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Activity Of Consciousness
Aim And Method Of Naturalism
Autonomy Of Spirit
Consciousness Of The Ego
Constructive Criticism
Contrast Between Darwinian And Post-darwinian Views
Creative Power Of Consciousness
Criticisms Of The Mechanistic Theory Of Life
Crities Of Darwinism
Darwinish In General
Darwinism And Teleology
Darwinism In The Strict Sense
De Vries's Mutation-theory
Differences Of Opinion As To The Factors In Evolution
Eimer's Orthogenesis
Evolution And New Beginnings
Feeling Individuality Genius And Mysticism
Freedom Of Spirit
Fundamental Principles Of Naturalism
Goethe's Attitude To Naturalism
Haeckel's Evolutionist Position
How All This Affects The Religious Outlook
How The Religious And The Naturalistic Outlooks Conflict
Individual Development
Intuitions Of Reality
Is There Ageing Of The Mind?
Lamarckism And Neo-lamarckism
Machnical Theories Criticism
Mind And Spirit The Human And The Animal Soul
Mystery : Dependence : Purpose
Natural Selection
Naturalistic Attacks On The Autonomy Of The Spiritual
No Parallelism
Other Instances Of Dissatisfaction With The Theory Of Descent
Pre-eminence Of Consciousness
Preyer's Position
Religion And The Theory Of Descent
Spontaneous Generation
Teleological And Scientific Interpretations Are Alike Necessary
The Antimony Of Our Conception Of Space
The Antimony Of Our Conception Of Time
The Antimony Of The Conditioned And The Unconditioned
The Characteristic Features Of Darwinism
The Conservation Of Matter And Energy
The Constructive Work Of Driesch
The Contingency Of The World
The Dependence Of The Order Of Nature
The Development Of Darwinism
The Ego
The Fundamental Answer
The Law Of The Conservation Of Energy
The Mechanics Of Development
The Mystery Of Existence Remains Unexplained
The Organic And The Inorganic
The Position Of Bunge And Other Physiologists
The Problema Continui
The Real World
The Recognition Of Purpose
The Religious Interpretation Of The World
The Spontaneous Activity Of The Organism
The Supremacy Of Mind
The Theory Of Descent
The True Naturalism
The Two Kinds Of Naturalism
The Unconscious
The Unity Of Consciousness
The Views Of Albrecht And Schneider
The Views Of Botanists Illustrated
The World And God
Theory Of Definite Variation
Theory Of Life
Various Forms Of Darwinism
Virchow's Caution
Virchow's Position
Weismann's Evolutionist Position
What Is Distinctive In The Naturalistic Outlook
What Is Distinctive In The Religious Outlook

The True Naturalism

But naturalism becomes fundamentally different when it ceases to remain at
the level of naive or fancifully conceived ideas of "nature" and "natural
occurrences," when, instead of poetry or religious sentiments, it
incorporates something else, namely, exact natural science and the idea of
a mathematical-mechanical calculability in the whole system of nature.
"Nature" and "happening naturally", as used by the naive intelligence, are
half animistic ideas and modes of expression, which import into nature, or
leave in it, life and soul, impulse, and a kind of will. And that
speculative form of naturalism which tends to become religious develops
this fault to its utmost. But a "nature" like this is not at all a
possible subject for natural science and exact methods, not a subject for
experiment, calculation, and fixed laws, for precise interpretation, or
for interpretation on simple rational principles. Instead of the naive,
poetical, and half mystical conceptions of nature we must have a really
scientific one, so that, so to speak, the supernatural may be eliminated
from nature, and the apparently irrational rationalised; that is, so that
all its phenomena may be traced back to simple, unequivocal, and easily
understood processes, the actual why and how of all things perceived, and
thus, it may be, understood; so that, in short, everything may be seen to
come about "by natural means."

There is obviously one domain and order of processes in nature which
exactly fulfils those requirements, and is really in the fullest sense
"natural," that is, quite easily understood, quite rational, quite
amenable to computation and measurement, quite rigidly subordinate to laws
which can be formulated. These are the processes of physics and chemistry,
and in a still higher degree those of movement in general, the processes
of mechanics in short. And to bring into this domain and subordinate to
its laws everything that occurs in nature, all becoming, and passing away,
and changing, all development, growth, nutrition, reproduction, the origin
of the individual and of the species, of animals and of man, of the living
and the not living, even of sensation and perception, impulse, desire and
instinct, will and thought--this alone would really be to show that things
"happen naturally," that is, to explain everything in terms of natural
causes. And the conviction that this can be done is the only true

Naturalism of this type is fundamentally different in mood and character
from the naive and poetic form, and is, indeed, in sharp contrast to it.
It is working against the very motives which are most vital to the
latter--namely, reverence for and deification of nature. Where the two
types of naturalism really understand themselves nothing but sharp

antagonism can exist between them. Those on the one side must condemn this
unfeeling and irreverent, cold and mathematical dissection and analysis of
the "Great Goddess" as a sacrilege and outrage. And those on the other
side must utterly reject as romantic the view which is summed up in the
confession: "Ist nicht Kern der Natur Menschen im Herzen?" [Is not the
secret of nature in the human heart?]

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