves abroad.\\nOppression and defeat were turned to most happy ends. It is marvelous how the circum-\\nstances on those occasions, served in lifting the whole race upon the tracks of accelerated\\nadvancement.\\nHere virgin soil is broken, and new countries dotted with settlements; there people\\noverripe with culture as in Tunis, iEgypt, Persia, and Japan, are stimulated afresh. Not so\\neasy is it, however, to comprehend why entire peoples, torn away from their old ethnical\\nconnections, by arbitrary star-chamber proceedings, were hitched to alien nations.\\nCharles V gives the Low-Countries to his son Philip; then blood is made to flow in rivers in\\norder to dissolve the unnatural union which was not thus to be forced. What a clamor\\nhas been raised over the partition of Poland what an amount of injustice has been done in\\norder first to form United Kingdoms and then to regain home-rule, as in the cases of\\nHungary and Ireland.\\nYet in all these seeming anomalies deep plans are discernible.\\nWe are shown up into council halls higher than those where the imperious wills\\nof cabinets dispose of the weal and woe of nations; into the sphere from whence the\\nSupreme Will guides the wisdom, or utilises the folly of, Prime-Ministers.\\nExplanations of such disposals of people, on grounds of natural science, may be\\nprecise and may seem sufficient to the analytic interpreter\u00e2\u0080\u0094 in order to understand the\\nfact, for instance, that the Ugro-Tatarian element was drawn to the neighborhood of\\nthe Germans, or that tribes like the old Prussian were welded together with other\\nnations only to wrangle with them; in order to further dynastic interests. Examin-\\ning such plain facts a little closer, however, and taking again correlative bearings\\ninto considerations of a wider range, then causes and effects demonstrate the deeper\\nintention which disposed of such people for cultural and ethical ends. For we find\\nthat whenever people, standing in the relations of a corresponding polarity to one an-\\nother, are thus joined together, a new force develops from just such a tension. That\\nforce will prove more effective than the forces working in the nations each by itself,\\nwhich forces by the way of the combination will generate a new power superseding\\nthe former, and causing the amalgamated nation to take a new departure in prosper-\\nity and prolificacy. This process is analogous to the genesis of individual life, where\\nthe offspring is of the more distinct quality and the less indifferent or common-place,\\nthe more marked the parental polarity. This single empirical fact throws sufficient\\nlight upon the higher guidance rendered obvious in the migrations and mergings of\\npeople.\\nAmong the multitude of ethnical concomitants we found here products of\\ndegeneracy and there a humus on top of the substratum formed by decaying masses.\\nNow we find the key to unlock the secret of such deteriorations. We have become\\naware of the hand which has something to do with ethnical inundations and subju-\\ngations. The dark substratum beneath this thin crust of cultural layer almost", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0446.jp2"}, "447": {"fulltext": "HI A. Ch. V. 220. world s government includes day of judgment. 409\\neverywhere, was a standing conundrum. It remained an unsolved riddle, that the indestructibility of th.\\nethnical substratum,\\ncompressed strata of aboriginal tribes, after they had been covered by the new vege which is ever\\nr o completely assimilated\\ntation of cultivated and victorious nations, never became completely assimilated. b y hi e ner cultu\\nThis material, massive and marly, will never decompose. Neither is the humus, to\\ncontinue the metaphor by which we designed the prevailing parties, ever absorbed whilst nations of higher\\nby the crops of culture it yielded. Tho this humus may be farmed out in a man- s?nk U down totheuUi\\nner forfeiting the name of cultivation, yet in quantity it does not diminish. The o\u00c2\u00a3 the lower strata\\nhumus remains even under such circumstances, only that, in point of quality it be-\\ncomes similar to the substratum. Not only does the humus not diminish, but it Lowest strata adapted to\\nrather increases by the matter grown and decaying upon it. It was a great chemist Setteir supVio\u00c2\u00ab.*\\nwho contended many years for establishing the truth which we here are free to\\napply in the cultivation of applied ethnology. For we found that in almost every case and are benefltted even\\nthe subjugated strata of the social compound were always capable of being influ- ^ugK uroof\\nenced by the peculiar qualities of the ethnical layer spreading out over them, and\\nwere benefited by the cultural growth springing up above and clothing them with\\nverdure. They became incited to participate in the activity of their superiors and to\\n\u00c2\u00abnure themselves to the influences of their cultural work whereby they became ele-\\nvated. In most of these cases the vanquished people derived the greatest benefit\\nfrom the pressure occasioned by the subjugation.\\nNever was any of the ethnical strata, or of the commotion going on about them, As uttie as in nature n\\nentirely void of the purpose; for never, neither in nature nor in history, is there any *n e M S tory r anythinglosl\\nthing lost. It is a weighty sentence which George Foster formulated long ago: In o f }J;^ n S t\u00c2\u00a3 u 1 ent lated\\nany system where everything moves under mutual attraction nothing can be annihi- ^m of n mut\u00c3\u00bcfi in\\nlated; the quantity of the constituent elements ever remains the same. attraction, g. foste*.\\nSince that discovery the axiom of the preservation of forces has received the\\nTight of citisenship in the realm of natural science, and Helmholtz has written out Presen,ation HES H o e LTz:\\nthe diploma. It only remains that the science of history also should recognise as an\\naxiom: the indestructibility of cultural effects. This ought to be raised to the dig-\\nnity of a cardinal dogma in histories. It should be acknowledged that the preserva-\\ntion of the total amount, the sum and substance of rational products yielded, as well- cultu aYeffeets\\nas the preservation of each individual energy and its agent, is guaranteed by the a historic d rn 6 a\\nordinances and arrangements of the Manager on high. For everything transpiring\\nis included in the plan of final consummation, and everybody is concerned in the\\nrealisation of all purposes; hence, every thing, every person, every fact, will come to Ever thing is inc ude d\\nbe unveiled in its ethical bearings. For above all does the unfurling of the moral consummation-* 1\\nstandard belong to the Executive of the Government, which takes care that whatever n y/ e b a t c io S c o\u00e2\u0084\u00a2tht ta\\nwas in harmony with the purpose, or what attempts had been made to foil it, must P ur p\u00c2\u00b0 se\\ncome to be publicly and universally known. It must become known that no willful The day of\\narbitrariness can escape from justice which maintains the equipoise between the l^efogativeofthe\\neffects of man s acts and deeds. Hence the reverse side of the fatherly government executive of the\\nof love, and the prerogative of the world s government are: administration of justice, government,\\nretribution a day of judgment.\\nLet us take a glance at the interior of our hospitals. Immediately the impression punishments under tha\\nwill overwhelm us that if there were no God, nature at least would punish disobedience to its laws o\u00c2\u00a3 nature-\\nlaws upon whomsoever made himself liable. Here we perceive the inexorable execution of a\\njudgment given by a court in permanent session. The subdued demeanor of the culprits who\\nhave indulged in dissipation make the sombre, silent verdicts clearly legible. As nature deals\\nout retribution for every form of excess, so every case of neglect is punished. Faculties not\\nexercised will be crippled; of opportunities to improve them we shall become deprived if we (Faculties not exercised).\\nrepeatedly slight them. The eye of the cave-salamander becomes as a rudimentary organ, it\\ndries up. The visionary power of the soul, the sense for things eternal must of necessity\\nbecome stunted, if not made use of and improved.\\nHow the abuse of the relations between man and the earth avenges itself, is shown not\\nonly by the condition of the countries where the ancient nations of culture disregarded that\\nsolidarity tho recognising it very well in certain other respects. Reckless draining upon the (Destruction of fore\u00c2\u00bbts\\nsources of natural wealth is carried on to the serious detriment of posterity even in the most\\ncivilised nations of modern times. By the criminal destruction of forests, the mountains are\\nmade bald and barren, rivers are rendered shallow and made channels of periodical destruc-\\ntion, so that meadows become deserts. Such outrages committed upon nature have laid\\nwaste many regions of oriental culture, have rendered the country of Homer s time and the\\nphysiognomy of the Promised Land irrecognisable. They have created the Sahara of the", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0447.jp2"}, "448": {"fulltext": "410\\nDIVTNE INTERVENTIONS BY WAY OF CONDESCENSION. HI A. CH. V. 221.\\nIf man turns nature s\\nblessings into curses.\\nGod is expected, for\\nreasons of personal life,\\nto render final\\njudgment.\\nPostulate God is to\\nuphold the right by\\ndeclaring sentence\\nagainst the wrong.\\nJudgment not mere\\nbalancing of laws.\\nPoint of view\\nabove the\\ndeistical. God\\npresides in person\\nat the world s\\nconstitutional\\ngovernment.\\nGod s pleasure to\\nlimit himself in\\norder to interfere\\nwith, and enter\\ninto, the finite\\nform of existence.\\nGod s\\ncondescension\\n92, 101-104.\\nnot to be\\nunderstood by\\nway of thinking:\\nalone.\\nRecapitulation\\nIssue of history\\nincalculable. Schellino.\\nA few more dilemmas of\\nthought as to divine\\ngovernment,\\noriginating from the\\ncomplication of human\\naffairs with\\nthe Bad,\\nwhich modifies matters\\n120,40,41, 110.\\nThe ignoring of which\\nleads to the disavowal\\nof the revealed, and\\nsubstitution of an\\nunknowable God,\\nwho is pressed into\\nservice for arguments\\nsake.\\nProvence In California, goldwashing was stopped by legislation in districts where fruitful\\nvalleys had been made inarable; the Volga low-lands are deluged by the sand washed down\\nfrom mountains deprived of their vegetation. Thus nature takes her revenge if men turn\\nher blessings into curses. By such object lessons nature imparts her teachings, but the\\nteacher stands beyond her\u00e2\u0080\u0094 it is He who speaks.\\nFor therein consists the object of the education ot the children of men under di-\\nvine guidance, that in the development of humanity a person, working at the appara-\\ntus of the environments, which are also in the hands of God, is taken out from the\\ngeneral life of the genus and lifted above the state of mere natural existence. Per-\\nsonal life is to be led up to self-consciousness and selfdecision. For this reason God\\nmust have the final word. The passive, natural condition of the individual does not\\npostulate special verdicts of God.\\nThis condition only appeals to sympathy and is not an object of special chastise-\\nment. But the guilt contracted in the state of personal life begets the expectation\\nand postulates that God should speak. The more developed and intricate the con-\\ncerns of personal life become, the more it becomes necessary that God should uphold\\nthe right by declaring sentence against the wrong.\\nJudgment then, involves more than that which is expressed in the phrase that\\nuniversal history executes the judgment of the world. People considering judgment\\nto be no more than the balancing of laws\u00e2\u0080\u0094 as the meaning of that sentence is un-\\nderstood declare themselves to be satisfied with reducing this balancing to the law\\nof natural selection whilst we are concerned with that judgment rendered upon the\\nrational and moral conduct of men,in which personal relations are uncovered and made\\npublic. We are concerned with that judgment which holds the heedless or reckless\\nperson responsible, and condemns it to face the consequences of the fundamental,\\nimpartial, and unalterable principles of justice, as administered throughout the con-\\nstitutional government of the whole realm presided over by God in person.\\nFor, above all there is a point of view of the government of the world higher than\\nthe deistical, upon which we have thus far remained for the sake of argument. Since\\nit is desirable that we should confide in the wisdom and love of the Divine Government\\nwith its mysterious ways and rulings, to trust even despite its permitting evil, and if\\nwe would learn to adore the self-inanition of the deity whereby God deigned to enter\\ninto our finite form of existence: then we ought to ascend to that view of the truth,\\nfrom which it is conceivable that God can and does limit Himself. To this position,\\nhowever, we cannot rise by way of reasoning alone. The intellect does not constitute\\nall of man s being anyway, much less at this new step where man in his entirety and\\ninner essence is to stand forth in muster.\\nThe conditions of and reasons for, a more adequate cognition in the matter of divine\\nself-inanition have been stated previously.\\n221. We may therefore now recapitulate the results of our inquiry. In one\\nrespect we perceive a state of affairs in which history seems to be abandoned to will-\\nful arbitrariness. The issue of history is incalculable. For, as Schelling puts it,\\nthat which may be figured out, a priori, is not the object of history; and vice versa,\\nwhat is to be taken for its object must not be calculable before hand. According to\\nthis partially true statement we are challenged, it appears, to surrender everything\\nwhich purports to be in accord with a rational plan and purpose.\\nThe wording of this opinion might be construed to imply that all of this plan and\\npurpose was doomed to subside in the turmoil of subjectivistic liberty. Is there no sur-\\nmise as to the source of the confusion which would point to the discovery? Yea, still\\nmore confounding is it that,with reference to the subject under discussion,other riddles\\npresent themselves which seem as if they could not be solved in the present condition\\nof our intellectual powers, and the solution of which could not be hoped for even from\\nany future state. From the deistic standpoint we are unable to understand these riddes\\nfor the simple reason that they originate in the complication of human affairs with the\\nBad, which indeed exists. The Bad is a mystery, and becomes the more mystifying in\\nproportion as men are determined to ignore or to disregard it.\\nIn the last resort this attitude towards the problem brings man into the dilemma\\nof disavowing the revealed, and to substitute an unknowable God, a God only to be ac-\\ncepted as a proposition necessary to that process of thinking which cannot arrive at", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0448.jp2"}, "449": {"fulltext": "HI A. CH. V. 221. THE CHUECH VISIBLE AND INVISIBLE. 411\\ndesirable conclusions, unless the God-idea be pressed into service as a mere argument- The God of deism\\native proof. Under this aspect, then, as a matter of course, the hypothetical God-idea combining true\\nis wrought accordingly. The consequence is, that man cannot be blamed for with- r o n ments aud\\nholding his confidence from such a modifiable God, tho even so highly honored as to understanding,\\nreceive the attribute of higher being or of being the most sublime idea\u00e2\u0080\u0094 and\\nnothing more: being but an empty generalisation, the makeshift of human reason in\\nits attempt to reduce wrong understanding and true sentiment to a synthesis.\\nA less confused picture of history will become visible, and its more satisfactory The God-idea\\nunderstanding is obtainable upon no other than that stage of philosophy which re- real contents\\nquires the empty form of the postulated God-idea, the unknown God, to be filled with\\nreal contents.\\nThis is the case in the Christian God-consciousness. Revelation imparts to as in the\\nthought the essence of fullness. Here the mind is relieved of the oppressive feeling consciousness 1\\ncaused by the erroneous apperception that the death of millions was a necessity for No necessit to form\\nthe purpose of serving the ambition of a single individual, as the stepping-stone to manv \u00c2\u00ab\u00c2\u00bb\u00c2\u00bbelusions.\\nhis greatness.\\nThere is no longer any necessity for generations to perish in order to raise a christian cognition\\nhigher ethical life upon fields of ruins; no longer the necessity for the erroneous con-\\nception of the Good being the product or reverse side of the Bad. For in that Chris-\\ntian cognition alone the thought of freedom prevails over those necessities which cry\\nto Heaven for a solution.\\nThis freedom is preserved and in safe keeping nowhere but in an invisible Freedom in safe keeping\\nhigher organism which gradually pervades that expanding visible organism of hu- organ i^fra^d Into\\nmanity, which is to cover the length and breadth of the earth s surface. Throughout trueTumL7ty anism\\nthe whole extent there are spreading out like threads in horizontal lines the billions interrelations of\\nof interrelations, binding together all nations, and hence indirectly, but not less firmly, this visible\\nall individuals as the many members of the one organism. This natural bond of hu- as btnding ure\\nmanity is thrown out like a net into the water with the connections out of sight, so horizontally 1 1\\nthat frequently the identity of the parts with the whole is rendered irrecognisable.\\nThe invisible organism\\nWithin this visible organism, broadcast over the globe, an invisible organism, H^tofis to^ervaae\\ncentering in the Mediator, is to ramify and is to pervade and permeate and penetrate rga e iusm! dingnatural\\nthe former natural organism everywhere. The ways and relations radiating from Connectin\\nthis center and acting as threads which lead back to it, connecting and binding each binding\\nmember of the spiritual organism with the center, enter from above, vertically fig\u00c3\u009cre^threads\\ninto the horizontal fabric of earthly history. Thus a new and higher organism c s t e n r g f r tne the\\nis assuming shape under this process of pervasion. The threads of relationship with spiritual sphere,\\nthe center run to it from all directions of the compass of conscious activity. Every horfzontaf fabric\\nman born into this world partakes, by virtue of the spiritual part of human nature earthly history\\nof the light emanating from the Head and Universal Center of humanity. Every one\\nis addressed as a personal being by a call setting free his selfhood. According to the can to join IL higher a\\neternal plan to be realised through free agents, every man is called to freedom by his ofTumanity. re m\\nparticipation in the light shining upon all.\\nIt would be folly to begin with enumerating the opportunities offered to each, individu- entering and carrying\\nally, for entering into and carrying on the mysterious relations with Him by Whom each is r la t t] on ysterious\\ncreated, and for the communion with Whom each one was destined. Such enumeration is\\nalmost impossible, especially since from the observation of others these relations are with- u u\u00c3\u00b6 reflected\\ndrawn. For they occur chiefly in that domain of psychical life which we call unreflected (or (or sub-) consciousness.\\nsub-) consciousness which is hidden from reflecting reason. We only insist upon the fact,\\nthat from this depth we receive impulses and impressions of which we become conscious and\\nupon which we can meditate. We lay some stress upon this empirical fact because it affords\\na key to unlock other phenomena of equal bearing. By the spiritual\\nkingdom as built into\\nEnabled to form the apperception of an invisible kingdom built into the frame- tL the\\nwork of the empiric mental cosmos, we discern that a unification of the visible |^|{j!ibte^ittflta\\nwith the invisible is rendered feasible indeed. The rearing of the spiritual kingdom visible is reserved.\\nis designed to include the whole of humanity in the broadest sense. The means of its The means of\\nconstruction are as veiled as the results of edification remain internal. It is quite as vluedas the re\\nsufficient to know that the gain for humanity consists in an organisation which res uttsremain\\nholds it together in its spiritual consanguinity. A sphere is given in which it is\\n29", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0449.jp2"}, "450": {"fulltext": "412\\nPrivileges obtainable\\nthrough the means of\\ngrace in the church.\\nThe three inter-\\ncohesive\\nsphereoid,\\nnatural universe,\\nhuman world,\\nKingdom of\\nHeaven upon\\nearth.\\nThe confidential\\nrelations between\\nsinner and Savior.\\nKINGDOM OF HEAVEN UPON EARTH.\\nm A. Ch. V. I 221.\\nas regards the\\nworld s\\nconstitutional\\ngovernment and\\njudgment.\\nIn God alone is\\nthe\\nunderstanding of\\nhistory to be\\nfound.\\nDroysin.\\nThe conditions\\nand experiences\\nof faith.\\nMind satisfied in\\nknowing itself to be\\nunderstood.\\nOrganic connection of\\nthe members with the\\nhead; not merely on\\nlines of intellectualism.\\nA Christian s central\\nposition,\\ncentral-vision\\nUpon this scope\\nmistrust, born of\\nignorance gives room to\\nconfidence.\\nNothing happens\\nperchance under\\nauspices of blind fate.\\nInstances of\\nfortuitous events\\nleading to great\\ndiscoveries.