Background
Rashdall, Hastings was born on June 24, 1858 in London.
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(Chapel of Lincoln s Inn in the course of the five years d...)
Chapel of Lincoln s Inn in the course of the five years during which I held the office of Preacher to that Society. Some of them have also been delivered in various Parish churches or College chapels. The volume may be considered to some extent a supplement to, or continuation of, the volume entitled Doctrine and Development; but in sermons limited to some five and twenty minutes it has not been possible to aim at the comparative fulness of treatment which is allowable in a University pulpit, and the theological questions dealt with are for the most part of a less fundamental order. Their object is to explain in a rational manner what has sometimes been called the institutional side of Christianity. There is a widely spread assumption sometimes made by its friends, more often by its critics and opponents that liberal Theology necessarily leads to a negligent or disrespectful attitude towards all external expressions of the religious life, if not to the religious life itself, at least on its devotional side. (Typographical errors above are due to OCR software and don't occur in the book.) About the Publisher Forgotten Books is a publisher of historical writings, such as: Philosophy, Classics, Science, Religion, History, Folklore and Mythology. Forgotten Books' Classic Reprint Series utilizes the latest technology to regenerate facsimiles of historically important writings. Careful attention has been made to accurately preserve the original format of each page whilst digitally enhancing the aged text. Read books online for free at www.forgottenbooks.org
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(The scope of the present work is perhaps made sufficientl...)
The scope of the present work is perhaps made sufficiently obvious by the title-page. It is an attempt to deal with the chief topics usually discussed in books bearing the title Moral Philosophy orE thics. It is on a rather larger scale than the books generally described as Textbooks, or I ntroductions, and is occupied to some extent with difficulties and controversies which can hardly be called elementary. Still, I have in writing it had chiefly before my mind the wants of undergraduate students in Philosophy. I have endeavoured, as far as possible, to assume no previous acquaintance either with ethical or with general Philosophy: but it has not, in aU parts of the work, been possible to avoid alluding to the arguments and objections of writers whose systems cannot be fuU yexplained or examined in a book like the present. That is especially the case in Book II, which is largely occupied with replies to objections and with the criticism of views more or less opposed to my own. Even there I have endeavoured to make the drift of my argument intelligible to readers who have not read the works criticized. But those who want a short and fairly elementary treatment of the subject might perhaps read Book I by itself, or pass at once from Book I to Book III. That book deals in part with metaphysical questions which do not admit of an altogether popular treatment; this section of the work would no doubt be better understood by a student who has read enough to know in a general way the meaning of the metaphysical problem, but I hope it will not be found wholly unintelligible to those who may make their first acquaintance with it in these pages. Advanced students are more likely to complain that I have touched upon many great questions, not specially belonging to the ethical branch of Philosophy, in a way which must appear unsatisfying to those who are well versed in t (Typographical errors above are due to OCR software and don't occur in the book.)
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(The Late Rev. JOHN BAMPTON CANON OF SALISBURY ... I give ...)
The Late Rev. JOHN BAMPTON CANON OF SALISBURY ... I give and bequeath my Lands and Estates to the Chancellor, Masters, and Scholars of the University of Oxford for ever, to have and to hold all and singular the said Lands or Estates upon trust, and to the intents and purposes hereinafter mentioned ;that is to say, I will and appoint that the Vice Chancellor of the University of Oxford for the time being shall take and receive all the rents, issues, and profits thereof, and (after all taxes, reparations, and necessary deductions made) that he pay all the remainder to the endowment of eight Divinity Lecture Sermons, to be established for ever in the said University, and to be performed in the manner following :I direct and appoint, that, upon the first Tuesday in Easter Term, a Lecturer may be yearly chosen by the Heads of Colleges only, and by no others, in the room adjoining to the Printing House, between the hours of ten in the morning and two in the afternoon, to preach eight Divinity Lecture Sermons, the year following, at St. Mary sin Oxford, between the commencement of the last month in Lent Term, and the end of the third week in A ct Term. Also I direct and appoint, that the eight Divinity Lecture Sermons shall be preached upon either of the following subjects to confirm and establish the Christian Faith, and to confute all heretics and schismatics upon the divine authority of the holy Scriptures upon the authority of the writings of the primitive Fathers, as to the faith and practice of the primitive Church upon the Divinity of our Lord and Saviour Jesus Christ upon the Divinity of the Holy Ghost upon the Articles of the Christian Faith, as comprehended in the Apostles and Nicene Creed. (Typographical errors above are due to OCR software and don't occur in the book.) About the Publisher Forgotten Books is a publisher of historical writings, such as: Philosophy, Classics, Science, Religion, His
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(Excerpt from Conscience Christ: Six Lectures on Christian...)
