As from the
relativity of knowledge we cannot know things in themselves, but only
symbolical representations of such things, therefore things in themselves
are absolute to consciousness: but analysis shows that we cannot
conceivably predicate Difference among things in themselves, so that we are
at liberty, with due diffidence, to predicate of them No-difference: hence
the noumena of the schoolmen admit of being collected into a _summum genus_
of noumenal existence; and since, before their colligation noumena were
severally absolute, after their colligation they become collectively
absolute: therefore it is legitimate to designate this sum-total of
noumenal existence, "Absolute Being." Now there is clearly no exception to
be taken to the formal accuracy of this reasoning; the only question is as
to whether the "Absolute Being" which it evolves is absolute in the sense
required by Theism. I confess that to me this Being appears to be absolute
in a widely different sense from that in which Deity must be regarded as
absolute. For this Being is thus seen to be absolute in no other sense than
as holding--to quote from Mr. Fiske--"existence independent of the
conditions of the process of knowing." In other words, it is absolute only
as standing out of necessary relation to _human consciousness_. But Theism
requires, as an essential feature, that Deity should be absolute as
standing out of necessary relation to _all else_.
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