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Updated: May 11, 2025
This notion of an ALL-ENVELOPING NOETIC UNITY in things is the sublimest achievement of intellectualist philosophy. Those who believe in the Absolute, as the all-knower is termed, usually say that they do so for coercive reasons, which clear thinkers cannot evade. The Absolute has far-reaching practical consequences, some of which I drew attention in my second lecture.
Besides, if a man who is highly intellectual did much wrong, he should be punished in his soul, but on the intellectualist theory such a soul is immortal and cannot be destroyed. Accordingly Crescas goes back to the religious doctrine of reward and punishment as ordinarily understood. God rewards and punishes because man obeys or disobeys his will and command.
There is an unnecessary deal of marching and countermarching of instruments, an obsession with certain rhythms that becomes purely mechanical, an intensification of the contrapuntal pickings and peckings that annoy so often in the compositions of Brahms. It is Schoenberg the intellectualist, Schoenberg the Doctor of Music, not Schoenberg the artist, who obtains here.
More allowance is made for temperament, and there is less anxiety to force all spiritual life into the same mould or scheme. The sacramentalist and the non-sacramentalist, the mystic and the intellectualist, the man of feeling and the man of action, those who experience sudden changes and those who are the subjects of more gradual growth each receives his due, and neither need despise the other.
The intellectualist pins his faith to the immortality of the reason. He is content to let death deprive him of everything except the logical faculty. For the aesthete beauty alone is eternal, and his hope for the future lies in the continuance of his aesthetic sense. The materialist sees permanence only in the indestructibility of the ultimate physical constituents of his body.
Clinging as he did to the vision of a really living world, and refusing to be content with a chopped-up intellectualist picture of it, it is a pity that he should have adopted the very word that intellectualism had already pre-empted.
Thus he amuses himself with running down Luther and the Reformation in favor of the Renaissance. Of the troubles of conscience he seems to know nothing. His supreme tribunal is reason. At bottom he is Hegelian and intellectualist. But it is a splendid organization.
If time be infinitely divisible, and it must be so on intellectualist principles, they simply cannot elapse, their end cannot be reached; for no matter how much of them has already elapsed, before the remainder, however minute, can have wholly elapsed, the earlier half of it must first have elapsed.
In principle, then, the real units of our immediately-felt life are unlike the units that intellectualist logic holds to and makes its calculations with. They are not separate from their own others, and you have to take them at widely separated dates to find any two of them that seem unblent.
But I hoped ever for a revised intellectualist way round the difficulty, and it was only after reading Bergson that I saw that to continue using the intellectualist method was itself the fault.
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