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The World's Greatest Books [Volumes 1-15, 17-20]
- Автор: Gutenberg
- Год: 1910
- Язык: английский
- Жанр: Культурология
Электронная книга - «The World's Greatest Books [Volumes 1-15, 17-20]». Краткое содержание книги:
The World's Greatest Books — Volume 01 — Fiction от Неизвестный
The World's Greatest Books — Volume 02 — Fiction от Неизвестный
The World's Greatest Books — Volume 03 — Fiction от Неизвестный
The World's Greatest Books — Volume 04 — Fiction от Неизвестный
The World's Greatest Books — Volume 05 — Fiction от Неизвестный
The World's Greatest Books — Volume 06 — Fiction от Неизвестный
The World's Greatest Books — Volume 07 — Fiction от Неизвестный
The World's Greatest Books — Volume 08 — Fiction от Неизвестный
The World's Greatest Books — Volume 09 — Lives and Letters от Неизвестный
The World's Greatest Books — Volume 10 — Lives and Letters от Неизвестный
The World's Greatest Books — Volume 11 — Ancient and Mediæval History от Неизвестный
The World's Greatest Books — Volume 12 — Modern History от Неизвестный
The World's Greatest Books — Volume 13 — Religion and Philosophy от Неизвестный
The World's Greatest Books — Volume 14 — Philosophy and Economics от Неизвестный
The World's Greatest Books — Volume 15 — Science от Неизвестный
The World's Greatest Books — Volume 17 — Poetry and Drama от Неизвестный
The world's greatest books от Mee, Arthur, 1875-1943, joint editor & Hammerton, John Alexander, Sir, 1871-1949, joint editor & McClure, S. S. (Samuel Sidney), 1857-1949, joint editor
The World's Greatest Books — Volume 19 — Travel and Adventure от Неизвестный
The World's Greatest Books — Volume 20 — Miscellaneous Literature and Index от Неизвестный
Now, an unreflected morality cannot continue to hold its ground against the principle of subjective freedom. Now the principle of absolute freedom in God makes its appearance. Man no longer sustains the relation of dependence, but of love—in the consciousness that he is a partaker in the Divine existence.
III.—The Germanic World
The German world appears at this point of development—the fourth phase of world history. The old age of nature is weakness; but this of spirit is its perfect maturity and strength, in which it returns to unity with itself, but in its fully developed character as spirit.
The Greeks and Romans had reached maturity within ere they directed their energies outwards. The Germans, on the contrary, began with self-diffusion, deluging the world, and breaking down in their course the hollow political fabrics of the civilised nations. Only then did their development begin, kindled by a foreign culture, a foreign religion, polity, and legislation. The process of culture they underwent consisted in taking up foreign elements into their own national life.
The German world took up the Roman culture and religion in their completed form. The Christian religion which it adopted had received from councils and fathers of the Church—who possessed the whole culture, and in particular the philosophy of the Greek and Roman world—a perfected dogmatic system. The Church, too, had a completely developed hierarchy. To the native tongue of the Germans the Church likewise opposed one perfectly developed—the Latin. In art and philosophy a similar alien influence predominated. The same principle holds good in regard to the form of the secular sovereignty. Gothic and other chiefs gave themselves the name of Roman patricians. Thus, superficially, the German world appears to be a continuation of the Roman. But there dwelt in it an entirely new spirit—the free spirit which reposes on itself.
The three periods of this world will have to be treated accordingly.
The first period begins with the appearance of the German nations in the Roman Empire. The Christian world presents itself as Christendom—one mass of which, the spiritual and the secular, form only different aspects. This epoch extends to Charlemagne. In the second period the Church develops for itself a theocracy and the state a feudal monarchy. Charlemagne had formed an alliance with the Holy See against the Lombards and the factions of the nobles in Rome. A union thus arose between the spiritual and the secular power, and a kingdom of heaven on earth promised to follow in the wake of this conciliation. But just at this time, instead of a spiritual kingdom of heaven, the inwardness of the Christian principle wears the appearance of being altogether directed outwards, and leaving its proper sphere.
Christian freedom is perverted to its very opposite, both in a religious and secular respect; on the one hand to the severest bondage, on the other to the most immoral excess—a barbarous intensity of every passion. The first half of the sixteenth century marks the beginning of the third period. Secularity appears now as gaining a consciousness of its intrinsic worth; it becomes aware that it possesses a value of its own in the morality, rectitude, probity, and activity of man. The consciousness of independent validity is aroused through the restoration of Christian freedom.
The Christian principle has now passed through the terrible discipline of culture, and it first attains truth and reality through the Reformation. This third period extends to our own times. The principle of free spirit is here made the banner of the world, and from this principle are evolved the universal axioms of reason. Formal thought—the understanding—had been already developed, but thought received its true material first with the Reformation. From that Epoch thought began to gain a culture properly its' own; principles were derived from it which were to be the norm for the constitution of the state. Political life was now to be consciously regulated by reason. Customary morality, traditional usage, lost their validity; the various claims insisted upon must prove their legitimacy as based on rational principles.
These epochs may be compared with the earlier empires. In the German æon, as the realm of totality, we see the earlier epochs resumed. Charlemagne's time may be compared with the Persian Empire; it is the period of substantive unity, this unity having its foundation in the inner man, the heart, and both in the spiritual and the secular still abiding in its simplicity. To the Greek world and its merely ideal unity the time preceding Charles V. answers; where real unity no longer exists, because all phases of particularity have become fixed in privileges and peculiar rights As, in the interior of the realms themselves, the different estates of the realm, with their several claims, are isolated, so do the various states in their foreign aspects occupy a merely external relation one to another. A diplomatic policy arises which, in the interest of a European balance of power, unites them with and against each other. It is the time in which the world becomes clear and manifest to all (discovery of America).
So, too, does consciousness gain clearness in the super-sensuous world, and respecting it. Substantial objective religion brings itself to sensuous clearness in the sensuous element (Christian art), and also becomes clear to itself in the element of inmost truth. We may compare this time with that of Pericles. The introversion of spirit begins (Socrates—Luther), though Pericles is wanting in this epoch. Charles V. possesses enormous possibilities in point of outward appliances, and appears absolute in his power; but the inner spirit of Pericles, and therefore the absolute means of establishing a free sovereignty, is not in him. This is the epoch when spirit becomes clear to itself in separations occurring in the realm of reality; now the distinct elements of the German world manifest their essential nature.
The third epoch may be compared to the Roman world. The authority of national aim is acknowledged, and privileges melt away before the common object of the state.
IV.—Modern Times
Spirit at last perceives that nature—the world—must be an embodiment of reason. An interest in the contemplation and comprehension of the present world became universal. Thus experimental science became the science of the world; for experimental science involves, on the one hand, the observation of phenomena; on the other hand, also the discovery of the law, the essential being, the hidden force, that causes those phenomena—thus reducing the data supplied by observation to their simple principles. Intellectual consciousness was first extricated by Descartes from that sophistry of thought which unsettles everything. As it was the purely German nations among whom the principle of spirit first manifested itself, so it was by the Romanic nations that the abstract idea was first comprehended.
Experimental science, therefore, very soon made its way among them, in common with the Protestant English, but especially among the Italians. It seemed to men as if God had but just created the moon and stars, plants and animals; as if the laws of the universe were now established for the first time; for only then did they feel a real interest in the universe when they recognised their own reason in the reason that pervades it. The human eye became clear, perception quick, thought active and interpretative. The discovery of the laws of nature enabled men to contend against the monstrous superstition of the time, as also against all notions of mighty alien powers which magic alone could conquer.