438 



INDEX 



seq. ; grounded, indirectly, in total 

 world of minds, 48, 276, 352 seq. ; 

 cannot explain genuine conscience, 

 49; grounded, ultimately, in a 

 Supreme Mind, or God, 49, 277, 

 355 ; seconding conservation of 

 energy, suggests pantheism, 89 

 seq., but does not in fact require 

 this, 94 seq.; implicate of, seems 

 ever-growing reasonableness of 

 things, 270 seq., but direct conclu- 

 sion from, as result, to rationality of- 

 Eternal Cause invalid, 271 seq.; 

 method presupposed by, however, 

 makes indirect conclusion possible, 

 and demands it, 273 seq. 

 Evolutional Philosophy, discrimi- 

 nated from materialism, 2 ; a mode 

 of idealism, 2; takes two main 

 forms, 2; agnostic form of, char- 

 acterised, 2; idealistic monism, as 

 form of, 3; claims to supplant tra- 

 ditional religion, 4; relation of, to 

 Christianity, 4, 7, 50 seq. ; destroys 

 reality of the person, 6; annuls 

 freedom, and moral value in im- 

 mortality, 7; reduces minds to 

 mere effects (or else modes) of 

 Absolute, 8 ; agnostic, makes hu- 

 man person merely phenomenal, 

 14; same, rightly declares for 

 Eternal Ground of things, 25, 29, 



270 seq., and, with reserves, for a 

 development in rationality, 270, 



271 seq. 



Existence (or reality) of God, exact 

 nature of argument for, in present 

 book, 424-426, cf. 356 seq., 387, and 

 403 ; rebuttal of objections to the 

 argument, 425 seq. 



Experience, organised by a priori 

 consciousness of individual minds, 

 xiii, 30 seq., 297 seq. ; direct objects 

 of distinguished from noumenal 

 reality, 13 ; restriction of knowledge 

 to, makes noumenal reality un- 

 knowable, 16 seq. ; a priori factor 

 in, indicated, 17, and proved, 20 

 seq., 299 seq. ; factor of limitation 

 in, 49, 338; explanation of, as con- 



stituent in every mind but God, 

 363 seq.. 374. 



Faith, basis of religion, in the Method 

 of Authority, 221, 222 ; religions of, 

 as distinguished from religions of 

 Hope, and the religion of Love, 

 254; only basis for theism attain- 

 able by agnostic evolutionism, 272 ; 

 exercise of, as " will to believe," 

 defended by Prof James, 284. 



Fichte, the elder, takes monistic alter- 

 native in view of dilemma brought 

 on by Kant, xxxv, and so falls into 

 deeper one, xxxvi ; question of his 

 pantheism, 63 note. 



Final Cause, God reigns by, xiii ; 

 supremacy of, key to Personal 

 Idealism, xvii; factor in explana- 

 tion of Nature, xxi ; not consistently 

 treated by Aristotle, xxv; condi- 

 tions conception of evolution, 38 ; 

 sole complete causality, because 

 alone free, 38 ; vital cord in notion 

 of evolution, 39 seq. ; basis of 

 genuine omniscience and omnipo- 

 tence, 65 ; sole causal relation 

 between viinds, 74; definition of, 

 348 ; only clue to harmonising 

 Divine supremacy and human 

 freedom, 348 seq.; as sole mode 

 of Divine causation, key to God's 

 adorable nature, 360 ; notably dealt 

 with by Aristotle, but not com- 

 pletely, 364 seq. ; the fundamental 

 Cause of causes, 365 ; the essence 

 of freedom, 380; supreme place of, 

 in Personal Idealism, 348; twofold 

 meaning of, 391 ; error about role 

 of, corrected, 415 seq. 



Finite, no spirit is, in its defining 

 whole, 329 seq., 421 ; God, does 

 not follow from his individual dis- 

 tinctness, or his membership in 

 \\'orld of Spirits, 422; not to be 

 mistaken for the definite, 422. 



Finite and Infinite, their qualitative 

 meaning, 330 seq., 363, 373,421 seq. 



Fiske, J., his Idea of God, in Concord 

 "symposium," 56 tiote ; his ca;.- 



