Some Dogmas of Religion

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E. Arnold, 1906 - 299 strani
 

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Stran 299 - Again, the kingdom of heaven is like unto a man that is a merchant seeking goodly pearls: and having found one pearl of great price, he went and sold all that he had, and bought it.
Stran 6 - Pure religion and undefiled before our God and Father is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.
Stran 197 - The fitness of this arrangement is entirely foreign to the things existing in the world, and belongs to them contingently only; that is, the nature of different things could never spontaneously, by the combination of so many means, cooperate towards definite aims, if these means had not been selected and arranged on purpose by a rational disposing principle, according to certain fundamental ideas.
Stran 106 - Much of the evidence offered on this subject is doubtless utterly untrustworthy. But there is a good deal which investigation has failed to break down. And there is much to be said in support of the view that...
Stran 259 - In a word, Cleanthes, a man, who follows your hypothesis, is able, perhaps, to assert, or conjecture, that the universe, sometime, arose from something like design...
Stran 213 - The infliction of physical suffering, the permission of moral evil, the adversity of the good, the prosperity of the wicked, the crimes of the guilty involving the misery of the innocent, the tardy appearance and partial distribution of moral and religious knowledge in the world— these are facts which no doubt are reconcilable, we know not how, with the Infinite Goodness of God, but which certainly are not to be explained on the supposition that its sole and sufficient type is to be found in the...
Stran 299 - If the way which I have pointed out as leading to this result seems exceedingly hard, it may nevertheless be discovered. Needs must it be hard, since it is so seldom found. How would it be possible, if salvation were ready to our hand, and could without great labour be found, that it should be by almost all men neglected? But all things excellent are as difficult as they are rare.
Stran 250 - The idea of a system which is not ' for' any mind at all is not open to an Idealist ; and the idea of a world each part of which is known to some mind, but is not known as a whole to any one mind, is almost equally difficult. Where then, in his view, is the Mind that knows the whole, ie the whole system of souls with the content of each?
Stran 259 - This world, for aught he knows, is very faulty and imperfect, compared to a superior standard, and was only the first rude essay of some infant deity who afterwards abandoned it, ashamed of his lame performance ; it is the work only of some dependent, inferior deity, and is the object of derision to his superiors; it is the production of old age and dotage in some superannuated deity, and ever since his death has run on at adventures, from the first impulse and active force which it received from...
Stran 112 - The present attitude of most western thinkers to the doctrine of pre-existence is curious. Of the many who regard our life after the death of our bodies as certain or probable, scarcely one regards our life before the birth of those bodies as a possibility which deserves discussion.1 And yet it was taught by Buddha and by Plato, and it is usually associated with the belief in immortality in the far east.

O avtorju (1906)

John McTaggart was a British metaphysician who taught at Cambridge University from 1897 to 1923. He was one of the main figures in the school of Hegelianism that flourished in Great Britain from the third quarter of the nineteenth century well into the first quarter of the twentieth century. Though he ranks beside F. H. Bradley and Bernard Bosanquet, McTaggart espoused a peculiar brand of Hegelian idealism. On Georg Hegel, he was a superb commentator, but never a slavish expositor. While he believed that reality is essentially spiritual, his idealism retreated from conjuring up absolutes. Rather, he insisted on the primacy of finite individual persons. His denial of the existence of time has continued to intrigue philosophers. His "Nature of Existence" has incited the extensive critique of Charles Dunbar Broad, in what is perhaps the most celebrated instance in twentieth-century philosophy of an exceptionally prominent and influential thinker painstakingly, and at length, commenting on the work of another.

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