Contents
A.
Abstraction, comparative and immediate, 187-189; 362-364.
Æschylus, his conception of the Supreme Divinity, 146; his recognition of human guilt, and need of expiation, 515-517.
Ætiological proof of the existence of God, 487-489.
Anaxagoras, an Eclectic, 311; in his physical theory an Atomist, 312; taught that the Order of the universe can only be explained by Intelligence, 312; his psychology, 313; the teacher of Socrates, 313.
Anaximander, his first principle the infinite, 290; his infinite a chaos of primary elements, 290.
Anaximenes, a vitalist, 286; his first principle air, 287.
Aristotle, his opinion of the popular polytheism of Greece, 157; his classification of causes, 280, 404, 405; his misrepresentations of Pythagoras, 299; his classification of the sciences, 389; his Organon, 389-394; his Logic, 394-403; his Theology, 404-417; his Ethics, 417-421; his Categories, 395; his logical treatises, 396; on induction and deduction, 396-398; his psychology, 398, 401; on how the knowledge of first principles is attained, 394, 402, 403; on Matter and Form, 405-408; on Potentiality and Actuality, 408-412; his proof of the Divine existence, 412-415; on the chief good of man, 419, 420; his doctrine of the Mean, 420, 421; defect of his ethical system, 505.
[ Ἀρχαί], or first principles, the grand object of investigation in Greek Philosophy, 271, 274, 279, 280.
Athenians, criticism on Plutarch’s sketch of their character, 45; their vivacity, 45; love of freedom, 46—and of country, 46; private life of, 47; intellectual character of, 48; inquisitive and analytic, 48; rare combinations of imagination and reasoning powers, 49; religion of, 98; the Athenians a religious people, 102; their faith in the being and providence of God, 107; their consciousness of dependence on God, 110, 116; their religious emotions, 117; their deep consciousness of sin and guilt, 122-124; their sense of the need of expiation, 124, 125; their religion exerted some wholesome moral influence, 162, 163.
Athens, topography of 27; the Agora, 28; its porticoes, 29; the Acropolis, 30; its temples, 31; the Areopagus, 33; sacred objects in, 98, 99; images of the gods, 99; localities of schools of philosophy in, 266-268.
Attica, geographical boundaries of, 26; a classic land, 34; its geographical and cosmical conditions providentially ordained for great moral ends, 34, 35; soil of, not favorable to agriculture, 40—necessitated industry and frugality, 41; the climate of, 41—its influence on the mental character of the people, 42.
B.
Bacon, his assertion that the search after final causes had misled scientific inquirers, 222.
C.
Categories of Aristotle, 395.
Causality, principle of, 189; assailed by the Materialists, 194—especially by Comte, 203-209; the intuition of power a fact of immediate consciousness, 204; consciousness of effort the type of all force, 211; Aristotle on Causality, 413; ætiological proof of existence of God, 487-489.
Cause, origin of the idea of, 204, 205.
Causes, Aristotle’s classification of, 280, 404, 405.
Chief good of man, Aristotle on, 419, 420.
Cleanthes, his hymn to Jupiter, 452, 453.
Comte, his theory of the origin of religion, 57-65; his doctrine that all knowledge is confined to material phenomena, 203; denies all causation, both efficient and final, 203-214.
Conditioned, law of the, 227, 228; is contradictory, 250; as a ground of faith, meaningless and void, 251.
Cosmological proof of the existence of God, 489, 490.
Cousin, his theory that religion had its outbirth in the spontaneous apperceptions of reason, 78-84; criticism thereon, 84-86.
Criterion of truth, Plato’s search after, 333, 334.
Cudworth, his interpretation of Grecian mythology, 139, 143.
Cuvier, on final causes, 216, 222.
D.
Darwin, his inability to explain the facts of nature without recognizing design, 221, 222.
Democritus, taught that atoms and the vacuum are the beginning of all things, 292; an absolute materialist, 293.
Dependence, consciousness of, the foundation of primary religious emotions, 110-113.
Development, law of mental, 478; three successive stages clearly marked, in the individual, 478—in the universal mind of humanity, 479, 480; (1) in the field of Theistic conceptions, 481-494; (2) in the department of morals, 495-509; (3) in the department of religious sentiment, 509-522.
