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NEW THEODICY.
i6mo, $i.oo.
1896.
By
Doctrine.
1897.
By
Professor
i6mo, $1.00.
By
President
1898.
Josiah
CO.,
New
York.
THE CONCEPTION OF
IMMORTALITY
BY
JOSIAH ROYCE
PROFESSOR OF THE HISTORY OF PHILOSOPHY AT HARVARD UNIVERSITY AND INGERSOLL LECTURER FOR 1899
m>\\\'iii:i\'i4ifm
COPYRIGHT,
1900,
BY JOSIAH ROYCE
TO
K. R.
I
In carrying out the wishes of my late First. beloved father, George Goldthwait Ingersoll, as declared by him in his last will and testament, I give and bequeath to Harvard University in Cambridge, Mass., where my late father was graduated, and which he always held in love and honor, the sum of Five thousand dollars ($5,000) as a fund for the establishment of a Lectureship on a plan somewhat similar to that of the Dudleian lecture, that is one lecture to be delivered each year, on any convenient day between the last day of May and the first day of December, on this subject, "the Immortality of Man," said lecture not to form a part of the usual college course, nor to be delivered by any Professor or Tutor as part of his usual routine of instruction, though any such Professor or Tutor may be appointed to such service. The choice of said lecturer is not to be limited to any one religious denomination, nor to any one profession, but may be that of either clergyman or layman, the appoint-
to take place at least six months before the delivery of said lecture. The above sum to be safely invested and three fourths of the annual interest thereof to be paid to the lecturer for his services and the remaining fourth to be expended in the pubhshment and gratuitous distribution of the lecture, a copy of which is always to be furnished by the lecturer for such purpose. The same lecture to be named and known as " the Ingersoll lecture on the Immortality of Man."
ment
MAY
sion
my
In
mind,
instance,
common
are
is
sense
would nowadays
permanent.
sorts.
tell
us),
absolutely
of
But permanence
two
a relationship.
just as
did dur-
Or
2
that
call
usually
This particle of
matter,
mass
may
be permanent.
Now when we
it
ask about
the perma-
is
Man
concerning
pri-
which we mean to
inquire,
and not
human
of
type,
permanence
any other
So
far
to
agreed.
of
But
in philosophy
unless
we
first
by that
subject.
mean.
Thus,
when
in practical
life,
you act
dutifully,
you
clear as to just
what you
^
is,
?
What
mean
Now
Immor-
What do we mean when we talk of an individual man at all ? But this quesarises.
tion, to
my mind, is
to
it
that inquiry
we have no
busi-
if
we can
discover what
we mean by an
indi-
vidual man, the very answer to that question will take us so far into the heart of
things, and will imply so
much
as to our
the immortality of
great
man
will
become, in
in
the
Accordingly,
I shall
here
raise,
and for
we mean by an
of
clearly to see
we come
that
Man, we
The
vidual
man
is at
and an issue of
I shall
What
is it
1
that
makes
any
tion
real
is
being an individual
This ques-
if
you choose
commonplace
from
my
brief
I
and what
it
may appear
very
But
pulsates with
the mystery of
I shall
life
and
before
am
done,
Such a glimpse
will
become
possible as
soon as
man.
That
all
men
more
you
you
What
want
to
show
any
man
he
to
is
vidual nature,
this
e.,
of the nature
whereby
I
man and no
other man.
want
of this
mystery
conceiving every
man
as so
life
of
at
God, that
all
in order to
be an individual
man
has to be very
much
nearer to
life
we
are
accustomed to observe.
So much
then for
an outline
its
of our enterprise.
II
all
And
if
we
first
naturally
reply,
mean by
believing
more formal
definition of individuality,
by saying that
ultimately dif-
we
of realities,
which are
all
other as
much
as
you
will.
But deeper
than their resemblance has to be, according to our common-sense view, the fact
that they are
still
somehow
individually
Yonder
for
all
opinion
them
different
nous objects.
are different
difference, as
neighbors
individual
No
matter
peo-
we
;
somehow deeper
of
than do
outer.
all
them
is,
or
that he
this
nobody
else;
any appearance, or
feelings at all unless
so, too,
voice, or thoughts, or
he
first
existed
just
that he
could exist at
all
unless he were
this person,
other.
So that
to
exist implies, as
we
And
since I
must
exist
if
am
to
can resemble
all
am
to exist,
it
naturally
seems that
of
my
difference from
is,
all
the rest
the world
in a sense, the
deepest
I
However
little
may
know about
that I
myself,
common
and so
sense there-
fore supposes
me
else.
to
am nobody
else,
am
different
from anybody
By an
individual,
then,
we mean an
by
this individual
being.
