442 



INDEX 



by its practitioners, 83 seq., 85 

 7iote ; theistic implications in logic 

 of its method, 273 seq. ; valid, only 

 on idealistic view of reality, 275 ; 

 logic in method of, only leads, 

 directly, to universal rational na- 

 ture, 276; but, indirectly, to society 

 of rational persons, 276; and, 

 finally, to God, 277. 



Infinite, in last resort, qualitative and 

 not quantitative, 422; always defi- 

 nite, never indefinite, 422 ; essen- 

 tially individual, 422. 



Infinite and Finite. [See Finite and 

 Infinite?^ 



Intelligence, primarily moral cogni- 

 tion, xxxvii, 38, 46, 73, 75, 174, 

 193, 276, 312, 353, 361, 401 ; self- 

 active, other than God's, embraces 

 a natural world, 325, 363 seq., 365 

 seq. 



James, Prof. W., his doctrine of 

 pluralism distinguished from Per- 

 sonal Idealism, xi, xii ; hypothetic 

 character (intentional) of his argu- 

 ment upon immortality, 280, 281 ; 

 his general philosophic aim char- 

 acterised, 284; his transmission- 

 theory fails to provide for individual 

 immortality, 285 seq. ; makes indi- 

 vidual consciousness still depend 

 upon the brain, 290 seq.; remedy 

 for this defect in his procedure 

 proposed, 295 seq., and explained 

 in detail, 299-312; his ambiguous 

 use of "chance," 322 note; real 

 presupposition in his "judgment 

 of regret," 372 seq., 377; his "di- 

 lemma of determinism " not ex- 

 haustive of the alternatives, 378. 

 [See Immortality, and Determin- 

 ism .] 



Jesus, in question between Reason 

 and Authority, must be assumed 

 real man, and to speak as man, 

 236; his word simply, capable of 

 proving what, 236, 237 ; conflict 

 of Method of Authority with spirit 

 of, 241-260; central insight of, a 



new view upon nature of God and 

 God's relation to all souls, 243 ; 

 his " secret " a new Doctrine and 

 new Temper, 243, 244; his new 

 Doctrine rightly stated as presenta- 

 tion of God as exhanstless Love, 

 but not adequately, 246 ; his for- 

 ward theistic step not simply new, 

 but revolutionary, 251 ; replaces 

 conception of God as Sovereign 

 Power, and Awful Majesty, by 

 conception as Love Impersonated, 

 without condescension, without re- 

 serves, 253 seq., cf. 248 seq.; the 

 God of, Guide and Friend instead 

 of Lord, 254 ; his doctrine of man, 

 and all souls, their absolute reality, 

 in sense of their complete freedom 

 to seek equality with God, 256; 

 liis Three Truths — God the Per- 

 fect Person, Souls immortal, Souls 

 indeed free, 256, 257 ; key to his 

 Doctrine and his Temper alike, 

 this new view of men as free, 257 

 seq. ; his words, cited to the con- 

 trary, uncritically misinterpreted, 

 260. 

 Jowett, Prof., on the De Imitatione, 

 and its excessive type of religion, 

 361, note I. 



Kant, relations to, of Personal Ideal- 

 ism, xviii-xxii, .xxxvi, 383 seq.; 

 notes primordial sociality of self- 

 consciousness, but holds it not 

 objective, and hence extralogical, 

 xxxiv; distinctly rejects monistic 

 way of escape from dilemma be- 

 tween Spinoza and Hume, xx.xiv; 

 hence relies on pure/5?(z//y to World 

 of Spirits, and so fails of objective 

 necessity, xxxv ; shows experience 

 not simple, but complex, getting 

 "form " through a priori factor, 17, 

 297 ; his " a priori " cognition not 

 outflanked by Spencer's " happy 

 thought," 18 seq.; his reply to 

 Hume not invalidated by evolu- 

 tion, 19; first to expound cosmic 

 evolution in grand detail, 20 note ; 



