Monism

The first survey in the English language of the history of naturalistic monism in the works of Haeckel, Spinoza, and others. Contributors demonstrate that, to a greater extent than previously shown, monism provided an essential epistemological framework for numerous religious, political and cultural movements between the 1840s and 1940s.

The first survey in the English language of the history of naturalistic monism in the works of Haeckel, Spinoza, and others. Contributors demonstrate that, to a greater extent than previously shown, monism provided an essential epistemological framework for numerous religious, political and cultural movements between the 1840s and 1940s.

In response to a climate in which respect for international law and the law of the European Union is rapidly losing ground, Paul Gragl advocates for the revival of legal monism as a solution to potentially irresolvable normative conflicts between different bodies of law. In this first comprehensive monograph on the theory as envisaged by the Pure Theory of Law of the Vienna School of Jurisprudence, the author defends legal monism against the competing theories of dualism and pluralism. Drawing on philosophical, epistemological, legal, moral, and political arguments, this book argues that only monism under the primacy of international law takes the law and the concept of legal validity seriously. On a practical level, it offers policy-makers and decision-makers methods of dealing with current problems and a means to restore respect for international law and peaceful international relations. While having the potential to revive and elicit further interest and research in monism and the Pure Theory of Law, the comprehensiveness and scope of the book also make it a choice text for inter-disciplinary scholars.

Using insights derived from the critical theory of Mikhail Bakhtin, Wickens counters the usual view of The Dynasts as failed epic or tragedy, and instead situates the work as a novel within the serio-comical genres.

Agnosticism is the modern variation on the ancient theme of the Greek philosopher, “All I know is that I know nothing.” Agnosticism is lack of reason, nescience rather than ignorance. Having found gnosis we cannot turn our backs on it and become agnostics, says a Master of Wisdom. The strong Agnostic assumes the negative position of knowing nothing but phenomena and refuses to believe in anything else. The weak Agnostic may be ready to entertain new ideas, but the light of Truth will always blind the religious bigot. With the exception of psychism, every other –ism is a shade of materialism — a science without a soul. Ancient pagans held far deeper views on the First Cause and its emanations than modern philosophers, whether Agnostics, Materialists or Christians. Agnostics have to choose between the Secret Doctrine of the East, and the materialistic Darwinian and Biblical Doctrines of the West. Agnosticism, Positivism, and Materialism are the worst enemies of Theosophy and Mysticism. Much of current agnostic speculation on the existence of the First Cause is little better than veiled Materialism. Between Agnostics and Catholics, the age revels at a debauch of phenomena. Brutal but frank Materialism is more honest than Janus-faced agnosticism in our days. Monism is no better than a mask concealing the void of final annihilation, even of consciousness. The Occultist would be guilty of treason, were he to demolish the old gods before he could replace them with the eternal verities that they represent. Atheists and Agnostics are thinly attracted to “godless” Buddhism, or to our highly philosophical and logical agnosticism. The “moral standard of the Theosophists” is TRUTH and this covers all. No sincere seeker of Truth can ever be found among the blind believers in the “Divine Word.” Our doctrine knows no compromises. It either affirms or denies, for it never teaches but that which it knows to be Truth.

The chief object of the pages that follow is to show how the great Christian presuppositions – God, Freedom, Immortality – in their specifically Christian character (including the reality of the Divine Incarnation in Christ and of Grace) can be established on the basis of such a Monistic conception of the world as the facts of Science demand and as Philosophy is feeling after. The subject, however, is not approached from the standpoint of Philosophy, but, rather, objectively – from that of the teaching of Science concerning ourselves in the Universe. The book is written for “the plain man,” and seeks to follow an inductive method and to reach something that shall be, not vague merely, but distinctively Christian. - From the Preface

Our age is as greedy to set up new idols, as it is to overthrow the old gods; as ready to give lavish hospitality to new ideas, as to kick out most unceremoniously theories that now seem to them effete. Facts are eagerly sought after by all, from the solemn conclaves of Science who seem to hang the destinies of the human race, down to a hack on the warpath after sensational news. The Theosophical Society is neither sectarian nor a religious body, but simply a nucleus of men and women devoted to the search after truth, whencesoever it may come. No member is obliged to be in full sympathy with all three objects of our Society; suffice that he should be in sympathy with one of the three, and be willing not to oppose the other two, to render him eligible to membership. Theosophy teaches a far stricter and more far-reaching Monism than does Secularism, and it is far more philosophical. We firmly believe that the elevating and strengthening influence of the doctrines of Reincarnation and Karma, i.e., of Hope and Responsibility, will solve many a social problem that seeks elsewhere in vain for a solution. Our Society is the only body absolutely free from intolerance, dogmatism, and prejudice, and the only one which opens its arms to all, imposing on none its own special beliefs — which are strictly limited to a small inner group within it, called the Esoteric Section.

Vols. 2 and 5 include appendices.