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Updated: June 18, 2025
We are immortal because he is immortal. Our consciousness is his consciousness. Our life and moral force is his, the reflection and manifestation of his being, individuation of the infinite reason which is everywhere present in the finite. In God we see the world also in a new light. There is no longer any nature which is external to ourselves and unrelated to ourselves.
Symmetry is here what metaphysicians call a principle of individuation. By the emphasis which it lays upon the recurring elements, it cuts up the field into determinate units; all that lies between the beats is one interval, one individual.
I have declared space and time to be part of the Principle of Individuation, as it is only space and time that make the multiplicity of similar objects a possibility. But multiplicity itself also admits of variety; multiplicity and diversity are not only quantitative, but also qualitative. How is it that there is such a thing as qualitative diversity, especially in ethical matters?
Of these two ways in which a man may come to know what he is, the first grasps the phenomenon alone, the mere product of the principle of individuation; whereas the second makes a man immediately conscious that he is the thing-in-itself. This is a doctrine in which, as regards the first way, I have Kant, and as regards both, I have the Vedas, to support me.
Every one recognizes the significance of the advance in particular cases of women towards a higher intellectual individuation, and the social utility of those women who have been truly the pioneers of the new freedom; but this does not lessen at all the disastrous influence of an ideal which holds up the renunciation of the natural rights of love and activities of women, and thus involves an irreparable loss to the race by the barrenness of many of its finest types.
Again, if the tendency be at once to individuate and to connect, to detach, but so as either to retain or to reproduce attachment, the individuation itself must be a tendency to the ultimate production of the highest and most comprehensive individuality.
Thus, in the identity of the two counter-powers, Life subsists; in their strife it consists: and in their reconciliation it at once dies and is born again into a new form, either falling back into the life of the whole, or starting anew in the process of individuation. Whence shall we take our beginning?
And does not this apocatastasis, this humanization or divinization of all things, do away with matter? But if matter, which is the principle of individuation, the scholastic principium individuationis, is once done away with, does not everything return to pure consciousness, which, in its pure purity, neither knows itself nor is it anything that can be conceived or felt?
Why should not the soul of the species, many faceted indeed, be nevertheless a soul like our own? Here, as in the case of Professor Metchnikoff, and in many other cases of atheism, it seems to me that nothing but an inadequate understanding of individuation bars the way to at least the intellectual recognition of the true God.
The category of unity, which we are so constantly imposing upon nature and its parts, has symmetry, then, for one of its instruments, for one of its bases of application. If symmetry, then, is a principle of individuation and helps us to distinguish objects, we cannot wonder that it helps us to enjoy the perception.
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