An
easy task
it is
what
in
we
take
For
made
individ-
by whatever
But now,
we
come
closer to the
if
may
individuahty in general
easily defined,
it
is
an unique being,
is
explain, or
to
conceive, or to define,
In
fact,
that our
always for us
in-
On
human
We
that
things
all
resemblances.
anything,
But
whenever
we know
we
10
both
and
differences.
These
but
two
somewhat
;
differently
we never
come
to
know
it
a difference without
in
some wise
sciously relating
a likeness.
One
of
size, in
bright-
Yet
just
because you
see
them thus
differing, all of
them
for
same
hav-
ing
size.
clearly see
you
also see
how, in just
differ,
same respect
This
in
which they
one
in
act,
makes
it
impossible to
all
out
your knowledge
the resemblances of
ne
put
all
Conception of Immortality
in
by themselves,
some
washes away in
of
some
the actries
of dis-
tillation
may
distill
was
to be separated
from them, so
too,
facts,
and to keep
off
distill
the indi-
you find
Nor do our
distillations
and the
12
like
served world.
consciousness of
the con-
and therefore
the more
in a measure,
it
is
true that
we
to
be known
objects can
seem
to us to stand,
from
We
it is
when we
For instance,
much
it
easier
is
to
be
difference
ness,
same aspects
ne
ledge,
Conception of Immortality
it
i^
must
differs
from
as
other things.
seen,
is
An individual
different
being,
we have
thought by our
common
from any
sense to be,
other being.
see wherein
tutes
first of all,
We
it
thus
what
consti-
its individuality.
Forthwith we only
all
same
This
is
the fate of
we observe
to
closely,
all
individuality
seems
as merely relative.
to us
known
what
not individuality.
But
just because
is
to
seems
that,
if
we are
to
be
14
we ought somewhere
as a fact
by
itself,
as a
difference, deeper
than
all
way with them, or dependent upon them. Hence we always fail when we try to describe any individual
exhaustively.
Moreover,
still
especially baffling.
Anything
it
an
indi-
vidual in so far as
is
genuinely
that
is
if
rightly
conceivable.
real individ-
you are a
else,
whether
with you.
serve,
ceive,
75
between
this thing
remembered
that
things.
We
how
or
why
they
is
possess
are,
the
whatever
an object.
So
far I in
So
I
see a hundred
autumn
leaves,
and sorting
and
in detail of
In that case
is
I at first
seem
to
be finding what
individual in each
far I
leaf.
But
no.
For so
ac-
tual likenesses
and differences
and so
far
only
my
seen to be different.
But
why
16
that
have noticed.
note, in
Hence
leaf,
any
of a coloring
and therefore
it
I
is
have
that
any one
For whatever
is
thing
is
and whatever
being
makes you an
forbids
existent
else,
individual
anybody
whether actual or
possible, to
individual characteristics.
tell
us
about individuals.
Do
No.
Man
Abraham
elusive
17
There
is
no adequate definition
just in
or description of
so far as he
Abraham Lincoln
is
individual.
this so
?
And
why,
Why
that constitutes
One
answer, I
here.
had overcome
all
say of
Abraham
this
Lincoln, and
definition
or
The
definition
and whatever
else
to
regard as characteristic
The
Is
it
once.
conceivable.
'
man
who embodied just that now defined type, who looked, spoke, thought, felt, com-
War " No
of
President
;
did
If
you
answer,
"
then
we may
at
once
retort,
How
Have
man's
can you
know
man
of this or
?
exist
Is every
mould shattered
phor)
when the man is made ? And if so, how come you to be aware of the fact ? But if you answer, " Yes more than one man of this defined type is at least possi;
ble,
or
conceivable;"
we may
different
from
For
if
be, in
ig
be
entitled
to his
differ
They would
fame, and no
You may
saying that
here interpose,
if
you
will,
by
all
Abraham Lincoln
whether
being
men whose
identity runs
any
risk of
confounded with that of the great President exist or are to be found; and this
question, according to our
is
common
view,
easily to
But
my
20
in
TJje
Conception of Immortality
ity of
adequately come to
sists,
and so
uniqueness,
how
it
man
of his
type. to
So long
as
human
experience to
once more, as
we passed back again to help us, we should still find we found in case of the auno experience can show
tumn
leaves, that
us the unique.
The
facts of
sense are
essentially sorts of
ters, types,
experience,
characUniqueI
fashions of
is
feelings.
ness as such
can
my
senses.
21
When
is
you
first
we Abraham
Lincoln.
You
is
are
the individual
As he
already
its
own way,
brings to
children
trust
their
name every
type.
vaguely observed
So,
perhaps,
they
name
all
men
the
first
year of
speech.
