Bauhaus-Universität Weimar

mean the 4 absolute,’ 4 the infinite, — the real reality underlying 
all appearances*’ And yet it is said to be out of all relations, — 
4 non-relative.’ And yet the relative itself is conceived as de¬ 
pendent for its conception on its relations to this 4 non-rela¬ 
“If this is not self-contradiction with a vengeance, what can 
be? Mr. Spencer’s 4 non-relative ’ is nonentity defined as the 
4 absolute,’ 4 the infinite/— a 4 real reality underlying all appear¬ 
ances.’ Can the 4 infinite/ 4 real reality/ be destitute of all rela¬ 
tions ? It is absurd. The very argument for the 4 relativity of 
all knowledge/ destroys itself; for the very idea 4 relative/ is 
acknowledged to be dependent on its relation to the 4 absolute.’ 
The characteristics of Mr. Spencer’s 4 non-relative ’ are those of 
zero. The 4 infinite’ of Nature and of the soul are not identical 
with this ‘absolute’ of Spencer. He is therefore wrong. An 
‘infinite reality underlying all ’ things must be the aboriginal 
esse of the entire universe, the one indivisible substance and 
power of all forms and all force. Hence it is in contact with the 
soul, ^ith the mind. Nay: it is the substance of both body 
and soul. 
44 And who shall then attempt to set limits to our knowledge? 
No man can do it, until he can comprehend the infinite possibili¬ 
ties of eternal progress ; until he can take the latitude and longi¬ 
tude of all possible truth ; until he can measure all the possible 
developments of immortal ages ; until he can rise out of his own 
limitations to a realm where he can embrace and outline the 
whole future career of the immortal intellect of man. And this 
is self-evidently impossible. 
44 The very ground on which Mr. Spencer plants himself to 
prove the 4 relativity of all knowledge/ is, by his own claims, 
and in his own words, 4 the ever-present sense of real existence 
He confounds the idea of some knowledge of the 4 infinite/ with 
infinite knowledge. His whole system is that of subjective 
atheism; or, if you choose, of objective idealism. He plants 
us in an ontological vacuum between the objective world and the 
4 absolute ’ Nature ; and after granting the clear conception of


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