\\nExperiences of\\nprovidential care\\nconfirm us in the\\nknowledge that\\nchance exists not.\\nmade obligatory that the perfection of humanity be wrought out, in which each indi-\\nvidual recognises its grand destiny and has extended to him the assurance of its\\nattainment. It is the kingdom in which mankind becomes renewed by conformance\\nwith the original, essential and final destination in which the human family regains\\nits lost unity\u00e2\u0080\u0094 where the necessity of the law is superseded by the new covenant of\\nfree grace.\\nThe innermost of the three concentric circles is now rendered distinct. The\\ncircle out on the periphery designates the natural universe. The human world forms\\nthe next, the mixed sphere of psychico-pneumatic life. The purely spiritual Kingdom\\nof Heaven upon earth and in Heaven forms the central compass. This was always\\nthe goal toward which all rotating cycles of physical, mental, and ethical develop-\\nment were consigned from the beginning.\\nIt was the result of a previous survey of this topic that we discerned the thought\\nas having become a fact in the person of the Mediator at the fullness of time. The per-\\nsonal relation of each man to Him consists, as may be learned empirically, in the\\ntrusting devotedness and unreserved consecration to a love which embraces each in-\\ndividual created in the image, even tho this may be blurred in the forlorn condition\\nof the individual. The relation is founded upon confidence in a holy world-govern-\\nment conducted by love and justice, according to which gifts have been granted un-\\nder the expectation of prompt returns; and signs of love have been communi-\\ncated to a world of humanity wherein signs of appreciation rarely appear.\\nIt is confidence in a just government which uses discrimination as to the degree\\nto which, considering indigent circumstances and gif tedness, allowances can be made\\nas to how far that could have been accomplished which had been commanded.\\nMost willingly do we agree with Droysen s sentence in his Outlines of Histor-\\nies History, too, teaches to understand God, and in God alone can we find its un-\\nderstanding. But we offer as an amendment that this understanding, since we can\\nnever obtain it otherwise than in parts, can satisfy no mind but such a one as knows\\nitself to be understood, and trusts that that, which to us remains unknown, is properly\\nprovided for, nevertheless. This is possible only in the organism where Heaven and\\nearth are in contact. With this organism the individual members do not, however,\\nsustain rapport by reason alone; their feeling and will are likewise to be attached\\nthereto. The individual must know and feel himself organically and historically\\nconnected with, and supported by, the Head. The member knows itself to be rescued\\nand cleansed by, and safe only in the incessant and cordial relation with, the Head.\\nIn union with the Mediator the Christian partakes of the position in the midst of\\nthings. His vision therefore is rendered central as from the summit of a freestand-\\ning mountain.\\nUpon this scope the mistrust born of ignorance gives way to an assured confi-\\ndence. Then such fortuitous events of history, as were designated the unaccount-\\nable margin of histories, and which people are quick to ascribe to fate\u00e2\u0080\u0094 as an acci-\\ndental matter, a chance or mishap\u00e2\u0080\u0094 lose their embarrassing effects upon the faithful.\\nHap-hazard seems to have great sway in the various predicaments which man has to\\nendure, as well as in favorable contingencies of historic note. Quite a number of the most\\nimportant discoveries and inventions are traceable to an occasion which seemed a matter of\\nmere chance.\\nIn the Cathedral of Pisa, Galilaeo sees a lamp swinging from having just been refilled with\\noil, and is thereby led to find the pendular oscillations. An apple falling to the ground, leads\\nNewton to discover the law of gravity and attraction. The flight of a swarm of pelicans\\ntowards the south prompts Columbus to steer in that direction, whereby North America is\\nleft to the Germanic nations and protestantism. Numerous are the happenings like finding\\ngold in California, by which streams of emigration were directed to regions unknown or\\ndeemed inaccessible before. Is not then the coincidence of different and seemingly irrelevant\\ncircumstances to be exalted to the importance of a historic factor conditioning the progress\\nof history? Should not that writer be correct, after all, who designates incidental happening\\nas the little finger of the hand of God Almighty.\\nIt is a psychological fact, founded upon experience, that people who recognise\\nthemselves as being incorporated into the center of things, are the more reluctant to\\nacknowledge events as mere incidental.the more they experience the support of Prov-\\nidence. They see miracles everywhere, everywhere the little finger in occurrences", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0450.jp2"}, "451": {"fulltext": "HI B. Syllabus. relation of the world to the redeemer. 413\\nwhich to others seem insignificant. On the strength of their own experience they see Small matters\\nthe direct rulings of the Father in Heaven in small things by which they are con- as tuTi\u00c3\u00bcng^pointl\\nfirmed of the providential care as a most indisputable fact, affordingthem an assured i n outlives;\\nT-, luriush the\\ncertitude, solace, security and encouragement. Facts occurring at just such a time measure for\\nmake their pettiness, because of which otherwise they would remain unnoticed, the patience! and\\nmore remarkable, the plainer they evince themselves as turning points in our lives;\\nby their bearing upon the sequences they become grounds of conviction from which\\nno one can dissuade us. Such facts furnish us the measure for our prudence and\\npatience.\\nBy the repetition of striking experiences of that nature the thought is revived Providential care\\nwithin us of a providential guidance, howsoever veiled in mystery; and we are taught ve\u00c3\u00bced U untii c th ai e\\nby it, to habitually give ourselves up to this guidance until we shall clearly see their beneficial results\\nbeneficial effect upon the future. Drawn into the movement of a sacred history as if percefvedf\\nthis were conducted for our private interests, we are gladdened to see more and more\\nthat our trusting hope does not deceive us, and that our patient waiting and child- derived and ee\\nlike devotion were not in vain. futurTdrawn the\\nThus the method of the divine rulings of the world becomes transparent to the from the personal\\nattentive observer in such degree, as he sees the events of his own life being directed by dfvine ience\\nProvidence. Tho wrought out from raw material he knows himself to be guided up- government,\\nward and to be fashioned after the eternal proto-type, in order to become gloriously nlv on these\\ntransformed into His likeness. In the harmonious concord of all his inner potential i- mystery ofa\\nties man shows himself to be a living stone of the great temple which resounds with fhJwoVTd or the\\nthe anthems of praise. And from the methods in which his own affairs are govern- benefit of Christ s\\ned, he has the indications for forming an appropriate conception of the manner in becomes Fucid.\\nwhich all movements are to proceed in order to arrive at the consummation toward A n in nature and\\nwhich all creation is tending. It is only on these grounds that man may comprehend \u00c2\u00ablatio\u00c3\u0084the woridto 1\\nthe world of nature and history and the government of both as one locked, complete and^ho eemer\\nsystem. In the mystical center of that system of the synthesis man, the miracle of originally\\nthe world,feels himself safe, knowing himself to be a component part of a redeemed g^\u00c2\u00ab 50 6 1 with\\nhumanity, around and for the benefit of which, as for its mystical seed, nature and trTunwe?s\u00c2\u00b0e riflcaiion ot\\nhistory revolve. He feels himself safe as a member of that humanity which under\\na f atherlv management is to be prepared for the final glorification, including the uni-\\nverse as belonging to humanity.\\nB. SECOND DIVISION.\u00e2\u0080\u0094 RESULTS OF HISTORY.\\nTrusting and hoping, we must not, however, anticipate the glorious state of per-\\nfection to set in at once in compliance with our desires. The most difficult part [of p esS imisn as to real\\nthe way we have to climb is as yet before us. And before we can hasten to achievements\\na close of our dissertation and exposition of thoughts upon the closing scenes of his.\\ntory, we can not evade the question as to the real issues of historic commotions, progress on theiine of\\nWhat will it be, that has been accomplished by them? What proof of real progress\\non the line of human happiness can be adduced? Do the cultural establishments\\nu \u00c2\u00abL Helico-spiral\\nyield a net gain, or are the profits required merely to keep them in running order?\\nWe know that objections to our assertions of continual advancement come not\\nalone from the adherents of Schopenhauer s world-theory. They say that every new\\nphase of the rotary movements only plunges humanity into new distresses. Con\\ncerning real achievements even certain other seekers after truth, deserving still more\\nconsideration than the pessimists, have become sceptical.\\nWith their spiral motion of culture we find no fault: we entertain a similar view.\\nCultures were buried under ruins and have, at other times and places, been brought m\u00c2\u00b0otion C of ar\\nback to life. Thus reinstated they appeared enriched and moved forward on the as- progress,\\ncendant plane. It has also been said that the historic motion was circular, meaning\\nthereby that everything returns to the same level and that matters remain essentially\\nwhat they always were. The culture of the Occident which arose after the great di-\\nvide of the the times, would then represent a new, but scarcely improved, sphere above\\nthat oriental culture which went down with Rome.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0451.jp2"}, "452": {"fulltext": "414\\nThe progress of\\ncivilisation must\\nhave a specific\\nand definite goal.\\nPBOGRESS AND GOAL OF CIVILISATION. LIT B. CH. 1. 222.\\nThis question of progress remains to be considered in order to satisfy the inquiry\\nas to the specific and definite goal of civilisation in more than one respect. Investi-\\ngating whether a real progress in economics can be vindicated, we must, in the first\\nplace, view the problem from its physical aspect. This will lead us to argue upon\\nthe topic of intellectual advance. Then questions as to sesthetical and finally ethical\\nimprovement will require our attention. To each of these disquisitions a chapter is\\nto be dedicated. And then the Theme will resound in the great finale of the earthly\\ndrama. Its intonation will signalise the harvesting of the earnings of humanity\\ninto the garners, the transport of the fruits of the spirit, and of the essences extracted\\nfrom the realm of the secondary good, into the state of permanency and beatitude.\\nProgress under\\naspects of\\neconomic, of\\nintellectual and\\nsesthetical\\nadvance of\\nethical\\nimprovements.\\nNo\\nlaw\\nof progress in history,\\nsince this is no\\nmechanicisui.\\nThe goal to be reached is\\nliberation from the\\ndependency upon\\nnatural conditions.\\nRitter,\\nAcceded to under the\\nproviso, that judgment\\nas to the value of this\\nliberty is not waived.\\nDeveloping life in\\ngeneral :evolution.\\nIndividualisati*\\ndetachments;\\nby\\nvalid also with\\nreference to personal\\nand natural life.\\nDifferentiation and\\norganisation.\\nNomade life consuming\\nwhat the soil yields\\nwithout tilling it.\\nPrimitive agriculture\\ncauses migrations.\\nSettled life.\\nRational\\nagriculture the\\nfirst step to\\ncultural life,\\nWith the acre fructified]\\nby intelligence begins\\nthe emancipation from\\nthe clod of the soil.\\nCH. I. PROGRESS UNDER THE ASPECT OF PHYSICAL ACQUIREMENTS ECONOMICS.\\n222. A law of progress does not exist, since history is no mechanism. But\\nprogress there is, most assuredly. And it is perceptible if we only do not attempt to\\nconceive it as moving in a single, straight line.\\nProgress is rather brought forth by a series of different, partly concurrent cult-\\nures running in parallel and intersecting waves. These wave-lines are not of equal\\nlength. Frequently they coalesce to run in one line until here and there they branch\\noff again to the right or left, up or down. Most conspicuous is the sum of progress\\nin physical results, in triumph over nature. The human race becomes evermore\\nliberated from the fetters of natural forces; man gradually becomes disengaged from\\nthe earthy lump that gave birth to him. This, in the words of Ritter, is the goal to\\nbe reached. In this physical emancipation great things have certainly been achieved,\\nwhich we accredit to culture, provided we are not misunderstood as tho this acknowl-\\nedgment included the waiving of our judgment as to the value of this freedom. We\\nhere discuss progress in respect to a very definite domain.\\nEvery earthly development proceeds in a method common to all creatures. The young\\nanimal life as concealed in the egg, adheres as yet to its soft environment. It is covered and\\nenveloped, and its parturition protected by the warmth of the brooding parent. It is a par-\\nticular life already, but as yet tied up by and involved in the general life of its species. This\\nevolutionary progress proceeds, under a series of detachments and separations during partu-\\nrition. By loosening itself from enclosures life individualises itself, until finally the last\\ndecaying membrane or husk is thrown off and the new organism animated by its own inter-\\nnal impulses, and adapted to its surrounding, moves in the atmosphere of the external world.\\nIn precisely the same manner personal life individualises itself in an ascending scale of\\nprogress toward self, and world-consciousness.\\nIn a manner at least analogous does a nation develop from its state of being na-\\nture-bound by way of differentiation and organisation. We shall see the same mode\\nof progress in the ever augmenting departments of social life. We subsume this de-\\nvelopment as the physical part of cultural progress in distinction from ethical ad-\\nvance.\\nAt first nomade-tribes appropriate what the soil yields. When pasture is consum-\\ned the tents are taken down and the herds are driven to other fields. For the\\nground nothing is done. It yields but does not receive cultivation in return.\\nProductiveness diminishing, the herd wanders away. Some bottom lands, perhaps,\\nare plowed, if breaking up the soil, or rather scatching the surface deserves that\\nname, and perhaps the shrubs are grubbed out to some extent. This primitive agri-\\nculture is carried on no longer than the productiveness of the virgin soil lasts. New\\nlands are hunted up and farmed off. In the one instance as in the other, in the coun-\\ntries of the old Indo-Germans, as much as in Asia, the decline of such spontaneous\\nharvest caused immigrations, whereby nations of culture, which once had begun\\ncareer in the same way, are overpowered.\\nIn the next state, the period of steadiness and settlements, a higher culture suc-\\nceeds, founded upon more rational treatment of the soil, proving agriculture\\nto be the first step toward culture. In the technical terms of agriculture lie the ety-\\nmological roots The clod of ground becoming an acre which is fructified by in-\\ntelligence and persevering energy, and designates the beginning of emancipation\\nfrom the earthly clod. This is the usual way in which historical nations severally\\nfounded their existence.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0452.jp2"}, "453": {"fulltext": "Ill B. CH. I. 223. PRIMITIVE COMMUNISM.\\n415\\nBut we repeat, that the soil most favorable to the founding of states is not that which R e io\\nrequires the least exertion. The great valleys of ^Egypt and Mesopotamia made persistent necessitate mental\\nStruggles necessary, in digging canals, in erecting dams, dikes and embankments. The high rtlons and mauual\\nplateaus of Tenochtitlan and Mexico, and of Cuzco in Peru, show remnants of a high\\nadvance in culture, because they lie elevated to degrees of the moderate zone which\\nnecessitates the surmounting of many difficulties under mental exertions and manual toil.\\nThis stage of progress affords the best opportunity for observing the transition Transition bom the life\\nfrom general forms of generic life to social differentiations. The mode of possessing *\u00c2\u00a35EES\u00c2\u00a3\\nthe fields illustrates the gradual change. A certain area is at first the common prop- me\\nerty of the community. Only the improvements upon the land, house and garden, Common p P ert y\\netc. are held by right of ownership, of labor. The land, subsequently, is parcelled out develo p\u00c2\u00bb e\\nto freeholders who cultivate their lots whilst the woods and the meadows, the vil- fa* right of private\\nl\u00c3\u00a4ge greens and the river banks still belong to the commonalty, to which each of its\\nmembers has the right of usufruct, pasturing his domestic animals upon the com-\\nmons Sheep and geese are sent out with the herds of cattle under watch of a paid Jl enr y George s\\ni theories valid in\\nherdsman. The hogs fatten on acorn in the woods, which on that account enjoy the primitive stages\\ncare of the public for their preservation. The more remote the time, the more we find of social llfe\\nHenry George s agrarian theories of common ownership of the soil in practice. Com- eo^n t ai 1 righta eot\\nmunistic possession precedes private ownership. All are in duty bound to the whole\\nbound to the soil. Private titles are limited by the right of the community. Even\\nafter the partition of the fields the right of common pasture stood paramount, so that fa r rLin X g syst\\nfor the common good private real estate was taxed with pasture regulations and with\\nthe triplex system of farming, that is, parts of the whole field or as were in turns Common ownershi\\nset aside to lay fallow; another part was designated for summer crops, and one third rfprwattem\u00c2\u00ab^\u00c2\u00bb^!, 01186\\nwas sown with grain. Consequent to these regulations the individual owner was,\\nfor the sake of common pasture, limited to his certain share in the number of domes-\\ntic animals. Agrarian conservatism did not allow progress to go on much more swift- po^\u00e2\u0084\u00a2sion,\\nly than the oxen yoked to the plough. Large tracts of lahd suffered under communal conditioned by\\nencumbrances, under the prohibition of taking them under the plough. Common advantages,\\npossession was protected at the expense of agricultural emulation, of progress and of [atk\\\\nai seded by\\nprivate ownership. The right of possession remained subject to communal muncipal accommodations\\nobligations, and the peasantry bound to that part of mother earth which was rendered adjustments,\\nsacred through long lines of ancestorship.\\nFrom these stages of primitive order and ruling custom, social development takes Kise lnthe valueo\\nnew starts by way of detachment and division. Common possession, conditioned by labor\\nnatural advantages or by accommodation to natural environments, becomes superseded\\nby rational and legal adjustments, and by the corresponding rise in the value of indi-\\nvidual labor. The soil is divided, is made salable. Private proprietorship stimulates\\nintensity of management, and the aspiration to independence is encouraged together\\nwith industriousness and a feeling of selfhood. Manual labor is honored; a decent\\nliving and frugal comfort anent to invigorating exercise is the reward. From the d r f c\\nclod the factory hand is detached. Whether he is less nature-bound, is, however, an- factory-hands\u00c2\u00bb.\\nother question\u00e2\u0080\u0094 not solved by the nomade-life in the tenement houses of large cities.\\n\u00c2\u00a7223. As the third stage of earthly progress we may consider, with Roscher, Third stage of progress\\nthe preponderance of the money-power. True, it makes the soil more productive, preponderance of the\\nby putting more and more instrumentalities, and finally machinery, into service. The money poW R\\nmodern age opens, the social dangers of our times take their origin. The worst of of machinery;\\nthem is called forth by the profanation of agriculture. of deprecating rural\\nReal estate is made an object of money speculation and with fancy prices put upon of real estate brokerag6\\nit, becomes a light-winged commodity, a disgust to heirs who hate field labor and the rf incultivated\\nmonotony of rural life. Real estate is abandoned to brokers, landsharks and capital- latanndia;\\nists. The uncultivated latif undia, of which the New England states, Maryland, etc., s a \u00c3\u00b6c\u00c3\u00a4 V d n g e r rf in\\nlargely consist, are the result.\\nSince the heedless parcellation of family-tenures has caused the depreciation of an- Depreciation of the\\neestral homesteads, the previous conditions, as for instance the private rights of possession, p a u r atio \u00c2\u00b0\u00e2\u0084\u00a2f j and\\ntinder regulations of common holdings in fiduciary trusts, are now almost everywhere abated, causes the abandonment\\nIt is generally accredited to Christianity and to humanitarianism issuing from ffamil y holdin e s\\n-r\u00c2\u00ab T j_i_ j. j.