Dialectic of Plato, 353-369.
Dogmatic Theologians, assert that all our knowledge of God is derived from the teaching of the Scriptures, 86,167; cast doubt upon the principle of causality, 253-255—upon the principle of the unconditioned, 255-257—upon the principle of unity, 258-261—and upon the immutable principles of morality, 261-263.
Dynamical or Vital school of ancient philosophers, 282-289.
E.
Eclecticism of Anaxagoras, 311.
Emotions, the religious, 117-122; sentiment of the Divine exists in all minds, 119-121; also instinctive yearning after the Invisible, 121, 122.
Empedocles, a believer in one Supreme God, 153.
Epicurus, his theory of the origin of religion, 56, 57; his Ethics, 427-432; his Physics, 433-438; taught that pleasure is the chief end of life, 428—that ignorance of nature is the sole cause of unhappiness, 432—that Physics and Psychology are the only studies conducive to happiness, 432—that the universe is eternal and infinite, 433—that concrete bodies are combinations of atoms, 434—that atoms have spontaneity, 436, and some degree of freedom, 436, 437; the parts of the world self-formed, 437, 438; plants, animals, and man are spontaneously generated, 438; a state of savagism the primitive condition of man, 439; his Atheism, 441; his Psychology, 442-444; the soul material and mortal, 445, 446.
Eternity, Platonic notion of, 349 (note), 372, 373.
Eternity of Matter, how taught by Plato, 371-373; distinctly affirmed by Epicurus, 433.
Eternity of the Soul, Plato’s doctrine of, 373-375.
Ethical ideas and principles, gradual development of, 495, 496; (1) the age of popular and unconscious morals, 497, 498; (2) the transitional or sophistical age, 498-500; (3) the philosophic or conscious age, 500-506.
Ethics of Plato, 383-387, 502-505; of Aristotle, 417-42l; of Epicurus, 427-432; of the Stoics, 454, 456.
Expiation for sin, the need of, 124; universally acknowledged, 124—especially in Grecian mythology, 125—and in the language of Greece and Rome, 125.
F.
Facts of the universe, classification of, 175-177.
Fathers, the early, recognized the propædeutic office of Greek philosophy, 473-475.
Feeling, theories which ground all religion on, 70-74; its inadequacy, 74-78.
Final Causes, impossibility of interpreting nature without recognizing, 221, 222; the assumption of final causes a means of discovery, 222, 223; Cuvier on, 216, 222; argument of Socrates from, 320-324; Plato on, 380-382; Aristotle on, 405, 413, 414; teleological proof of the existence of God, 490, 491.
Force, the idea of, rejected by Comte, 207.
Forces, all of one type, and that type mind, 211.
Freedom, human, 19; exists under limitations, 20; both admitted and denied by Comte, 208, 209; of Will, as taught by Plato, 386, 387; admitted by Epicurus, 486.
G.
Geoffrey St. Hilaire, his pretense of not ascribing any intentions to nature, 216, 217.
Geography and History, relations between, 14; opposite theories concerning, 15; theory of Buckle, 16—of Ritter, Guyot, and Coubin, 16; the relation one of adjustment and harmony, 16.
God, universality of idea of, 89; Athenians believed in one God, 107, 147, 148; idea of God a common phenomenon of human intelligence, 168, 169; the development of this idea dependent on experience conditions, 169-172; the phenomena of the universe demand a God for their explanation, 172-175: there are principles revealed in consciousness which necessitate the idea of God, 184-189; proofs of the existence of God employed by Aristotle, 412-416—by Socrates, 320-324; views of God entertained by the Stoics, 452, 453; logical proofs of the existence of God developed by Greek philosophy, 487-494; gradual development of Theistic conception, 481-487.
Gods of Grecian Mythology, how regarded by the philosophers, 151-157; views of Plato regarding them, 383.
Great men, represent the spirit of their age, 20; the creation of a providence interposing in history, 21.
Greece, its geographical relations favorable to free intercourse with the great historic nations, 35—to commerce, 36—to the diffusion of knowledge, 36—and to a high degree of civilization, 36; peculiar configuration of Greece conducive to activity and freedom, 36-38—and independence, 38; natural scenery, 43—its influence on imagination and taste, 44.
