INDEX 



449 



presupposition the primacy of mind 

 over Nature, g8 ; its function in re- 

 ligion, only corroborative, 99; tacit 

 logic of, presupposes theism, 273- 

 277. 



Scotus, Duns, his system of arbitrary 

 predestinationism, 333. 



Selection, Natural, only metaphori- 

 cal, 90; eventually, only to death, 

 91. 



Self-consciousness, primordial logic 

 of, xxxiii; its essentially social 

 character, xxxiii-xxxviii, 173-175, 

 331-354. 359. 384. 400 seq., 417 seq. ; 

 at bottom a conscience, 175, 310 

 s'-'Q-. 353- [See Self-definition^ 



Self-definition, involves reference to 

 other real selves, 353; number of 

 the minds determined by, 354, 363 

 note. [See Self-co}iscioiisness.'\ 



Shakespeare, on life as illusion and 

 dream, 159 ; on poesy as strict cre- 

 ation, 1S9. 



Shelley, on life as staining the eter- 

 nal light, 2S1. 



Sin, origin of, 367; is passive or ac- 

 tive acceptance of defect, 368, cf. 

 note ; fuller definitions of, 370, 371, 

 376; is grounded in freedom, 371, 

 373; is freedom's self-dishonour, 

 376; ]5rofounder freedom the eter- 

 nal Atonement for, 377, 378. 



Socrates, in doctrine, precursor of 

 Jesus, 244; in spirit, comes short 

 of him, 244. 



Space, omission of its adequate dis- 

 cussion, xxxix ; this probably cause, 

 in part, of confounding Personal 

 Idealism with Subjective, xxxix; 

 actually founded in the a priori 

 sociality of self-consciousness, 

 xxxix ; contrasted with Time, as 

 public principle vs. private, xxxix, 

 418. [See Space and Time.'] 



Space and Time, their contrast as 

 the public and private, objective 

 and subjective, principles of con- 

 tinuity, or synthesis, xxxix, 418, cf. 

 352 note and 353 ; why both neces- 

 sary Sense-Forms, and why no 



others, xxxix, cf. 438. [See, also, 

 Tune and Space.] 



Spencer, his philosophy an expres- 

 sion of new consensus of the times, 

 4; limits evolution to phenomena, 

 13; holds to empirical origin and 

 limits of all ideas, 17; would ex- 

 plain necessary ideas away by evo- 

 lution, 18; his "happy thought" 

 fails to dispose of Kant, 19-21 ; 

 falls into contradiction by use of 

 his " criterion of truth," 23 seq. ; 

 rightly makes Noumenal Energy 

 essential to evolution, 25, 29; his 

 " criterion " proves necessity and 

 infinity of Time, 47. 



Spinoza, notes, with Leibnitz, the 

 other-referent character of self- 

 consciousness, xxxiv; whether a 

 pantheist, 63 note ; rejects extrava- 

 gant claims of scientific method, 

 95 ; reminiscence of, in Hartmann, 

 III; his infinitum imaginationis, 

 X2rj\ on causa sui and the eternal, 



339- 



Spirit, or intelligent being, essentially 

 infinite, 422 seq. ; true meaning of 

 finitude in the " finite" spirit, 423; 

 contrast, in this regard between 

 God and other spirits, 423-424. 



Spirits, World of, the true Unmoved 

 Mover, xv; the true meaning of 

 consciousness, 172; involved in 

 self-definition, 353 ; object of the 

 Vision Beatific, 361. [See Mind, 

 and Peisoni\ 



Stewart, Balfour, on "waste-heap" 

 of cosmic energy, 89. 



Stoics, among undoubted pantheists, 

 63 ; their " city of God," 361. 



Struggle for Existence, the metaphor 

 in, 90; discredit of, by Diihring, 

 132. 



Survival of Fittest, like " natural se- 

 lection" an extravagant metaphor, 

 90; in end, only true of Whole, 

 91 ; seems thus to mean panthe- 

 ism, 91. 



Systematic exposition, absence of, 

 from present essays does not mean 



