Pantheism Sentence Examples

Some uncertainty may be felt whether pantheism should rank as a theism.

In the first place, it may be doubted whether to a Greek of the 6th century pantheism was nearer than monotheism.

That suggests pantheism, the usual form of such esoteric wisdom.

Persian literature after that date, and especially Persian poetry, is full of an ardent natural pantheism, in which a mystic apprehension of the unity and divinity of all things heightens the delight in natural and in human beauty.

When the existence of God is denied (atheism), or His nature is declared unknowable (agnosticism), or He is identified with nature itself (pantheism), or He is so distinguished from the world that His free action is excluded from the course of nature (deism), miracle is necessarily denied.

Accordingly his assertion of the unity of God was at the same time a declaration of the unity of Being, and in virtue of this declaration he is entitled to rank as the founder of Eleaticism, inasmuch as the philosophy of Parmenides was his forerunner's pantheism divested of its theistic element.

Determinism had other forms besides that of a crude materialism, and the direction that Malebranche succeeded in giving to speculation led only to the more complete denial of freedom and individuality in the all-devouring pantheism of Spinoza.

His pantheism had an antinomian drift; for himself and his officials he claimed impeccability; but, whatever truth there may be in the charge that among his followers were those who interpreted "love" as licence, no such charge can be sustained against the morals of Niclaes and the other leaders of the sect.

Lotze's metaphysics is thus distinguished from the theism of Newton and Leibnitz by its pantheism, and from the pantheism of Spinoza by its idealism.

The pantheism of Spinoza, combining as it did the religious and the scientific points of view, had a wide influence upon thought and culture.

This yields a characteristic type of pantheism, in the theory of the Unknowable which - rather paradoxically - is offered us.

The Greek gods being the powers of nature personified, pantheism lay nearer to hand than monotheism.

In the pantheism that thus takes the place of the old dualism there seems no place left for the individual.

Dr Smith contributed articles on Calvin, Kant, Pantheism, Miracles, Reformed Churches, Schelling and Hegel to the American Cyclopaedia, and contributed to McClintock and Strong's Cyclopaedia; and was editor of the American Theological Review (1859 sqq.), both in its original form and after it became the American Presbyterian and Theological Review and, later, the Presbyterian Quarterly and Princeton Review.

Thereupon Spinoza advanced a pantheism which supposed that bodies and souls are not, as Descartes thought, different substances, but merely attributes - the one the extension and the other the thought of one substance, Nature or God.

It remained, however, for Schelling to convert this parallelism into identity by identifying motion with the intelligence of God, and so to transform the pantheism of Spinoza into pantheistic idealism.

No realists, they came nearer to Spinozistic pantheism and to Leibnitzian monadism, but only on their idealistic side; for they would not allow that extension and body are different from thinking and mind.

On Schelling's idealistic pantheism, or the hypothesis that there is nothing but one absolute reason identifying the opposites of subjectivity and objectivity, Hegel based his panlogism.

Though the spirit and the language of Plotinus is closely allied to that of pantheism, the result of his thinking is not pantheism but mysticism.

Such a view is not pantheism but mysticism (q.v.), and should be compared with the theology of Oriental races.

Yet these two schools of Sufis were never quite similar; on Sunnite soil Sufiism could not openly impugn orthodox views, while in Persia it was saturated with Shiite heresy and the pantheism of the extreme devotees of 'Ali.

Hence, while the accusation of pantheism is frequently brought against these thinkers, the term theosophical is never used in their regard.

They excluded the Deity from all direct action upon the world, and substituted for a cosmic principle the active intellect, - thus holding a form of Pantheism.

Objections to the belief in immortality have been advanced from the standpoints of materialism, naturalism, pessimism and pantheism.

But this theism is lifeless - a " pale and shallow deism, which India has often confessed with the lips, but which has never won the homage of her heart.'" The thought of India is upon the side of pantheism.

And idealism in some cases may interpret itself in favour of pantheism rather than of theism.

The theory is a conciliation of Theism and Pantheism.

The quotation shows that this gospel was the expression of complete pantheism.

The two opposing theories express at bottom, in the phraseology of their own time, the radical divergence of pantheism and individualism - the two extremes between which philosophy seems pendulum-wise to oscillate, and which may be said still to await their perfect reconciliation.

This system he called Panentheism, a combination of Theism and Pantheism.

