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Query was: god

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• Title: Book: RoP: The World Conception of the Greek Thinkers (Pt1 Ch2)
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  • that he and his disciples meant to serve “other gods” than
  • were satisfied with their gods. Pythagoras considered these gods as
  • to the human soul an origin different from that of the gods of the
  • higher than the gods of the popular religion? In what other form than
  • For Pythagoras the mythical gods must be replaced by thought. At the
  • Xenophanes finds that the popular gods cannot stand the test of
  • thought; therefore, he rejects them. His god must be capable of being
  • seek what is permanent. Therefore, God is the unchangeable, eternal
  • “Farewell. A mortal no longer, but an immortal god I wander about
  • through which it feels its own existence as that of a banished god who
• Title: Book: RoP: Thought Life from the Beginning of the Christian Era to John Scotus Erigena (Pt1 Ch3)
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  • Godhead. In this entity, primordial being is united with primordial
• Title: Book: RoP: The World Conceptions of the Middle Ages (Pt1 Ch4)
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  • knowledge ceases and in which the soul meets its god in “knowing
• Title: Book: RoP: The World Conceptions of the Modern Age of Thought Evolution (Pt1 Ch5)
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  • Giordano Bruno arrive at the conception of God. Aristotle contemplates
  • innumerable monads are presented as acting on each other; God becomes
  • idea of God. This idea presents itself to the ego as true, as distinct
  • and then subsequently in God, and because God must be thought as
  • truthful. For it would be untrue of God to suggest a real external
  • only one such substance, and that this substance is God. If one observes
  • do what is right, that is to say, god-filled action. This results as a
  • the world, the soul and God. This world conception rests on the
• Title: Book: RoP: The Age of Kant and Goethe (Pt1 Ch6)
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  • much as the lecturer about the nature of things, the world and God,
  • conception of a personal God, of the freedom of will and of
  • wrote to his friend, “God has punished you with metaphysics and
  • to the atheist's (Spinoza's) worship of God and leave everything to
  • rests in belief in God; mine in seeing.” The
  • concepts of God and of the simple nature of our soul, which I
  • even assume God, freedom and immortality for the use of
  • Wolff's train of ideas. How can reason produce judgments about God,
  • God, Freedom and Immortality — can never become phenomena. We see the
  • intelligent being, determining the highest value of things: God.
  • this guarantee, in turn, the existence of God. Because man is a
  • to be good, not because of his belief in a God whose will demands the
  • believe in God, however, because duty without God would be
  • that of God, have to create the things.
  • world conception leaves God, freedom and immortality, to the religious
  • is God.” When the artist proceeds as the Greeks did, namely,
  • his works contain the same godly element that is to be found in nature
  • necessary and thereby divine laws,” such that “the godhead
  • see the thesis developed that nature conceals God, be welcome to me!
  • practised daily as it was — had taught me inviolably to see God in
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• Title: Book: RoP: The Classics of World and Life Conception (Pt1 Ch7)
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  • beholdest the depth and the stars and the earth, thou seest thy God,
  • same God ruleth thee also . . . thou art created out of this
  • God and thou livest in Him; all thy knowledge also standeth in
  • this God and when thou diest thou wilt be buried in this God.”
  • turned into the contemplation of God, or theosophy. In 1809, when he
  • all things are divine, how can there be evil in the world since God
  • can only be perfect goodness? If the soul is in God, how can it still
  • follow its selfish interests? If God is and acts within me, how can I
  • contemplation of God rather than through world contemplation. It would
  • be entirely incongruous to God if a world of beings were created that
  • God is perfect only if he can create a world that is equal to himself
  • in perfection. A god who can produce only what is less perfect than
  • he, himself, is imperfect himself. Therefore, God has created beings
  • sure, comprised in God, yet not directly activated by him as a part in
  • God is not a God of the dead, but of the living. How he could find his
  • out of God, it can never be a mechanical succession, not a mere
  • self-dependent. The sequence of things out of God is a self-revelation
  • of God. God, however, can only become revealed to himself in an
  • own initiative, for whose existence there is no ground but God but who
  • are themselves like God.
