Background
Laurens Perseus Hickok was born on December 20, 1798 in Bethel, Connecticut, United States. He was the son of Ebenezer and Polly (Benedict) Hickok.
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Laurens Perseus Hickok was born on December 20, 1798 in Bethel, Connecticut, United States. He was the son of Ebenezer and Polly (Benedict) Hickok.
Hickok graduated from Union College in 1820; studied theology under Reverend William Andrews of Danbury and Reverend Bennet Tyler.
Hickok was ordained and installed as pastor at Kent on December 10, 1823. There he remained for six years. At one time during his pastorate, formal charges were brought of "unministerial conduct, such as whistling, vaulting fences, running on the streets, and driving a fast horse", but the case against him was dismissed by the Consociation. On July 15, 1829, he became pastor of the church at Litchfield, Connecticut, where he remained until 1836.
He was professor of Christian theology in Western Reserve College, 1836-1844, and in Auburn Theological Seminary, 1844-1852. In the latter year he went to Union College as vice-president and professor of mental and moral philosophy. In 1856 he acted as moderator in the new-school Presbyterian General Assembly. During the declining years of President Nott of Union, Hickok carried most of the actual duties of the presidency, succeeding to the office in 1866.
He resigned in 1868 to devote himself to his literary labors and passed the rest of his life in retirement at Amherst, Massachussets. Besides published sermons and addresses, he was the author of Rational Psychology (1849), A System of Moral Science (1853), Empirical Psychology (1854), Creator and Creation (1872), Rational Cosmology (1858), Humanity Immortal (1872), The Logic of Reason (1875).
The terms of his problem were set for him by Kant's Critique of Pure Reason, whose significance he understood better than did his theological contemporaries. He saw the folly of reverting, like McCosh, Porter, and Hopkins, to the pre-Kantian position of natve realism; advance along the lines of the German idealists would lead to pantheism; while to remain within the negative conclusions of the first Critique itself would be to accept a still more abhorrent skepticism.
In his earliest and most important work, Rational Psychology, which was the first profound treatment of epistemology that had come from any American pen since Jonathan Edwards, Hickok analyzed the entire process of knowledge, endeavoring to reach a priori principles free from the subjectivity of the Kantian categories. The resultant philosophy, which he called "Constructive Realism, " stressed the "constructive" powers of the mind so far that the "realism" was seriously endangered. Accepting the current distinction between the faculties of the sensibility, understanding, and reason, he credited the reason with an intuitive insight of "comprehension" altogether different from the discursive procedure of the understanding. In the light of reason thus conceived, he argued for the being of God and the individual soul as supernatural forces: the existence of nature as a whole could only be explained as the creation of a power not itself a part of nature; knowledge of phenomena as phenomena could only be valid for a knower who is not himself a phenomenon.
In his System of Moral Science Hickok applied the same principles to the field of ethics and argued that the facts of the moral life require and demonstrate the reality of the individual soul as a free agent. His ethical views were rigoristic and largely Kantian. In his Rational Cosmology he expounded the a priori principles according to which the universe must have been created and also showed with much ingenuity that as a matter of scientific fact it was actually created as it must have been. In this excursion into physics he came dangerously near to falling into the maw of pantheism, always gaping uncomfortably near his theism. Despite the Platonic and Kantian elements in his philosophy, Hickok was an original and powerful thinker.
His works were widely acclaimed at the time of publication. J. H. Seelye wrote of them, "They represent the highest attainments in speculative thought which the American mind has yet reached; and if we are not mistaken respecting the increasing force of their influence, they promise to found a school of philosophy with a prominent and permanent place in the history of the world's speculation". Hickok was severely attacked, however, by Edwin Hall, his successor in the Auburn Theological Seminary as being after all an idealist and pantheist malgre lui. There was considerable truth in the charge, and with the growth of idealistic philosophy in America Hickok's works came to seem a mere halfway house toward the later position. They fell into undeserved neglect, and by the time of the twentieth-century revival of realism they were utterly forgotten.
(This book was originally published prior to 1923, and rep...)
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(This book was originally published prior to 1923, and rep...)
(Excerpt from A System of Moral Science Science subjects ...)
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(This scarce antiquarian book is a facsimile reprint of th...)
Committed by his training to a defense of the Christian theology, Hickok undertook this in no parochial spirit but was determined to base his theology on the firmest and broadest of rational foundations. "How much more rapidly, " he wrote, "may the knowledge and worship of the true God spread, when philosophy herself shall become converted to, and baptized in, a Gospel theism!".
Hickok was a man of stalwart frame, massive head, robust health, and indomitable energy.
Hickok was married on October 9, 1822, to Elizabeth Benedict Taylor of Kent, Connecticut.