THE PHILOSOPHY OF JOSIAH ROYCE (HACKETT CLASSICS) BY JOSIAH ROYCE, JOHN K. ROTH
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Review There's nothing available that I know of that comes as close to representing the range of Royce's works. . . . --John H. Lavely
THE PHILOSOPHY OF JOSIAH ROYCE (HACKETT CLASSICS) BY JOSIAH ROYCE, JOHN K. ROTH PDF
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THE PHILOSOPHY OF JOSIAH ROYCE (HACKETT CLASSICS) BY JOSIAH ROYCE, JOHN K. ROTH PDF
"There's nothing available that I know of that comes as close to representing the range of Royce's works..." -- John H Lavely ● ● ● ● ● ● ●
Sales Rank: #1142909 in Books Published on: 1982-05-01 Original language: English Number of items: 2 Dimensions: 8.50" h x 5.50" w x 1.00" l, 1.10 pounds Binding: Paperback 429 pages
Review There's nothing available that I know of that comes as close to representing the range of Royce's works. . . . --John H. Lavely
Most helpful customer reviews 1 of 1 people found the following review helpful. A SELECTION OF THE WRITINGS OF THIS AMERICAN IDEALIST PHILOSOPHER By Steven H Propp A SELECTION OF THE WRITINGS OF THIS AMERICAN IDEALIST PHILOSOPHER Josiah Royce (1855–1916) was an American Idealist philosopher. This book contains selections from his books “The Religious Aspect of Philosophy”; “Studies in Good and Evil”; “The World and the Individual”; “The Philosophy of Loyalty”; “The Problem of Christianity”; and “The Hope of the Great Community.” He states, “religion… had to do with action. It is impossible without some appearance of moral purpose… Not only does religion teach devotion to a moral code, but the means that it uses to this end include a more or less complete theory of things. Religion says not merely DO AND FEEL, but also BELIEVE. A religion tells us about the things that it declares to exist, and most especially it tells us about their relations to the moral code and to the religious feeling. There may be a religion without the supernatural, but there cannot be a religion without a theoretical element, without a statement of some supposed matter of fact, as part of the religious doctrine. These three elements, then, go to constitute any religion. A religion must teach some moral code, must in some way inspire a strong feeling of devotion to that code, and in so doing must show something in the nature of things that answers to the code or that serves to reinforce the feeling. A religion is therefore practical, emotional, and theoretical; it teaches us to do, to feel, and to believe, and it reinforces the belief as a means to its teaching of the action and of the feeling.” (Pg. 36-37)
He continues, “[Religion] seeks not merely the truth, but the inspiring truth. It defines for itself goodness, moral worth, and then it asks, ‘What in this world is worth anything?’ Its demands in this regard are boundless. It will be content only with the best it can find. Having formulated for itself the ideal of worth, it asks at the outset: ‘Is there then, anywhere in the universe, any real thing of Infinite Worth?’ If this cannot be found, then and only then will religious philosophy be content with less. Then it will ask, ‘What in this world is worth most?’ It cannot make realities, but it is determined to judge them. It cannot be content with blind faith, and demands the actual truth as much as theoretic philosophy demands it; but religious philosophy treats this truth only as the material for its ideal judgments. It seeks the ideal among the realities.” (Pg. 40) He says, “The world, then, as a whole, is and must be absolutely good, since the infinite thought must know what is desirable, and knowing it, must have present in itself the true objects of desire. The existence of any amount of pain or of other evil, of crime or of baseness in the world as we see it, is, thus viewed, no evidence against the absolute goodness of things, rather a guaranty thereof. For all evil viewed externally is just an evidence to us finite beings that there exists something desirable, which we have not, and which we just now cannot get. However stubborn this evil is for us, that has naught to do with the perfection of the Infinite. For the infinite did not make this evil, but the evil, together with the making of it, which indeed was also in its separateness evil--all this is a phenomenon for the infinite thought, which, in knowing this evil, merely knows the absolute desirableness of that which it also possesses, namely, the absolutely good.” (Pg. 82) He summarizes, “You may observe already… of the particular form of Idealism to be developed in these lectures, two principal features. First, Our account of the nature of Being, and of the relation between Idea and Being, is to be founded explicitly upon a theory of the way in which ideas possess their own meaning. Secondly, Out theory of the nature of Meaning is to be founded upon a definition in terms of Will and Purpose. We do not indeed say, Our will causes our ideas. But we do say, Our ideas now imperfectly embody our will. And the real world is just our whole will embodied.” (Pg. 131) He goes on, “The whole meaning… the Reality, will prove to be… a place where there is no definite life, nor yet a whole that absorbs definition, but a whole … that is an individual system of rationally linked and determinate… ethically free individuals, who are nevertheless One in God. It is just because all