By Eugene Thomas Long (auth.)
In the autumn of 1994, Hendrik-Jan van Leusen, an acquisitions editor from Kluwer educational Publishers, visited me in my domestic to debate a suggestion for a instruction manual within the philosophy of faith. He pronounced that he have been speaking approximately this with philosophers of faith at numerous universities and that the reaction to the belief were fairly favorable. I urged that given the dif ferent techniques to the philosophy of faith, it'd be sturdy for him to fulfill with philosophers representing diversified philosophical traditions at an up-coming assembly of the jap department of the yank Philosophical organization. Jude Dougherty, Joseph Kockelmans, Robert Neville, William Rowe and Merold Westphal kindly agreed to wait that assembly. They made many tremendous and precious feedback and a precis of the discussions used to be despatched to van Leusen. a few months later, he wrote to inquire no matter if i would ponder modifying the sequence and writing the 1st quantity which used to be to supply a ancient map of 20th century western philosophy of faith. even if i may think myself modifying the sequence i used to be in the beginning reluctant to lower than take the duty of writing a quantity that might take me around the traces of many various philosophical traditions. by way of twist of fate I have been requested a few months prior to give a contribution an essay at the philosophy of faith for a convention being held on the Catholic college of the USA at the basic subject, "One Hundred Years of Philosophy.
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Extra info for Twentieth-Century Western Philosophy of Religion 1900–2000
Rather, "what is certain, and what matters to us, is that the finite self is plainly a partial world, yet possesses within it the principle of infinity, taken in the sense of the nisus towards absolute unity and self-completion. ,,24 The self is, in a sense, both finite and infinite, in that as finite it is always in process of transcending the finite. The self is always in some sense shaped by nature "Bernard Bosallqllct, The Principle of'Individuality and Value (London: Macmillan, 1912), p. vi.
322-323. 22 PART ONE Morality, for example, is a search for a higher good in which the defects and contradictions of the self are removed. It surpasses evil in its aim to overcome it and tum it into good. Yet the good requires discord and thus evil cannot be fully overcome. Self-sacrifice and self-assertion must be subordinated, but their characters cannot be entirely overcome. Morality ultimately calls for an unattainable unity of its aspects, and, in its search for this, it is led beyond to a higher form of goodness which Bradley calls religion.
The expression, "God's eternity," is not merely or even primarily a quantitative measure. ,,6 Pringle-Pattison finds an analogy for this understanding of God's eternity in human experience, specifically in the concept of the specious present. Our actual experience of time is dependent on the continual change of the experienced content, a melting of one moment into the next, a togetherness of the parts of time in which we are lifted above mere succession. In the compresence of the moments of time in our experience, Pringle-Pattison says in agreement with Royce, we already realize on an infinitesimal scale the nature of eternal consciousness.