Greek Civilization, a preparation for Christianity, 465-468.
Greek Language, a providentially prepared vehicle for the perfect revelation of Christianity, 468-470.
Greek Philosophy, first a philosophy of Nature, 271, 281, 282; next a philosophy of Mind, 271, 316-318; lastly a philosophy of Life, 271, 422; prepared the way for Christianity, 457-522.
Greeks, the masses of the people believed in one Supreme God, 147, 148.
Guilt, consciousness of, a universal fact, 122, 123; recognized in Grecian mythology, 123, 124; awakened and deepened by philosophy, 513-518.
H.
Hamilton, Sir W., teaches that philosophic knowledge is the knowledge of effects as dependent on causes, 224, 225; and of qualities as inherent in substances, 225, 226; and yet asserts all human knowledge is necessarily confined to phenomena, 227; his doctrine of the relativity of all knowledge, 227, 229-236; his philosophy of the conditioned, 228; conditional limitation the law of all thought, 236-242; the Infinite a mere negation of thought, 242-246; asserts we must believe in the infinity of God, 246; takes refuge in faith, 247; faith grounded on the law of the conditioned, 243, 249—that is, on contradiction, 249, 250.
Hegel, his philosophy of religion, 65-70.
Heraclitus, his first principle ether, 288; change, the universal law of all existence, 288; a Materialistic Pantheist, 289.
Hesiod, on the generation of the gods, 142.
Homer, his conception of Zeus, 144, 145.
Homeric doctrine of sin, 513,514.
Homeric theology, 143-145, 509, 510.
Humanity, fundamental ideas and laws of, 18; developed and modified by exterior conditions, 19; the most favorable conditions existed in Athens.
I.
Idealism, furnishes no adequate explanation of the common belief in an external world, 193,199—and of a personal self, 200-202; Cosmothetic Idealism, 305; absolute Idealism, 305.
Ideas, Platonic doctrine of, 334-337; Platonic scheme of, 364-367.
Images of the gods, how regarded by Cicero, 129—by Plutarch, 129; the heathens apologized for the use of images, 159.
Immortality of the soul, taught by Socrates, 324—and by Plato, 375, 376; denied by Epicurus, 444-446.
Incarnation, the idea of, not unfamiliar to heathen thought, 512.
Induction, the psychological method of Plato, 356, 357.
Induction and Deduction, Aristotle on, 397, 398.
Infinite, the, not a mere negation of thought, 242-244; known as the necessary correlative of the finite, 245; as comprehensible in itself, as the finite is comprehensible in itself, 246; in what sense known, 252.
Infinite Series, the phrase, when literally construed, a contradiction, 181,182.
Infinity, qualitative and quantitative, 239; qualitative infinity possessed by God alone, 184, 239.
Intentionality, principle of, 190; denied by Materialists, 194; a first law of thought, 221-223; recognized by Socrates, 320-324.
Ionian School of Philosophy, a physical and sensational school, 281; subdivided into Mechanical and Dynamical, 282, 283.
Italian School of Philosophy, an Idealist school, 281; subdivided into the Mathematical and Metaphysical, 282, 296.
J.
Jacobi, his faith-philosophy, 71.
K.
Knowledge, Hamilton’s doctrine of relativity of, 229-236; opposite theories of knowledge among ancient philosophers, 330, 331; the tendency of these theories, 332; Plato’s theory of, 333, 334; Plato’s science of real knowledge, 337, 338.
L.
Language, inadequate to convey the idea of God, 92-94; Greek language the best medium for the Christian revelation, 468-470.
Leucippus, his first principles atoms and space, 291; a pure Materialist, 292.
Logic of Aristotle, 394-403.
Logical Treatises of Aristotle, 395, 396.
Lucretius, the expounder of the doctrines of Epicurus, 426,427; his account of the origin of worlds, 437, 438; of plants, animals, and man, 438.
M.
Mansel, bases religion on feeling of dependence, 72—and sense of obligation, 73.