meanings, in the end, will prove to be internal meanings, that this which the internal meaning most loves, namely the presence of concrete fulfillment, of life, of pulsating and originative will, of freedom, and of individuality, will prove, for our view, to be of the very essence of the Absolute Meaning of the world. This, I say, will prove to be the sense of our central thesis…” (Pg. 134) He states, “You are in God, but you are not lost in God.” (Pg. 157) He goes on, “here and now your individuality in your act IS your freedom. This your freedom is your unique possession. Nowhere else in the universe is there what here expresses itself in your conscious being. And this is true of you…just because of the very uniqueness of the whole divine life. For all is divine, all expresses meaning. All meaning is absolutely expressed… Therefore are you in action Free and Individual, just because the unity of the divine life… implies in every finite being just such essential originality of meaning as that of which you are conscious. Arise then, freeman, stand forth in thy world. It is God’s world. It is also thine.” (Pg. 160) He suggests, “Perfection, in the moral sense, is something still to be sought, it cannot be merely found. The best world for a moral agent is one that needs him to make it better. The purely
metaphysical consciousness in vain, therefore, says of the good, IT IS. The moral consciousness insists upon setting higher than every such assertion the revolve, LET IT BE. The moral consciousness declines to accept, therefore, any metaphysical finality. It rejects every static world. It is dynamic.” (Pg. 207) He argues, “In the temporal world… the evil-doer’s will is… possessed of a measure, both of individuality and of freedom… What it produces is, in its temporal reality as this act or series of finite acts, an evil. This evil is due to the evildoer, and without his choice it need not have occurred at all. Therefore, any free moral agent… may either choose or avoid evil deeds by choosing to attend to the good that he now knows, or to narrow his attention and ignore this good. Consequently, such an agent’s own world… is, for our doctrine, as for an opponent’s doctrine, a world which this finite agent can make worse or better if he chooses… AS he chooses.” (Pg. 225) He asserts, “Now from our point of view, God is a Person. Temporally viewed, his life is that of the entire realm of consciousness in so far as… this consciousness of the universe passes from instant to instant of the temporal order, from act to act, from experience to experience, from stage to stage. Eternally viewed, however, God’s life is the infinite whole that includes this infinite temporal process, and that consciously surveys it as one life, God’s own life. God is thus a Person, because, for our view, he is self-conscious, and because the Self of which he is conscious is a Self whose eternal perfection is attained through the totality of these ethically significant temporal strivings, these processes of evolution, these linked activities of finite Selves.” (Pg. 248) He explains, “in God, every individual Self… eternally possesses a form of consciousness that is wholly other than this present flickering form of moral consciousness. And now, precise such an assertion is indeed the beginning of a philosophical conception of Immortality. In brief… we assert that individuality is real, and belongs to all our life, but that individuality does not appear to us real individuality in our present human form of consciousness. We accordingly assert that our life, as hid from us now, in the life of God, has another form of consciousness than the one we now possess…” (Pg. 259) He comments, “Christianity is, in its essence, the most typical, and… the most highly developed religion of loyalty… this very fact about the meaning and the value of universal loyalty is one which the Apostle Paul learned in and from the social and religious life of the early Christian communities, and then enriched and transformed through his own work as missionary and teacher…. The religion of loyalty, the doctrine of the salvation of the otherwise hopeless lost individual through devotion to the life of the genuinely real and Universal Community, must survive, and must direct the future both of religion and mankind, if man is to be saved at all.” (Pg. 352) Later, he adds, “Over against this natural ineffectiveness in serving the community, and over against this rebellion, there has always stood the interest which has taught me what I nowadays try to express by teaching that we are saved through the community.” (Pg. 406) Royce has nearly been forgotten in even contemporary American philosophy; but he was a younger contemporary of William James, with whom he taught at Harvard. This generous selection of his writings is an excellent way for the student to become acquainted with his philosophy. 0 of 0 people found the following review helpful. A Philosopher For All who believe the world is real and things matter. By The Eagle A much neglected philosopher of the early 1900's. A great contrast to Dewey et. al. If Royce had
equal time with the "progressives" the country might be much different today. 0 of 0 people found the following review helpful. Five Stars By Daniel Hugger Nice anthology and a fine introduction to Royce. See all 3 customer reviews...
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