\\\\- xi_ Abolition of serfdom\\nit, that serfdom and slavery are abolished. We aver, however, that this was the case and slavery omy\\nonly very indirectly. It has been rather procured by the modifying effects of the chrSsti\u00c3\u00a4 t nUy ause\\nnew relations between labor and capital.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0453.jp2"}, "454": {"fulltext": "416\\nDensity of\\npopulation\\nconducive to\\npaid service of\\nfree men.\\nLabor market\\nadvantageous to the\\nproprietors.\\nMachines and factories\\ncaused the heir of the\\nmanor to sink to the\\nlevel of the heir of the\\nvillain\\nNew economics\\nconducive to the\\nwelfare of the laboring\\nclass.\\nLiberty to a\\nlarge extent the\\nfruit of\\nheightened\\nproductiveness\\nof the soil and of\\nploughing the\\nocean.\\nChecks in the growth of\\npopulation.\\nMongolian invasions,\\nRavages of the black\\ndeath\\nThirty Years War.\\nCivil wars since the\\nEnglish revolution.\\nAugmentation of\\nnumbers in\\npopulation kept\\npace with the\\ndecades since the\\nNapoleonic wars.\\nAo. Smith.\\nEconomical\\nprosperity and\\nconsciousness of\\nhuman dignity\\nchange the\\ndiplomacy of\\nabsolutism into\\ncareful\\nobservance of\\nsocial polity.\\nEffects of\\nhumanistic\\nstudies.\\nImproved\\ncondition of the\\nfourth estate\\nIllustrated by contrasts\\nin German and Latin\\nnations. Roscheb.\\nFreeing from slavery to\\nsave the costly human\\nstrength for actual\\nwork.\\nSanitary Improvements\\nin Antioch. Mommsen.\\nFilthy conditions ot\\ntowns in the Middle-\\nAges.\\nAGRICULTURAL AND INDUSTRIAL PROGRESS.\\nIll B. Ch. I. 223.\\nWhere pastural and agricultural pursuits prevail, serfs and retainers upon the manor\\nare still more profitable. And such social conditions would, in Russia for instance, be of\\ngood service for all concerned in Russia, where twenty-five persons average the habitation\\nof a square mile, or in the southern states of the Union. In Western Europe, however, where\\nthere are one hundred people on an average to the square mile, these conditions must change\\nregardless of humanitarianism. For in crowded regions, a labor-market that is, the paid\\nservice of free men, is much more advantageous to the proprietor.\\nThe fact has been pointed out that by the increasing and facilitated utilisation\\nof men in productive labor, the slaves of ancient times became the serfs, villains,\\nand yeomen of the Middle- Ages, and those in turn became, through large manufactur-\\ning establishments and by the introduction of machinery, the journeymen, the day-\\nlaborers of modern times. We have lived to see the nobleman sink into poverty, as\\nwell as the farm-hand and the peasant whose ancestors were servants in fee to the\\nancestors of the former, and who himself had inherited the obligation to work two\\ndays of each and every week for the now dispossessed baron. Wherever population\\ngrows in density, where capital farms the land with the steam-plow, when time is\\nmoney, where the distribution of products through the social organism is accelerated,\\nthere free labor is more conducive to personal welfare. We thus see in what high\\ndegree the development of political freedom is founded upon extending the productiveness of\\nthe soil and the mine, even upon ploughing the ocean.\\nEconomic progress as a civilising factor, is largely due to the increasing density\\nof population.\\nThe first check of this growth since the reconstruction of Europe, after the fall of the\\nWest Roman empire and the storms of the migrations, occurred in the centuries of the\\ncrusades.\\nIn the middle of the fourteenth century the diffusion of the people over Europe exhibits\\na marked change. The number of inhabitants has increased. Italy, France, and the Low\\nCountries are the most crowded since the eastern parts had to suifer the Mongolian invasions\\nand the central parts suffered under the ravages of the black death which took away\\n25,000,000 of people; under the wars with the Turks, and finally by the religious contests. The\\nThirty Years War depopulated Germany from seventeen to four millions. Then came the\\ncivil wars raging in almost every one of the western states. Only after the Napoleonic war,\\nthroughout the first fifteen years of our century, a continual augmentation of people kept\\npace with the decades. Europe became rejuvenated. Adam Smith thought that England\\nwould need five centuries to double her population but it took Europe only ninety years to\\ndouble the number of inhabitants, and Germany only sixty years in spite of thousands upon\\nthousands sacrificed to wars, and despite the largely increased emigration.\\nAt bottom the sole reason for these attainments lies in the economical prosperity\\nand the heightened consciousness of man s dignity, all resting upon the basis of ru-\\nral husbandry.\\nThe policy of monarchical absolutism was up to the middle of our century chiefly\\nbent upon the wealth of nations, upon balance of power, upon increase of pres-\\ntige, and somewhat upon law and order. Now we have to follow a social polity, gov-\\nernments have become civil, and legislatures are compelled to be deeply concerned in\\nappeasing the demands of common welfare. Human rights and the pursuit of hap-\\npiness are to be cared for first of all. This is the effect of the thought of humanism\\nsilently working through the study of humanistics on the basis of industriousness,\\nand upon the basis, in the last resort, of agriculture.\\nSee how much the condition of the third, now a fourth estate has been ameliorated, as\\nillustrated by the contrast drawn by Roscher. There is the South American, heaving under\\nthe burden of the heavy ores which he carries upon his back from the mines of the Andes to\\nthe smelters. Here the factory hand of Europe and North America, who is carried up and\\ndown the elevator plying between four and fourteen stories, in order to save the costly human\\nstrength for actual work. What freedom from drudgery, and what stages and times of\\nadvance lie between these two extremes. There slave-market and slave-raisers, here per-\\ncentages of profit for the free laborer with all sorts of mutual insurances and free libraries\\nThe thought of humanism was active at great lengths, in the many institutions\\naiming at public health.\\nIt is true, the ancients also paid some attention to sanitary measures. Every house of\\nAntioch was, according to Mommsen, provided with running water, from the park at Daphne\\nnear by, dotted with well-springs. The oasis of Palmyra contained many exquisite water\\nreservoirs properly emured and covered.\\nNot less was the Occident, even through the Middle- Ages, well supplied with baths, private\\nand public. But the streets remained unpaved; the floors of the rooms were covered with\\nstraw and rush-grasses. Public cleanliness was never thought of, neither was it thought of\\nto provide a city with good water. These cities with narrow streets, crowded between gigan-\\ntic walls and moats, became the hot-beds of epidemic diseases.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0454.jp2"}, "455": {"fulltext": "TTT B. CH. I. 224. DISTANCES REDUCED BY RAPID TRANSIT. 417\\nThe health offices of recent times carrying out sanitary regulations in the inter-\\nest of laboring classes have much to do with the increase of population and public\\ncomforts.\\n224. Civilisation is now at the point of conquering the distances of space ^^6^\\nand time, both of which impede human endeavor. Progress aims at freeing men and time\\nfrom their restrictions as much as possible. In other words, it aims at the domina- Dominion of mind over\\ncircumstances\\ntion of the mind over circumstances hemming in the spirit. In the hurry of modern restricting the spirit.\\nlife natural restraints are more than ever felt to encumber communication and cor-\\nrespondence is already carried on upon a scope so extensive as never before had\\nbeen imagined even as a mere possibility. _.\\nHistory of the means of\\nThe history of the struggle against distances, in perfecting means of rapid tran- intercourse.\\nsit may be divided into distinct periods.\\nAt first we notice the old and unreliable means of communication with the great nations p\\nof Asia, depending upon opportunities of transport offered at points where goods were Kare occasions of\\nexchanged. Then the Phenician wholesale and colonial traffic brings about the first attempts jJJ^Jcti* 11\\nat international intercourse, especially among the western Asiatics and the Hellenes. The\\nthird period of facilitated communication belongs to Rome in its central position, with its 2. Period:\\nmonopolies and its military roads to and from remote provinces and staple-places. The next nlc a 5 make fi\\nattempt at international\\nstep of advance upon connected routes and lines of navigation falls in mediaeval times, intercourse.\\nThe North and the East of Europe are drawn into the commerce of the world simultaneously\\nwith the rapid movements of Mohammedanism. It is only recently that Arabic books have Ro ma ^acnit!ies\\nunrolled a picture of the relations and routes between the Ishmaelites and the countries of the monopolies and military\\nVolga and the Vistula. This period closes with the adventure of Columbus\u00e2\u0080\u0094 for, strange to roa s\\nsay, from the times of Themistocles until that of the doge Dandalo, comparatively very slow Period\\nprogress, if any at all, had been made in ship-building. The participation of the western Rapid movements of\\nhemisphere in the maritime commerce of the world will have to be designated as the fifth lammedan sm.\\nperiod.\\nEntirely new departures in the art of navigation have rendered it at last the From\\nmost important factor in historic movement. Especially since, in our own day, steam dogeDandalo*\\nand electricity have been hitched before advance on land and water, the world owes and Columbus\\nits greatest and fastest strides to their practical utilisation. With still larger prom- progress 1n y\\nises ahead, concerning the communication to and from the former ends of the world, ship-building,\\nperfection seems so well nigh accomplished, that it may be t\u00c2\u00bbaid: In respect to rapid u^st and fastest\\ntransit of thoughts, goods and passengers we live in the age best corresponding to the de tl gation of\\nsixth period of the hexameron\u00e2\u0080\u0094 in the age of surprises, of celerity. g Period\\nA review of the stages in which so far man has tried to accelerate his travels is very Western hemisphere\\ninstructive as to the degree in which peoples of arrested cultures still live under old restric- engaglme iu\u00e2\u0084\u00a2* 116\\ntions of traffic.\\nImagine those wagons covered with wicker-work and hides, of which JEschylos left us a Period:\\n_, _ Almost perfected celerity\\ndescription, and upon which the hordes of the Tatary dwelled and traveled along the Volga, of communication.\\nas they still dwell and travel. Contrasts-\\nIn India, ox-carts and elephants are the vehicles of travel, whilst the camel serves as the\\nship of the desert from the Niger to the Yantsekiang. Thus moves the Orient. China, of Moving-wagons,\\ncourse, had its net of good roads, and Persia has its post-riders and runners, but traffic on QjeribelTo^!\u00c2\u00ab^\u00e2\u0084\u00a2\\nthe whole did not move any the faster for all that. Greece had been advanced as far as to have\\nwheel-tracks, hewn into the rocks and meandering along every turn of the cliffs and ^fcarte^nd^iephants.\\nabysses. But of any solid cause-way like the drive road of Cyrus, from his residence to his l(\\nfire temple, scarcely any trace is found. How slowly were the distances overcome. Accord- desert\\ning to the Odysee the journey from Lesbos to Argos took three days. Xenophon praises it as\\na great feat, that a Milesian ship made the trip from Lampsakos to the Spartan landing in three China\u00e2\u0080\u0094 net of roads.\\ndays. Rome had its governmental postal routes through all the conquered provinces; pro- Persia\u00e2\u0080\u0094 post riders.\\nconsuls built their straight cause- ways even through deserts. But people upon journeys took Greece\u00e2\u0080\u0094 wheel tracks\\ntheir leisure. How cumbersome travel crept along during the Middle-Ages, we can com-\\npute from the records of the imperial expeditions to Rome, and of the rides from one palati- f s trough Af can\\nnate to the other. deserts.\\nBut in respect to technical appliances in conquering space and time our age Firgt steamer\\nstands unique. The first ocean steamer, the Savanah crossed the Atlantic in 1819. crossed the\\nSince that time the earth has been rendered smaller to us through steam and tele- A 11 10 A D\\ngraph. The Mediterranean in St. Paul s time was virtually more extensive than the\\nPacific is today to our missionaries to China.\\nThe fact is, in short, that the earth is now more than ever before rendered sub- ]890The Pacific\\nject to man s mind. Irrespective of the increase and density of population since traf- less extensive\\nfie has been cleared from impediments, and communication by ^tter has been made Mediterranean\\nalmost free of expense; abstracting also from the results of chemical research, we jnSt- Paul s\\ntaarvel at the extent to which the mineral kingdom has been utilised in facilitating\\nAnd contracting commercial relations.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0455.jp2"}, "456": {"fulltext": "418\\nAncient polytechnics,\\nscarcely surpassed.\\nUtensils in ancii\\n.Egypt.\\nMineral kingdom\\npressed into service t\\ncontract commercial\\nrelations.\\nNot without having\\nbeen prepared by\\npreceding cultures.\\nLong course for\\ndeveloping the present\\niron industry.\\nBut for the exactions\\nimposed upon the earth\\ncivilisation would have\\nbeen impossible.\\nSun s rays in condensed\\nCivilisation to be\\nwrought out\\nunder\\ncooperation of\\nall parts of the\\nglobe.\\nThe globe more than\\never rendered subject\\nto man s mind.\\nLively\\ninteraction of all\\nsubdivisions of\\nculture, which\\nall claim title to\\ncivilisation\\nrecognising\\nthereby the\\nesteem due to\\nChristianity on\\naccount of its\\nresults\\nUniversal standard\\ntime to be adopted\\nArago, Herschel\\nArtificial universal\\nlanguage.\\nDo results of economic\\nprogress benefit the\\ncause of true humanism\\nThey certainly can be\\nmade subservient to it.\\nSurvey of the field of\\nresearch for the\\npurpose of ascertaining\\nthe modes of thinking.\\nScientific\\nknowledge\\ndevelops from\\nabove.\\nH. v. Schubert.\\nThinking is called forth\\nby the prompting to\\nunderstand nature,\\nmind being attracted in\\nthe first place by the\\nstarry world.\\nTemple wisdom\\nconsisted in\\narraging\\nnatural\\nknowledge.\\nUNIFYING EFFECTS OF TECHNICAL PROGRESS.\\nin B. Ch. II. 225.\\nProgress sufficient to surpass some of the ancient techniques has, perhaps, not been\\nmade. It is proven that the ^Egyptians under the oldest dynasties used not only steel\\nfor chiseling hieroglyphs into granite and syenite, but worked even with circle-saw and\\nwith drill inside of tubes, the points and edges of the bores consisting of precious stones.\\nOn one of the granite sarcophagi in the great pyramid of Gizeh, a diamond saw had evi-\\ndently been used. We need not doubt these accomplishments of the ancients.\\nThe role which metals play has become of an import paramount to that of almost\\nany other commodity. And what would become of our culture without coal? Wherever\\nwe may cast our eyes, metallic products present themselves, from a tiny needle\\nto a cast-steel cylinder weighing ten thousand pounds, like the one which forty years\\nago a German firm exhibited in London. To such proportions has grown the manu-\\nfacture and utilisation of iron. To be sure, it took a long course of development,\\nreaching back to the time when the Calypians on the shores of the Black Sea brought\\niron products into trade, down to the consuming of such huge quantities as are\\nrequired in the construction of suspension bridges and underground railroads.\\nHad it not been for the exactions imposed upon the earth, this development of\\nthe means of civilisation could not have become possible. But the great magazines\\nwere forced open in which the effects of the sun in the form of coal and petroleum\\nwere stored up in times of the remote past. In these magazines the warmth of\\nthe sun s rays was stored in a condensed state, in order to yield their wealth at the\\ntime needed. It was the time when that higher plane of civilisation was reached\\nwhich of old never could have been expected.\\nModern civilisation has thus been brought about by the cooperation of all parts of\\nthe globe in a world-embracing traffic; but not without its having been prepared by\\npreceding cultures, however locally limited they may have been. Now the essence\\nof each and all cultures in the totality of their subsumption and accumulated issues is\\nput into circulation to be distributed everywhere for the benefit of all concerned. We\\nare astonished to read the critical thoughts of Japanese and Hindoos upon the deep-\\nest topics agitating European nations, written in most excellent style.\\nFor the first time in history we witness the lively interaction (sorry to say, al-\\nmost blending) of all phases of culture, each claiming recognition as forming the\\nfirst rank of civilisation, that is, of Christianised culture.\\nThis seems to be the reason that the nations of culture contrive at arranging a universal\\nmeasure of time, a standard time, upon the basis of common possession of space. Arago\\nas early as 1819 directed the attention of his fellow citisens to ihe irregularity of the Parisian\\ntown-clocks. Since that date we have become far more punctual. The intense hurry of inter-\\ncourse and the incessant increase of international transactions compel us to follow Herschel s\\nadvice. The annoyances caused by time-differences make themselves felt in every-day life.\\nThe result will be a normal chronometer for the entire world. And finally, the ever rising\\ndemands upon most accelerated communication will, perhaps, lead to the construction of\\nthat universal artificial language, which is now attempted in certain quarters.\\nThese are some of the substantial results of progress as far as they pertain to the\\nsupremacy of the mind over nature. We do not here and now inquire as to the bene-\\nfit accruing from these results for the cause of true humanism. Certain it is, how-\\never, that they can be rendered subservient thereto.\\nCH. II. INTELLECTUAL ACQUIREMENTS.\\n225. Upon this topic, the results of intellectual progress, we need not enlarge\\nvery much. It may fittingly be restricted to the field of research and the modes of\\nthinking.\\nIn the ancient temples of Petra, hewn into the rocks, we notice the top-panels of\\nthe frontispiece to have been finished first. The propylsea crowned by these relief\\nsculptures are kept out of view. In a similar manner, says H. v. Schubert, proceeds\\nthe development of scientific knowledge, not from below but from above.\\nThe thinking mind does not set out from the wants of every-day life, it does not\\ncommence with what lies at our feet, it is called to action by what sbines out from\\nabove our heads. Thought begins with the attention the starry worlds invite. Think-\\ning, the work of the intellect principally, tends to the understanding of nature in\\norder to master it. Even the wisdom of the temples consists in nothing but arrange-\\nments of natural knowledge. The deities thought out are essentially but personifica-\\ntions of physical phenomena, gods of nature who from their starry habitations above", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0456.jp2"}, "457": {"fulltext": "The Reformation\\nHI B. CH. II. 226. ADVANCE IN SCIENCES.\u00e2\u0080\u0094 BACON S PHILOSOPHIA HUMANA 419\\nwere supposed to direct forces and influences downward. The genesis of science lies in Genesis\\n_ m -.-Tai.. science in astrology.\\nastrology. The Arabs, in pursuance of /Egyptian and Babylonian traditions on the\\nwhole line from Toledo, where they used to convene in astronomical congress, out to\\nthe observatory at Samarkand, affirm this statement.\\nThe ancients nowhere promulgated the idea of an independent science. It was science of the ancients\\nnever emancipated from\\nnever emancipated from priestly tutelage in the precincts of the temples, not even p^stiy tutelage.\\namong the Greeks. That is significant which Curtius said about their historio-\\ngraphy. When they wrote history they meant apologetics of their deities\u00e2\u0080\u0094 vindica- Greek historLogra P h r\\ntion of their oracles. The first advice which philosophy gave, was the acquisition of c^iius.\\nselfknowledge. But the error it contracted in the premises was the merging of gods under the caption\\nand the world into one conception. This religio-philosophical religion was but awinit y d ess of\\nguessing at nature. Upon Christian soil the knowledge of the world (Weltweisheit) the church too*.\\ndonned the garb of knowledge of Divinity (Gottesgelahrtheit). The heaven of the \u00c3\u00bcndSI 1 ^mE\u00c3\u0096\\nstars and the gods broke to pieces. The supernatural nature of God shone forth and reno\u00c3\u00bcncVu 6 laity t0\\nmade men to recognise their own nature as supramundane. The church taught jj emnants f\\nmen to renounce worldly wisdom, tho fostering the same sciences which once had to antique ideas\\nvindicate oracles, in order to make them subservient to her own defense. Rem- adhere to\u00c2\u00b0\\nnants of antique ideas were thus allowed to adhere to theology, to encumber Christian the^eariiess of r\\nknowledge, and to mar the clearness of a Christian world-consciousness. It was in Christian\\nconsequence of the religious reform that philosophy came to reconstruct herself upon consciousness,\\nthe basis of selfconsciousness, of Descartes ego Just as antiquity had been en-\\ntangled in the mixture of God-and world-consciousness, and therefrom had derived\\nabstruse views of earthly life, pure and simple; so were the Middle- Ages enraptured S^mtf^hoSa* 9\\nby a fanciful and distorted God-consciousness, by celestial visions. andworw-consciousness.