Materialists deny the principle of causality, 194, 203—and of intentionality or final cause, 211-225; Anaximander, Leucippus, and Democritus belong to the materialistic school, 286-293: Epicurus a materialist, 442-446.
Mathematical Infinite, not absolute, 179, 180; capable of exact measurement, therefore limited, 180; infinite sphere, radius, line, etc., self-contradictory, 180, 181.
Matter, did Plato teach the eternity of? 371-373; the doctrine of the Stoics concerning matter, 449 (note).
Matter and Form, Aristotle on, 405-408.
Mean, Aristotle’s doctrine of the, 420.
Mediator, consciousness of the need of a, awakened by Greek philosophy, 509-513.
Metaphysical thought, law of its development, 478-480; three different stages in the individual mind, 478, 479; and in the universal consciousness of our race, 479.
Metempsychosis regarded by Plato as a mere hypothesis, 376 (note).
Mill, J. S., his doctrine that all knowledge is confined to mental phenomena, 193; his definition of matter, 196; his views of personal identity, 196, 197; his theological opinions, 197.
Miracles, not designed to prove the existence of God, 95.
Moral principles, universal and immutable, which lead to the recognition of a God, 190; the Dogmatic Theologians seek to invalidate the argument therefrom, 261-263.
Mystics, base all religious knowledge on internal feeling, 70.
Mythology, philosophy of Greek, 134-139; Cudworth’s interpretation of, 139-143; recognized the consciousness of guilt and need of expiation, 123-125.
N.
National Character, a complex result, 17; conjoint effect of moral and physical influences, 17; human freedom not to be disregarded in the study of, 20; influence of geographical surroundings, 23—of climate and natural scenery, on the pursuits and mental character of nations, 23—on creative art, 24—and literature of nations, 25.
Nations, individuality of, 22; determined mainly from without, 22.
Natural Realism, 305; Anaxagoras a natural realist, 311-313.
Nature, interpreted by man according to fundamental laws of his reason, 133.
O.
Obligation, the sense of, lies at the foundation of religion, 115.
Ontological proof of the existence of God, 491-493.
Ontology, of Plato, 369-379; the subject-matter of the world of sense, 370-373; the permanent substratum of mental phenomena, 373-376; the first Principle of all principles—God, 377-379, 491-493.
Optimism of Plato, 382.
Order of the Universe, had it a beginning, or is it eternal? 178-184.
Order, principle of, pervades the universe, 220, 221; recognized by Pythagoras, 301; Cosmological proof of the existence of God, 489, 490.
P.
Parmenides, his theory of knowledge, 307-308; a spiritualistic Pantheist, 308, 309.
Paul, St., at Athens, 14; his emotion when he saw the city full of idols, 100; the subject of his discourse, 101; brought into contact with all the phases of philosophic thought, 268, 269; his arrival at Athens an epoch in the moral history of the world, 472; he recognized the preparatory office of Greek philosophy, 473.
Philosophers of Athens, 101; believed in one supreme, uncreated, eternal God, 151-157; their views of the mythological deities, 158, 159; their apologies for images and image-worship, 159, 160.
Philosophic Schools, classification of, 271-273; Pre-Socratic 280-314; Socratic, 314-421; Post-Socratic, 422-456.
Philosophy, the world-enduring monument of the glory of Athens, 265, 260; defined, 270, 271; an inquiry after first causes and principles, 271, 457; not in any proper sense a theological inquiry, 273-277, 279; the love of wisdom, 384, 385.
Philosophy in its relation to Christianity, 268-270; sympathy of Platonism, 268; antagonism of Epicureanism and Stoicism, 269; the Propædeutic office of philosophy, 457-524—recognized by St. Paul, 473—and many of the early Fathers, 473-475; philosophy undermined Polytheism, and purified the Theistic idea, 481-487; developed the Theistic argument in a logical form, 487-494; it awakened Conscience and purified the Ethical idea, 495-506; demonstrated the insufficiency of reason to elaborate a perfect ideal of moral excellence, 506-509; awakened in man the sense of distance from God, and the need of a Mediator, 509-513; deepened the consciousness of sin, and the desire for a Redeemer, 513-522; the history of philosophy a confirmation of the truth of Christianity, 522-524.
