The Riddle of the Universe at the Close of the Nineteenth Century |
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amphibia anatomy apes belief biogenetic biogenetic law body brain branches cells cellular theory character chemical Christ Christian Church civilized cnidaria comparative conception connected consciousness Darwin distinguished dogma dualistic earth embryo Emil du Bois-Reymond empirical energy entire Ernst Haeckel especially eternal ether evolution fact faith famous force formation functions fundamental gastrula germinal layers groups heredity higher animals highest History of Creation human idea important individual inorganic Johannes Müller Kant Lamarck law of substance living lowest mammals matter mechanical ment mental metazoa millions modern monistic moral movement nineteenth century ontogeny origin ovum pantheism phenomena philosophers phylogenetic phylogeny physical physiology placentals present primitive processes progress protists protoplasm protozoa proved psychic psychic activity psychology psychoplasm pure question rational reason reflex action religion scientific scientist sensation sense sense-organs sexual simple soul spermatozoa stage structure tetrapods theism thought tion tissues true truth unconscious unity universe vertebrates vital
Popular passages
Page 97 - What we call the soul is, in my opinion, a natural phenomenon; I therefore consider psychology to be a branch of natural science — a section of physiology.
Page 362 - Goethe one hundred years ago. We must even grant that this essence of substance becomes more mysterious and enigmatic the deeper we penetrate into the knowledge of its attributes, matter and energy, and the more thoroughly we study its countless phenomenal forms and their evolution.
Page 24 - Pure monism is identical neither with the theoretical materialism that denies the existence of spirit, and dissolves the world into a heap of dead atoms, nor with the theoretical spiritualism (lately entitled " energetic " spiritualism by Ostwald) which rejects the notion of matter, and considers the world to be a specially arranged group of "energies" or immaterial natural forces. II. On the contrary, we hold, with Goethe, that matter cannot exist and be operative without spirit, nor spirit without...
Page 283 - I am the Lord thy God. Thou shalt have no other gods before me.
Page 217 - ... proportion to their mass, and in inverse proportion to the square of...
Page 225 - On those phenomena we base our conviction that even the atom is not without a rudimentary form of sensation and will, or, as it is better expressed, of feeling (aesthesis) and inclination (tropesis) — that is, a universal 'soul...
Page 41 - ... heart is the central pulsometer in our circulation; the same thirty-two teeth are set in the same order in our jaws; the same salivary, hepatic, and gastric glands compass our digestive process; the same reproductive organs insure the maintenance of our race.
Page 137 - The great struggle between the determinist and the indeterminist, between the opponent and the sustainer of the freedom of the will, has ended today, after more than two thousand years, completely in favor of the determinist. The human will has no more freedom than that of the higher animals, from which it differs only in degree, not in kind.
Page 24 - God and nature;' body and spirit (or matter and energy) it holds to be inseparable. The extra-mundane God of dualism leads necessarily to theism; and the intra-mundane God of the monist leads to pantheism.
Page 224 - Helen, and leaps over all bounds of reason and morality, is the same ' unconscious ' attractive force which impels the living spermatozoon to force an entrance into the ovum in the fertilization of the egg of the animal or plant — the same impetuous movement which unites two atoms of hydrogen to one atom of oxygen for the formation of a molecule of water.