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The highest point reached in the evolution of pre-Christian prayer is when the gods, as knowing best what is good, are petitioned simply for things good. Our Lord's prayer is a revelation which the theory of evolution cannot account for or explain. Nor does Höffding's "antinomy of religious feeling" present itself to the Christian soul as an antinomy . . . 138-174

It is I who have broken up its simplicity, and it belongs to my reader to put it together again. James's Psychology, ch. xxvi. Sigwart's Der Begriff des Wollen's, in his Kleine Schriften. A. Alexander's Theories of the Will. Munsterberg's Die Willenshandlung. Hoffding's Psychology, ch. vii. Conceivably a being such, as has been described might advance no farther.

The reason why we may infer it is that at the lower levels of civilisation we meet with religion, in Höffding's words, "in the guise of desire." We may put the same truth in other words and say that religion is from the beginning practical.

That is to say, morality is in Höffding's view independent of religion, and prior to religion, both as a matter of logic and of history. As a matter of history of the history of religion this seems to me, for the reasons already given, to be contrary to the facts as they are known.

While we have become familiar with such a conception as the conservation of energy, Sir Oliver Lodge brings before us Professor Höffding's axiom of the "conservation of value," and applies it to the question under discussion.