Philosophy of Religion, 53; based on the correlation between Divine and human reason, 458-462.
Plato, condemns the poets for their unworthy representations of the gods, 130-132; his views of the gods of Grecian mythology, 154-157: the sympathy of his philosophy with Christianity, 268: followed the philosophic method of Socrates, 328; his moral qualifications for the study of philosophy, 328, 329; his literary qualifications, 329, 330; his search after a criterion of truth, 333, 334; his doctrine of Ideas, 334-337; his science of real knowledge, 337, 338; his answer to the question, What is Science? 338, 339; his Psychology 339-352; his scheme of the intellectual powers, 345; on the nature of the soul, 350; his dialectic, 353-369; his grand scheme of ideas, 364-367; his Ontology, 369-379; on the creation of time, 372; did he teach that matter is eternal? 371, 372; on the eternity of the rational element of the soul, 373-375; on the immortality of the soul, 375, 376; on God as the First Principle of all principles, 377-379; his Physics, 380-383; his Ethics, 383-387, 502-505; defects of his ethical system, 518; his philosophy not derived from Jewish sources, 476; felt the need of a superhuman deliverer from sin and guilt, 519-521.
Plutarch, his sketches of Athenian character, 44; criticism on, 45; on the universality of prayer and sacrifice, 115.
Poets, the Greek, believed in the existence of one uncreated Mind, 141; their theogony was a cosmogony, 142; the theologians of Greece, 274, 275.
Polytheism, Greek, a poetico-historical religion of myth and symbol, 134; its immoralities, 160, 161; undermined by Philosophy, 484-487.
Post-Socratic Schools, classification of, 425; a philosophy of life, 422-424.
Potentiality and Actuality, Aristotle on, 408-412.
Prayer, natural to man, 115.
Preparation for Christianity, not confined to Judaism alone, 464, 465; Greek civilization also prepared the way for Christ, 465-468; Greek language a providential development as the vehicle of a more perfect revelation, 468-470; Greek philosophy fulfilled a propædeutic office, 470-472.
Pre-Socratic Schools, classification of, 280-282; 295, 296.
Principles, universal and necessary, how attained by the method of Plato, 361-364, 390; how, by the method of Aristotle, 390-394, 402, 403.
Psychological analysis, logical demonstration of the existence of God begins with, 170; reveals principles which in their logical development attain to the knowledge of God, 184-189.
Psychology of Heraclitus, 289; of Pythagoras, 304; of Parmenides, 307, 308; of Anaxagoras, 313; of Protagoras, 315; of Socrates, 317, 318; of Plato, 339-352; of Aristotle, 392, 398-401; of Epicurus, 442-444; of the Stoics, 453, 454.
Pythagoras, his doctrine that numbers are the first principles of things, 297; how to be interpreted, 297-304; misrepresented by Aristotle, 298-300; psychology of, 304.
R.
Reason, insufficiency of, to elaborate a perfect ideal of moral excellence, 505-509.
Redemption, desire of, awakened and defined by Greek philosophy, 513-521.
Relativity of all knowledge, Hamilton’s doctrine of, 229-236.
Religion, the philosophy of, 53; defined 53, 106; universality of religious phenomena, 54; hypothesis offered in explanation of, 55; hypothesis of Epicurus and Comte, 56-65—of Hegel, 65-70—of Jacobi and Schleiermacher, 70-78—of Cousin, 78-86—of Dogmatic Theologians, 86-96—author’s theory, 96, 97; religion of the Athenians, 98—its mythological and symbolic aspects, 128—exerted some wholesome influences, 161-163.
Reminiscence, Plato on, 354, 355.
Revelation, progressive, 462-464; harmony of the two revelations in the volume of conscience and the volume of the New Testament, 522-524.
S.
Sacrifice, universal prevalence of, 115, 124; prompted by the universal consciousness of guilt, 126: expiatory sacrifices grounded on a primitive revelation, 127.
Schleiermacher, his theory that all religion is grounded on the feeling of absolute dependence, 71, 72.
Science, Plato’s answer to the question, What is Science? 338, 339.
Self-determination, limited by idea of duty, 113; implies accountability, 114; recognizes a Lawgiver and Judge, 115.