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• Title: Book: RoP: Reactionary World Conceptions (Pt1 Ch8)
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  • independently. Herbart arrives at his conception of God through his
  • “the pretensions of the systems that speak of God as of an object
  • be considered the “representation of God as he is in his eternal
  • individual God. Baader called it an “atheistic conception”
  • to believe that God attained a perfect existence only in man. God must
  • God's free creation, the product of his almighty will. These thinkers
  • processes. Whoever, like Hegel, looks for God in the world cannot find
  • him, for the world, to be sure, is in God, but God is not in the
  • of everything finite to be God itself, idolizing and confusing it with
  • God.” No matter how deep one may penetrate into the reality given
  • consciousness-permeated will-direction of God, such that he is only
  • gray idea. This living will is to “give to the inner godly nature
  • all places in the Holy Writ of the Old and New Testaments. In it, God
• Title: Book: RoP: The Radical World Conceptions (Pt1 Ch2)
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  • “the representation of God as he was according to his eternal
  • “Man's knowledge of God is man's knowledge of himself, of his own
  • God's consciousness is, there is also God's being: it is,
  • supreme being itself. He replaces the wisdom of God completely by the
  • admission that the consciousness of God is nothing but the
  • of God. Nothing is real but the factual.
  • God created man after his image, which probably means that man created
  • God after his own image.
  • ridiculous to believe in God as it is nowadays to believe in ghosts.
  • Is our concept of God really anything but a personified mystery?
  • we must think should really be so. . . . In this way, then, no God can
  • friends of God to friends of men, from believers into thinkers, from
  • “God was my first thought, reason my second and man my
  • a psychological explanation for the genesis of the concept of God. The
  • the historian. He did not, like Feuerbach, choose the concept of God
  • contemplation, but the Christian concept of the “God
  • is God made flesh, God incarnate. This is, according to Strauss, the
  • to criticize the Christian concept of the God incarnate. What,
  • individual, one God incarnate; in the idea of the human race,
  • this faculty the religious truth that the human race is God incarnate
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• Title: Book: RoP: The Struggle Over the Spirit (Pt2 Ch1)
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  • before it sets out to develop a knowledge of God, the essence of
  • man in his entirety, God and the world, can only be founded on the
  • To assume God before nature is about the same as to assume the church
  • Energy is not a creative God; no essence of things is detachable from
  • right — I recognize no other source of right than myself. Neither God,
• Title: Book: RoP: The World as Illusion (Pt2 Ch3)
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  • can accept a God who causes a moral order in the world. As soon as it
  • an infinite God.
• Title: Book: RoP: World Conceptions of Scientific Factuality (Pt2 Ch5)
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  • immersion in the wellspring of existence, into the God within us.
  • which it believed in gods, and subsequently, one in which it
  • man's thinking projected anthropomorphic gods into the processes of
  • which man proceeds in his actions. Later, he replaces the gods with
• Title: Book: RoP: Modern Idealistic World Conceptions (Pt2 Ch6)
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  • entity to be merely a creature of God, there is no
  • God only as long as its existence has a valuable significance for the
  • all-embracing spirit, the most perfect personality, God.
  • Real existence is the incarnation of the godhead. The world process is
  • the history of the passion of the incarnate God and at the same time
  • the path for the redemption of the God crucified in the flesh.
  • God. But this simple oneness is of the past; it is no
  • Mainländer, God created the world only in order to free himself from
  • purpose. God knew that he could change from a state of super-reality
• Title: Book: RoP: Modern Man and His World Conception (Pt2 Ch7)
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  • conviction or for his belief in God, aims for nothing but his
  • Since we consider every being only as a creature of God, there
  • only maintain that every being will be preserved by God as long