![The World's Greatest Books [Volumes 1-15, 17-20] - Читать Любимую Русскую Полную Книгу 👉 Read-E-Book.com](/uploads/posts/books/4/0/5/6/the-world-s-greatest-books-volumes-1-15-17-20-download.jpg)
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
It is surely harmful to souls to make it a heresy to believe what is proved. The prohibition of astronomy would be an open contempt of a hundred texts of the Holy Scriptures, which teach us that the glory and the greatness of Almighty God are admirably discerned in all His works, and divinely read in the open book of the heavens.
III.--Fact and Faith
It may be said that the doctrine of the movement of the sun and the fixity of the earth must de Fide be held for true since the Scriptures affirm it, and all the fathers unanimously accept the scriptural words in their naked and literal sense. But it was necessary to assign motion to the sun and rest to the earth lest the shallow minds of the vulgar should be confounded, amused, and rendered obstinate and contumacious with regard to doctrines of faith. St. Jerome writes: "It is the custom for the pen-men of Scripture to deliver their judgments in many things according to the common received opinion that their times had of them." Even Copernicus himself, knowing the power of custom, and unwilling to create confusion in our comprehension, continues to talk of the rising and setting of the sun and stars and of variations in the obliquity of the zodiac. Whence it is to be noted how necessary it is to accommodate our discourse to our accustomed manner of understanding.
In the next place, the common consent of the fathers to a natural proposition should authorise it only if it have been discussed and debated with all possible diligence, and this question was in those times totally buried.
Besides, it is not enough to say that the fathers accept the Ptolemaic doctrine; it is necessary to prove that they condemned the Copernican. Was the Copernican doctrine ever formally condemned as contrary to the Scriptures? And Didacus, discoursing on the Copernican hypothesis, concludes that the motion of the earth is not contrary to the Scriptures.
Let my opponents, therefore, apply themselves to examine the arguments of Copernicus and others; and let them not hope to find such rash and impetuous decisions in the wary and holy fathers, or in the absolute wisdom of him that cannot err, as those into which they havesuffered themselves to be hurried by prejudice or personal feeling. His holiness has certainly an absolute power of admitting or condemning propositions not directly de Fide, but it is not in the power of any creature to make them true or false otherwise than of their own nature and de facto they are.
In my judgment it would be well first to examine the truth of the fact (over which none hath power) before invoking supreme authority; for if it be not possible that a conclusion should be declared heretical while we are not certain but that it may be true, their pains are vain who pretend to condemn the doctrine of the mobility of the earth and the fixity of the sun, unless they have first demonstrated the doctrine to be impossible and false.
Let us now consider how we may interpret the command of Joshua that the sun should stand still.
According to the Ptolemaic system, the sun moves from east to west through the ecliptic, and therefore the standing still of the sun would shorten and not lengthen the day. Indeed, in order to lengthen the day on this system it would be necessary not to hold the sun, but to accelerate its pace about three hundred and sixty times. Possibly Joshua used the words to suit the comprehension of the ignorant people; possibly--as St. Augustine says--he commanded the whole system of the celestial spheres to stand still, and his command to the moon rather confirms this conjecture.
On the Copernican system interpretation is simplified; for if we consider the mobility of the sun and how it is in a certain sense the soul and heart of the universe, it is not illogical to say that it gives not only light, but also motion to the bodies round it. In this manner, by the standing still of the sun at Joshua's command, the day might be lengthened without disturbing the order of the universe or the mutual positions of the stars. This interpretation also explains the statement that the sun stood still in medio coeli. Had the sun been in themiddle of the heavens in the sense of rising and setting, it had hardly been necessary to check its course; but in medio coeli probably signifies in the middle or centre of the universe where it resides.
I have no doubt that other passages of the Scriptures could be likewise interpreted in accordance with the Copernican system by divines with knowledge of astronomy. They might say that the word "firmament" very well agrees, ad literam, with the starry sphere. Ad literam, if they admit the rotation of the earth, they might understand its poles, when it is said Nec dum terram fecerat, et flumina, et cardines orbis terrae. [Nor yet had He created the earth, or the rivers, or the hinges for the globe of the earth.] Surely cardines, or "hinges," are ascribed to the earth in vain if it be not to turn upon them.
GEORG WILHELM FRIEDRICH HEGEL
The Philosophy of Religion
Hegel's "Philosophy of Religion" was published the year following the philosopher's death, at Berlin, in 1832; and the rugged shape and uneven construction of some of it may fairly be attributed to the fact that, as it stands, it is largely an editorial compilation. Such faults, however, as Dr. Edward Caird has remarked, "if they take from the lectures as expressions of their author's mind, and from their value as scientific treatises, have some compensating advantages if we regard them as a means of education in philosophy; for in this point of view their very artlessness gives them something of the same stimulating, suggestive power which is attained by the consummate art of the Platonic dialogues." The importance of the work is evidenced by the influence it has exercised over the mind of a later generation; and many readers, to whom Hegel (see Vol. XIV) is little more than a name, will certainly find here the sources of much that has become familiar as an essential part of the religious atmosphere of a later day, and of the apologies of modern speculative theology.
I. The Relation of Philosophy to Religion
The object of religion is the same as that of philosophy; it is the external verity itself in its objective existence; it is God--nothing but God and the unfolding of God. Philosophy is not the wisdom of the world, but the knowledge of things which are not of this world. It is not the knowledge of external mass, of empirical life and existence, but of the eternal, of the nature of God, and of all which flows from His nature. For this nature ought to manifest and develop itself. Consequently, philosophy in unfolding religion merely unfolds itself, and in unfolding itself it unfolds religion. In so far as philosophy is occupied with the eternal truth, the truth which is in and for itself; in so far as it is occupied with this as thinking spirit, rather than in an arbitrary fashion and in view of a particular interest,philosophy has the same sphere of activity as has religion. And if the religious consciousness aspires to abolish all that is peculiar to itself and to be absorbed in its object, the philosophic spirit likewise plunges with the same energy into its object and renounces all particularity.
Religion and philosophy are thus at one in having one and the same object. Philosophy, in fact, also is the adoration of God, it is religion; for, seeing that God is its object, it involves the same renunciation of every opinion and every thought that is arbitrary and subjective. Philosophy is, in consequence, identical with religion. Only it is religion in a peculiar manner, and this it is which distinguishes it from religion commonly so called. So philosophy and religion are both religion, and that which distinguishes one from the other is no more than the characteristic mode in which respectively they consider their object, God.