Socrates, his desire for truth, 316; his dæmon, 317 (note); his philosophic method, 318, 319; a believer in one Supreme God, 320; his argument for the existence of God from final causes, 320-324; his belief in immortality and a future retribution, 324, 325; his Ethics, 325; the great prophet of the human conscience, 500-502.
Socratic School, 314.
Sophists, 315, 316; their skeptical tendency, 315; their defective ethics, 498, 499.
Sophocles, believed in one Supreme God, 147.
Soul, Plato on the nature of the, 350, 373; eternity of the rational element, 373-375.
Spencer, H., carries the law of the Conditioned forward to its logical consequences, Atheism, 241, 242.
Stoical School, 446; its philosophy a moral philosophy, 447. Stoics, their Physiology, 448-453; their Psychology, 453, 454; their Ethics, 454-456; their Theology, 452,453.
Substance, principle of, 189; Idealism seeks to undermine it, 193; Reason affirms a permanent substance as the ground of all mental phenomena, 201—and of the phenomena of the sensible world, 202, 203.
Sufficient Reason, law of, recognized by Plato, 359.
Superstition, meaning of the term as used by Paul, 103.
T.
Teleological proof of the existence of God, 490, 491.
Thales, a believer in one uncreated God, 152; his first principles, 283; he regards water as the material cause, 284; and God as the efficient cause, 285.
Theistic argument, in its logical form, 487-494.
Theistic conception, gradual development of, 481-484,
Theological opinions of the early periods of Greek civilization, 150, 151; 276-278.
Theology of Aristotle, 404-417; identical with Metaphysics, 404, 416.
Theology of the Greek poets, 143-151; proposed reform of Poetry by Plato, 131, 132.
Thinking, conditionality of, 228; in what sense to be understood, 237; thought imposes no limits upon the object of thought, 237, 238.
Thought, negative and positive, 242, 243; negative thought an impossibility, 243; all thought must be positive, 243.
Time, Platonic notion of, 371, 372.
Tragedians, the Greek, were the public religious teachers of the Athenians, 145; their theology, 146, 147; influence of the religious dramas on the Athenian mind, 161-163; guiltiness of man, and need of reconciliation confessed by, 515-517.
U.
Unconditioned, principle of, 189; assailed by Hamilton, 194.
Unity of God, 259; an affirmation of reason, 259-261; Xenophanes taught the unity of God, 307—also Parmenides, 309—and Plato, 377—and Aristotle, 415.
Unity, principle of, 189; attempt of Dogmatic Theologians to prove its insufficiency, 194, 258-261; recognized by Pythagoras, 296; his effort to reduce all the phenomena of nature to a Unity, 303, 304.
Universal and necessary Principles, classification of, 189, 190; these the foundation of our cognition of a God, 191; how attained according to Plato, 360-364; how by the method of Aristotle, 390-394, 402, 403.
Universe, the, is it finite or infinite? 178-184; Epicurus teaches that it is infinite, 433.
Unknown God, the true God, 104; God not absolutely unknown, 107-110; classification of opponents to the doctrine that God can be cognized by reason, 166-168; Idealist School of Mill, 194-203; Materialistic School of Comte, 203-223; Hamiltonian School, 224-252; School of Dogmatic Theologians, 252-263.
W.
Watson, Richard, represents the views of Dogmatic Theologians 86; asserts that all our religious knowledge is derived from oral revelation, 86-88, 167; incompleteness and inadequacy of this theory, 88-96; in vindicating for the Scriptures the honor of revealing all our knowledge of God, he casts doubt upon the principle of Causality, 253-255—on the principle of the Unconditioned, 255-257—on the principle of Unity, 258-261—and on the immutable principles of Morality, 261-263.
Wordsworth, on the Sentiment of the Divine, 118.
X.
Xenophanes, his attack on Polytheism, 130; his faith in one God, 153, 306, 307.
Z.
Zeno of Citium, the founder of the Stoical School, 446; a Spiritualistic Pantheist, 450, 451.
Zeno of Elea, maintained the doctrine of Absolute Identity, 309.
Zeus, originally the Supreme and only God of the Greeks, 143; the Homeric Zeus, the Supreme God, 144, 145.
The End