Sense and
22
You
human
shows us merely
sounds, odors,
characters.
sense qualities,
tastes.
colors,
These
are
general
Abstract
A discriminating comparison
leaves, or
many
pre-
autumn
human
faces, or handwritings,
mon
deeper than
if
every resemblance.
And
even
by com-
we had found
how one being appears to differ from all other now existent beings, we should not
yet have seen what
it is
that distinguishes
2^
each individual
beings.
being from
all
possible
all
Yet such a
is
difference from
possible beings
Ill
ET
it
new
indeed
in
through
any direct
experience
of
your
individual
beings, then
the result of
interpretation of your
But
if
we ask whence we
must
call
life
came by
this
interpretation, I
with
its
meaning.
This region
that of
Your
in-
2^
are
You
You
resist
most
be shared,
like the
"There
child,
is
no other child
other love quite
like
quite like
like
my
no
my
love,
this friend,
possible
familiar
no other friend wholly no other home the precise substitute home how
for this
"
are.
Now
of
this
the uniqueness
whom
it
our
that
both
sense and
itself
it
thinking.
It
expresses
in quite absolute
is
terms.
Meanwhile
vital
than the
made up of individuals. Yet this present and more vital assertion seems to express
26
And meanwhile
it is,
in its
is
implications, quite as
metaphysical as
For
must
still insist,
not
friends,
even in case
of our
most trusted
not
men
as
even in
own
Self,
can we
we now
whom we most
all
of all love
and
trust,
or most of
somehow
certainly real.
if
transforms
straction,
an unsatisfactory ab-
a type
of
a
And
mere fashion
Tlje
Conception of Immortality
2y
namely, that
when you
own houseit
reason that
The
real presence of
may
Your
doctrine
re-
mains
as
if
in
it
faith.
life
It is
for
whom
the
lover
searches
through
"room
after
room"
:
"
of
28
And
Range
Still
the
same chance
"
And
now,
if
is
thus
indi-
an
And
an individual
is
a being that
no
finite
As
for yourself,
is,
a real individual.
his abstract
may be
coming
to himself
own
Only an
I
infinite
me who
am.
dwell upon
vital in-
On
when we
nearest to our
we do indeed begin
29
seemed
to
We
and yet
assump-
For
in case of the
we
how
arbitrary our
mere speech
seem
to
We
;
rec-
but
we
so individual.
We
We make
art.
it
And
are
what we
feel,
as
we do
a sign that
we
50
37?^
Conception of Immortality
right to share.
Herein we
view of the
a view which
guage
embodied
tion
;
For
this
human sense and our descriptive science. The individuals are, as we are sure, the
most
is
human
inability to
show
to
anybody
else,
This our
situation has
own
it
we
behind the
the true
veil.
The
inner nature,
Being
of
5/
our
own
and whole-
That we are
really in the
most
in
truth our
now
dwell,
we
are sure.
we
this is
something so
in a
baffling, so stimulating,
and yet
way
moments we
endlessly
own
incapacity to
manifest to
our
human
amusing.
And
is,
It
must
insist,
merely a concrete
metaphysical problem as to
how
the world
To mention
a familiar instance.
All the
52
in
Yet nearly
all
the
faithful
lovers
are
certain profoundly to
as to the
disagree with
him
most central
indi-
For he loves an
one who
They,
one of
the other
them
faithful lovers,
each
And
therefore they
why they
love.
But they
all
disagree,
just
because
They
all
de-
same
type, namely,
the perfect
identity.
woman. They
differ
about her
Or if they do
in the
mak-
hope
of
harmony.
Now
ject of love
maintain,
philosophically,
identical
with
ne
love
Conception of Immortality
^j
an individual being.^
?
Whom
shall
one
shall
The unique
object.
There
But
for
what characters
loved
.-*
shall
ties as
No.
For perfections,
Be
is
it
so,
then.
The
all
lover,
if
justi-
beloved
different
is
from
in
other beings,
ex-
all
others.
faith,
One must
is
or
if
one
no poet,
But
in
what language
.?
be
men.
in his
But the
pressed in this
become
large
measure
identical with
^4
TJoe
Conception of Immortality
all
the beloved
women
by the poets
and the
lovers, to possess.
Of course there
which have to do
known
differences in types
of recognized perfection,
you
will,
the perfections of
minor
variations
one type,
known
type,
the type of
the beloved
women.
Yet
that
his loyalty
still
earnestly in-
as
for
unique, and
all
is
even
women.
Hereupon the
little
logician
must become a
The
lover
Yet when
he
tells
^^
?
Ooes he then
eral.
when he
"So
he seems,
so
True
sin-
But
no, this
thought
love
gle
is
is
an insult to loyal
love.
life.
Yet
is it
Alas
if
this is true,
why then does the lover's halting speech, when it praises, describe absolutely nothing
whatever but the type
logically disposed,
?