Excerpt from Conscience Christ: Six Lectures on Christian Ethics The present lecture were delivered as the Haskell Lectures in the Theological Seminary of Oberlin College, Ohio, U.S.A., during the autumn of 1913. They would have been published earlier but for the war. They were delivered very much as they stand, with a few omissions. I have thought it best to add considerable notes and appendices rather than to enlarge the lectures to an extent which would in several cases have involved complete re-writing. It may be desirable briefly to explain the design of this little work. For more than thirty years the present writer has been a University teacher of Philosophy, devoting himself especially to Moral Philosophy. He has also been to some extent a student of Theology. He has been struck by the different tone in which moral questions are dealt with by Philosophers on the one hand, and by Theologians and preachers on the other. The Moral Philosopher, if he is not one of those who explain away Morality altogether, usually holds that Morality means the following of Conscience. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
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(Having now sketched the outlines of a system of Ethics, I...)
Having now sketched the outlines of a system of Ethics, I propose in the present book to examine some of the objections which have been or may be made to the positions heretofore taken up, and to consider some points of view more or less opposed to my own. In replying to the objections I hope I may be able to elucidate and develope, perhaps in some ways to qualify and to correct, the conclusions at which we have hitherto arrived. The first of the objections with which I shall have to deal concerns what has often been called the hedonistic calculus. It has been maintained in these pages that the criterion of an action what constitutes it a right or wrong is its tendency to promote for all mankind a greatest quantity of good on the whole. This implies that good admits of being measured, and that particular elements in that good are likewise capable of being measured, and of being compared with one another in respect of their ultimate value. This assumption involves the assertion both that (i) each one of the various goods in which the ideal human life consists Virtue, Knowledge, pleasure, c. is capable of quantity, so that I can prefer one course of action to another because it will promote more Virtue or more pleasure than another; and (a) that a given quantity of one kind of good can be quantitatively compared with another, at least to this extent, that there is a meaning in asserting that a given quantity RASHDALL II (. (Typographical errors above are due to OCR software and don't occur in the book.) About the Publisher Forgotten Books is a publisher of historical writings, such as: Philosophy, Classics, Science, Religion, History, Folklore and Mythology. Forgotten Books' Classic Reprint Series utilizes the latest technology to regenerate facsimiles of historically important writings. Careful attention has been made to accurately preserve the original format of each page whilst di
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This historic book may have numerous typos and missing text. Purchasers can download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1907 Excerpt: ... mere subjective feeling or emotion and which must be regarded as belonging to the rational or intellectual part of our nature. And when once the rational and objective character of the aesthetic judgement is admitted, we may with great advantage insist upon this rather than upon the mathematical analogy, because the comparison avoids a suggestion which is apt to cleave to the mathematical analogy--the suggestion that these judgements of value can be made prior to and independent of experience 1. The judgement' this view is beautiful' no doubt (in so far as it claims that the man who does not think so makes a mistake) asserts something which is not given in experience, but no one contends that it can be made without looking at the view, or even without the experience of other views and pictures by which the man's aesthetic sensibility has been cultivated. Even the ordinary judgement of perception (' this is a square object') involves, for those who have learnt the lesson of Kant's Critique, much besides mere sensation--the forms of space and 1 It is of course admitted by Kant that even the mathematical axioms in point of time are not prior to experience; his contention is that, when once there has been experience of space or number in general, their truth is seen independently of any particular fact or facts of experience--that the universal truth of the principle is implied or presupposed in each particular judgement about space or number. time, the categories of substance and accident, quantity, &c. And so the judgement 'this act of charity is good' involves no doubt experience, for we cannot pronounce that it is good without knowing what it is, an admission which was, as we have seen, never explicitly made by Kant himself. But it remains true (i) tha...
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historian philosopher Dean of Carlisle
Rashdall, Hastings was born on June 24, 1858 in London.
He was educated at Harrow and received a scholarship for New College, Oxford.
