Philosophy and Religion | Page 4

. . . . . 87
1. Is the world created? There may or may not be a beginning of the
particular series of physical events constituting our world. But, even if
this series has a beginning, this implies some previous existence which
has no beginning.
2. Is the whole-time series infinite? Time must be regarded as objective,
but the 'antinomies' involved in the nature of Time cannot be
resolved, . . . . . . . . 90
3. Are Spirits created or pre-existent? The close connexion and

correspondence between mind and body makes for the former view.
Difficulties of pre-existence--heredity, etc., . . . . . . . . . . . . . . 93
4. An Idealism based on Pre-existence without God is open to the same
objections and others. Such a system provides no mind (a) in which
and for which the whole system exists, or (b) to effect the
correspondence between mind and body, or (c) to allow of a purpose in
the Universe; without this the world is not rational, . 96
5. The human mind (i.e. consciousness) not apart of the divine
Consciousness, though in the closest possible dependence upon God.
The Universe a Unity, but the Unity is not that of
Self-Consciousness, . . . . . . . . . 101
6. There is no 'immediate' or 'intuitive' knowledge of God. Our
knowledge is got by inference, like knowledge of our friend's
existence, . . . . . . . . . . . . . . . . 106
{xv}
7. Religion and Psychology. It is impossible to base Religion upon
Psychology or 'religious experience' without
Metaphysics, . . . . . . . . . . . . . . . . . . . 111
8. Summary: the ultimate nature of Reality, . . . . . . . . 118
Note on Non-theistic Idealism, . . . . . . . . . . . . . . 128
LECTURE V
REVELATION, . . . . . . . . . . . . . . . . . . . . . . . . . 127
1. There is no special organ of religious knowledge, but religious
knowledge has many characteristics which may be conveniently
suggested by the use of the term 'faith,' especially its connexion with
character and Will.
2. The psychological causes of religious belief must be carefully
distinguished from the reasons which make it true. No logic of

discovery. Many religious ideas have occurred in a spontaneous or
apparently intuitive way to particular persons, the truth of which the
philosopher may subsequently be able to test by philosophical
reflection, though he could not have discovered them, but they are not
necessarily true because they arise in a spontaneous or unaccountable
manner, . . . . . . . . . . . . . . . . . . . . . . . . . 134
3. False conceptions of Revelation and true. All knowledge is in a sense
revealed, especially religious and moral knowledge: but spiritual
insight varies. Need of the prophet or religious
genius, . . . . . . . . . . . . . . . 139
4. Reasoned and intuitive beliefs may both be 'revealed,' . . 143
5. Degrees of truth in the historical religions. Dependence of the
individual upon such religions. Christianity occupies a unique position,
because it alone combines an ethical ideal which appeals to the
universal Conscience with a Theism which commends itself to Reason.
The truth of Christianity is dependent upon its appeal to the moral and
religious consciousness of the present, . . . . . . . 148
{xvi}
LECTURE VI
CHRISTIANITY, . . . . . . . . . . . . . . . . . . . . . . . . 157
1. The claim of Christianity to be the special or absolute Religion not
dependent upon miracles.
2. Ritschlian Theologians right in resting the truth of Christianity
mainly upon the appeal made by Christ to the individual Conscience:
but wrong in disparaging (a) philosophical arguments for Theism, (b)
the relative truth of non-Christian systems, (c) the value of Doctrine
and necessity for Development, . . . . . 161
3. Christian doctrine (esp. of the Logos) is an attempt to express the
Church's sense of the unique value of Christ and His Revelation. The

necessity for recognizing development both in Christian Ethics and in
Theology, . . 164
4. Some reflections on our practical attitude towards Christian doctrine.
Some means of expressing the unique position of Christ wanted. The
old expressions were influenced by philosophy of the time, but not
valueless. Illustrations. Need of re-interpretation and further
development, . . . . . .