The
beloved,
if
may even notice this, the human loyalty. " You all this," she may retort,
all
"you
you."
this to
any
Now
in vain
mere experience,
suffi-
ble of what
we
^6
postman or the
and practically
else.
For the
to
ground
meant
be sim-
we use
tion.
The
is
mean
that his
beloved
fied.
It is true that
first,
lighted
all
up
the
with
That
is
so far as
it
should be.
He
and the
voice,
would
become,
if
in
any particular
But, as
a mere matter
now of theory
If
there were
^7
them
at
If
he must
There
is
love.
He
if
is
But
that, in
Hindu poem
of
For when,
by
belonging to her
amongst the
assembled upon a
whom
heart
the princhosen.
has
already in her
j8
er's guise
and seeming.
five
The
men,
princess finds
all
absolutely
is
and
of
all
fashioned exactly as
the
man
her heart.
brief
wonders a
moment
in
ceiving in her
she
lifts
up her voice
humble prayer
who
may be
pleased to behave a
more
like
clearly to
lent,
may see more choose her own. The gods regods, that she
and obey.
thus finds her mortal lover, hereby shows us also somewhat more clearly what our
loyal consciousness of the nature of
an
in-
dividual
Will,
ill
means.
It
means that
for our
And
just herein,
namely, in this voluntary choice, in this active postulate, lies our essential conscious-
TJoe
Conception of Immortality
59
of experience,
we never
find.
It is the ob-
now
our
of our
of
will,
but
thought
We
pursue
it
and generalities.
yet
The unique
faithful to the
we remain
and
in spite of sense
it
and
of
our
becomes for
although for us
infinite quest.*
it is
And
therefore
it
is
in reporting the
same things
whom
they love
Therefore
it
is
they sing
40
own
of
heart, as
he thinks
of
home, but
them
"
Each heart
But
all
The
by
us.
But
in our
more
intimate
life
we
love individuals,
to
we
will to
be loyal to them.
Love and
them
IV
vari-
and
life.
positive
significance
for
We
must
now
ask, Is there
?
any truth
in
in this idea of
individuality
Are we
are
these
unique
individuals
whom we
to this question as
involve, as I
outset,
Shall
think that
we have
problems
42
of
all
things
is,
in
my own
also
all
opinion, an idea
now
im-
an idea without
is
serious science
too,
For science
is itself
although not
sentimental,
a loyal expression of
final,
i.
e.,
Science,
if
unable to
process of inquiry.
individual
is
And
con-
To
is
believe
anywhere
in genu-
to believe in individuality.
man, you
you look
closer, that in
than
is
insistent, quite as
if
our
4^
world has
one which
no
finite
can exhaust.
Quite impossible
is it,
how-
is
once for
all
un-
The conception of reality itself is precisely as much an expression of our human needs and purposes, as is the conknowable.
ception of a steam engine or of a political
party
and
if
us, that is
because
we have
life
out of which
individuals springs.
little
more
searchingly.
To be
sure, for
no adequate space.
interpretation
Else-
where
the argument
now
to be barely indicated.
if
Regard what
mary.
follows,
you
will,
not as
44
We
have up to
this point
spoken of the
the intellect.
We
fur-
nature of an individual.
seen, in speaking of the
of our problem, that
We
have also
more
vital aspects
if
an individual,
not
describable,
is
still
sincerely intended or
itself as
the endless
pursuit of a goal.
The
natural statement
:
Do
whom we
to
whom
in science
we seek
know,
do these
to a truth
Is reality in its
pose,
rather
finite facts
and
acters
Tl)e
Conception of Immortality
45
this
As
to the
question, I
must indeed
respond that,
hold the
now
illustrated, I
concept of individuality to
be not merely
itself,
concept,
facts of
implying
that the
really are
Sup-
now
mere poverty
as
you
whose whole
of
mere
facts
of
immediate
feeling,
ob-
colors,
forms,
tastes, touches,
pleasures,
and pains.
serve.
indi-
viduals as individuals.
On
mind was
full of
mere
ideas,
i.
e.,
of pat-
own way,
know
individ-
He
46
but
if
his
facts,
He
just
would
by our hypo-
thesis, himself
an individual, for
;
we have
but he would
never be able to
vidual.
know
With the
proverbial absent-mind-
supposed
sessed individuality.
to
He
would be loyal
no individual
for
objects.
be
him a
collection of
And
of
now, even
if
gan, to acquire
still,
even
who would be an
would
combination
47
;
but
observed to be
and types
will,
but
satisfies
Suppose that
this
being finds
and
will
that his
wisdom
seek.
This being
as
an exhaustive
presentation of
this
and purpose.