\\nNow man was posited in the mean, his import recognised. He was reinstated in-\\nto the right to expand his thinking capacity in both directions. Thus light and air\\nwere gained for the liberty of scientific inquiry such as no age had ever enjoyed. In this Phil0SO p hia huinaim\\nfresh atmosphere Bacon wrote his philosophia humana. But in vain was the toil- BATOH\\nsome effort to clean out the rubbish which vitiated the understanding, because the gen-\\ntleman was himself wedged in between mediaeval notions. It was the Dutch soldier\\nbehind the stove, who, determined to disengage himself from the traditional doc-\\ntrines, threw aside the idols, which Bacon could not conjure. ,_ M\\nLiberty of scientific\\nThanks to Cartesius we now practice investigation of doctrinal details unpreju- inquiry. d^cam-i\u00c2\u00bb.\\ndiced; we have an exact science going to work by way of induction. The subse- entmcresMrch 8\\nquent division of labor caused many auxiliaries of scientific research to become them\u00e2\u0084\u00a2ei3 T\\nstrong and fruit-bearing branches of the tree of knowledge. o\u00c2\u00a3 scientific\\nThe joyful emulation and stimulation in the reciprocal interaction of scientific analys-\\ning has surpassed all expectations. The diver explores ocean bottoms; the microscopist\\nmeasures the time of nerve activity the astronomer figures out the velocity of stellar mo- Chemistry of the\\nheavens\\ntion, and analyses the constituent elements of distant suns. One example may illustrate this\\ndivision of scientific labor. France had been most inventive in the field of chemistry, whilst\\nthe Germans as yet had entirely neglected it up to the beginning of this century. Now, Ger- chemical laboratories of\\nmany possesses laboratories for the most specific investigations and experiments, built Germany.\\nespecially for their several purposes. Besides pharmaceutical, we have the metallurgical, the\\ntechnological, chemico-physiological, hygienical, electrical, biological, and other laboratories.\\nWhat we, however, would consider as no more than advanced intellectualism, H spencer s\\nHerbert Spencer calls scientific progress. According to him it is essentially a \u00e2\u0084\u00a2r o\u00c2\u00a3 scienti\u00c3\u009fc\\nmore skillful generalisation, which consists in uniting all homogeneous coexisten-\\ncies and effects of phenomena into adequate groups of conception. One of the most\\nsignificant compoundings of late has been accomplished among the formerly inde-\\npendent theories of electricty, magnetism and light.\\n226. As to the result and success of analytical research there is no contro- science cannot dispense\\nversy. And more than any set of facts do these results prove that science cannot dis- Wlt epurpose\\npense with the cognition of purpose. Each science by itself, as in the case of arts,\\naspires to dominion over matter. Whatever remains in the dark as yet, and resists\\nthe penetration and appropriation of the mind, is to become subject to human under-\\nstanding. The more knowledge advances and expands, the more will the mere acci- *^f n n i t n a \\\\^^g nto?\\ndental phenomena vanish from our planet. Where the minds of humanity were inductive investigation.\\nformerly oppressed by inexplicable monstrosities, there we are enabled to observe\\nciences", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0457.jp2"}, "458": {"fulltext": "420\\nMan finds within\\nhimself the\\naffinities\\nconfirmed, which\\nexist between the\\nnecessities\\ninherent in\\nthing s and the\\nnecessity of his\\nlogic.\\nAim of progressive\\ncivilisation; to displace\\nimagination. Bockl\u00c2\u00ab.\\nTraining of the intellect\\ncan forestall neither the\\nplay of the imagination\\nnor superstition.\\nImagination\\nindispensible to carry\\nout Spencer s scientfic\\nprogress\\nAs to progress In\\nknowledge or rather\\nepistmology, that much\\nis sufficient which\\nconcerns mathematics\\nand empirical sciences.\\nMacaulat.\\nGeneral interest taken\\nin matters of scientific\\nresearch is the greatest\\nresult of intellectual\\nadvance and its best\\nevidence.\\nUnity of purpose\\nmanifest in all scientific\\nquarters, to further the\\ncause of\\nhumanitarianism.\\nSpecific studies\\nendanger this\\nunity of\\nunderstanding\\nthrough their\\ndogmatising\\ntendencies.\\nCommon agreement\\nupon one certain\\nworld-theory neither\\npossible nor desirable.\\nThe human race cannot\\ndesert from claiming the\\nright to master nature,\\ndespite shifting world-\\ntheories. Bacon.\\nIn three modes of\\nconsciousness and the\\nworld-theories fashioned\\nafter them,\\nmirrored in the arts:\\nImmanency,\\ntranscendency, and\\nblending of both.\\nIrrelevant are the\\nmonuments of\\nbombastic style, of the\\nnonsensical colossal;\\nlike some pieces found\\nby Cesnola and\\nSCH LIE MANN.\\nMarked character of\\nGreek art.\\nauthoritative world-theory or shifting world-consciousness. Ill B. Ch. II. 226.\\nsystem and lawful regularity. With the intelligent recognition of ruling laws in-\\nherent in realities and entities and corresponding with our own inner nature, grows\\nthe satisfaction of the observing mind. Man finds within himself the affinity affirmed,\\nwhich exists between the intrinsic necessity of things and the necessity of his logic.\\nIt is harmony which makes it all clear to him. This gratification is one of the aims\\nof the mind; it is mind manifesting its satisfaction at having found its object.\\nBuckle s opinion is, that the aim of progressive civilisation consists in investing 1 the\\nintellectual faculty with that authority which in the preceding stage of cultural development\\nwas claimed by the imagination This bespeaks a favorable inclination towards the purposive\\ndevelopment of intellectual culture. Upon earth, however, we may be compelled to recon-\\ncile ourselves with the impossibility of ever reaching that aim. For we experience that the\\nmost splendid training of the intellect can forestall neither the play of the imagination\\nnor superstition. With all the stress put upon the intellect, superstition is on the increase\\neven to an alarming degree. We furthermore know that without that despised imagina-\\ntion, all of our sciences would forever have to remain piece-meal in their specific researches.\\nFor not only would we lack the power to comprehensively arrange the specific results into\\nhomogeneous and generic groups, into compound cognitions; but even specific research\\nitself would become enfeebled and discouraged, altho it is always urged on by incitements of\\na more or less clearly apprehended general view, which, without imagination, without the\\ncreative power of the mind is not obtainable.\\nConcerning real progress we may agree with Macaulay. He seems to put knowl-\\nedge into quarantine with the exception of mathematics and empiric sciences. And\\nso much of progress in epistemology as Spencer s progress amounts to is sufficient\\nfor present use.\\nAnd those aiding in that progress, are no longer only a few sparse individuals or\\nselect nations.as informer times. The entire mass of educated people on the face of the\\nearth take a vivid interest in scientific research and experiments. This is the grandest\\nresult and the undeniable proof of intellectual progress. In international congresses we\\nhear the presidents of geographical and other societies from every continent empha-\\nsise the unity of purpose into which all the sciences of all nations are bound to-\\ngether by the zeal to further the humanitarian cause. One may be afraid of the innu-\\nmerable departments into which investigation of details splits science, lest the ideal\\nblessings and the unity of hnman understanding may suffer from their selfcompla-\\ncent dogmatism and vociferous pretensions. But we keep in mind that a common\\nagreement upon a world-theory is neither possible nor desirable. A world-theory\\nwhich is not test-proof as to its consistency and truth when assailed.- and which could\\nnot verify itself under cross-examination, deserves to succumb under the opposition\\nof criticism. Hence we may agree with Bacon s saying that the human race cannot,\\ndespite the lack of an authoritative world-theory,or from fear of shifting world-theories,\\ndesist from claming its right to master nature, from taking possession intellectually\\nof what has been bequeathed to it by divine legacy.\\nCH. HI. PROGRESS IN ESTHETICS.\\n227. Concerning that which the fine arts have achieved in the line of advance\\nwe need not fear severe opposition. A brief review under two aspects only will\\nsuffice.\\nWe spoke of three principal modes of consciousness having become especially\\nconspicuous throughout the course of history in shaping the world-theories governing\\nthe race in general. These three fundamental tendencies always distinctly express\\nthemselves in the realm of arts. We refer to the cognitions of immanency and\\ntranscendency, and the blending of both.\\nIt is unnecessary to investigate again the rule of a taste for the senseless and the\\ncolossal. Oriental art, including the sculptures and buildings of the Siamese and of the Tol-\\ntecs with their style of bombastic superabundance, needs no further consideration. Neither\\nis it necessary to contemplate the unintelligible cameos brought from Cyprus by Cesnola, or\\nthe drawings of human figures found by Schliemann in Hissarlik and Mycenae. They are on\\na level with the crude attempts to representative art made by the Bushmen upon the rocks\\nof Africa; or with those monuments upon the island of Schonen. It is for the professional\\ncritics of art to entertain themselves with discoveries of that sort.\\nThe arts of the ancients in general present themselves in particular groups,\\nseverally marking their national characteristics. These circles, or schools of art, are\\nclassifiable according to customs, religions, languages. Mesopotamians, ^Egyptians,", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0458.jp2"}, "459": {"fulltext": "Ill B. CH. HI. 227. FINE ARTS OF EVANGELICAL HUMANISM. 421\\nHellenes maintain each their independence beside or opposite the others in all their Hellenic art\\nworks of art. Greece presents the same principal ideas and forms in the Selinuntian go^peFof* 116\\nand old Ionic temples as in the buildings of the Alexandrian sera as Von Reber de- nature\\nmonstrates. This art announces the same traits of character in the Aesrinetes The national character\\n_ of each of the ancient\\nwhich we admire in the sculptures of Pergamon. nations of culture\\n_ distinctly expressed in\\nArt, of course, originates upon a national basis; but the proof and measure of thel respective\\nmonuments.\\ntrue ideality consists in that perfection which is immediately understood by all, and Von r\\ncommands universal and unsolicited acknowledgment. Art develops on\\nThe next great period of art is that of transcendency. onforms^o 68\\nAsceticism creates those distasteful, lean images of the saints, of which mention the mealur of 8;\\nwas made. The human body in its beauty of proportion is as badly vilified by the its ideality and\\nhand of the sculptor or the painter, as it is maltreated in monastic cells by self- per ec n\\ninflicted tortures or under the hands of hangmen upon the rack in the municipal tor- ^auceudlfntai^ra\\nture-chambers. We have shown, how the forms of consciousness call forth the ade-\\nImages or saints show\\nquate phenomena from the Ganges to the Orontes, and again from Byzantium to the i 11 811 foini\\nvilified, as the body was\\nThameS and the EbrO. mahreated in monastic\\ncells and upon racks in\\nThe touching impressions of intense piety produced by mediaeval art will not beguile J, mb torture\\nus to excuse the deformities of consciouness which are of a far more serious nature, than\\neven the castigations of the human body. Paintings lack\\nprojection, and\\nIn the paintings of that period everything is figure and foreground scenery, nature, pro- realistic background as\\njection are missing. In those of the next, nature is vindicated, as for instance in the minne- the Chinese picture\\nsongs; but again nothing but foreground in which red clover and green meadows* prepon- standpoints.\\nderate. Still there is progress. The variegated flowers upon the green sward, painted with\\ntender considerateness call forth sentiments of child-like trustfulness. The delicacy of love the Cologne masters is\\ntoward moderate beauty conveys the secret of contentment which the works of Schoengauer base of scenic effects.\\nand the Cologne masters impart. But even in their paintings scenic environment and back- Art representing\\nground are missing. The landscape seems to have been considered too insignificant as to fonh curresVomiin 1 15\\nerase the abstractness of the views of life. Sacred history moves in a despised world. Earthly words of the mind, by\\nconcretes are not worthy of mention. Comprehension of the secondary good in nature, land- f\u00c3\u00a4ndscapefln particular\\nscapes which reflect human sentiments and moods of the mind, which awaken the echo of seasons and under\\nsympathy, are accomplishments of the humanistic art of modern times. light,\\nModern art has perfected the technique requisite to reproduce the effect of light and air denotes the advance we\\nwhich at last found recognition. Not even classic art thought of this element of psychical we t0 mod ern\\ntouch with which the tones of the atmosphere affect the inner life of man. A rapport of sen-\\ntiment with nature may have existed, but the artistic ability to express it by shades of color Third group of artistic\\nwas lacking. Much less was the susceptibility for such naturalness and refinement of emo-\\ntion to be expected from the monkish artists with their Buddhistic contempt of nature-\\nEarthly realism and delight in the beauty of nature was sacrificed to trancendental revery.\\nUnderstanding the sentiment of a landscape and perfecting the means to express it, are Rapport between\\nmerits of modern culture.Burkhardt in his Renaissance has convincingly shown, where this resuscitated. 1 nature\\ndelight in, and refined susceptibility for, nature was resuscitated; and how, with their culti- -hurkhardt.\\nvation modern a-stheticism was introduced.\\nThe pervasion of natural with the spiritual life designates the third period of art Pervasion of natural\\nlife with the Evangelical\\ngrowing from the Evangelical understanding of the dual life and its projected unifi- tk^yrf \u00c2\u00abfo, beginning\\ncation in this world. Rafael signalises the introduction of this new means\\nto communicate feelings without words. In the beautiful picture of the Sistine Ma- in the sistine Madonna\\nthe Trancendental\\ndonna the transcendental becomes immanent. The four Evangelists of Duerer show becomes immanent\\nthe same conception. Thus the new epoch was inaugurated.\\nOnce worldliness had glorified the charms of nature; levity connived at the sin- Th e world assuming an\\nfulness with which the sensual is impregnated, and hypocritically identified nature n atufe wa1 eige t r wards\\nwith sin in order to palliate guilt and obtain indulgence. The world, outwardly con- j^n^\u00c3\u0084e? ft ossess\\nverted through the law, had then entirely thrown away in fanatical asceticism what\\nshortly before had been deified. The world, so recently intoxicated with an enchanted\\nSphere of the secondary\\nnature, was now enchained in a corresponding contempt of nature. Eager as ever to pervaded with the\\nAbsolute Good; resulting\\ndominate externally, according to twisted ideas of dominion over nature, man,\\ndespite the chains and the assumed air of contempt, was filled with the lust of\\ntemporal possession and worldly rule.\\nThrown hither and thither by the unmitigated contrasts the world at last\\narrives at the true solution. The equilibrium is given in the formula: pervasion of h^onisf the opposite\\nthe sphere of the secondary with the Absolute Good. The most unequivocal expres- ^thought ofTruf\\nsion of the attempts to harmonise the opposite views of life, contained in the Evan- l Munkacsy.\\ngelical thought of true humanity, is given in the paintings of Munkacsy.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0459.jp2"}, "460": {"fulltext": "422\\nMusic\\nrose tu express ideal\\nsentiments.\\nSlowly emancipating\\nitself, like sculpture,\\narchitecture and\\npainting, from temple\\nrituals and funeral rites.\\nEpics of Greece mark\\nthe first change.\\nStringed instruments\\nenabled music to\\nadvance from arousing\\nrhythmical feeling to\\nthe enjoyment of\\nmelody and the\\nunderstanding of\\nharmony.\\nPower combined in\\nsymphonic compositions.\\nNot much progress in\\nthe invention of new\\ninstruments.\\nTriumph of this most\\nabstract of the fine arts-\\nto remain independent\\nof world-theories, to\\nrepresent even their\\nconflicts, and to make\\nitseir universally\\nunderstood.\\nMusic testifies to the\\npower and independence\\nof the mind as against\\nthe outward fate of\\nnations. Kugler.\\nUniversal language as a\\nmeans of\\ncommunicating\\nthoughts and sentiments\\nbegin to be realised in\\nthe fine arts.\\nInasmuch ae the arts\\nassist in bringing the\\ndiversity of nations to\\nunity, and in elevating\\nindividual minds, they\\nwork in the interest of\\ntrue humanism.\\nCultures of yore\\ndestroyed because the\\npursuit of natural\\nsciences was fettered\\nand their progress\\narrested, according to\\nDubois-Keymond.\\nDisregard of the moral\\nfactors in above\\nquotation vituperated by\\nBernheim.\\nHistoric progress\\nmeans that man rise to\\never move perfect use of\\nliberty.\\nConrad Herrmann.\\nTHE MUSIC OF THE FUTURE. Ill B. CH. IV. 229.\\n228. The history of music is unable to demarkate stages of development simi-\\nlar to those of the representative arts. From the mere rhythmical effect of drumming\\nupon crude instruments, music gradually rose to express the ideal sentiment nur-\\ntured by the muses. Equal with sculpture, architecture, and painting with reference\\nto their slow emancipation from temple-wall and tomb, music could but tardily sever\\nitself from temple-ritual and funeral-rites, even after the first marked change\\nwrought by the epics of Greek heroism.\\nThe adventitious and abusive fates of this higher language of the soul may here\\nbe passed over. It was only after the enchanting and inspiring effects of tones were\\nprocurable by stringed instruments, that music could accomplish its greater feats.\\nMusic then advanced from rousing a rhythmical feeling to the enjoyment of the\\nmelody, and finally to the understanding of harmony. In no other but those nations\\nwhich possessed the advantages of Christian civilisation were the powers of rhythm,\\nmelody, and harmony combined into that composite architecture of tones which pro-\\nphesies the grandeur of the celestial symphony.\\nNew appliances have facilitated the use of means for developing the educating\\nand elevating power of music despite the fact, that with the invention of new instru\\nments we are rather in the arrear. Notwithstanding this neglect music is enabled to\\ncreate tone-pictures in which the souls of all men find their deepest and their common\\ngriefs and joys expressed in an unspeakable manner. It is the triumph of art, and\\nespecially of this most abstract art, that it has become independent from world-\\ntheories and is able to represent them even in their conflicts; that it can make itself\\nuniversally understood; that the human feelings stand under its direct command, in\\nits finest details and in the grandest concert, whilst occupying in itself a position\\nabove passion and nationality.\\nWe note, then, also in the sphere of sesthetical progress as the chief result, that\\namong the fairly educated people of all civilised nations an understanding of the in-\\nner man was brought about on the basis of the humanistic thought, an understand-\\ning of which ancient aesthetics had not the faintest idea.\\nIt is music principally, which, according to Kugler, together with art in general,\\ntestifies to the power and independence of the mind as against the outward fate of\\nnations.\\nThe chapter on results of intellectual progress we closed with the probability of\\na universal language. And behold, this is beginning already to be realised in the\\nfine arts. Whatever true art is endeavoring to express, is understood everywhere. It\\nthus becomes instrumental in transmutating the diversity of nations taking delight\\nin the fine arts, into the concrete of an ideal unity. It amounts to a presentiment of\\nthe future consummation of this reunion, yea, to even more than that. Until that\\nconsummation shall transpire art is justified in entertaining the hope of the grandest\\nfuture; in the mean time it works for the benefit of true humanism.\\nCH. IV. PROGRESS IN RELIGI0-ETH1CAL MATTERS.\\n229. The most fascinating part of our disquisition now presents itself. The ques-\\ntion is to be met, whether religious and moral life have advanced to the height of\\nsuch results as have been gained on the scope of physico-psychical development.