The great objection to pantheism is that, though ostensibly it magnifies the Creator and gets rid of the difficult dualism of Creator and Creation, it tends practically to deny his existence in any practical intelligible sense.

The materialism of Hobbes, the pantheism of Spinoza, the empiricism of Locke, the determinism of Leibnitz, Collins' necessitarianism, Dodwell's denial of the natural immortality of the soul, rationalistic attacks on Christianity, and the morality of the sensationalists - all these he opposed with a thorough conviction of the truth of the principles which he advocated.

His speculation turns, as has been said, upon the necessity of reconciling the existence and the might of evil with the existence of an all-embracing and allpowerful God, without falling into Manichaeanism on the one hand, or, on the other, into a naturalistic pantheism that denies the reality of the distinction between good and evil.

Spinoza's philosophy is a thoroughgoing pantheism, which has both a naturalistic and a mystical side.

Pantheism, indeed, is the great deceit which awaits the Age to come.

His manner of thinking is clear, calm and logical, and he has certainly given the most complete exposition of what may be called Christian pantheism.

This production is not a physical process, but an emission of force; and, since the product has real existence only in virtue of the original existence working in it, Neoplatonism may be described as a species of dynamic pantheism.

In law he was a Zahirite, in theology a mystic of the extreme order, though professing orthodox Ash`arite theology and combating in many points the Indo-Persian mysticism (pantheism).

Since by the universally accepted doctrine of karman (deed) or karmavipaka (" the maturing of deeds") man himself - either in his present, or some future, existence - enjoys the fruit of, or has to atone for, his former good and bad actions, there could hardly be room in Hindu pantheism for a belief in the remission of sin by divine grace or vicarious substitution.

This is a collection of "Reimspruche" or rhymed distichs embodying a strange mystical pantheism drawn mainly from the writings of Jakob Bdhme and his followers.

He brought his pantheism and his determinism with him to the study of Descartes from the mystical theologians of his race.

But with the Indians this speculation leads to the complete abolition of all barriers between God and man, to a mystic pantheism, and to absorption in the universal Ego, in contrast with which the world becomes an unsubstantial phantasm and sinks into nothingness.

From that position he gradually moved towards pantheism, a way of thought to which he had shown remarkable leanings when, as a schoolboy, he discoursed of Neo-Platonism to Charles Lamb, or - if we may trust his recollection - translated the hymns of Synesius.

Between pantheism and Unitarianism he seems to have balanced till his thirty-fifth year, always tending towards the former in virtue of the recoil from "anthropomorphism" which originally took him to Unitarianism.

The explanation seems to be that while on Christian grounds he repeatedly denounced pantheism as being in all its forms equivalent to atheism, he was latterly much swayed by the thought of Schelling in the pantheistic direction which was natural to him.

Toland, the inventor of the name of pantheism, was notoriously, for a great part of his life, in some sort a pantheist.

Connected with these doctrines was their famous theory of the "rehabilitation of the flesh," deduced from the philosophic theory of the school, which was a species of Pantheism, though they repudiated the name.

This theodicy of Cousin laid him open obviously enough to the charge of pantheism.

Pantheism is properly the deification of the law of phenomena, the universe God.

The God I plead for is neither the deity of Pantheism, nor the absolute unity of the Eleatics, a being divorced from all possibility of creation or plurality, a mere metaphysical abstraction.

This pantheistic doctrine harmonized thoroughly with the Stoic view of human good; but being unable to conceive substance idealistically, they (with considerable aid from the system of Heraclitus) supplied a materialistic side to their pantheism, - conceiving divine thought as an attribute of the purest and most primary of material substances, a subtle fiery aether.

The charge of blasphemy was founded on certain statements in a book published by him in 1553, entitled Christianismi Restitutio, in which he animadverted on the Catholic doctrine of the Trinity, and advanced sentiments strongly savouring of Pantheism.

This conception has been expressed in a great variety of forms (see Theism, Pantheism).

Carriere identified himself with the school of the younger Fichte as one who held the theistic view of the world which aimed at reconciling the contradictions between deism and pantheism.

A defining feature of pantheism is allegedly that God is wholly immanent.

To some extent, the pantheist too will know what to do to practice pantheism.

They affirmed the paradox of a transcendent and immanent God by rejecting both the Stoic pantheism and the Platonic cosmic dualism mentioned above.

Such are the half-hearted attempts at consistency in Cartesian thought, which eventually culminate in the pantheism of Spinoza (see Cartesianism).

