The riddle of the universe at the close of the nineteenth century.

1900 ◽  
Author(s):  
Ernst Haeckel
Keyword(s):  
Nineteenth Century ◽  
The Universe

The Riddle of the Universe at the Close of the Nineteenth Century

2009 ◽  
Author(s):  
Ernst Heinrich Philipp August Haeckel ◽  
Joseph McCabe
Keyword(s):  
Nineteenth Century ◽  
The Universe

Emerson and the Virtues

1985 ◽  
Vol 19 ◽  
pp. 135-152
Author(s):  
Ellen Kappy Suckiel
Keyword(s):  
Nineteenth Century ◽  
Human Activities ◽  
Good Reason ◽  
Human Condition ◽  
Human Beings ◽  
History Of ◽  
The Times ◽  
The Universe ◽  
American Thought

Ralph Waldo Emerson, whose life spanned most of the nineteenth century, is widely regarded as one of the greatest sages in the history of American thought. Among educated American citizenry, Emerson is probably the most commonly read indigenous philosopher—and for good reason. Emerson presents a vision of human beings and their place in the universe which gives meaning and stature to the human condition. His profound, even religious, optimism, gives structure and import to even the smallest and apparently least significant of human activities. The inspirational quality of Emerson's, prose, his willingness to travel far and wide to lecture, his ability to help people transcend the difficulties of the times, all led to his very great national as well as international significance.

Emerson's Rhetoric of War

Prospects ◽  
1987 ◽  
Vol 12 ◽  
pp. 293-320
Author(s):  
Michael Lopez
Keyword(s):  
Nineteenth Century ◽  
Literary Theory ◽  
Common Sense ◽  
William James ◽  
History Of Philosophy ◽  
Brute Fact ◽  
Individual Author ◽  
History Of ◽  
The Universe ◽  
Sea Wave

Recent literary theory has questioned the way we look at a text as the product of an individual “author.” But for William James—who was, like Emerson, a thoroughly nineteenth-century mind-any utterance, even the most complicated philosophical system, was at bottom the expression of the personality of the author. The history of philosophy, James believed, was in essence the “clash of human temperaments,” and temperament seems to gravitate to either the “idealistic” or what James denned as the “materialistic” pole:Idealism will be chosen by a man of one emotional constitution, materialism by another.… [I]dealism gives to the nature of things such kinship with our personal selves. Our own thoughts are what we are most at home with, what we are least afraid of. To say then that the universe is essentially thought, is to say that I myself, potentially at least, am all. There is no radically alien corner, but an all-prevading intimacy. … That element in reality which every strong man of common-sense willingly feels there because it calls forth powers that he owns-the rough, harsh, sea-wave, north-wind element, the denier of persons, the democratizer-is banished because it jars too much on the desire for communication. Now, it is the very enjoyment of this element that throws many men upon the materialistic or agnostic hypothesis, as a polemic reaction against the contrary extreme. They sicken at a life wholly constituted of intimacy. There is an overpowering desire at moments to escape personality, to revel in the action of forces that have no respect for our ego, to let the tides flow, even though they flow over us. The strife of these two kinds of mental temper will, I think, always be seen in philosophy. Some men will keep insisting on the reason, the atonement, that lies in the heart of things, and that we can act with; others, on the capacity of brute fact that we must react against.

LXXII. Robert Bridges' Concept of Nature

PMLA ◽  
1939 ◽  
Vol 54 (4) ◽  
pp. 1181-1197
Author(s):  
J. Gordon Eaker
Keyword(s):  
Nineteenth Century ◽  
Recent Book ◽  
General Attitude ◽  
The Universe

Whether because of a misunderstanding of the concept of evolution or for some other reason, a change has apparently come in the attitude of poets toward nature. Mr. Beach in his recent book laments the decline of faith in the benevolence of nature and presents the general attitude of nineteenth-century poets toward it as a bridge between the age of faith and the age of disbelief.1 But since neither terminal is proved, his fundamental thesis, which he calls a tragedy of belief, is unconvincing. The consequence of the acceptance of such a tragedy was clearly foreseen by G. K. Chesterton, who recently wrote:When first it was even hinted that the universe may not be a great design, but only a blind and indifferent growth, it ought to have been perceived instantly that this must for ever forbid any poet to retire to the green fields as to his home, or to look at the blue sky for his inspiration. . . . Even the nature-worship which Pagans have felt, even the nature-love which Pantheists have felt, ultimately depends as much on some implied purpose and positive good in things, as does the direct thanksgiving which Christians have felt. . . . Poets, even Pagans, can only directly believe in Nature if they indirectly believe in God; if the second idea should really fade, the first is bound to follow sooner or later; and, merely out of a sad respect for human logic, I wish it had been sooner.