\\nThe solution of this enigma may be prefaced by finding the answer to the counter-\\nquestion: What was it that destroyed the ancient cultures? Principally the fact,\\nso answers Dubois-Reymond, that the natural sciences were suffered to become ar-\\nrested in their progressive march of cultural evolution. Had not the ancients neglect-\\ned to exercise those faculties by which an absolute superiority of the mind over mat-\\nter and crude force is to be obtained had they not in religious strifes squandered their\\nopportunities to improve practical techniques by means of which natural forces are\\nmade to serve human interests, the German Norsemen and the Mongolian horsemen\\nwould both have been foiled in their attacks against the Roman empire.\\nBernheim, in quoting this clever idiosyncrasy of the great scientist, marvels at\\nthe utter regardlessness as to the moral factors in history manifest therein.\\nThis, however, was to be expected from the champion of the imperious dogmatism of\\nscience. With reference to the above quotation as a deterring example of onesided-\\nness, we are the more justified in emphasising morality as the chief factor in history.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0460.jp2"}, "461": {"fulltext": "in B. CH. IV. 229. ETHICAL ADVANCE. 423\\nThe progress of history must consist just in this, as Conrad Herrmann expresses Where intellectual\\nit, that man rises to an ever more perfect use of liberty. In this formula intellectual ^^nlittor^of e^K\\nprogress is combined with the conditions of ethical advance. Wherever this blend- tnaYtVe a story e\\nj. i contains a moral\\ning is not pursued progress is not permanent and is of mere relative value. It can-\\nnot then be said that the story contains a moral.\\nLord Acton says: Unless the ethical sagacity of our race is subject to changes it jurisprudence ha S\\nremains unable to advance. What today is esteemed as a virtue may at one time uKS\u00c3\u00a4. wifl a\u00e2\u0084\u00a2\u00c2\u00bb.\\nhave been deemed a vicious habit; defective jurisprudence, for instance, has changed\\nwith the latitudes. If King James had witches burned, and if Machiavelli taught\\nregicide as an art, then we ought to keep in mind the age in which they lived and let\\nthem be judged by their contemporaries. Correct. Acton has in view social ethics,\\nthat nugatory moralism which results from changing world-theories as reflected in Discr fP anci f p\u00c2\u00bb*\u00c2\u00ab\u00c2\u00ab\\no c\u00c2\u00bb morality m Christianised\\npublic opinion. Now, do we not find almost the same discrepancies inside the pale of c lt u e i e\\n_-_ r C1VU1S tit lull. SVBEL.\\nChristian culture? Sybel points them out in saying: Neither classic nor Christian\\nantiquity, neither the Middle-Ages nor the Reformation, took any offense at the wild Social ethics\\nresult changing world-\\noutrages or wars, at the tortures of cool criminal justice, at the extirpation of adver- theories as \u00c2\u00abfleeted in\\n_ r public opinion.\\nsaries. In comparison with barbarities like these the horrors of our revolutions and\\nreactions seem as child s play. The thought that the life of each man has a sig-\\nnificance for, and is of consequence to, every other, has gained working force only in\\nthe last century. Upon the whole this judgment against ecclesiastical ethics is Ecclesiastical ethics not\\ncorrect; for in the main they were but legalistic regulations of outward deportment, ^gai ^nmramy, i. e\\nWhatever the church conserved in her dogmas had its reflex in public opinion\u00c2\u00bb a^\u00c3\u0084nt!* outward\\ntantamount to the reflection of the tendencies of each age in the history of dogmatics, church-dogmas shaping\\nPublic opinion of former times was in unison with what the doctrines of Christian bygone\u00c2\u00b0\u00c3\u0084fnow\\ntheology imply, which, however, was generally either misunderstood or misconstrued, Christian doctrines\\nor kept out of sight by the administrators of the church ou grounds of expediency. \u00c3\u00bct of n s tr ht d or kept\\nThe application of the truth, as put up in general formulas, to special phases of\\nthought and life, rested in the discretion of the church, rested there imbedded like a\\ncrystal in an old rock. After the right of private judgment had been established\\npublic opinion set this crystallised thought free, the generalness of legalism was dis-\\nsolved. If not caricatured, the doctrinal precept becomes a vital maxim and serves\\nsociety as a strengthening element. Its controlling influence being felt through-\\nout the social organism, commotion and opposition are roused, and in the process en- _\\nsuing public morality (that which the Americans call moral suasion is generated, civic mora\u00c3\u00bcsm of\\nIt is that which a few moments ago, was called social morality indiscrimination from Moral suasion\\nChristian ethics. It must be clear that Christianity with its contents of truth be\\ncannot be held responsible for this rather shiftless morality which in palpable form from Christian\\nis nothing but the product of social commotions, effecting, at its best, only an out- ethlcs\\nward polish upon the manners of a people. That morality is legalistic. It takes its ^ree tt b y \u00e2\u0084\u00a2p r P reSio1ito\\ngrowth from custom and from disgust with custom. grows ia f S rom a so d ciIi natism\\nA moral plant of this kind may succeed. The possibility cannot be denied that a \u00c2\u00a3\u00c2\u00a3h them. dlSK st\\nsystem of moral philosophy may start out with personal right as a premise, and pro-\\nceed through domestic relations and institutions of state or organised societies up to\\nthe common rights of humanity. Universal history in its continuance is essentially History the gradual\\na t i i j. realisation of genuine\\nthe gradual realisation of genuine manliness in all of man s social relations. The manliness in an social\\ncontinual approach to virtuosity in moral matters is tantamount to the growth of\\nnature s nobleman, that is, the growth of history s ideal of a man bearing the feat-\\nures of the divine image, says Trendelenburg. This growth towards perfection can- f n p ^OTai h mttteJr sity\\nnot thrive, however, unless the nations mutually complement each other in exchang- ^S\u00e2\u0084\u00a2^*?,\\ning their best attainments, temporal and spiritual, and become willing to give and noblemen i EE!iDELENB\u00c3\u009cR8\\nto receive\\nSuch progress in mere legalistic morality, however, affects not the inner motives\\nof the multitude. Man may be better situated under the regime of such a social moflv^n^mll _\\nmorality and urbanity, but this does not say that he has become better in himself. S ,\u00e2\u0084\u00a2eVnap dly to ca s,n8\\nUpon the scaffolding of a tower in course of construction, one or a few may stand J become better\\nhigher than those working about its base. Up there not many have room; up there\\nthe view is wider, and the wages, perhaps, are higher, too. But that one, of those few", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0461.jp2"}, "462": {"fulltext": "424\\nDANGERS TO MORALITY.\\nni B. Ch. IV. 229.\\nDoes human happiness\\nkeep pace with refiement\\nof manners?\\nSamples of social, or\\nutilitarian, nioralisru in\\nthe civilised nations of\\nChristendom.\\nOn the whole the\\nreproach of moral\\nretrogression can not be\\nsubstantiated.\\nA set-off against the\\nincrease of legalistic\\nwickedness consisting\\nof many signs of\\nphilanthropic\\nenthusiasm.\\nDangers imminent to\\npublic morality lie in\\nthe moral unconcern\\nand mental apathy of\\nnations growing old\\nA certain progress of\\nutilitarian, civic\\nmorality is evident.\\nEthics roots in religion.\\nSymposium on that\\nquestion between\\nManning, Huxley,\\nGladstone, Tyndall., etc.\\nOnly renewal of the\\ninner Christo-centric\\nlife will avail against\\nthe dangers threatening\\nour sensitive state-\\norganism.\\nRedeeming features of\\nuperBcial morality.\\nabove the rest of his fellow-laborers is not therefore the more virtuous. Such is\\nexactly the case in the history of advancing civilisation.\\nIn the face of this fact the question is decided already, whether with that kind\\nof moral progress the happiness of man keeps pace. Again we may be reminded even\\nof the dangers which necessarily become ever more menacing, of the dangers lurking\\nbeneath the thin, glittering surface of a public morality, that is, from beneath the\\ngood manners of refined training.\\nBecause people are civilised, any sign of an upheaval of domestic society is\\nfrowned down, tho the same thing in a foreign country, in China, for instance, may\\nbe deemed justifiable because of being conducive, perhaps, to the Christianising of\\nthat empire. A revolution in Italy is encouraged, because it might weaken hierarchal\\nsupremacy. We reconcile ourselves to a war between two nations, or to an insur-\\nrection in Brazil or Cuba, because we expect our export to become stimulated\\nthereby.\\nThe hypocrisy of the social morality of utilitarianism and expediency has in-\\ncreased with the facilities to legalise shrewd acts of dishonesty by judicial techni-\\ncalities. Nevertheless, there is no default or decline of moral progress, such as it is.\\nIt cannot be said that the seeming increase of crimes or the real increase of disso-\\nluteness would in themselves prove retrogression. It might prove that the meshes of\\ncriminal justice are knitted somewhat looser. But the increase is explained by the\\nfact that criminals are caught more easily than ever before, and that publication\\nbrings vicious actions speedily to general notice. Statistics are being perfected so as to\\ncounteract evils. As a set-off against the increase of modern, legalistic wickedness\\nwe may point to many signs in proof of philanthropic enthusiasm, as for instance\\nthe greater care taken of the poor and fallen ones than in times past, or the contri-\\nbutions taken up to mitigate the miseries into which districts may be plunged at any\\nmoment. The real impediments to progress, the dangers threatening public mo-\\nrality lie, as previously discussed, in the satiety with overdone social differentiation,\\nin the moral unconcern, mental lassitude, and apathy of nations growing old.\\nYet on the whole we repeat, taken collectively, that a certain progress, call it\\npublic suasion, legalistic, civic or utilitarian morality is not only possible but a\\nfact in evidence.\\nIn Russia and Hungary the ten souls, averaging to a square mile, live in greater\\ndestitution than the hundreds in Belgium. This is equivalent to the fact that the farmer\\nof today enjoys more comfort than the baron of A. D. 1500. And it is true that this\\nexternal comfort, and security of person, protected by all kinds of insurance, is not\\non the decline; that good manners and social order are, on the whole, more respected;\\nthat the civilised nations under the sway of legalistic morality are unconsciously\\nadvancing from a state of natural bondage to more and more independence of mind.\\nThe improvement of state institutions is evidence of this advance and warrant its\\ncontinuity. The state represents, as Dahlmann said, the accumulated savings of\\nhuman experiences and disposes of the power implied in that wealth, which ought to be\\napplied in conducting the weaker majority of the race to higher stages of civilisation.\\nNothwithstanding this admission we deliberately assert that an ethical progress\\nin the proper sense, correlative with religious progress seizing all the marching\\ncolumns of mankind ought not to be expected, for progress after the manner in\\nwhich mere morality advances is here impossible. Ethics roots in religion. The\\nsymposium between Huxley, Manning, Salisbury, Gladstone, Tyndall, etc., published in\\n1876 has made this incontrovertible. And religion, which in reality must be Christo-\\ncentric, cannot be trained into anybody, cannot be inherited. It needs to be generated\\nanew in each person as pneumatic life. Nothing else will avail to subdue those pas-\\nsions which ever afresh threaten to subvert the progress of mere legalistic morality,\\nwhich constantly endanger our modern sensitive state-organism based upon grounds\\neasily shaken by partisan politics, underneath which uproarious intentions are aglow.\\n230. Whilst we put the upward wave-lines of moral advance upon record, and\\ngive it due credit upon statistical tables, we dare not ignore the sinking waves of the\\nreligio-ethical movement. This is being run down because it does not run out into", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0462.jp2"}, "463": {"fulltext": "HE B. CH. IV. 230. REGENERATION.\u00e2\u0080\u0094 KANT. 425\\ngeneralities and into the masses, but goes soliciting person by person to move up- Dut y o\u00c2\u00a3 the modem\\nwards. Laurent demonstrates that the idea of progress ought to become manifest in p r a g ress in m etttT^\\nrespect to religiousness as well as in regard to morality and sociology. become manifest a\\nIs then, this demand insisted upon, tho we found compliance to it impossible? n,uchasinsoci0 LAu y RENT\\nDoes it not sound as if issuing from the desire to drag religion, too, into the service of\\nc\\\\ m The inner source and\\nmere utilitarianism? True civilisation can not be said to develop in the usual sense If;\\nof the term, as culture does. It always proceeds invisibly from the depth of con- civilisation, cannot be\\nr said to develop.\\nsciousness, and is conditioned by the attitude this consciousness takes toward the\\nSupreme Good. It proceeds unconsciously inasmuch as thought is determinated and\\nmodified by the desire of the will and according to the more or less intensity of the\\nfeeling of quality.\\nConsidering the religious problem in its bearing upon public, that is, social\u00c2\u00bb Problem: religion as\\nlegalistic, utilitarian, or political morality, the first question to be met is, whether bearmg upon morallsm\\nreligious improvement does not follow from the progress so far discussed and\\nacknowledged.\\nWe are obliged to Kant for a sentence corroborating our view, which we may be Man p* t0 be \u00c2\u00ab\u00c2\u00abtored\\nJ to true humanity by a\\nallowed to put in evidence. In his Religion inside the limits of pure reason, he \u00c2\u00abgeneration\\nconcedes that man is apt to be restored to true humanity, to become a new man only by a\\nsort of regeneration, which is tantamount to a change of heart, equivalent to a renovation.\\nIn this conclusion Kant crowns all that we have previously marked down concern- philosophy 5\\ning this matter. It was clear to Kant, the specialist of the topic under discussion,\\nthat a moral community in the proper sense could be conceived by thought in no other A moral community not\\nform than as a people under rule of divine laws. These laws, he further argues, must -Tpeople underru^of\\nstand secure against arbitrariness, must stand above human authority. Hence an divine law\\nethical commonwealth can not possibly be thought of, unless it be conceived as a\\npeople governed and becoming civilised by divine laws, as a people of God. laws secure against\\nProperly, Kant adds, this can only be initiated by God himself. To found a aboU ra h\u00c3\u00bcman authority.\\nmoral people of God is a work whose accomplishment is to be expected from God T he postulates of Kant-\u00c2\u00bb\\nalone, not from man. This is what Kant s reason demands. We have seen previous etK-reiigfo\u00e2\u0084\u00a2\\nto this, that as members of this community new personalities are required, renewed S^SJJSfgS?\u00c2\u00bb f\\nby a kind of regeneration. What does this imply? emiisaaon.\\nWith reference to what has been said about the renewal of man we may thus Sn^tfrfmaST\\nfurther illustrate the matter: Standing before the show case of a jewelry store, we utnitarian moralism and\\nadmire the display of crystals and precious stones in all possible colors of the purest are i \u00c2\u00a3fjS on\\ndye. The collection reminds us of what our juvenile booklets contained about fairy but cold J ewels\\ngardens. We perceive the mysteries of the mineral kingdom before us in palpable Lacking the cordiality\\nforms; formerly hidden in dark cavities they are now disclosed to us. Their glitter- contrast illustrated by\\ning splendor dazzles the eye, but warm our emotion they cannot. These cold stones prectourco-steund n a\\nrepresent the most delicate phenomena of the largest kingdom of nature apart from 1,tUo Wlld flower\\nthe exquisite art by which they were ground, polished and mounted. Yet they can f d e ??J\u00c2\u00a3? ai and\\nexert no higher influence than to excite cold curiosity and, perhaps, covetousness or \u00c3\u0096Ah^disiin\u00c3\u0084 of\u00c2\u00b0 ry\\nenvy. They are all deficient in one thing, the inner life. In an analogous sense the same eu V iture tion from s.\\nthing is lacking in the realm of the political, legalistic morality of the natural unre-\\ngenerated man, sometime identified with natural religion. That morality consists Nataraiar\\no lntellectualistic\\nof the polish of the fashionable, the accomplished or the cultured people and is moraii* in au u*\\nr glory or culture does not\\nartistically mounted upon calculating or affected politeness; notwithstanding certain exceed the realm of the\\nJ r a i u secondary good.\\nbrilliancy or even natural bonhomie, at its best, it is bare of genuine cordiality, bare\\n_ i i -J... t. This culture would not\\nof the pneumatic inner life. Legalistic and utilitarian humanitananism cannot even have obtained its\\nl a efficiency without the\\npass as an imitation of this inner life, much less take its place as a sort ot surrogate, benign influence and\\nAs a matter of course this formative life from above proceeds in the diagonal to Christianity,\\nthe processes under mere natural conditions. It begins with the ego becoming the effects being but\\nreminded of its selfhood and destiny, being inwardly drawn, and feeling itself to be \u00c2\u00a7eveiopment, at,ira\\nknown by the personal God with whom the ego knows that He is on speaking terms, rising from beio W;\\no i tj.. J.V. 1 (up to the crown of\\nIt grows into the comprehension of the perverted condition ot things and quee n victoria). %n.\\nof the ego, and discovers that in consequence of this perversion, this very ego had The new ife from\\nhaughtily raised itself to an imagined central position. For this reason the new life ttbove\\nm u i outlined in the changes\\nunder the renewal of self consciousness, begins with self knowledge, lhe ego, breaking it procures.\\ndown under its presumptuous aspirations, allows itself to be transmitted to a higher", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0463.jp2"}, "464": {"fulltext": "426\\nMAN S MEMBERSHIP WITH THE MEDIATOR.\\nin B. Ch. IV. 231.\\nposition of the ego in a organism, disavowing its selfishness and wrong self assertion. Thus the ego becomes\\nan organ, a member. And from this new position it engages at once in a settlement\\nth^or^anised opposition with the wide world, that is, with the organised opposition to the spiritual\\ncounterpart, and its oppressive, degrading impositions. The ego breaks, as formerly\\nrelinquishing selfglory,\\ndenying itself the\\nglory of the world.\\nNew cognitions as to\\nthe ego and the world,\\nprepare for the\\nconception of Grace,\\nfor a new form of\\nGod-consciousness\\nalways divined in the\\nlowest state.\\nExperimental or\\nrather empirical\\nreligion.\\nMan\\nfinds himself\\nassured of realising his\\ndestiny.\\nwith its selfglory, so now with the seductive glory of the world. It experiences a\\ngreat change in its world-consciousness. And through both these new cognitions,\\nafter relinquishing selfishness in principle, there looms up and grows brighter and\\nbrighter the conception of Grace, that form of God-consciousness so different from all\\nthat had been thought of before, but which internally always had lain dormant as an\\nunaccountable divination. It is now clearly recognised that it was this divination\\nand Grace in which the process of regeneration commenced, illumining the soul in\\nits totality like a solemn and silent sunrise, and shedding transparent light through\\nthe whole person now knowing itself to have been inwardly apprehended by God.\\nThis consciousness of God and Grace also closes the progress of renewal. Man finds\\nhimself to become ever more deeply attached to, and to be ever more vitally incorpor-\\nated into, the Head and Mediator and Savior. Man virtually finds himself resting upon,\\nand trusting in, and being supported by, Him\u00e2\u0080\u0094 finds himself the more independent\\nfrom the world and liberated from his own selfishness; finds himself safe and secure\\nin the realisation of his destiny. Trying to describe the inner life of the regenera-\\nted person of man in the full sense of the word, we could only repeat ourselves with-\\nout becoming any the better understood by those, who for reasons well known to them-\\nselves, have not as yet had those experiences. Suffice it to subsume that this new\\nman, whilst serving out his time, already stands ruling above it in the sphere of eter-\\nnity, until he is to be fully transmitted into the form of eternal existence. His inner\\nlife as concealed in the present state is supernatural, is peace and equanimity\u00e2\u0080\u0094 it is\\nglory, that is, beauty in its completion.\\nMoralism and ethics have to be distinguished from one another just as their\\nrespective products, culture and civilisation differ as to their origin, nature and suc-\\ncess. In order to illustrate the contrast let us look down upon a simple wild flower\\ndecorating the borders between the woods and the heather. By a mystery, we call it\\nlife, material substance was here elevated to its highest glory, which, as compared\\nwith the splendor of the precious crystal or the star, is a miracle. It was life,\\nmysteriously interceding and animating inorganic matter, which led the little wild\\nflower up into its own wondrous world, into the company of most select associates.