INDEX 



437 



"creation," 348-356, and neither 

 atheism, 351 seq., nor pol)rtheism, 

 361 seq., is real ; harmony of, found 

 in universal self-determination, 

 356-361, and union of both in every 

 spirit, 369 ; their harmony a har- 

 mony of opposed aspects of rational 

 self-activity, 375, and not a harmony 

 by any " soft " determinism, 377. 

 Diihring, life-sketch of, 103, 104 ; ma- 

 terialist and optimist, 121 ; why 

 leading materialist, 122; maintains 

 The Actual, or world of sense, to 

 be the Absolute, 123 ; conceives 

 Actual as under polar union be- 

 tween Permanence and Change, 123, 

 124 ; reflects Hegel in this, or early 

 Greek philosophy, 123 7iote ; iden- 

 tifies method and organon of phi- 

 losophy with those of science, 125 ; 

 makes consciousness not copy of 

 things, but their real outgrowth, 

 reproducing world-process, 126; 

 seems reminiscent of Leibnitz, 127 

 note ; his Natural Dialectic, 127; 

 his attack on Kant's antinomies, 

 129; his universal logic, as me- 

 chanics of Nature, 130 ; his Three 

 Laws, as the key to all philosophy, 

 130; his Critical History of Me- 

 chanics, 130 note ; rejects the prin- 

 ciple of persistence of force, 131, 

 and the Darwinian " pseudo-law " 

 of struggle for life, 132; his Worth 

 of Life, 132; his optimistic results, 

 133; his principle of " cosmic emo- 

 tion," 134; his ethical principle, 

 135 ; his sociology, 135 seq. ; his 

 philosophy of history, 137 ; his phi- 

 losophy of religion, 138 ; his system 

 fails by construing the Absolute 

 with relative categories, 139, 140; 

 his attack on Kant no better than a 

 petitio, 140, 141 ; self-contradiction 

 of his ethics, 141, 142; his results 

 really egoistic and pessimistic, 

 142. 



Edwards, Jonathan, key to his theo- 

 logical genius, 315 ; on consistent 



predestinationism, 336 ; on freedom 

 as power to do, 338. 



Emerson, on the omnipresent Power, 

 not to be eluded, 8 ; on the literally 

 creative power of art, 189 ; on the 

 unity between the Beautiful and 

 human nature, 190; on Time as 

 touchstone of poetic power, 216. 



Empiricism, its method traced to its 

 real presuppositions, 34 seq., 273 

 seq. ; its method as employed and 

 construed by its experts, 83 seq. ; 

 its self-dissolution, as seen through 

 Hume, 178. 



Energy, Conservation of. [See C071- 

 servation of Energy ?[ 



Eternity, not merely everlastingness, 

 351 seq.; philosophic meaning of, 

 352, cf. 338-339. 412 seq. and 421 ; 

 proofs of, in the individual, 414- 

 416 ; identical, in last analysis, with 

 cognition a priori, 416, and hence 

 with Freedom, 417; not to be con- 

 founded with Preexistence,4i3 seq., 

 421. 



Evil, natural, originates in the pure 

 logic of self-definition, 362 seq., 

 367; moral, consists in passive or 

 active acceptance of natural, 368 ; 

 junction of both with ideality, 

 source of sense of Alternative, 369 

 seq. ; referable, not to God, but to 

 the minds other than God, 392. 



Evolution, World of Spirits (or ideal- 

 istic pluralism) the ground of, .w ; 

 limited to phenomena, 13 seq. ; 

 scientific, interrupted between In- 

 organic and Organic, 26, 27 ; also 

 between physiological and logical 

 genesis, 28 ; cannot cross gulf be- 

 tween Unknowable and explana- 

 tion, 29,30 ; conception of, analysed 

 to its mental presuppositions, 31 

 seq. ; fact of, has proximate ground 

 in human nature, 31, 42; cannot 

 attain to noumenal reality of mind, 

 43 seq. ; has direct ground in each 

 individual mind, 45 ; cannot ex- 

 plain, on contrary presupposes, 

 consciousness of Time, 46, cf. 18 