Emerson and the Virtues

1985 ◽  
Vol 19 ◽  
pp. 135-152
Author(s):  
Ellen Kappy Suckiel
Keyword(s):  
Nineteenth Century ◽  
Human Activities ◽  
Good Reason ◽  
Human Condition ◽  
Human Beings ◽  
History Of ◽  
The Times ◽  
The Universe ◽  
American Thought

Ralph Waldo Emerson, whose life spanned most of the nineteenth century, is widely regarded as one of the greatest sages in the history of American thought. Among educated American citizenry, Emerson is probably the most commonly read indigenous philosopher—and for good reason. Emerson presents a vision of human beings and their place in the universe which gives meaning and stature to the human condition. His profound, even religious, optimism, gives structure and import to even the smallest and apparently least significant of human activities. The inspirational quality of Emerson's, prose, his willingness to travel far and wide to lecture, his ability to help people transcend the difficulties of the times, all led to his very great national as well as international significance.

Islamic Modernism: Its Scope, Method and Alternatives

1970 ◽  
Vol 1 (4) ◽  
pp. 317-333 ◽  
Author(s):  
Fazlur Rahman
Keyword(s):  
Nineteenth Century ◽  
The West ◽  
Modern Education ◽  
Islamic Reform ◽  
The Status ◽  
Spiritual Issues ◽  
The Right ◽  
Law Of Evidence ◽  
The Universe ◽  
Status Of Women

The classical Muslim modernists of the nineteenth century envisaged Islamic Reform as a comprehensive venture: it took in its purview law, society, politics and intellectual, moral and spiritual issues. It dealt with questions of the law of evidence, the status of women, modern education, constitutional reforms, the right of a Muslim to think for himself, God and the nature of the universe and man and man's freedom. A tremendous intellectual fervour and ferment were generated. The liberals and the conservatives battled; the intellectual innovators were opposed and supported, penalized and honored, exiled and enthusiastically followed. Although the modernist movement dealt with all the facets of life, nevertheless, in my view, what gave it point and significance was its basically intellectual élan and the specifically intellectual and spiritual issues with which it dealt. This awakening struck a new and powerful chord in the Muslim mind because intellectual issues had remained for centuries under a state of selfimposed dormancy and stagnation at the instance of conservative orthodoxy. The nineteenth century was also the great age of the battle of ideas in the West, ideas and battles whose strong injections into Muslim society found a ready response. The character of this movement was then primarily intellectual and spiritual.

Physics and Politics—an Old Analogy Revised

1928 ◽  
Vol 22 (1) ◽  
pp. 1-11 ◽  
Author(s):  
William Bennett Munro
Keyword(s):  
Nineteenth Century ◽  
Natural Science ◽  
New Physics ◽  
The Political ◽  
Conservation Of Energy ◽  
Half Century ◽  
Physical Knowledge ◽  
Basic Concepts ◽  
Inside Out ◽  
The Universe

It is just fifty-five years since Walter Bagehot wrote his Physics and Politics, a very suggestive book in its day. He began the first chapter of this book with a reference to “the sudden acquisition of much physical knowledge” which had marked the second half of the nineteenth century, and declared it his purpose to show the bearing of these new ideks upon the political conceptions of mankind. That purpose he, fulfilled with much ingenuity, pointing out the various lines along which the advance in natural science seemed to suggest modifications in the old theories of the state and of government.This was only a half-century ago; yet the new physics of Bagehot's day has already growh old. Its basic concepts have been turned inside out and upside down. Its laws relating to the indestructibility of mass and the conservation of energy have been radically amended. Even a generation ago the atom was held to be the ultimate and indivisible unit in the composition of the universe. It was the basis upon which the scientists of the nineteenth century built up an inclusive set of laws and principles relating to the structure of all creation. No one had ever seen an atom, but its existence could be postulated and its properties were held to be knowable.