For pantheism personal immortality appears a lesser good than reabsorption in the universal life; but against this objection we may confidently maintain that worthier of God and more blessed for man is the hope of a conscious communion in an eternal life of the Father of all with His whole family.

These traders were also missionaries of their religion, as indeed is every Mahommedan, and to them is due the conversion of the Malays from rude pantheism, somewhat tinctured by Hindu mythology, to the Mahommedan creed.

In physics - but in that region of speculation its positions are more perfunctory - it teaches pantheism on a quasi-materialistic basis.

The thinker who sees man confronted by the infinite non-moral forces presumed by natural pantheism inevitably predominating over the finite powers of men may appear to the modern Christian theologian or to the evolutionist as a hopeless pessimist, and yet may himself have concluded that, though the future holds out no prospect save that of annihilation, man may yet by prudence and care enjoy a considerable measure of happiness.

His view of the relation of God to his creatures is held to foreshadow the pantheism of Spinoza.

About the same time David of Dinant, in a book De tomis (rendered by Albertus De divisionibus), taught the identity of God with matter (or the indivisible principle of bodies) and nous (or the indivisible principle of intelligences) - an extreme Realism culminating in a materialistic pantheism.

Yet even on this point it learned something from the Stoics; the Neoplatonic conception of the action of the Deity on the world and of the essence and origin of matter can only be explained by reference to the dynamic pantheism of the Stoa.

But though Philo sees the difficulties of the orthodox Judaism he cannot accept pantheism or mysticism so far as to give up the personality of God (see Logos).

The subject of natural history was treated, not from the point of view of mere science, nor from that of sentiment, nor of anecdote nor of gossip, but from that of the author's fervent democratic pantheism, and the result, though, as was to be expected, unequal, was often excellent.

But a number of non-Christian religions feature a deity dying and returning, notably Mithrism and the pantheism of ancient Egypt (Osiris).

But he does not follow his idea into the details of human duty, though he passes in review fatalism, mysticism, pantheism, scepticism, egotism, sentimentalism and rationalism.

He attacks Hegelianism for its pantheism, its lowering of human personality, and imperfect recognition of the demands of the moral consciousness.

The element of agnosticism tends rather towards pantheism, just as Indian pantheism long ago tended towards agnosticism.

Pantheism does not favour free will or immortality, and may move indefinitely near to materialism.

Out of pantheism again pessimism develops.

Theologically, the Thomistic system approximates to pantheism, while that of Scotus inclines distinctly to Pelagianism.

Mysticism differs, therefore, from ordinary pantheism in that its inmost motive is religious; but, whereas religion is ordinarily occupied with a practical problem and develops its theory in an ethical reference, mysticism displays a predominatingly speculative bent, starting from the divine nature rather than from man and his surroundings, taking the symbolism of religious feeling as literally or metaphysically true, and straining after the present realization of an ineffable union.

Brahmanic pantheism and Buddhistic nihilism alike teach the unreality of the seeming world, and preach mystical absorption as the highest goal; in both, the sense of the worth of human personality is lost.

Von Hartmann thus combines "pantheism" with "panlogism" in a manner adumbrated by Schelling in his "positive philosophy."

Abelard also perceived that Realism, by separating the universal substance from the forms which individualize it, makes the universal indifferent to these forms, and leads directly to the doctrine of the identity of all beings in one universal substance or matter - a pantheism which might take either an Averroistic or a Spinozistic form.

In his treatment of the conception of matter, Duns shows that he inclined much more to the Realism which makes for pantheism than was the case with the Aristotelianism of Thomas.

It is an idealistic pantheism, which is a denial of all bodily mechanism, a reduction of everything bodily to phenomena, and an assertion that all real action is the activity of God.

At the same time pantheism almost necessarily presupposes a more concrete and less sophisticated conception of God and the universe.

Unlike the Hindu, Xenophanes inclined to pantheism as a protest against the anthropomorphic polytheism of the time, which seemed to him improperly to exalt one of the many modes of finite existence into the place of the Infinite.

Thus Xenophanes for the first time postulates a supreme God whose 2 Strictly, pantheism is to identify the universe with God, while the term "pancosmism" (rap, Kovµos, the universe) has frequently been used for the identification of God with the universe.

Their vague pantheism landed them in moral confusion, and many of them were marked by fierce fanaticism.

Cusanus thus laid himself open to the charge of pantheism, which did not fail to be brought against him in his own day.

So still more does the pantheism of Schopenhauer.