Spencer's grandiose cosmic formula in terms of mechanism.
John Fiske, however, an able interpreter of Spencer, reached what he called " Cosmic Theism.
An, matter, 'coii, life), in philosophy, a term applied to any system which explains all life, whether physical or mental, as ultimately derived from matter ("cosmic matter," Weldstoff).
In the modern doctrine of evolution the cosmic system appears as a natural product of elementary matter and its laws.
Now, Spencer has clearly, though unconsciously, changed the meaning of the term " phenomenon " from subjective affection of consciousness to any fact of nature, in regarding all this evolution, cosmic, organic, mental, social and ethical, as an evolution of phenomena.
His Outlines of Cosmic Philosophy, while setting forth the Spencerian system, made psychological and sociological additions of original matter, in some respects anticipating Spencer's later conclusions.
This cosmic theory is a curious combination of materialistic and abstract ideas; the influence of his master Telesio (q.v.), generally predominant, is not strong enough to overcome his inherent disbelief in the adequacy of purely scientific explanation.
Of First Principles) Spencer in a way admits this, but introduces fresh difficulties as to its relation to" Evolution.."If the two processes go on together both are tendencies, and whether there is on the whole progress or not will depend on their relative strength; neither can be universal, nor the" law "of cosmic existence, unless its coexisting rival is regarded as essentially secondary.
Again, an infinite world cannot be wholly engaged either in evolution or in dissolution, so that it is really unmeaning to discuss the universality of the cosmic process until it is settled that we have a universe at all, capable of being considered as a whole.
The gods of the pre-dynastic period may be divided into two chief groups, the tribal or local divinities and the cosmic or~ explanatory deities.
Such an intellect, named active or productive, as being the author of the development of reason in man, is the permanent, eternal thought, which is the truth of the cosmic and physical movement.
This same way of looking at the origin of the material world is illustrated in the Egyptian notion of a cosmic egg out of which issues the god (Phta) who creates the world.
We see how different this metaphysical conception is from that scientific notion of cosmic evolution in which the lower stages are the antecedents and conditions of the higher.
In the first place, his peculiar system of subjective idealism, involving the idea that time is but a mental form to which there corresponds nothing in the sphere of noiimenal reality, serves to give a peculiar philosophical interpretation to every doctrine of cosmic evolution.
It is the same thought which collected in the cosmic space the divided masses into spheres, and combined these to solar systems; the same which caused the weather-beaten dust on the surface of our metallic planet to spring forth into living forms."
The doctrine of Schopenhauer and von Hartmann is a monism of cosmic will which submerges the individual no less completely than Hegelianism, though in a different manner.
But most probably this deity had another less abstract name, and the horrible worship offered in the one temple which he really had under the Incas, accorded with his true cosmic significance as the god of the subterranean fire.
Viracocha too had a cosmic position; an old Peruvian hymn calls him " world-former, world-animator."
He supposes that this evolution does not remain cosmic, but becomes organic. In accordance with Lamarck's hypothesis, he supposes an evolution of organisms by hereditary adaptation to the environment (which he considers necessary to natural selection), and even the possibility of an evolution of life, which, according to him, is the continuous adjustment of internal to external relations.
His theory of reason brings him into contact with the German idealists: he accepts from Kant the hypothesis of synthesis and a priori categories, from Fichte the hypothesis that will is necessary to reason, from Schelling and Hegel the hypothesis of universal reason, and of an identity between the cosmic reason and the reason of man, in which he agrees also with Green and Caird.
Some sub the cosmic gods, like the sun-god Re of Heliopolis and of of rmonthis, early acquired a local in addition to their cosmic this ect.
The flex nitive animal gods are not to be confused with the animal not ns ascribed to many cosmic deities; thus when the sun-god Osii was pictured as a scarabaeus, or dung-beetle, rolling its ball Isis lung behind it, this was certainly mere poetical imagery.
And else a cosmic god might assume an animal shape through ave milation with some tribal god, as when Re was identified in I Es Horus and therefore depicted as a falcon.
Chief the rng these cosmic deities was the sun-god Re, whose supremacy V ned predestined under the cloudless sky of Egypt.
In contradistinction to the the al gods, it rarely happened that the cosmic deities enjoyed the :ult.
Certain of the carri al gods early became identified with cosmic divinities, and inst latter thus became the objects of a cult; so, for instance, in t Horus of Edfu was a sun-god, and Thoth in Hermopolis as gna was held to be the moon.
The view of the temple as the residence of the god and the conception of him as a cosmic deity, so too they often attributed to the dead a continued existence quite apart from the tomb.
The theory of the god and his Sakti as cosmic principles is perhaps already foreshadowed in the Vedic couple of Heaven and Earth, whilst in the speculative treatises of the later Vedic period, as well as in the post-Vedic Brahmanical writings, the assumption of the self-existent being dividing himself into a male and a female half usually forms the starting-point of cosmic evolution.'
It follows that philosophy is in a sense both dualist and monist; it is a cosmic dualism inasmuch as it admits the possible existence of matter as a hypothesis, though it denies the possibility of any true knowledge of it, and is hence in regard of the only possible knowledge an idealistic monism.
The most famous of the systematic exponents of evolutional utilitarianism is, of course, Herbert Spencer, in whose Data of Ethics (1819) the facts of morality are viewed in relation with his vast conception of the total process of cosmic evolution.
Female; the distinction between its permanent objects, and its occasional or recurring operations; the recognition that behind sudden manifestations of power, like the thunder-storm, there are steady forces and continuous cosmic agencies at work - lead to the gradual rise of the higher deities.