Page 133 Note 3 Data of Ethics, p. 171.
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Page 134 Note 1 Hamlet, act iv. scene 4
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Page 135 Note 1 See Note F.--Man the Head of Creation.
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Page 135 Note 2 2 Gen. i. 31.
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Page 136 Note 1 On the teleological relations of nature to man, see Kant, Kritik d. Urtheilkraft, sect. 83--"Of the last end of nature as a teleological system," and sect. 84--" Of the final end of the existence of a world, i.e. of the creation itself"; and cf. Caird, Philosophy of Kant, ii. pp. 545-557.
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Page 136 Note 2 See this thought worked out in Herder's Ideen zur Phil. d. Gesch. der Menschheit (cf. Book v. 6, quoted in Note F.).
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Page 136 Note 3 Metamorphoses, i. 2:
"Pronaque quum spectent animalia cetera terram,
Os homini sublime dedit, coelumque tueri
Jussit, et erectos ad sidera tollere vultus."
Page 137 Note 1 Heb. ii. 14.
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Page 137 Note 2 Rom. viii. 23.
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Page 137 Note 3 Cf. on this subject the works of Delitzsch and Beckon Biblical Psychology; Oehler and Schultz on Old Testament Theology; Wendt's Inhalt der Lehre Jesu; Heard on the Tripartite Nature of Man; Laidlaw's Bible Doctrine of Man; Dickson's Flesh and Spirit (Baird Lectures), etc.
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Page 137 Note 4 Lev. xvii. 11.
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Page 137 Note 5 Another word for spirit is Neshamah--used twice in the Old Testament, once in a noteworthy passage for the principle of self-consciousness (Prov. xx. 27), as in 1 Cor. ii. 11.
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Page 138 Note 1 Isa. xi. 2; Ps. li. 10--12. Some of the references are to the Divine Spirit, but as the source of spiritual powers in man.
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Page 138 Note 2 I Pet. iii. 19.
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Page 138 Note 3E.g. Matt. xxii. 27; Luke i. 46.
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Page 139 Note 1 John xii. 25.
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Page 140 Note 1 Cf. Bushnell, Nature and Supernatural, pp. 23-25.
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Page 140 Note 2 See next Lecture.
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Page 140 Note 3 This is a view already enunciated with great clearness by Irenaeus. Cf. Dorner, Person of Christ, i. pp. 314-316; Art. "Irenaeus" in Dict. of Christ. Biog. vol. iii.; and Harnack, Dogmengeschichte, i. p. 499.
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Page 141 Note 1 On the whole subject of the image of God in man, cf. Laidlaw's Bible
Doctrine of Man, Lect. III. (Cunningham Lectures).
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Page 142 Note 1 Lay Sermons, "On the Physical Basis of Life," p. 156.
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Page 142 Note 2 Kant has said that the attempt to explain the world on mechanical principles is wrecked on a caterpillar.
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Page 142 Note 3 Do Bois-Reymond, who himself favours Materialism, specifies, in his Die Sieben Weltrathsel (The Seven Enigmas of the World), seven limits to the materialistic explanation of Nature. These are:
See the account of this work in Kennedy's Natural Theology and Modern Thought, from which I take the list (p. 52). Enigmas 1, 2, and 5 Du Bois-Reymond regards as insoluble.
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Page 143 Note 1 Lecture on Die Grenzen des Naturerkennens. Leipsic, 1872.
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Page 143 Note 2 Fragments of Science, "Scientific Materialism," p. 121. In the sixth edition the words are--" is inconceivable as a result of mechanics" (vol. ii. p. 87). He goes on to say that, could we "see and feel the very molecules of the brain; were we capable of following all their motions, all their groupings, all their electric discharges, . . . the chasm between the two classes of phenomena would still remain intellectually impassable."
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Page 143 Note 3 Article on "Mr. Darwin's Critics," in Contemporary Review, Nov. 1871, p. 464. Mr. Spencer expresses himself similarly: "Can the oscillation of a molecule," he says, "be represented in consciousness side by side with a nervous shock, and the two he recognised as one? No effort enables us to assimilate them."--Principles of Psychology, i. sec. 62.
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Page 143 Note 4 "Body and Mind," in Fortnightly Review, December 1874.
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Page 144 Note 1 Cf. Herbert's Modern Realism Examined, pp. 89-94; Kennedy's Natural Theology and Modern Thought, pp. 64-66.