Now
being can
is
my
my
what
For the
satis-
no
other embodiment.
Now
such a being,
only,
would be aware of
individit is
48
rather the
is
one that
terms
An
individual
is
Or
again,
an individual so expresses
And
all,
pose which
it,
it
desires
I
no other,
have no other.
that
if
conclude then, so
far,
this
world
all, it is
a teleo-
Nor need
result
be
interpreted
since.
^p
The purposes which various individuals express may be those of science, or those of those of our warmer pashuman love,
sions, or
those
of
of
Any
them
of
at
may win
is
a place in Being.
My
whole
case so far
ments
of purpose.
And
is
their uniqueness
them some
will
so satisfied that
it
Therefore
love
is in
human
us
The
Does
it
fulfill
purposes
it
Does
Does
embody
ideals in
.?
But
50
this question at
What
are
^
its ulti-
mate
be,
own
raised
is
when one
fact.^^
What
We
facts,
common
human
sense and of
consciousness.
facts
have
human type
them
of
experience
is
wholeness.
In
truth,
whole
of the world,
that
our experience
inadequate to ex-
5/
we have
contains.
will
experience
see what
philosophical
argument
At any
life,
thinking
moment
of
your human
you
inquire,
you
Now
as
you do
this
that
to you,
now present
settle
and
if
your doubts,
Now
more
mind
as
you
inquire.
to
at
For
52
as absent
it
and
you
also
them, taken, as
call
were, in
say,
themselves, you
facts
in
them,
the
the case.
You
conceive them,
of
usually, as in large
measure independent
your
ideas.
And
sumes
for
Or
in-
how
tent
could
make any
of
difference to the
ideas, as conscious
processes, with an
their
or purpose
own, whether
them, or not
Or
same consideration
ideas,
if
at
all,
even
or
blunder, or
yet
still
TJje
Conception of Immortality
ideas,
I
5^
any
objects,
the
say,
must
in
implied
are such as
beyond them when we say, The ideas gemdiiely to mean the facts.
you
Even
or
in
in error, in delusion,
err,
really doubt,
meaning
to the outer
however
lofty or remote,
concerning
in
one
Whole
Now
what does
this
genuine
tie,
called
bound
to its
seemingly external
what,
is
I ask,
What
is
the true
object
?
its
The
question as stated
absolutely gen-
eral, is
sort of fact,
and
is
your
ideas,
and so
^4
whether
in this
room
or in the remotest
mortality.
If,
for instance, I
now have
I
speak
really re-
ferring to
my own
of mutual
the
ties
meaning.
In other
words,
beings.
we
We
of
meaning.
And
Sirius,
if
it
that
is
objective,
in the
same whole
of
meaning
whole of meaning
question has
The
its
especial difficulty
and
so far as
them
as mutually independ-
^^
fail
to see
how
and
the con-
make any
real reference to
it,
different
from
it.
or
how
in
no sense a part
of the consciousness
idea?
On
own
the object to
itself
simply
one
ideas, or is
in
in other words,
my own
we
unity of
how
should
an idea be able to
find our
err, as
constantly
objects
should ignorance
?
and error be
at all possible
To
ence,
single focus
I
When
and
just
I
now
consciously present to
me
and yet
something.
in
t
My
object
is
somehow
here,
my
consciousness,
genuinely
here
iy6
inquire
and perhaps
thus
err about
mean
to refer to
now
still,
present to
my
consciousness, while
all, I
must
pre-
fix
my
attention
upon some
?
fact
now
sent in
my mind
To
to
all
can refer
me
of
solely
by observ-
my
its
present and
own
conscious
my own consciousness but I pass beyond my present solely by virtue of my will, my But this very intent, my dissatisfaction. will and dissatisfaction have my own present imperfection and inadequacy as their
direct object.
object
itself,
my
ignorance or error or
tune,
will.
fulfills
my whole
of a real being
^y
a pur-
something that
is
fulfills
is
pose.
What
thus thought of
indeed
and so as a
fact
beyond the
idea,
and
This relation of
human
ness of
its
own
purpose, and in so
secondly, as
which
fulfills
the
Schopenhauer
said,
although not
is
The
real world
my
exist, to
be
real,
any one
that
be a
of these expres-
the
ideas,
meaning
such as
imperfect
conscious
partially
only
fact,
5<5
means
ideas, but to
finally
to present in whole-
In
saying this
I in
reality
ca-
meets
prices.
all
caprices
But what
my
doc-
mean
is
is
never
be found.
there
is
the object
is
^g
own
finitude.
Nor do
the ideas
first exist
reference.
relation of idea
ous.
It
is
and object
not mysteri-
familiar to
any of
in
us,
to your
momentary
own
full
themselves mean.