\\nThat which causes the contrasting beauties of the crystal and the flora, also con-\\nstitutes the difference between the fame of the natural-moral and the glory of the\\nmystical new life. This intellectual morality is a utilitarian graduation of all\\nwhich is good, and true, and beautiful in the realm of the secondary good. These\\nnatural ideas with all their influences upon the formation of public life in a general\\nway would not have obtained their present recognisance if it had not been for the\\nbenign influences of Christianity. Altho shaped under religious patronage these\\nideals are but the result of a slow development from below, the products of long\\nseries of adjustments and traditional habits. Whilst on the contrary that which the\\nChurch understands and means by the mystery of godliness is a new life, the mir-\\nacle of regeneration forming the soil which alone yields Christianised culture, i. e,\\ncivilisation.\\n231. No further than the community of the Regenerated lies potent within\\nthe present preparatory forms of social life, can it assume visible outlines. This is\\nthe reason why the history of this community as to its extensiveness appears as if it\\nstaining but*\u00c2\u00ab fmaii 1 had sustained continual defeat and as being on the decline. The fact is, that in pro-\\nportion to the expanse of cultural progress, to the spreading out of civilisation,\\nthe intensive power of religious spirituality is, as far as numbers go, taking a down-\\nward course, is at least restricted to a small minority. The extent of that domain in\\nwhich the spirit under manifestations of true God-consciousness holds sway, visibly\\na ssume C d 1 n\u00c3\u00a4me U of derthe diminishes in comparison with the spread of intellectual and politico-moral culture,\\nwith the spread of modern world-consciousness now going under the name of Chris-\\ntian civilisation. Along the wave-line of this culture, commencing in the Orient and\\nReason for the fact that\\nreligious progress is\\non the decline.\\nUnder the aspect of\\nextensiveness the\\nhistory of the new\\norganism appears as a\\nperpetual defeat,\\nseems, despite or\\nbecause of its intensive\\npower\\nminority, if it comes to\\nsifting.\\nThe spatial extent of\\nthe domain of true\\nGod-cnnsciousness\\ndiminishes, always in\\ns measure as politico\\nChristian civilisation\\nspreads out.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0464.jp2"}, "465": {"fulltext": "Ill B. CH. IV. 231. EXTENSION OF CULTURE; INTENSITY OF RELIGIOUSNESS. 427\\nrunning over Athens to the present age, we observe the line of spiritual advance fall- nwn-phere of dominion\\nr broadens, that nf service\\ning behind. The one sphere of dominion broadens in extent, whilst the other, the arrows i wn the\\nIn externa] d mensions\\nsphere of service, narrows down to invisible intensity. the other to invisible\\nintensity.\\nThe God-idea belongs to the original consciousness of man and is therefore com-\\nmon to all. This being the fact it seems to follow, that every culture should rest upon plTAf\u00c2\u00ab^^\u00e2\u0084\u00a2\u00c2\u00ab!\\ncult, that is, upon the cultivation of this consciousness. Indeed, the diversity of labor, culture\\neducation, and organisation, into which humanity has differentiated itself, ought c ^it r s estul on\\nto have been supported and illumined by this idea. For reasons of the inner differ-\\nence between the moral and the religious sense, this was not the case, tho both are consciousness.\\ndesigned to approach toward one another and merge in final unification. ignorance as to the\\nThe ancient theocracies attempted to force unification of the two forms of con- \u00c2\u00abetwceA tumoral and\\npxi j-i\u00c2\u00abi ft i ne religious sense\\nsciousness, of the ethical and religious issues. The attempts at forced unification re- *use S the neglect \u00c2\u00abf\\nsuited in the religious life being rendered political and diplomatic, in its remaining cuitas mlramy\u00c3\u00a4n e d n\\ninterlocked with the thought of compressive uniformity. Very soon, however, symp- wor!d -conS,,,sne S a r\\ntoms of the separation of the ethico-political from the religious institutions became mer g e. are\\nnoticeable. The philosophical sects of India, the mysteries, the Orphikans and Py- Theocracies attempted\\nthagoraens of Europe, the mode of keeping a priesthood and kingship apart in the by uniformity m ficat n\\nmosaic theocracy not to be forgotten, are the signs tbat political formations and relig- Re ii g ious and political\\nious thought no longer covered each other. In the seras of Christianity the separation S eJo ek\u00c2\u00b0 T t s\\nof the ecclesiastical from the political organisation was felt to be a necessity and se P arate\\nwas finally, tho only in principle, carried out. political formations and\\nK religions thought\\nThat is to say, that religious ardor no longer warms up the political bodies of \u00c2\u00abased to cover each\\nnations. Religiousness has withdrawn into closer quarters, so as to be able to retain\\nits intensity. The extremities of the body politic become free, and have rather grown cIr r1ed t ou n t in 1 the artIy\\ni Reformation.\\ncold in regard to religion.\\nIt is only for the sake of truth, not from pleasure in reproach, to be reiterated that ^ased to be 6 animated\\nthe majority of the functionaries representing the cause of God-consciousness are in rel, e lous rd01\\ntr a Religion withdrew into\\na great measure responsible for this state of things, which made the final separation Jo^etVinuTintens ity\\nof the church from the state a historic necessity. In its results this rejection of the\\nEcclesiastical\\ngovernment of religion accrued to the advantage of ethico-social progress; for thus functionaries in a\\nmeasure responsible for\\nalone could freedom in general be preserved. Deplorable as it is, the course of relig- th secularisation of\\niousness as an all pervading and solvent principle is, to outward observation, on the\\ndecline, the more the nations partake of the modern cultural progressiveness. As the separation\\nmetals oxidise when exposed to the air, so Christianity becomes indiscernible to the af 1 d W s tate Church\\nworldly-minded as soon as the breath of worldliness touches it. Natrium, the essence ^tZ\u00e2\u0084\u00a2 f\u00c2\u00a3* he\\nof salt of which Jesus spake more than parabolically, in illustration of the genuine p rese ation of freedom.\\ncongregation, is for this very reason visible scarcely for a moment. Religiousness on the\\n00 decline, to outward\\nAnd as corrosion proceeds toward the interior where the sterling quality of the observation.\\ncore alone remains, in order to lend its strength to the whole, and to bear up the rot- The invisible church--\\nting crust: so is the invisible strength of the church to be protected by a certain ap- represented by the\\npearance which is not intended to be attractive to the uninitiated mind, that ever whidi mustrateTth\\nallows itself to be misled by outward appearances. This observation leads us to find raituMho seemingly\\njv x t\\\\ i\u00c2\u00bb detrimental to the\\nthe true exegesis of Daniel s vision. utter.\\nThe primitive Church and. the annal-writers of the Middle-Ages interpreted interpretation of\\nDaniel s image of the monarchies in their way correctly enough as inverted progress monarchies 6 m.\\nand increasing decay of worldly power neglecting only the consideration as to the\\ncause, the profanation of culture.\\nOnce more we have traced the two lines into which the original unity of con-\\nsciousness was split asunder. More than once we have shown how and why the parts\\nhad been intended to permeate and pervade each other and finally to reunite. The\\nproto-type of this intent was manifest in a sufficiently clear manner.\\nWhen the Apostle upon the Areopagus adopted the word of the pagan poet for a n thg\\nwe are also his offspring he bent back the line of worldly culture pursuing the one- areopagnsbend back the\\nr x line f worldly culture\\nsided conception of the thought of humanity into line with the proper concept of the into nne with proper\\nconcept of humanity.\\nthought of true humanism. He showed that worldly morality ought to return to and 120.\\nunite with the religious affluence from the the common source, in order to attain to unification of religious\\nthe state of real virtue, harmony, and peacefulness. He projected a future unification issue*? 4 lC0po\\nof culture and cultus, of the religious and the ethico-political (or social) issues and\\n30", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0465.jp2"}, "466": {"fulltext": "428\\nThe world s entering\\ninto the state of\\nperfection frustrated by\\nthe Bad.\\nPhenomena of a\\ndemoniac nature.\\nMoNTEGAZZA.\\nDestruction of Satan s\\nhiding place, of that\\nought not to be\\nCarlyle.\\nPrincipal factor\\nof the Bad to be\\nejected.\\nThis factor to be\\nperceived as a personal\\nwill in distinction from\\nthe human,\\nAim of history projected\\nin man and through\\nhim to be realised.\\nAll human\\nprospensities\\ncome to be\\ndissolved\\nW. V. HuMBoll.T.\\n117, 168, 176, 185,\\n202. 205.\\nThe full\\nrealisation of the\\nthought\\nprojected in man\\nin every respect,\\nin all forms in\\nwhich the finite\\nis apt to conform\\nitseif involves\\nthe equalisation\\nof the ideal with\\nthe real.\\nAdditional\\nconsiderations to\\nformer thoughts about\\nthe completion of the\\nphysical universe\\nworld. 204.\\nThe sublimity of\\nhuman nature\\nnot fully\\nexhibited unless\\nthe entire\\nvisible universe\\nis recognised as\\nbelonging to\\nman.\\nTHE BAD PUBLICLY TO BE ADJUDGED. HI B. Cfi. V. 232.\\ninstitutes, pursuant to the preordained aims and ends of historic advance towards\\ntrue civilisation. In this sense, which is also that of Dorner s Ethics, we work for\\nthe development of the moral sense in unison with the religious on separate, but\\nconverging lines. For Paul, and Herder, and Dorner agree, that religion means the\\nhighest degree of humanism possible to be obtained by man.\\nCH. V. THE WORLD IN THE STATE OF PERFECTION.\\n232. Common sense and wit have indeed incarnated a great truth in the term\\nof devil, says Montegazza. This exclamation he made at the sight of the wellfed\\napes in a Hindoo temple\u00e2\u0080\u0094 in their bathing pond\u00e2\u0080\u0094 and of the gilded image of a\\ngigantic monkey which the sanctuary incloses. These remarks we mean to utilise\\nin considering the consummation of the world s development after the manner in\\nwhich we spoke of its judgment. In the transmutation of the world into the state\\nof perfection, our concept of its government will become verified and all the causes\\npending in the highest court will show justice to come out triumphant at last.\\nAltho, says Carlyle, the world in which we live does not belong to Satan, yet\\nat bottom he always occupies room in it somehow, from whence to break forth now\\nand then.\\nThis is the unsophisticated and unphilosophical apperception of that basest\\nfactor in history, which has been tolerated for the time being to obtrude himself upon\\nand to muffle himself in history.\\nIt has been demonstrated, how at the final manifestation of the ideal proto-type of\\nhistory, the principal factor of the Bad, that which ought not to be, phosphorescing\\nforth from the dark, will be ejected from the world of men.\\nWe deemed it a demand of logic, that this principle is to be conceived as con-\\ncentrated in a personal will. Only thus are we able to discriminate between the\\ndemoniac will and that of the human personality, and to charge the seductive insti-\\ngation to an entity of the spiritual world, which finally is to be expelled from the\\nrealm of the secondary good at the time of its elevation into the realm of the\\nSupreme Good.\\nThe aim of history cannot but lie in the realisation of that thought which is\\nfully objectivised or projected in man, and is to be realised through man in every\\nrespect and to all those forms to which the finite is apt to conform itself, for being\\ntaken up by, and to be assimilated into, the ideal In another place W. v. Humboldt\\nadds, that the diversified divulgation of the powers of the human mind must be the\\nobject which history aspires to render manifest This conclusion is clothed in\\nsomewhat misty language. But we have already become informed as to the essential\\ntruth contained in Humboldt s postulate, at the time when we demonstrated the com-\\nplete revelation of every faculty and function of the human mind as the goal of his-\\ntory. One circumstance, however, remains to engage our attention for an hour.\\nThe full realisation of the thought projected in man in every respect, in all\\nforms in which the finite is apt to conform itself involves the equalisation of the\\nreal as a physical entity with the ideal, involves the merging of both. We keep in\\nmind that, as regards the transformation of the physical world into the state of per-\\nfection, the world of man solely was under our focus. W r e have now only to go one\\nstep further, a step for which, at the previous contemplation of the final completion\\nof the physical world, we were not quite prepared. In so much as the minds of phil-\\nosophers had been engaged with a multiplicity of worlds, they lost themselves in\\nunveiling suppositions. This will be the case always, whenever human nature is not\\nproperly conceived in its sublimity\u00e2\u0080\u0094 which fatal neglect consists in not recognising\\nthe entire visible universe as belonging to man in the manner as the pedestal\\nbelongs to the statue.\\nThe cosmos is involved in the fate of man, who is appointed to be its lord and mas-\\nter. With his appearance nature s development was arrested; failing in his destina-\\ntion nature declined to respond to all his requests and desires, and became antag-\\nonistic to his pretensions. Man being restored, his environments rise with him. Man s\\nredemption means nature s reconciliation. His calling upon earth preeminently\\nincludes the duty to redeem nature by improving and elevating it along with\\nhis own selfcultivation. This is almost entirely conditioned by close observation of", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0466.jp2"}, "467": {"fulltext": "Ill JB. CH. V. 233. CELESTIAL UNIFICATION. 429\\nits relations to him and of his duty towards it. It is entrusted to his care and becomes Reasons for the\\nreadjusted in its subservience to him until, sequent to the crisis of physical creation tne^smosis\\nin its totality, it is bound to conform to his newly resurrected life. The problem of involved in the\\nhuman life is identical with the project of the universe, as Eucken corroborates the a e man\\ninferences here drawn from analogous facts. Man is to redeem nature,\\nIn addition to the result of our former inquiry as to the destiny of the physical urXiSi\\ncosmos we now come to draw the final conclusion upon the subject. development.\\nWe touched upon the existence of a created spiritual world. An objection to this 1X\u00e2\u0084\u00a2T% of creation\\ndoctrine or apperception cannot be raised on philosophical grounds. Whatever may h ilfe\u00c2\u00b0 ew\\nbe thought about the ranks of an angelic world is here irrelevant. Their s is a sphere Evc\\nof a spiritual existence. Of the physical, visible part of creation man is the final ob-\\nject and end. In him the physical meets the spiritual sphere for the purpose of their\\nblending.\\nThe celestial part of creation is included in this general unification in order to \u00c2\u00a31^ eSJi\u00c3\u0084 ot Uet\\nperfect the final consummation. It is included inasmuch as it, too, was intended to n sed on 68 can not\\nserve man s best interests. The celestial part must be included in the transit to per- p hilos \u00c2\u00b0p hical sn-o\u00c2\u00ab\\nfection, else the reinstatement of man into the sovereignty over the universe would Th e physical and\\n7 o spiritual spheres blend\\nnot be warranted, and the end of the fight for the possession of the world would in ,nan\\ni n. i In the transaction to\\nbe left UndeClded. perfection the celestial\\nAbodes of angelic beings may exist in such plenitude that in comparison with delude\\nthem this visible cosmos, dispersed as it is into confusing heaps of stars, and in its e i se t h e\\nconstraint under mechanical laws, is to be taken as a very small part of creation in its rB il i?*^ n\\n_ the fight for the\\ntotality, as no more than a dark place. Conscious of the risk incurring in the possession of\\ntransgression of our limit, we state this merely as a probability. But it does not in- be* assured! 6\\nvalidate our assertion that all of these realms would yet amount to no more than en-\\nAll the starry world s\\nvelopings of man and his world. As this narrower, visible cosmos centers in man, \u00c2\u00bbre but environmentaal\\nman and his world,\\nso the cosmos encircling our universe is connected with, and related to him. All\\nspheres take part in man s development and are awaiting his completion. When completed, the great\\nafter the final crisis the idealty of man is rendered complete, then that consum- l\u00c2\u00b0 ne n i !rV\\\\Zh lu the\\nmation will ensue for which all spheres are preparing; and the thorough-going preparing 6\\nchange of the entire universe will take place, in which the material and soluble The visible world\\nsubstance will be fashioned into forms concrete and indissoluble and immaterial, jff the world ^f* 01\\nyet no less material than the substantiality of which mind, in the present state true reality and\\npermanency.\\neven, may form a conception. 27.\\n233. We remember from a previous discussion of this subject, that this visible Material substance\\nworld surrounding us in palpable shapes, is but the symbol or emblem of the world the eLntiS iement It\\nof true reality and permanency veiled by this coarse materiality.\\nNature in its transciency and formations of stuff consists of more than mere \u00c2\u00a3\u00e2\u0084\u00a24?i\u00c2\u00bbS\u00e2\u0084\u00a2*te to U\\nphenomena of the material substance. It is just this matter as we call it, which is seientitic e minat u\\none of the world s unsolved riddles, because substance in its essentiality is more\\nimperceptible than the essence of salt, the quickly oxidising natrium. It is indis- Matter in its\\ncernible to scientific examination for good and very natural reasons. For matter in appearance is\\nits present appearance, in the visible form of nature is not what it ought to be, and not what it ought\\nmust cease to be for any purpose whatever. It is, therefore, of no permanency. It\\nis but disengaged force, which, instead of gravitating in life intrinsic, gravitates in p^pollo?\u00c2\u00bb no\\npermanency.\\nits own center.\\nRecent conclusions of natural philosophy have corroborated this condition. Nat-\\nural philosophy has, irrespective of Baader s views, repeatedly averred that visible ^^SSS^tUS^t\\nmatter can be accounted for in no other way than as having issued from immaterial gj^j^gj^ KAA jj\\nprinciples. At the outset we conceded, for argument s sake, to the interpretation of Pw HNER OT2E\\nLeibnitz, who tried to extricate matter from its confused, materialised condition by\\nproposing the monads, in order to improve upon the view which had been entertained\u00c2\u00bb\\nfrom times immemorial, namely, that nature pure and simple had become inverted Mintl is able to\\ninto coarse materiality by a crisis prior to the creation of man. Fechner as well as j^ter hT the 1\\nLotze knows nature to be an entity, imbued with psychical vitality and energy from same mode as\\nits first beginning. The correctness of their inductions was acknowledged, and ^bsTance aflects\\nresulted in the axiom that mind is able to affect physical matter in the same mode the ponderable,\\nas imponderable substance affects the ponderable.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0467.jp2"}, "468": {"fulltext": "430\\nTRANSFIGURATION OF THE COSMOS.\\nIII. B. Ch. V. 233.\\nMatter reducible\\nto its essential\\nnaturalness.\\nIllustrated by sand\\nbeing transniutable into\\nglass.\\nNature will cease to be a\\nmere semblance of tlie\\nbeautiful and the\\nsublime, but continue to\\nbe their most adequate\\nexpression without\\nfurther possibility of\\ndegradation.\\nSimultaneous\\nwith the\\nreappearance of\\nthe Mediator,\\nman will appear\\nin the glory of\\nhis original\\ndestination.\\nInsufficiency of\\ncorporeal means of\\ncommunication,\\nwhilst we are sure of the\\nmind s working\\nindependently of the\\nbody.\\nThe temporary\\nformation of the mind\\nbody is inadequate to\\nthe nature of the mind.\\nSequences of the\\ntransmutation of the\\ncosmos.\\nHulls falling, secrets and\\nuncovered mysteries\\ndisclosed.\\nThe new temple\\nand the true\\ntheocracy.\\nThe habitation of the\\n(ilorified Head with His\\nglorified members.\\nClosing scene of history.\\nIllustrated by analogy,\\nscaffoldings vanish;\\ndedication solemnised;\\nanthems of praise.\\nGoethe\\non the full appearance\\nof the Beautiful.\\nOur object in stating these findings is simply to coax out the confession that\\nmatter having protruded from an invisible nature, invisible at least to our eyes,\\nand attempting to substantiate its possibility of becoming an abnormity\u00e2\u0080\u0094 is also\\nadapted to become reabsorbed or transmntated into the original state of invisible\\nexistence. Coarse sand is transformable into transparent crystal glass without any\\nchange of its essence. All we claim is that in a similar manner the eartbly visible\\nstuff, the lightless geological mass, is to be considered as reducible to its original\\ncondition, to its essential naturalness. Nature thus sublimated, as it were, will no\\nlonger be the veil concealing the spiritual world, or the mere semblance of the Beau-\\ntiful and the Sublime, but will continue to be its most adequate expression without\\nany further possibility of degradation.