Whereas he holds that the concepts of good and value are logically prior to that of right, he gives right a more than instrumental significance. His idea of good owes more to Green than to the hedonistic utilitarians. "The ideal of human life is not the mere juxtaposition of distinct goods, but a whole in which each good is made different by the presence of others" Rashdall has been eclipsed as a moral philosopher by G. East. Moore, who advocated similar views in his earlier work Principia Ethica (1903).
His historical study, The Universities of Europe in the Middle Ages, was described in the introduction to its recent reprinting as "one of the first comparative works on the subject" whose "scope and breadth has assured its place as a key work in intellectual history."
His The Idea of Atonement in Christian Theology surveyed different approaches to the Christian doctrine of atonement, concluding with an influential defence of the "subjective" theory of the atonement that Rashdall attributed to both Peter Abelard and Peter Lombard.
Rashdall argued that the "objective" view of the atonement associated with Anselm of Canterbury was inadequate, and that the most authentically Christian doctrine was that Christ"s life was a demonstration of God"s love so profound that Christ was willing to die rather than compromise his character. This in turn inspires believers to emulate his character and his intimacy with the Father.
Rashdall received the degree Doctor of Letters (Doctor of Laws) from New College, Oxford, in October 1901. He was Dean of Carlisle from 1917 to 1924, and died of cancer in Worthing in 1924.
(Having now sketched the outlines of a system of Ethics, I...)
(Excerpt from Conscience Christ: Six Lectures on Christian...)
(This book was originally published prior to 1923, and rep...)
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(The Late Rev. JOHN BAMPTON CANON OF SALISBURY ... I give ...)
He was president of the Aristotelian Society from 1904 to 1907, a member of the Christian Social Union from its inception in 1890, and was an influential Anglican modernist theologian of the time, being appointed to a canonry in 1909.
Rashdall was sufficiently distinguished as an intellectual historian and as a theologian proper to have secured a lasting reputation in either of these capacities considered on its own. In the first role his main achievement was his The Universities of Europe in the Middle Ages (1895), still, after a century, the unsuperseded authority on the subject. In the second it was his Idea of Atonement In Christian Theology (1919) in which the Abelardian view that Christ’s self-sacrifice is a morally stimulating example is defended. In it he adheres to the kind of general rationality which he found and admired in the medieval scholastics and to which much attention is given in his history of niedieval universities. His own position was set out in an elementary but systematic way in his brilliantly clear Philosophy and Religion (1909). It •s idealist, but the idealism is personal not absolute, the doctrine of Berkeley, not that of the Oxinian Hegel in which he had been brought UPEverything that there is is either minds or their ntind-dependent contents. But finite, individual niinds are not to be seen as somehow parts, or 'adjectives’ of a universal mind inwhich they are all comprised. Even God, although the highest tnind, is not infinite; he has limited himself by the creation of a plurality of finite minds, exclusive of each other and of him. What we perceive is sensations, which are mental, and the relationships in which we conceive them in thought are also the work of mind. The unity of the world which we know in experience requires a single mind to sustain and order it. Our knowledge of God is inferential, but none the worse for that, for so is our knowledge of our friends. His substantial conception of personality rules out mystic union with God. One heterodox conclusion to which his resolute personalism led him was that the doctrine of the Trinity cannot be taken literally. If God were three persons there would be three Gods. In his down to earth way he took the Humean view that we perceive only regular succession, but added the Bcrkeleyan rider that we are aware of real causation in our awareness of the will. His Theory of Good and Evil ( 1907) is solider and less retrospective in its assumptions. A view much like Moore’s is advanced, which Rashdall named ‘ideal utilitarianism’. It is utilitarian in being consequential, defining the right as that which will yield the most good; ideal in holding that pleasure or happiness, while part of the good, is not the whole of it, knowledge and virtue also good in themselves. Intuition is invoked to discover that these things are good and to judge their relative goodness. Rashdall’s book is superior to Moore’s in almost every respect but brevity and force: it covers a very broad range of ethical subjects: it treats morality in a serious and realistic way. It lacks the analytical power of Sidgwick’s Methods of Ethics, but is less gloomily inconclusive and is fit for comparison with it. Rashdall's combative disposition brought his liberal heresies into public notice. This and his occupancy of a prominent position in the Church gave him influence, although they also attracted acrimonious criticism. Twentieth-century moral philosophy would have benefited if he and Sidgwick had received the attention given to Moore.