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Updated: May 17, 2025
Here is a world in which all is well, in spite of certain forms of death, indeed because of certain forms of death death of hope, death of strength, death of responsibility, of fear and worry, competency and desert, death of everything that paganism, naturalism, and legalism pin their faith on and tie their trust to.
It is found, not in remaining with those elements in the religious consciousness which it shares in common with naturalism and humanism, but in passing over to those which are distinctive to itself alone. It has always been true, but it is especially true at this moment, that effective preaching has to do chiefly with transcendent values.
Possibly I should not have been accorded any welcome had I been anything but an ordinary person. Let this be waived. I was as covered with "fads" as a distinguished foreigner with stars. Naturalism I wore round my neck, Romanticism was pinned over the heart, Symbolism I carried like a toy revolver in my waistcoat pocket, to be used on an emergency.
Let us have no nonsense, no topsy-turvy straining after new effects, which is so wearisome to those who love the racy naturalism of Parson Adams and Edie Ochiltree. But let us have no pessimism also. The age is against the romance of colour, movement, passion, and jollity. But it is full of the romance of subtle and decorous psychology. It is not the highest art: it is indeed a very limited art.
On the one side came the revolt of the Bohemian temperament, with its poetry of crude naturalism; on the other side came an impassioned empiricism, welcoming popular religious witnesses to the unseen, reducing science to an instrument of success in action, and declaring the universe to be wild and young, and not to be harnessed by the logic of any school.
Religion, Idealism, Naturalism, Socialism, Individualism, while calling attention to important facts in life, all fail in themselves to form adequate theories to explain life. We have given the main outlines of Eucken's arguments, but such a brief summary cannot do justice to his excellent evaluations of these theories these the reader may find in his own works.
It is worth while, however, to keep them separate, because they represent different stadia of religious and general culture; the nature gods are found in societies which have risen above the old crude naturalism, but have not yet reached the higher grade of intellectual and ethical distinctness.
The two directions in which this naturalism expresses itself, the mechanical view of the world, which endeavors to understand the universe from the standpoint of nature and all becoming from the standpoint of motion, and the intellectualistic view, which seeks to understand the mind from the standpoint of knowledge, are most intimately connected.
Take this in combination with what has been said above of Anaxagoras, and we get at any rate a suspicion that Greek naturalism gradually led its adherents beyond the naïve stage where many individual phenomena were indeed ascribed to natural causes, even if they had formerly been regarded as caused by divine intervention, but where the foundations of the popular belief were left untouched.
If now we ask why we must translate experience from a more concrete or pure into a more intellectualized form, filling it with ever more abounding conceptual distinctions, rationalism and naturalism give different replies.
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