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Updated: May 6, 2025
Its having the all-inclusive form gave to it an essentially heterogeneous nature from ourselves. And this great difference between absolutism and pluralism demands no difference in the universe's material content it follows from a difference in the form alone. The all-form or monistic form makes the foreignness result, the each-form or pluralistic form leaves the intimacy undisturbed.
This is the hypothesis of NOETIC PLURALISM, which monists consider so absurd. Since we are bound to treat it as respectfully as noetic monism, until the facts shall have tipped the beam, we find that our pragmatism, tho originally nothing but a method, has forced us to be friendly to the pluralistic view.
This forms one permanent inferiority of pluralism from the pragmatic point of view. It has no saving message for incurably sick souls. Absolutism, among its other messages, has that message, and is the only scheme that has it necessarily. That constitutes its chief superiority and is the source of its religious power.
The next step was to show that there is only one God, and that this one God is simple and not composite, and that he is incorporeal. The unity in the sense of uniqueness was shown by pointing out that dualism or pluralism is incompatible with omnipotence and perfection attributes the possession of which by God was not considered to require proof.
But one as we are in this material sense with the absolute substance, that being only the whole of us, and we only the parts of it, yet in a formal sense something like a pluralism breaks out.
That was enough, and there was a turn of the wheel against the omnivorous state in favor of several new forms of pluralism. But this time society was to swing back not to the atomic individualism of Adam Smith's economic man and Thomas Jefferson's farmer, but to a sort of molecular individualism of voluntary groups.
Milton's Theology was the most personal creation that any great poet has ever dared to launch upon more personal even than the Theology of Milton's favourite Greek poet, Euripides. Milton's feeling for the more personal, more concrete aspects of "God" goes entirely well with the rest of his philosophy. At heart he was a savage Dualist, who lapsed occasionally into Pluralism.
The two types of witnessing are here palpably non-identical. We get a pluralism, not a monism, out of them. In my psychology-chapter I had resorted openly to such pluralism, treating each total field of consciousness as a distinct entity, and maintaining that the higher fields merely supersede the lower functionally by knowing more about the same objects.
William James doubted it and so frankly adopted Pluralism which is perhaps just a way of saying that we cannot reconcile the contending forces in our world order with one over-all-controlling power as his solution of the problem. Josiah Royce has valiantly maintained, through long and subtle argument, the goodness of the whole despite the evil of the incidental.
Pragmatically interpreted, pluralism or the doctrine that it is many means only that the sundry parts of reality may be externally related. Everything you can think of, however vast or inclusive, has on the pluralistic view a genuinely 'external' environment of some sort or amount. Things are 'with' one another in many ways, but nothing includes everything, or dominates over everything.
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