[37] A criticism of Mr. John Fiske's proposed system of theology as
expounded in his work on "Cosmic Philosophy" (Macmillan & Co., 1874).
[38] Cosmic Philosophy, vol. i. pp. 87-89.
[39] Cosmic Philosophy, vol. ii. pp. 429, 430.
[40] Ibid., p. 441.
[41] Ibid., pp. 450, 451.
[42] Principles of Psychology, vol. i. pp. 159-161.
[43] We thus see that the question whether there may not be "something
quasi-psychical in the constitution of things" is a question which does not
affect the position of Theism as it has been left by a negation of the
self-conscious personality of God. But as the speculations on which this
question has been reared are in themselves of much philosophical interest,
I may here observe that, in one form or another, they have been dimly
floating in men's minds for a long time past. Thus, excepting the degree of
certainty with which it is taught, we have in Mr. Spencer's words above
quoted a reversion to the doctrine of Buddha; for, as "force is
persistent," all that would happen on death, supposing the doctrine true,
would be an escape of the "circumscribed aggregate" of units forming the
individual consciousness into the unlimited abyss of similar units
constituting the "Absolute Being" of the Cosmists, or the "Divine Essence"
of the Buddhists. Again, the doctrine in a vague form pervades the
philosophy of Spinoza, and is next clearly enunciated by Wundt.
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