In
fact, just in
so far
you
know not wholly what you mean, or have not now what you all the while consciously
seek, just in so far
as
beyond you.
The incompleteness
meaning
is
a world
beyond you.
And
this incompleteness, so
it,
gives in
its
6o
sion
of
your
present
meaning.
Thus
errors,
you
still
rightly
demand
What
is real is
simply,
meaning
your
complete.
human
experience
consciously
of
inviz.,
That meaning
yours,
now
in
its
but your
finite defect
that
just now,
now
genuinely
at
mean.
Or again
Tloe
Conception of Immortality
61
will.
own
But
and
this
in essence in
you
really,
whole
will
and
life of
yours
is
the world.
that
is
the Reality ^
that
is
the
The
real
world then
It
It
wholly, finally.
And
this
purpose
is
the
very purpose
ing
thrill of
now
hinted in your
of longing.
own
pass-
hope and
its
wholeness,
is
in case there
this
is
any
dis-
room
any
I
tinguishable fact.
just sketched
is
The
doctrine that
have
of a doctrine about
God
as
an Absolute
just in so far as
that
is
life,
own
imperfections,
itself.
seeking
for truth
beyond
No
for a truth
beyond
is
the seeker
which
all
6j
expressed.
purpose
in
to exist in case of
life is
every
for
all
an expresits
turn
is
in
that one
will.
as evil are,
when viewed
now
is.
No
finite idea
can
fail,
even in
its finitude,
to intend
knowledge
and
all
if
truth depend.
all reality is
hand,
is
that
God
all,
is
immanent,
life,
is
everywhere nigh
to the finite
and
is
everywhere meant
indeed to have
by us
then we seem
is real
only as accomplishing
64
that purpose.
also that at
And we seem
to
have found
intend, in
all
oneness
ask, has
with God.
become
of our individuality, in
so far as
we were
else
}
to be just ourselves,
and nobody
I reply, first,
ment
of a united purpose,
as
is
the com-
what
all finite
purposes
more or
we have at
attained
where there
show
us,
namely, the
world
in
which
will satisfied
its goal,
found
and seeks no
do
not indeed conceive the Absolute as finding his goal at any one point in what
call
we
all
time.
Now we
all
life,
seek.
And
striving,
and
65
will
our
it is
own
it is
completely expressed.
But
the whole
that
and
of experience
which our
every
moment
and
seeks, which
is
in the Absolute.^
Now
merely as we
men
the unique.
fulfillment
to
be sought
this
very
be an
is
God, then,
His world,
ness,
I
is
are at
times trying to
As
beings
we
fail at
every moment.
It is
our failure
that
we
try to correct
by our science or by
vision
our prudence.
By no mystic
our whole true
can
we win
toil.
We
in
must
But he
life,
whom
66
we
in
not
now,
which
and
as
t/
love.
For
souls,"
Augustine
God, in thee."
The two
are,
it
from
is
less partial
and fragmentary,
Therefore
it
of
meaning
and
of purpose.
makes our
viewed
science and
But
if
pose,
Will.
Divine
such then, in
its
wholeness as
TJje
Conception of Immortality
67
its
inevitably unique.
Were
were
then the uniqueness or individuality of any of its parts or aspects would remain a
fact
nowhere present
if
to anybody's insight.
But
Were
just that
of the
whole
would be
and another
Just
as, in
is
equal in
all
the
the
whole
is
and
absolute
every fragment of
life
therein
has
its
life,
life
could
68
And
so,
your own
your character as
unique and
this individual,
you are
life
and that
life is
one.
And
and
its
therefore
it is
same
which loves
own
your
friend's
that
unique portion
other
life
no
in all the
world expresses.
We
ual
in our differences,
all
and from
we
We borrow
our
And
of Will
absolute point
of
view reconciled.
6g
of an identity.
And
this is true of us
is
all,
namely, that
upon the
ness unique.
fied
based
and
its
in their one-
For
no other to
its
whole-
But
different
from
all
other ob-
namely, the
is
And
its
just
such a fact
fore
is
own
VI
far,
all,
then, as
we
live
and strive
at
No
one of these
for
lives
can be
substituted
finite
another.
No
one of us
place.
beings
can take
another's
And
verse
Uni-
But now,
let
us return again
to the
dim shad-
ows and
But what
just
is
.-*
the unique
meaning
do
I
fill
of
my
life
now
What
place
in
either
fills
or can
TJje
Conception of Immortality
is
7/
still
^How
again in
that answer
I reply
negative harshness.
I
simply
For myself,
my
In
my
present
human form
not
tell.
If I
might not
to
discover
I
unique
deed.
When
models
never
was a child
I
learned by imitation
my
felt
a feeling that I
knew
or could
know
to
people.
my
in
Of
myself, I
seem
only
know
tried to be myself
and nobody
This
72
mere aim
is
all.
