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AUTONOMY OF SPIRIT.

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
Feeling Individuality Genius And Mysticism
Freedom Of Spirit
Fundamental Principles Of Naturalism
Genius
Goethe's Attitude To Naturalism
Haeckel's Evolutionist Position
Heredity
How All This Affects The Religious Outlook
How The Religious And The Naturalistic Outlooks Conflict
Immortality
Individual Development
Individuality
Intuitions Of Reality
Irritability
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
Mysticism
Natural Selection
Naturalism
Naturalistic Attacks On The Autonomy Of The Spiritual
No Parallelism
Other Instances Of Dissatisfaction With The Theory Of Descent
Parallelism
Personality
Pre-eminence Of Consciousness
Preyer's Position
Religion And The Theory Of Descent
Self-consciousness
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
Underivability
Various Forms Of Darwinism
Virchow's Caution
Virchow's Position
Weismann's Evolutionist Position
Weismannism
What Is Distinctive In The Naturalistic Outlook
What Is Distinctive In The Religious Outlook



The Unconscious








But one has a repugnance to descending into this strange region. And
religion, with its clear and lofty mood, can never have either taste for
or relationship with considerations which so easily take an "occult" turn.
Nor is its mysticism concerned with physiologies. But it is instructive
and noteworthy that the old idealistic faith, "It is the mind that builds
up the body for itself," is becoming stronger again in all kinds of
philosophies and physiologies of "the unconscious," as a reaction from the
onesidedness of the mechanistic theories, and that it draws its chief
support from the dependence of nervous and other bodily processes upon the
psychical, which is being continually brought into greater and greater
prominence. The moderate and luminous views of the younger Fichte, who
probably also first introduced the now current term "the unconscious,"
must be at least briefly mentioned. According to him, the impulse towards
the development of form which is inherent in everything living, and which
builds up the organism from the germ to the complete whole, by forcing the
chemical and physical processes into particular paths, is identical with
the psychical itself. In instincts, the unconscious purposive actions of
the lower animals in particular, he sees only a special mode of this at
first unconscious psychical nature, which, building up organ after organ,
makes use in doing so of all the physical laws and energies, and is at
first wholly immersed in purely physiological processes. It is only after
the body has been developed, and presents a relatively independent system
capable of performing the necessary functions of daily life, that it rises
beyond itself and gradually unfolds to conscious psychical life in
increasing self-realisation. Edward von Hartmann has attempted to apply
this principle of the unconscious as a principle of all cosmic existence.
And wherever, among the younger generation of biologists, one has broken
away from the fascinations of the mechanistic theory, he has usually
turned to "psychical" co-operating factors.





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