\\nSimultaneous with the final crisis pursuant to the reappearance of the True Man,\\nthe Mediator, and with the transfiguration of the cosmos into a state of different per-\\nceptibility, man will appear in the glory of his original destination. In the present\\nstate he is hemmed in and hampered by a corporeality which paralyses his most in-\\ntense and normal aspirations. Our means of communication with our surroundings\\nare insufficient; the unsatisfactory communication depends entirely upon a very\\nfeebly wrought, extremely sensitive and therefore most fragile nervous system of\\nwhich our reflecting consciousness has scarcely a partial control.\\nThe transactions necessary to report a sensation to our sensorium and to return the\\nanswer, requires a certain time. The most important actualisation of the will has to accommo-\\ndate itself to the complicated apparatus of nerve-threads and ganglions,requiring time for the\\nperformance of its duties. Hence only one thought or act can be accomplished at a time, our\\nday-consciousness can only proceed in the slow form of tedious intermediation. And yet we\\nknow of a different form of the mind s activity, not explicable by the most subtile observation\\nand most elaborate doctrine of nerve-reaction. That form of consciousness which we call un-\\nreflected that part of the mind which is evidently free from the restraints of space and time,\\npermits of our ratiocinative conclusion that the mind can work independent of the body and\\nits functuary organs, and that certain states of mind are observable which border on disem-\\nbodiment. It is agregjl a any rate that our knowledge and doings are under durance of a\\ncumbersome technique, that thought and deeds are hindered by the temporary formation of\\nthe body which in this respect is inadequate to the nature of the mind.\\nAlong with the transmutation of the cosmos thus indicated, the mysteries will\\nbecome disclosed which are as yet veiled by, but shine through, this temporary con-\\nstitution of human nature. The dual form of consciousness becomes liberated from\\nits polar strains. In a new form of corporeality the human being assumes and as-\\nsimilates to itself new organs answering its new environments in the changed order\\nof things. Now at last has man entered the state of perfection. For after the reap-\\npearance of the proto-type or image after whom man was created, his corporeality is\\nt\u00c3\u00b6 correspond with that of the glorified Mediator. The mystical temple edifice, repre-\\nsenting the realisation of what was true in the thought of theocracy; the habitation\\nf the glorified Head with its glorified members, will be mystical no longer, but will\\nstand forth complete as originally planned before creation began. Then at last man\\nstands out conspicuously in the grandeur of his perfection. With this consummation\\nhistory comes to a close. The fabric of the visible is then taken down, having ful-\\nfilled its purpose of serving as the scaffold in the upbuilding of that temple.\\nWhen the architect has completed the rearing of his monumental work, the auxiliar-\\nies of frames and scaffoldings must vanish with the building rubbish, and the contrivances\\nand tools are put aside. Under the praises of the multitudes dedication is celebrated. Such an\\noccasion forms a fitting analogy to that moment which inaugurates the course of the endless\\naeons. The new family of mankind in holy community reveals the glorious realisation of\\nman s being and destiny. The throngs of the spiritual realms, beholding it, unite in jubilant\\nanthems of praise, and partake of the most intense raptures of blessedness.\\nThe Beautiful, says Goethe, as related by Eckermann, is an original phenomenon\\nnever making its full appearance as such, becoming visible, however, in thousands of\\nmodifications wrought by one creative spirit. This Beautiful is going to reveal it-\\nself in the harmony of man perfected. It will not consist so much in the sublime ex-\\nhibition of human endowments hitherto hidden to the extent of fully one half of\\nman s Jpotentialities, as in the beauty and harmony of his internal qualities being\\ndisplayed in their full glory, when the tattered, earthly attire falls away from the\\nspiritualised body. This turning inside out will result from the convergence of the", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0468.jp2"}, "469": {"fulltext": "Hi B. CH. V. 234. FORMS OF CONSCIOUSNESS AND INNER LIFE HARMONISED. 431\\ntwo lines of culture and cultus which hitherto ran in separate wave-lines repeatedly-\\ncrossing one another in their several upward and downward courses. The majestic\\nsimplicity of the one has appropriated to itself the wealth of the other. Pious con-\\ntemplation, childlike affection and gratitude, and ardency of consecration will no\\nlonger have to shun the seductive incitements of the manifold,ever diverting thought\\nunder the predominance of appetite and eccentric tendencies towards the periphery\\nof externals.\\nIt was the propensity of temporal nature toward eccentricity, which made it cy-\\ncle through the diversity of cultural aims and educating elements, whereby world-\\nconsciousness abandoned itself to worldliness.\\nBut after having been turned from its centrifugal tendency this world-conscious- Ji echMrenS\\nness will be embraced by God-consciousness iuto which it had become concentrated. Uod consists in\\nWhosoever chose the attitude of affectionate child-likeness will come into posses- substance f ail\\nsion of the whole inheritance of culture without any boasting of achievements, with- Ichievenfente.\u00e2\u0084\u00a2 1\\nout selfglorification.\\nGradually the whole circumference of civilised life, generally speaking, had been\\ndrawn into the centripetal movement and into the emotion of intense attachment un-\\ntil it rests contented in the center. From this center, by way of numberless variations, Inn^uuH of the\\nwill radiate the copiousness of all that which is virtuous and soulful, graceful and\\nelegant, in youthful bouyancy and manly strength.\\nThis beauty of the inner life will shine forth in external forms of beauty from\\nman, the now universally recognised head of creation. The inner life of chivalrous\\nfancy and delicacy, marking the ideal of the romance, will be reconciled by the grace- exi! B A\\\\i viHu,Ltty j\\nfulness elaborated in the antique. The plastic embodiment of the Beautiful will be 1V 1B t\\nthe main feature expressing the virtuosity of the all pervading spirit. All the beati-\\ntude of the spirit-soul will radiate from the new psychical body, which commenced its\\nharmonising development amidst the shadowy forms of earthly beauty.\\nThen the great contrast between the higher and the lower world.between the celes. contrast between the\\ntial and terrestrial, which hitherto had caused the intermediate strains of polarity put out of sight.\\nand all woeful departures and separations, will be abrogated by the Mediator, in\\nWhom alone humanity finds its peace and rest.\\n234. Man, being the theme of history, the realisation of the thought underly. Tll( goaI of history\\ning his entire being, and its exposition in every respect, must be the goal of history.\\nThis realisation proceeds under methods of freedom. In freedom man had to affirm\\nand to conform himself to, his given position and incumbent destiny. In this rela-\\ntive freedom, whose preservation or regaining was enjoined upon him by the nature Methods of e f d re U edom.\\nof things, he was to make his potentialities evolve from their depths in a diversity of\\nrelations; in freedom he was to cultivate his gifts in the course of historic eventuali-\\n-_,.. _ m ,_ i~i. without compulsion.\\nties. Without compulsion, under no other necessity but that of the Supreme Good under no other, necessitj\\nhe was to bring all the wealth of opportunities and accomplishments from the realm Good,\\nof the secondary good into subordination to himself and into relation with the com.\\nmon center of all. In his capacity as the acme of all created being, he was to\\nbend all which he represented into proper relation to himself as he is related to God.\\nEver free to maintain this concentrative tendency throughout all the ever renewing\\nand changing conditions, he was to verify the saying that we are kindred to the\\ndeity to adjust his reality to his destiny. In free selfconsecration during his term\\nof probation, with the tests and the contest rendered necessary for the very purpose\\nof adjusting his conduct, that is, during the historical development, he was to divulge M t rinK the rea i m\\nthe mystery of his divine affiliation, the rich contents of his psychical and divine ^latio^tTthGod,\\nrelations and obligations. Heretofore we symbolised ethical progress by con-\\ncurrent lines, each representing one particular phase of culture in competition with\\nanother through longer or shorter intervals. All the ups and downs formed a figure\\nshowing the modes of cooperation, reciprocity, and mutual stimulation in behalf of toii ustuiHl( rall\\nhistorical advance through civilisation to glorification. For the sake of still clearer \u00c2\u00abir .-wmstR..-;*\u00c2\u00bb i.is\\nD reality t his destiny.\\nexposition we may choose the metaphor of musical tones instead of geometrical\\nsigns.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0469.jp2"}, "470": {"fulltext": "432\\neouietrical signs\\nr eplaced by musical\\ntones,\\nto illucidate the\\ncultural development of\\nhistory through\\ncivilisation to\\nglorification.\\nWhat the theme is in\\n\u00c2\u00bbfugue, was the Sou of\\nQod to liistory\\nthroughout its course\\nas projected in Him\\nbefore the beginning.\\nThe theme\\ndrowned in the noise o\\ndiscords,\\nhut emerges ever and\\nagain and leads on to\\nthe harmony of unity.\\nThe image of the\\nbeginning,\\nis the sign of man\\nwho wrought out a nev\\ndeparture of\\ndevelopment in the\\nmiddle of time,\\nand who reappears\\nat the end.\\nThe marvelous\\nclimax of the\\nconcert\\nThe reunited\\nhuman family,\\nthe children of\\nGod bringing\\ntheir fruits.\\nAmong those\\nwho could appreciate the\\nSon of God, and\\nthrough them\\nit becomes known\\nwhy revelation\\nremained veiled.\\nIn renewed humanity\\nthe Mediator ever saw\\nthe reflection of Himself.\\nHis reappearance\\nsignalises the execution\\nof judgment.\\nTempter driven\\nfrom Ute world.\\nThe purified\\nworld man s own,\\nHISTORY COMPARED TO A FUGUE. Ill B. CH. V. 234.\\nIn the polyphonic composition termed a fugue, one voice gives the theme, and\\nwhilst it pursues the intonated air, another voice sets in and still another, each in a\\nmodified key answering the melody in its own manner. The theme continues its\\npart as the melody, intertwining all voices into one complex and purposive whole,\\ntho now and then the theme may seem to be lost\u00e2\u0080\u0094 but we need not stretcli the\\nmetaphor.\\nThe one theme conceived before the beginning, the Son in Whom the thought of\\na world was conceived and projected, and through Whom it was realised, is now\\nknown and appreciated. In the first man this theme was intonated, and in a few\\ndistinct outlines the system of a developing world made its appearance. The theme,\\ndivined but not understood, was the basis of innumerable modifications ensuing.\\nThe inner wealth of the composition became unfolded, tho not comprehended; in a\\nwild torrent of discords the flood of tones often seemed to rush over the banks. As\\nthe vociferous noise of roaring masses seems to drown the theme, so the thought un-\\nderlying the world s composition underwent perversions in those ethnical fac-\\ntions which had broken loose from the unit of humanity. But the thought survives\\nand revives, governs and gathers the medley of aberrations and opposing move-\\nments by strict contrapuntal rules; until at last the conflicting series are united\\nagain into majestic accords, until the harmony of unity rises from the perplexing\\nconfusion of diversity. So, speaking without metaphor, was the Image of the Med-\\niator the theme of history, in the form of a gift and a task, contained in the prophesy-\\ning figure of the first man at the beginning of history.\\nThe Image bodily appeared, tho veiled, in the middle of the times, when in free\\nselfconsecration and inanition the One, as a sign of men wrought out the\\nimage in a new departure of development. And finally it reappears and is reflected\\nin a new humanity at the end of time.\\nThe work of history\u00e2\u0080\u0094 the transition of the sublime Image of the Mediator, as pro-\\nceeding from unity to diversity, and the importation of that glory given in the\\nHead to the many destined to glory\u00e2\u0080\u0094 is now finished.\\nThe key-note and the secret of the exceedingly wild and odd sounding polyphonic\\ncomposition emerging and submerging in thousands of inexplicable implications\\nand intrinsic methods, developing many variegated groups and pitiable masses of\\ndetached humanity throughout times and climes far apart\u00e2\u0080\u0094 exhibits, after all, a\\nmarvelous climax of the concert. The plant has grown to a tree upon whose\\nbranches those of all nations, which represent the blooming crown of creation,\\nassemble and form the congregation of renewed men, of a reunited human family:\\nthe children of God bringing forth their fruits.\\nThe historic task of the nations being accomplished, history s secret becomes\\nplain and conceivable. To that community, and through its instrumentality to the\\nworld, it is now rendered public and palpable why this image, impressed upon man,\\nwas to remain enigmatical until the riddles were solved; how they were solved\\nthrough the entering of the Likeness of God Himself and by His return in majesty\\ninto the midst of that new humanity in which He ever saw the reflection of Himself.\\nThis reappearance signalises the execution, is the affirmation, of judgment, and is at\\nthe same time the absolute criterion of its justice. This appearance now as before,\\nis to be faced by the Bad in its everlasting attempts at maintaining itself. It was des-\\ntined to be driven out of the world of ine v n where it was thought to have firmly estab-\\nlished itself, but where it had lost its power in the realm of new life, because the\\nWord of His mouth paralysed the tempter.\\nNow the purified world is man s own. It now becomes a system open to his in-\\nstantaneous insight and immediate influence, no more to be forced into subjection by\\nscrews, and sledges, and pulleys, and derricks, but being at his service voluntarily and\\njoyfully. This new organism of the renovated world is now the place where un-\\nbounded freedom dwells, in which the nature of things is adapted to mirror the glory\\nof the royal race in every possible variation of the Beautiful.\\nUniversal history is not the story of the earth alone. It is the memory of what-\\never event took place in the universe, that is, of whatever concerned humanity and\\npertained to its world.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0470.jp2"}, "471": {"fulltext": "Ill B. 235. THE THREE CIRCLES IN INTERRELATIONS AROUND THE CENTER. 433\\nThe original Type entering time incognito as the Word incarnate calls\\nforth the new race, and convenes the assembly of His Kingdom.\\nThis earthly-Heavenly Kingdom always had been floating before the vision of Stilfp\\nhumanity, was always the innermost of three concentric circles revolving upon the the royafrace.\\nMediator. Around this circle and in immediate proximity to it there revolves another, Hit,, v memory f\\nthe circle of the historic world. It is the task appointed to those of the inner circle r\u00c3\u0084\u00e2\u0084\u00a2J\u00c3\u0084 g\\nto pervade and to embrace the other in the same manner as the inner circle is at- humanitJ\\ntracted by its center.\\nThis second circle is again surrounded by a third, the world of nature, the cosmical Earthly-\\norganism. It was the task of the first circle to comprehend, yea, to surpass the em- kingdom h\\nblematic glory of the third, and to elevate to its own source of glory this third circle eve? m\\nby way of the second, through culture. These three circles perfectly correspond vS\u00c3\u0084h\u00c3\u00bc\u00c3\u0084\u00e2\u0084\u00a2 tl e\\nto the triad: spirit, soul and body. \u00c2\u00abTreVroncOTtrio 1\\nNow the work is done, as far as it could be done without abandoning or vio- circles\\nlating freedom. History having risen from its first insignificant premise, which con- I lstorVc world\\ntained the proto-type and motif e of the whole, up to its fulfilled work, returns to its be p\u00c2\u00ab tf2n y\\npowers of the first in the\\nstarting point in order to disappear. Spirit, soul and body are now translucent. \u00c2\u00abj\u00c2\u00ab was\\nWhat has caused all the torments in this world of man, relapses into nothingness. ThotWr^rfjTlo\\nBut whatever had been a formative concomitant of history looms up in the new sphere is the natural\\nof permanency and unity, accompanied by the triumphant symphonies of all the cai organ!smf mi\\nspheres earthly and celestial, in Honor of Him who was their Creator and Liberator.\\nRESULT AND CLOSING REMARKS.\\nIs there Any Possibility for an Adequate Construction of A Philosophy of History?\\n235. Not unless we are permitted to avail ourselves of the aid of the deduc- Deduct\u00e2\u0084\u00a2 method\\ntive method. Unless we proceed from definite premises given in Christianity and p ee dff*omdetolU\\npreserved by the Church, a somewhat satisfactory purview of the life of nations can- Ktianfty\\nnot be gained. And such a philosophy will satisfy such only as grant the premises.\\nThis is to say: No system of philosophy, least of all of the Philosophy of History, can\\nsupport itself on a base of pure thought- it must be borne out by data. Unless these\\nare adduced in evidence and cross-examined, as to the competency of their testimony\u00c2\u00bb mp\\nit will be of no avail to arrange a system by interlinking all factors and effects per- 1,hil so ,l,y u\u00c2\u00a3 hist,ry\\ntaining to history into one locked syllogism.\\nWe found it necessary to take our position outside of history. But the formulas\\nproposed from which, for argument s sake, we set out, have become testproof by em- Hypothetical positions\\npiric facts inductively adduced and legitimately applied. Hypotheses may find amotion ideality\u00c2\u00bb,\\ntheir affirmations in reality this was the result of Dr. Rocholl s critical review of Dr KotHOLL\\nformer attempts at philosophising upon history, from which we set out with the\\nresult now before us.\\nA system of philosophy cannot be self supporting. What does that mean? no character has\\nHuman knowledge on the whole, says Schelling, has no character, no position unless supported\\nunless supported by something which stands upon its own merits; and nothing is whfchsUtndfon\\nable to thus qualify itself and to be approved of, but what is real on the strength of its owl1 merits\\nfreedom Well said, if Schelling only had not thought it necessary to fix freedom n] y what is\\nupon metaphysical grounds. It was a rather slow process by which he came to adopt strength of free-\\nthe great maxim, that liberty is the Alpha and Omega of all philosophy We have itsei/on such ,y\\narrived at the same conclusion, but by way of induction, proving that which had sauu*\u00e2\u0084\u00a2\u00c2\u00bb.\\ndeductively been reasoned out. Always keeping in sight of solid facts, we took eth- criticism of scheinng-s\\ni .a- j.i\u00c2\u00bb t-iix. freedom on metaphysical\\nnical material as we found it and as it still presents itself. grounds.\\nThroughout the course of our procedure, we were coerced by the necessity to seek the key it)e)ty the a and o\\nof interpretation in the matter itself, if phenomena were to be accounted for which otherwise ot all philosophy\\nbaffle the understanding of the most conspicuous events of history. Once more the method of DU iever in sight of\\nLeverier may illustrate and vindicate our mode of syllogising. Observation of disturbances in stern facts.\\ncertain groups of stars, and the peculiar behavior of certain unknown bodies in their well xhe key to interpret\\nknown courses made it desirable to find out what caused these irregularities. Finally the history to be sought in\\nsavant believed that a certain hypothetical inference might set the matter clear. He surmised\\nsome undiscovered star to cause the trouble by its power of attraction. He demonstrated, how", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0471.jp2"}, "472": {"fulltext": "not intelligible\\nunless ascribaltlf to\\nhidden malefactor,\\n434 RETROSPECT. HISTORY INTELLIGIBLE. HI B. 235.\\nall the irregularities indicating his supposition, made that supposition the only possible key\\nhypothesis lead- a satisfactory explanation. To him the presence of that obscure corpus delicti became\\ning to the sufficiently certain as to where at a certain astronomical spot its location in the immensity of\\ndiscovery of the S p ace was to be computed. Galle, soon after, upon that very spot, detected the planet. This\\ndisappearance of at once made all the irregularities disappear, and at the same time vindicated the legitimacy\\nthe irregu- of hypothetical theorising.