As
my
beloved friend,
;
loyally
believe in
your uniqueness
but
con-
whenever
sists,
I try to tell
you wherein
it
But
it
is
it
For
as
soon as described,
Yet
never
tell
And
if
my
world as no
too,
other can
when
all
the other
It is
is
an
no-
There
new under our sun. Nothing new, for us, as we now feel and think. When we imagine that we have seen or
thing
that
is,
we soon
later
the illusion.
We
live
thus, in
we
trust in
;
them
we honor and pursue them we glorify them and hope to know them. But after
7^
we have once become keenly critical and worldly wise, we know, if we are sufficiently thoughtful, that we men can never either
find
eyes, or define
them
in
our minds
of finding
of us into lovers of
still
others
that
us
slaves
to
monotonous
affairs
have
lost for us
we had hoped
to find
them.
Ah, one
of this
human
We
lo,
true individuals.
But we
find
them
not.
For
we
mortals
;
poor
individ-
they
our merely
human
worlds in so far
world
Ah, therein,
now belong
y4
to a higher
ours.
Herein
lies
mortality.
individuals.
real,
these
We
know
this, first,
because
We
know
of ours,
God
life
too longs
itself,
Absolute
life,
which dwells
that world.
all life
as
we now know,
what
is
individual, but
is
individual as expressing
a meaning.
Precisely
unexpressed
what
is
but never
won
in this our
is
human form
interpreted,
is
developed into
its
true wholeness,
is
won
all
and
expressed, in
that
is
and
that even
now
y^
individual.
We all
eyes.
We dwell
all
there as individuals.
human The
and
lives in
through
longing that
in
now
all
is
and through
the
unique, which
is
expression of the
God
life.
is
One,
all
And
just
because
God
attains
all
and
our lives
individu-
win
ality
him the
which
is
mean-
ing.
And
whose
is
indeed
now we
see
y6
own human
life,
however
form
that
of disappointed
life of
human
consciousness
may
be.
Of
this
our present
life is
in its best
moments
a visible beginning.
That
something limited
sion to the
life
temporal expresexperience,
fol-
that
now we
found expressed.
VII
hint
what
to
my mind
is
the true
basis of a rational
conception of
Immortality.
concrete
definiteness
the
this
prophecies
conception
Individuality
we
(/
mean and
That, in God,
we win
also
in a life that is
life.
But we
Those, so far
mere types
of facts,
we
as indi-
How, when,
meanings get
sion, I also in
no wise pretend
know
or
jS
to guess.
of
The confidence of the student philosophy when he speaks of the Absoarouses a curiously false impression
that he supposes himself
all
lute,
in
some minds
yJ
able to pierce further into
the other
But
a mistake.
to give even to
my
argument for
my
con-
statement or defense.
I well
know how
vague
been.
of
my
I
my
The
argument
proper place, a
fitting defense.
cation of
my
argument
to the
problem of
Human
Immortality
:
lies
(i)
simply in these
plain considerations
rational whole, a
The world
is
life,
Will
is
uniquely expressed.
Every
as-
mean something
that can
(3)
But
79
present
life,
while
we
constantly
intend and
mean
to be
know
conscious materials
(4)
now
at our disposal.
Yet our
life,
by virtue
We
as
we
feel our
own
and
one
to one another as
we
strive to find
not
now
revealed to
in
any
life
limited
by what
birth
and death.
And
so, finally,
we
are
now
loyally
meaning
to express gets,
and conscious
such
conscious, and
expression in a
as Idealism recognizes,
8o
that in
all
contin-
we now
see through a
God and
to
the
I
final truth.
know not
our
guess, by
of
what processes
life
is
human
further expressed,
more
know only
consciously
come
to
what we
individually,
and God
in
whom
alone
we
unique place, and of our true relationships both to other individuals and to the
clusive Individual,
into the occult
it
all in-
God
is
himself.
Further
philosophy to go.
already, as
My
we have
seen, occult
enough
for
me.
Individuality.
NOTES
Note
i,
Page
5.
The
to state
in the
this lecture
have attempted
viz.,
and
volume
(a
discussion in which
New
Essay, op.
Series of
sity of
cit.,
pp. 217-326);
and
in
the
First
my
First Series
especially in lectures
The Four Conceptions of Being; VII and X). The last menpublished by the Macmillan Com-
tioned volume
is
pany
(1900).
Note
See
in this
2,
Page
I, i.
21.
Aristotle's P^j.yzVj",
Aristotle mentions
illus-
%5<^^%
82
Notes
Note
The
3,
Page
33.
