INDEX 



439 



tious and correct statement of evo- 

 lutional argument lor theism, 272. 



FitzGerald, the translator of Omar 

 Khayyam, on pantheistic " suojec- 

 tivism " of existence, 3 ; on the 

 Unalterable Record, 379. 



Freedom, all proof of, comes finally 

 to proof of a priori cognition, 

 xliii seq. ; fundamental postulate of 

 Christianity, 7, 52, 74, 75, 257, 334, 

 335 ; annulled by all evolutional 

 philosophy, 7, 8; impossible, if 

 man is product of natural pro- 

 cesses, 51, 325; apparently dis- 

 credited by conservation of energy 

 and by evolution, 92, but not really 

 so, 96; essential to human good- 

 ness, and to government truly 

 divine, 317 ; not simply spontane- 

 ity, to exclusion of choice, but in- 

 clusive of both, 319; agents pos- 

 sessing, logically prior to Nature, 

 325 ; reality of, means pluralistic 

 idealism, 326; defined as eternity, 

 in sense of self-activity transcend- 

 ing time, 329, 333, 338 seq., 351 seq., 

 380; impossible, if Divine causa- 

 tion is " efficient," 331 seq., 334, 

 339. 3431 demand for moral world 

 is demand for, 337; involves power 

 to do, as well as to choose, 338 ; 

 defined as self-determination, in 

 the sense of self-definition, 351 seq., 

 hence, as power to transcend sen- 

 sory Check, 366, 369, further, as 

 self-direction according to Ideal, 

 376; a principle of renewal and 

 reform, and so of Atonement, 377; 

 contributed to by Fate, when latter 

 is kept to its proper realm, 379. 

 [See Determinism and Freedotn.] 



God, existence of, necessary in order 

 to other minds, xiii-xv, 49, 355 ; 

 immanence of, according to evolu- 

 tional philnso])hy, 2, 3 ; as imma- 

 nent, is efficient or producing cause, 

 even of other minds, 6 seq. ; per- 

 sonality of, disappears in all evolu- 

 tional philosophy, 7 ; not personal, 



unless in relation with other real 

 {i.e. free) persons, 7, 52 ; genuine 

 omnipotence of, only realised by 

 his causation being purely final, 

 65 ; relation of, to souls, must be in 

 terms (i) of pure thought, and (2) 

 of final causality, 73 seq. ; implicitly 

 dispensed with by Schopenhauer, 

 107, and by Hartmann, 109, 119; 

 expressly so, by Diihring, 123, 138 ; 

 dissipated in the " Ideal " by Lange, 

 I45i 15s ; transcends possibility of 

 presentation to the senses, 241 ; 

 early conception of, as Sovereign 

 Power, 252; Christian conception 

 of, as Father, or Impersonated 

 Love, 253, cf. 245 seq. ; central 

 member of the society of spirits, 

 256 ; governs by moral agencies 

 only, 258 ; recognises freedom of 

 other minds, 259, 268 ; not a bare 

 ideal, 269; reality of, implied by 

 tacit logic of scientific method, 273 

 seq. ; supremacy of, whether com- 

 patible, under any view, with hu- 

 man freedom, 314 seq.; not the 

 direct, much less the sole, source 

 of natural world, 325, 326 ; the rul- 

 ing Ideal, 326 seq., cf. xiii seq.; 

 demanded by eternal system of free 

 persons, 351 ; proof of, by idealistic 

 pluralism, 352-356, and this proof 

 compared with Ontological Proof, 

 356-359; exists only as primus 

 viter pares, 359; attributes of, in 

 light of eternal free system, 360, 

 361 ; exact nature of the argument 

 for, in ]5resent book, 424-426, cf. 356 

 seq., 387, and 403; rebuttal of ob- 

 jections to this argument, 425 seq. 

 [See Religion.'] 

 Goethe, his stanzas on Art, modified, 



193- 



Good, the, the first principle oi intelli- 

 gence, 40 7iote, 173 seq., 361 ; corre- 

 lation between, and the True and 

 the Beautiful, 193; distinction of, 

 from these, X94 seq. 



Gordon, Dr. G. A., his views on 

 harmony of determinism and free- 