‘Cambridge Idealism’: Utilitarian Revisionists in Late Nineteenth-Century Cambridge

1974 ◽  
Vol 17 (1) ◽  
pp. 63-78 ◽  
Author(s):  
C. J. Dewey
Keyword(s):  
Nineteenth Century ◽  
Social Problems ◽  
Late Nineteenth Century ◽  
Late Nineteenth ◽  
The Right ◽  
Secular Religion ◽  
The Universe

‘Cambridge idealism’ – the phrase sounds like a mischievous verbal paradox. Idealism, as Richter has accustomed us to suppose, set the tone of late nineteenth-century Oxford; while contemporary Cambridge, Lord Annan teaches, preserved a tradition of empirical rationalism. At Balliol Green and Toynbee evolved a ‘secular religion’ from the metaphysics of Hegel and Kant; at Cambridge Sidgwick and Marshall embarked upon a rationalist revision of utilitarianism, developing (for the most part) suggestions incompletely worked out by Mill. Green and Toynbee were idealists; Sidgwick and Marshall were rationalists: the differences between the philosophic systems thery constructed seem crystal clear. Yet the contrast can be exaggerated. Whether their fundamental premiss was the principle of utility or the conviction that ‘the Universe is a single, eternal activity or energy, of which it is the essence to be self-conscious, that is, to be itself and not-itself,’ Oxford idealists and Cambridge rationalists were both preoccupied by contemporary social problems, both formulated essentially social philosophies concerned with the right conduct of individuals in their relations with others, and both arrived at comparable policy prescriptions at almost exactly the same time.

scholarly journals O Sucesso da Empreitada Maçônica no Brasil do Século XIX potencializado pelo Ethos do Rito Escocês Antigo e Aceito

2019 ◽  
Vol 13 (21) ◽  
pp. 255
Author(s):  
Anderson Claytron Tavares
Keyword(s):  
Nineteenth Century ◽  
Social Structure ◽  
Present Article ◽  
Rites Of Passage ◽  
High Load ◽  
Religious Capital ◽  
The Social ◽  
The Many ◽  
The Universe

 O presente artigo mostra que existiu uma sólida estrutura religiosa financiadora da empreitada maçônica nos diversos locais que a mesma teve acesso e que o êxito desse empreendimento só foi possível pela alta carga de capital religioso presente na estrutura da maçonaria; a constituição Maçônica de 1723, os ritos de passagem e as muitas cosmogonias presentes nas antigas obrigações maçônicas, ajudaram no desenvolvimento da ordem elevando a mesma a uma missão de caráter transcendental. Em 1865 quando se tentou laicizar a maçonaria retirando do ritual a invocação do Grande Arquiteto do Universo, verificou-se através da mudança do rito moderno francês que a base religiosa brasileira era muito mais forte e se impôs à Ordem.  O estatuto maçônico através de sua herança religiosa dialogou profundamente com os preceitos da estrutura social que lhe deu aporte no século XIX, fornecendo uma forte base que serviu de alicerce para fundamentação de suas convicções. The present article shows that there was a solid religious structure that financed the Masonic enterprise in the various places that it had access and that the success of this enterprise was only possible due to the high load of religious capital present in the structure of Freemasonry; the Masonic constitution of 1723, the rites of passage and the many cosmogonies present in the old Masonic obligations, helped in the development of the order, elevating it to a mission of transcendental character. In 1865, when it was tried to lay Freemasonry by removing from the ritual the invocation of the Great Architect of the Universe, it was verified through the change of the modern French rite that the Brazilian religious base was very strong imposing itself before the Order. The Masonic statute through its religious inheritance deeply dialogue with the precepts of the social structure that gave him support in the nineteenth century, providing a strong foundation that served as a foundation for the foundation of his convictions..

scholarly journals Cosmopolitanism and the German Enlightenment

2012 ◽  
Author(s):  
Franz Leander Fillafer ◽  
Jürgen Osterhammel
Keyword(s):  
Nineteenth Century ◽  
Sense Of Place ◽  
German Society ◽  
Original Sin ◽  
Divine Revelation ◽  
Human Reason ◽  
The Enlightenment ◽  
German Enlightenment ◽  
Innate Ideas ◽  
The Universe

The European Enlightenment has long been regarded as a host of disembodied, self-perpetuating ideas typically emanating from France and inspiring apprentices at the various European peripheries. This article focuses on the idea of cosmopolitanism in the context of the German Enlightenment. There clearly was a set of overarching purposes of emancipation and improvement, but elaborating and pursuing ‘the Enlightenment’ also involved a ‘sense of place’. The Enlightenment maintained that human reason was able to understand nature unaided by divine revelation, but attuned to its truths; many Enlighteners agreed that God, like Newton's divine clockmaker, had created the universe, but thereafter intervened no more. John Locke's critique of primordialism challenged the existence of innate ideas and original sin. This article moves on to explain notions of religion, empire, and commerce, as well as the laws of nation. Transitions in the German society in the nineteenth century and after that are explained in details in this article.

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