Note
of an exclusive
the Sicpplementary
Essay in The
is
Conceptioti of God.
individual by virtue
deter77iinate expres-
a finally
sion of a purpose
defended in
of
The problem
therefore, to
my
is
mind, as technically
metaphysical a problem as
"
is
Note
lecture the
4,
Page
39.
problem of the
indi-
involving as
it
somewhat
detailed
first
and
It
entitled
is
the Infinite.
of
in
this
my own way
Notes
stating the
8^
individuality
Infinite.
is
An
for
Yet that
in itself
it is
(in
a central thesis of
my
whole argument.
On
the
other hand,
is
my
and Cantor.
Note
The more
follows, apart
5,
Page
50.
from
is
its
the individual,
argument
set forth in
my
my
Spirit of
Modern Philosophy
by Idealism,
is
(Id. 1892).
In the
more
carefully consid-
made
to
show the
faile.
g.,
Realism.
84
Notes
Note
The
6,
Page
6$.
meanIn the
have found
which
is
much
The
gist of
in a
few words.
Whoever
a melody, or to
rhythm of drum-taps, or
to the
words of a speaker,
Each
is
it
spoken
word,
far as
present^ as this
member
of its series, in so
is
melody or taps
past, while
of the
In
own temporal
place in the
sequence.
(2)
Notes
of words.
Z^
may be
said to
find present to
How
much he can
interest,
his
above
all
human
Professor James has, with others, called the " specious present."
This length
is,
for
us men, an
more or
less,
ness.
What happens
There
is,
however,
no conceptual
**
difficulty in the
way
of imagining a
Such
own
conscious-
ness
now now
is.
How we
come
to
be able to grasp at
we
can-
not
say.
That we can do so
is
evidenced by
we
Other forms of
different span.
consciousness
86
But
in so far as
Notes
we grasp af
as in any
way
pre-
a whole.
facts
which make up
its
a, b,
c.
Then, in
is
present,
no longer, and
c is
notyet.
it is.
a, b,
and
c,
despite this
but
relative
difference of
no
and not
yet, or of
sent "
is
an arbitrary
fact, there is
by many millions of
is
but what
for us
no
lojiger
would
of
its
own
present consciousness.
Notes
span, see also
87
in
my discussion
my
Studies of
and Evil,
1898,
Good Company in
in the
Self-Coiiscious7iess,
Social Consciousness
If all limitations of
and Nature).
time-span are to be conceived
it
at once
(in
of
moment
outwards,
to this
we now view
as antecedent or as sequent
temporal events be
all ?
This
:
In what sense
is
even
be defined as a determinate or
?
These questions
lie
beyond the
But, as a fact,
Gifford Lectures, on
Infinite, I
The One,
to
the
Many, and
the
have endeavored
show
that an infinite
series
member
ably be
known at
For reasons
more
fully in
88
Notes
first series, I
also hold
such a whole,
infinite,
term present).
Eternal Consciousness.
the whole of
what happens
distinctions of past
this whole,
we
say,
I
The
ourselves
we grasp
may be
limited
of
consciousness.
lutely
To
show
in the essay
it
becomes
Notes
present at once to an eternal consciousness
8g
is in
Nor does
this
we
when we say
that,
the term
taken in our
future events
longer.
and
all
The
in
If
one
retorts, "
How
is
at the present
moment, be present
simply
ings of the
"
word
" present."
It is as if
one asked,
How can
the tones
that
one sounds?"
Whoever
listens
to
music
The
if
new
principle,
infinite
The
way
in
po
present
is
Notes
responsible for the familiar problem as
to the divine
"foreknowledge" and
its
relation to
freedom.
then
God has the future present to him, he must now (viz., to-day, or at this temporal
" If
instant) _/br<?know
the future."
So a frequently
The only
fair
com-
ment
is
God, viewed
if
in his wholeness,
does not
now
to-
foreknow anything,
day or at
this mo7nent.
finite
to
own
fulfillment in
is
God.
Divine knowledge of
It
what
is
to us
future
is
no mere foreknowledge.
eternal knowledge.
Note
I
7,
Page
6^.
am
initiative,
individuals
despite,
is
here asserted.
I
The problem of
individual freedom
God
(pp.
289-
315),
and
in Lecture
of the
first series
of Gifford
Lectures.
sophy
pp. 428-434.
discussions
of
the
in manuscript, will
Notes
appear in the second series of Gifford Lectures.
gi
I
is
used
with a
full
is
consciousness of
its
inadelife
quacy.
The world
lives.
no cathedral, but a
of
many
Nor
mere
In
God
world have a certain measure of causal indeterminateness, despite that other, or ontological deter-
its
own
But
The completeness
of their lives
a lecture on immortality
aspect of
life
limited to the
mere
It
its title.
CO.
cP^^'