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Page 144 Note 2 Der alte und der neue Glaube, p. 212.
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Page 144 Note 3 Strauss declares his thorough agreement with Carl Vogt in his denial of any special spiritual principle, p. 210.
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Page 144 Note 4 Thus, e.g., Huxley: "For, after all, what do we know of this terrible 'matter,' except as a name for the unknown and hypothetical cause of states of our own consciousness?" ("On the Physical Basis of Life ") . . . it follows that what I term legitimate Materialism . . . is neither more nor less than a shorthand Idealism."--" On Descartes," Lay Sermons, pp. 157. 374. On the relation of extreme Materialism to Idealism, cf. Kennedy's Natural Theology, pp. 64-66.
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Page 144 Note 5 At least this terminology is held to be preferable. Prof. Huxley says: "In itself it is of little moment whether we express the phenomenon of matter in terms of spirit, or the phenomenon of spirit in terms of matter. . . . But, with a view to the progress of science, the materialistic terminology is in every way to he preferred."--Lay Sermons, "On the Physical Basis of Life," p. 160.
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Page 145 Note 1 Lay Sermons, "On the Physical Basis of Life," p. 152. In the same essay he tells us: "As surely as every future grows out of past and present, so will the physiology of the future extend the realm of matter and law, till it is coextensive with knowledge, with feeling, and with actions."--P. 156.
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Page 145 Note 2 Article on "Mr. Darwin's Critics," in Contemporary Review, Nov. 1871,.p. 464. In his Lecture on "Descartes," he says: "Thought is as much a function of matter as motion is."--Lay Sermons, p. 371.
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Page 145 Note 3 "Belfast Address," Fragments of Science, ii. p. 193.
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Page 145 Note 4 Ibid. ii. p. 191.
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Page 145 Note 5 Religion as Affected by Modern Materialism, pp. 14, 15.
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Page 145 Note 6 Fragments of Science ii p 87.
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Page 147 Note 1 "Motion," says Du Bois-Reymond, "can only produce motion, or transform itself into potential energy. Potential energy can only produce motion, maintain statical equilibrium, push, or pull. The sum-total of energy remains constantly the same. More or less than is determined by the law cannot happen in the material universe; the mechanical cause expends itself entirely in mechanical operations. Thus the intellectual occurrences which accompany the material occurrences in the brain are without an adequate cause as contemplated by our understanding. They stand outside the law of causality, and therefore are as incomprehensible as a mobile perpetuum would be. "--Ueber die Grenzen des Naturerkennens, p. 28 (in Kennedy's Natural Theology, p. 48).
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Page 147 Note 2 On this argument, see Herbert's Modern Realism Examined, pp. 43, 57; Kennedy's Natural Theology and Modern Thought, pp. 48, 49,79,80; Harris's Philosophical Basis of Theism, pp. 439-442.
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Page 148 Note 1 "The Hypothesis. that Animals are Automata," in Fortnightly Review, Nov. 1874, pp. 575, 576. This steam-whistle illustration fails, as his critics all point out, in the essential respect that a steam-whistle does subtract a portion of the energy available for working the machinery, while the production if a conscious. phenomenon does not. Cf. Herbert, pp. 46, 47; Kennedy, 79, etc.
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Page 148 Note 2 Principles of Psychology, i. sec. 51.
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Page 148 Note 3 Ibid. i. sec. 273.
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Page 148 Note 4 See Note G.--Mind and Mechanical Causation
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Page 149 Note 1 See Note H.--Mind and Cerebral Activity.
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Page 149 Note 2 Cf. Green's Prolegomena to Ethics, Book i.; Lotze's Microcosmus, pp. 157, 163; Seth's. Hegelianism and Personality, pp. 3--5. Lotze puts the point thus.: "Our belief in the soul's unity rests not on our appearing to ourselves such a unity, hut on our being able to appear to ourselves at all. . . . What a being appears to itself to be is not the important point; if it can appear anyhow to itself, or other things to it, it must be capable of unifying manifold phenomena in an absolute indivisibility of its. nature."--Microcosmus, p. 157.
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Page 150 Note 1 Cf. Ebrard's Christian Apologetics, ii. pp. 77--98; Dorner's Christian Ethics, pp. 105, 106; Kennedy's Natural Theology, Lecture V.
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Page 150 Note 2 Cf. Caird's Philosophy of Religion, pp. 94--101.
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