\\nIn an equal manner have we been necessitated from the beginning to reduce a\\nnun! iVel and nomena set of irrational phenomena\u00e2\u0080\u0094 encountered at every step of historical advance amidst\\n\u00c2\u00bbmetaduroted tart t0 the cosmical environments of man\u00e2\u0080\u0094 to reduce the anomalies and disturbances, inter-\\nfering with the regular and rational course of things, to a cause indicated by the\\nphenomena, tho not intelligible from the concurring, regular facts as far as they were\\nknown. We soon surmised a hidden factor which after its discernment would ex-\\nplain it all. And we became enabled to point out the spot in the background of the\\nproblems whici. become historical constellations where this malefactor is to be sought for, if the annoyances,\\nexplicable under the\\nsupposition that the pestering history, were ever to be accounted for. If an explanation and solution of\\nirritating cause lay in r\\nthe background of ti ie peculiar tension, apparent between opposite forms of consciousness by which the\\nhistorical constellations, r r\u00c3\u0084r\\nancient world was rent in two, were to be discovered anywhere in history, it could be\\nat the prope moment. found at this conjunction alone. We also surmised that the grave questions with regard\\nto fear, guilt and horrible sacrifices, the problems of the descent of peoples, and espec-\\nThe healing of cially of the enigmatical phenomena originating in, and modifying, human con-\\nthe disVupture sciousness every one of which problems agitated the nations because of their psychi-\\nremedy Cie cal bearings upon each individual life\u00e2\u0080\u0094 must find their solution at a definitely ap-\\naccording to prescription pointed place and at the right moment. Furthermore, we made not light with the\\nto be adminis- grave and premonitory apprehension, that the disrupture of all the forms of existence\\ntered by the j n this present life, which, notwithstanding their being lower by far as compared\\nwith its anti-types in the higher life of the future world of reality, would have to be\\nbrought to a logical and last actual equation. Since physical and ethical abnorm-\\nemiTrlc^uestrand to itles and logical dilemmas demanded the appearance of a factor efficient enough to\\ne^rfm^nting! make amends for them, the advent could ensue nowhere else but at the hour and\\nplace designated, and in the manner foreshadowed.\\nWe confided in the facts as represented by the Church. But we did not accept\\nancVo 1 the pear its testimony without putting the sacred tradition to the test of experience, not with-\\nSavior the on offering the opportunity for freely experimenting upon the apparatus accessible\\nrecognised the to every One.\\nof u e niversaT ator In the appearance of the Savior, as announced by the Church, we recognised the\\nattractiveness. expected center of universal attractiveness, and the solution of all problems otherwise\\ninexplicable. This Mediator we found to be the approved focus to which all those phys-\\nical, ethical and mental demands pointed, yea, the one in Whom all the lines cut each\\nother. His appearance is fitly to be compared to the keystone which supports the\\nribs sprung from the depths and forming the grand, selfsupporting cupola of the\\nKeystoni, anVthe stone expansive dome. Every stone in the cross- vault has its joints posited in the direction\\n35 of the radii of the curve. The form of each is designed with reference to its leaning\\ntoward this fore-ordained keystone.\\nBy this arrangement of transmitting horizontal pressure into vertical thruss,\\nThe world- the open contrasts and tensions and problems were spanned, differing from\\nthL bodyT}eai f nI the earthly edifice in that the pressure comes from below, and the center of gravity\\nweierhuff aif ancl attraction lies in the support from above as in the central sun\u00e2\u0080\u0094 the Center of\\nleaves history a Equation A world-theory discarding this body bearing upon all relations and at\\nunm e tobe m joined the same time bearing the weight of all of them, would, instead of a well built dome,\\ntogether; represent an indiscriminate mass of parts whose uncouth shapes forbade their\\njointure.\\nDisavow the central person and the matters of this world will lie about in heaps\\nconsfs tent theory of desolation, lie in a dreary condition upon the periphery, distressful in a degree\\nandn^ikes thl equal to the ratio of their distances from the center; lie about in heaps of a dead\\nmuch desired diversity without a purpose and deprived of any principle of holding them together,\\ntruthToVduaiism without holding out any hope of unity; that is: under Anti-Christian aspects matters\\nworid-theory ic can never De perceived in any other condition, but that which prevents a consistent\\nimpossible. theory of human life, and renders the much desired unification of the truths of\\ndualism into a monistic world-theory impossible.", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0472.jp2"}, "473": {"fulltext": "Ill B. 235. CEBTITUDE AS TO CORRECTNESS OF THE INTERPRETATION. 435\\nLeaving void the place of that center-piece inserted from above, history as a worlds history not\u00c2\u00bb\\n-i, failure, hut a\\nwhole would not only resemble a palace in ruins, but would actually constitute an ^construction et\\nfractured parts .if\\nunintelligible relapse into Tohu Vabohu\u00e2\u0080\u0094 into a world without form and void. humanity into unity,\\nr _. well planned.\\nWe on our part have found the underlying plan. We found and followed the\\ntraces and threads of unity by which the parts of fractured humanity, even the debris\\nof civilisation, are held together for an eventual reconstruction of things, and to\\npledge a higher insight into their finality. Man not only the\\nIn this plan we recognised the theme of history, and found the significance of pf^nfbutSaS\\nman to consist in his being not only the bearer of this plan, but also commissioned ^missioned\\nto carry it out.\\nThither we were guided by induction. But once in possession of the Synthesis, J^SS,^ the\\nand knowing the secret of its combination, we were allowed to test and to verify our JA\u00e2\u0084\u00a2 derived from\\nconclusion and comprehension thus gained, by deductive ratiocination.\\nWe were justified in pursuing our interpretation of history in the light of\\nthe plan thus discerned.\\nOne of the fundamental questions was solved when to earthly history its sphere Present life\\nhad once been assigned. Well says H. Fichte: Present life is incomprehensible JiKPLoVtaken\\nunless taken as a fractional part of future fulfillment. Neglecting this relationship as a^actionai^\\nof the part to the whole, life with reference to its beginning and end would be beset fulfillment,\\nwith voids, and our thirst for understanding would be mocked in a cruel manner.\\nBut our life resembles the projectional curve-line of a sectional cone whose upward \u00c2\u00a3\u00c2\u00b0f essthat reache8 no\\ndirection, if profoundly figured out, necessarily points to an apex lying far beyond its {^\u00c2\u00abS\u00c3\u0084^on\\nhyperbola of a cone.\\nThis we found to be the case, as we went on our way. Something indefinite can\\nnever be clearly understood; but now, under the aspect of its totality, history was\\nbrought within a compass in which, and to a focus from which, we were able to sur-\\nvey this totality.\\nFrom that center, which in accord with definite premises and self-evident postu- The wor id-\\nlates, had become substantiated, we obtained a full view. The calculus of that pro- p^nteTcial\u00c3\u0084g\\njection of the conical section proved to be correct. Beginning and end were rendered scientific\\nascertainable. From this point of view we gained our world-theory which claims va l y\\nscientific validity.\\nIn speaking thus of our part of human knowledge, we would like to be under- u k r n P o e ,e a n g d e goai\\nstood as meaning the knowledge of the plan, capacity, design, purpose and goal of his- ofhitory.\\ntory\u00e2\u0080\u0094 not the specified knowledge of all the material, or rather immaterial and irrel-\\nevant, particles.\\nThe material of history is man; he is the substance of which history is made up. ltUe 1 nco\\nAs little as science will ever be able to give the satisfactory explanation of matter a h a t r h t h s r i i e c 1 s\\nor substance forming our palpable environment, so little will historical research ever of life thus gained,\\nr r ^either will it show of\\nbe able to materially change our views of life, or expound to us how, or or what in \u00c2\u00abhat or how personality\\nis composed.\\nessence, the human personality, the formative agent of history, is composed. And\\njust as little will we be able to answer a series of minor questions, perhaps irrelevant f\\\\f s r t S ory ing\\nto this composition. \u00c3\u00a4SS\u00c3\u0084^ 8\\nWe claim to understand history, nevertheless. Holding up the ground-plans and of the plan of an\\ndesigns of an edifice to our attention, knowing the purpose for which it is built\u00e2\u0080\u0094 that bViiding itself,\\nis, possessing a conception of the whole\u00e2\u0080\u0094 we come to understand the details in the\\ndesign of the building.\\nIt cannot be taken as boasting, if we deliberately state that certainly we compre-\\nhend the work of the architect and his artisans, notwithstanding the malformations,\\nor aesthetic flaws, or application of defective material in the construction, and not-\\nwithstanding, perhaps, the faulty arrangement of the rooms inside as to their outfit\\nWe claim the knowledge\\nanQ USe. of what history is to be,\\nTho we may be ignorant as to the quality of building material, the chemistry of what \u00c2\u00abnaiiy become\u00c2\u00bb\\ncement and the adaptness of window-glass or door-hinges, yet knowing the idea {iiow\\nunderlying the whole, we can judge as to the identity of the draft and picture with the execution of minor\\ne details of historic life;\\nthe work completed. In this sense we claim to have a correct view of history, to\\nwhich would have been\\nknow for what it is to be taken. possible if freedom were\\nThis does not say that we should possess full knowledge of all the events, in all calculation. 6\\ntheir bearings and knittings, and that, if we went so far in our pretensions, we were", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0473.jp2"}, "474": {"fulltext": "436 THE CHRISTIAN WORLD-THEORY. DI B. 235.\\nThe plan able to follow the execution of the plans with our eyes. But we claim that this even\\nbecausehid would have been possible, if our idea could include freedom into the calculable, that\\nmSs malfor is if t\u00c3\u00bce normal course of things had not been thrown out of gear by the abuse of\\ncrowding liberty. Thought had to encounter this antagonism; and for this reason the plan, as\\nfrontand on\u00c2\u00b0top. far as its execution and details are concerned, was withdrawn from view behind the\\nmalformations which crowded themselves to the front and on top.\\nA lack of perspicuity will scarcely be charged against us. We took the advice of\\nportion out the modesty not to engage in the mysteries of numbers, when the remarkable cycles of\\n^specific tasks a S es were alluded to, which might have induced us to imitate Pythagorsean adven-\\nmodem nations, tures. For similar reasons we have not, as has been customary, portioned out the\\nno such classification of historical tasks to the modern nations. No predecessor in the domain of our knowl-\\ndef t a u ui t s adv ltages \u00c3\u00bcr edge could convince us of the propriety of discussing such a classification of cultural\\nBy conceiving advantages or defaults. An aversion to all arbitrary treatment of history, well jus-\\nthe cardinal tified by experience, caused us to maintain our reserve on that score,\\nbecomes ls c And yet we say, that conceiving its cardinal thought, we have come to under-\\nthroughout stand history thoroughly. Since this thought was represented in the Logos, we took\\nthe liberty to speak of a logic in history. Would we, however, be pressed to confine\\nnofln the sense the conception of logic to a mere methodology of reasoning, then, of course, we were\\nof reasoning* 10 ar TOm s P eakm g \u00c2\u00b0f a Logic of History in a sense so subordinate.\\nNot to be limited by the Such limitation of logic to the techniques of epistemologists is no longer necessary.\\ntechnique of Reasoning must now have objective contents as it ever had them. But what today is termed\\nepisteoiology. a\\nLogics a set of rules regulating the thinking process, a general theory on the technique of\\nm^erifhaeics reasoning, applicable to any object of knowledge\u00e2\u0080\u0094 simply sets up mental shelvings regardless\\nof tenets and objects of thought. Against such a diminution of Logics to a sum of formulas and\\na classification of syllogisms we enter our protest, and mean to stand aloof, as we have done,\\nto be wfll not 1 from such cool indifference as to contents of thought, toward thought in the concrete. When\\ncontent itself modern logics will come to see the necessity of giving up such a position of impoverished\\nwith teaching aristocracy, it will not content itself with teaching dialectical thinking, but will teach think-\\nthnikina^for the ing for the sake of knowing. It will then no more start from reason per se, either pure or\\nsake of knowing, uncritical, as the case may be, but from data of thought derived from outside. And with these\\ncontents the intellect will proceed from general cognitions\u00e2\u0080\u0094 the universals for instance\u00e2\u0080\u0094 in\\nIntellect will in a a matter \u00c2\u00b0f f act manner upon its way towards entering into relation with metaphysics. Met-\\nmatter of fact aphysics sets out from the idea, or rather concept of purpose wherein alone rests the ration-\\nmanner, proceed ality of the thing per se.\\ntowards eliding Tne concept of that which is absolutely true, good, and beautiful, lies in the\\nmeta^h^ics with no ti\u00c2\u00b0 n \u00c2\u00b0f finality. Or, let it be stated more definitely, and under the same right as\\nErdmann in his Logics, that the logically qualified condition of thought must have\\nThe appearance f\u00c2\u00b0 r its contents the ultimate purpose to realise itself as the absolute reason, the\\nof the Logos LOGOS\\ncomprises all that\\nis real. It is the Logos Whose appearance comprises all that is real So said Hegel.\\nWe, however, who differ from him in this, that we hold the Bad to be something very\\nBut the bad real, must substitute another attribute to the Logos and say, Whose appearance\\nappearing very\\nreal, we rather comprises all that is true and holy!\\ntrue. a11 whlch ls When we firmly took our position in the middle of the times and with the per-\\nsonified universal reason of things, the Logos\u00e2\u0080\u0094 we found in Him the empirical data\\n?eai a t\u00c2\u00b0 f ai mpirical of reality all explained. Issuing from Him the pervasion of the world with the\\nexplained in the Infinite goes on. In Him as the chief of sufferers we found the real condition of the\\nworld to be such as to contain too much of that which ought not to be In Him as\\nmade it obvious tne Ri sen ne we saw the world in its real condition, as that which is adapted to\\nsom th ?re is undergo a metamorphosis and is designed for perfection, with respect to both the\\nwhich ought not eternal-spiritual as well as the temporal-physical world. We found in the Logos\\nthe key which unlocked the mysteries, and solved the enigmata of the natural and\\nshow^the^eai 011 the nistorieal tnat is the moral world. In Him we found the plan, the theme, the\\ncondition of the purpose and goal of all the movements along the entire course of nature as well\\nhiltslidaptnesf as of history. In spite of the darknesses and malformations and caricatures of the\\nto undergo a thought, we found the theme and the plan to pervade the whole fabric of mundane\\nmetamorphosis,\\ntransactions. Out of the contents of the thought thus revealed we may therefore be\\nrevealed 1 the goal n a- position to reconstruct the whole fabric, notwithstanding its being eclipsed.\\ni n nature V I m weii Just tnis is the office of tne Lo S ic or rather Metaphysics of History. It has to\\nas in history. furnish the principles of the inner connection and consistency of history, and has to\\ndefine the character of those principles. By means of these it must become apparent\\nW 88", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0474.jp2"}, "475": {"fulltext": "IM B. 235. CLOSING REMARKS. 437\\nwhat historical knowledge must be, that is, of what\u00e2\u0080\u0094 according to the nature of Metaphysics of\\nthings historical\u00e2\u0080\u0094 knowledge ought to consist, so that the formations apt to ensue hlstory\\nfrom the principles, histories may be conceived in their inner necessity as a system- Dennit ipn and\\nscope of the\\natic unit. This is the formula circumscribing the scope of our science as given by metaphysics of\\nStrodl. What the true idea is, namely, the consensus of principles uuderlyiug history, hlstory SlBODL\\nwe believe to have convincingly set forth. Yet we may add in a closing remark, that: Consensus of\\nInasmuch as the great design of the world is conceived in the Logos; and inas- principles\\nmuch as a development in freedom, answering the dignity of God and of man, was history? nff\\nthe necessary requisite even at the risk of intrusion on the part of the Bad and the m,\\n\u00e2\u0080\u00a2i i i XT. x 1 he Great design\\nevil:\u00e2\u0080\u0094 we now can plainly see the inner consistency ot this universal history, tho of the world,\\nconcealed under the mischief caused for the purpose of entangling and confusing the\\nchildren of men.\\nWe observed the development from a germ to the new seed, under the aspect of a impartation of\\nrevelation of the eternal glory of the Logos, in the order of a gradual impartation of the diversity *of\\nthe Divine into the diversity of created life. created life,\\nThis developing realisation is impossible without labor. It was designed and eternal glory of\\nordained from the outset that created life should actuate itself in concert with the e Logos\\nDivine Will, even in that form which is inherent in the general order of things.\\nIf the thought, the purpose of the world, had arranged matters so as to accom- The developing\\nplish its designs without the resistance of a substance to be formed or worked upon gioiy Impossible\\nwith a view to its elevation\u00e2\u0080\u0094 to accomplish its ends in a world of appearances and without the\\nconcurrent labor\\ntransient entities pure and simple without contrasts, the Beautiful could not have of created life, in\\nmanifested its variety and ended in glory. dTK^u? the\\nWhere, without regard to the Bad, no concurring relations would have had to be vr t\\nNo exercise for\\nadjusted, and where diverging and centripetal tendencies would not have had to be the energies;\\nbent back and to be bound up in common interests: there could have been no exercise\\nr and history\\nfor the energies, no emulation, no vitality. Where the purpose of the world would would be\\nhave moved mechanically in its self sufficiency, in rounds of everlasting repetition luconceiva e\\nwithout impediment, without the conflict for maintaining selfhood against the mul- a Logic of facts\\ntiplicity of distractions, there history would be inconceivable. a h eo fu espite\\nHistory as it is could not have been anything, if not the revelation of the glory of ^yrought by the\\nthe Logos as the monistic unit, and as the intensum absolutum within the extensive- Ie\\nness of temporal and created multiplicity. Surely we are entitled, therefore, to\\nspeak of a Logic of History, which insists upon asserting its thought by facts\u00e2\u0080\u0094 a Logic fj t h b\u00c2\u00b0 e u ht\\nwhich, true to itself, persists in realising its ideality despite all the mischief and con- confounded with\\nfusion wrought out by the lie. muchSised) is\\nThe thought which we found and dealt with under that name\u00e2\u0080\u0094 so as not to con- \u00e2\u0080\u009eeci\u00c3\u00a4arv in\\nfound it with the idea of Hegel, for instance\u00e2\u0080\u0094 is not an indiscreet, capricious no- itself and for its\\ntion, but is as the eternal and fundamental idea, necessary in itself and for its own thVtruth.\\nsake\u00e2\u0080\u0094 the truth. Hence it is not a Philosophy of History which is offered herewith.\\nIn view of that idea identical with and given in the ground-plan\u00e2\u0080\u0094 any treatise pr^isesls the\\nof this kind is by virtue of the nature of its matter more than a philosophy. This book treatise, here\\nat least, despite its defects in diction and arrangement of detail, claims to contain than a philosophy\\nmore than that. If there be fallacies, they cannot invalidate the theme or underlying J^ philosophy\\nthought; the defects can only be charged against the mode of arguing, perhaps, aod of\\nthe legibility of the style.\\nHence, its failings notwithstanding, the book is in essence\\nTHE Philosophy of History.", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0475.jp2"}, "476": {"fulltext": "", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0476.jp2"}, "477": {"fulltext": "", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0477.jp2"}, "478": {"fulltext": "", "height": "3904", "width": "2444", "jp2-path": "philosophyofhist00scha_0478.jp2"}, "479": {"fulltext": "\u00e2\u0096\u00a00\\nV V\\nr 4.\\no_\\nVV\\nvv\\n**ns\\n\u00c2\u00abW\\n\u00e2\u0080\u00a2TT*** aP\\nr oV w\\no.o v\\nVi* A V ^3.\\n-*.7* ,G V TVT* A\\nV", "height": "3894", "width": "2475", "jp2-path": "philosophyofhist00scha_0479.jp2"}, "480": {"fulltext": "B", "height": "3914", "width": "2434", "jp2-path": "philosophyofhist00scha_0480.jp2"}}