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In panlogism, then, we find metaphysical idealism already compelled in behalf of its cardinal principle to deny the moral consciousness. But this is not all. For even were it to be admitted that mere system and order constitute the good, wholly without reference to their bearing on the concerns of life, the fact remains that even such a good does not fairly represent the character of this world.
But even the Stoics found themselves compelled to abandon the common conception of goodness. And in Spinoza the motive of panlogism is clear and uncompromising. God as the immanent order of the world is good only in that he is necessary good only in so far as he satisfies the logical interest and enables the mind to understand.
In other words, heaven, in so far as it obtains meaning, grows worldly. In the conception which may be termed panlogism, heaven is boldly removed to earth. It is identified with laws or other universals, that lie within the scope of human intelligence and control the course of nature. God is now immanent rather than transcendent; he has obtained a certain definable content.
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