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11 end

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127 1. There is no special organ of religious knowledge, but religious knowledge has many characteristics which may be conveniently suggested by the use of the term 'faith,' especially its connexion with character and Will. 2. The psychological causes of religious belief must be carefully distinguished from the reasons which make it true. No logic of discovery. Many religious ideas have occurred in a spontaneous or apparently intuitive way to particular persons, the truth of which the philosopher may subsequently be able to test by philosophical reflection, though he could not have discovered them, but they are not necessarily true because they arise in a spontaneous or unaccountable manner, .

Xii} CONTENTS LECTURE I MIND AND MATTER, . . . . . . . . . . . . 1 1. Is Materialism possible? There is no immediate knowledge of Matter; what we know is always Self + Matter. The idea of a Matter which can exist by itself is an inference: is it a reasonable one? 2. No. For all that we know about Matter implies Mind. ). Relations, no less than sensations, imply Mind, . . . . . . 8 3. This is the great discovery of Berkeley, though he did not adequately distinguish between sensations and intellectual relations, .

What further relation exists between physical nature and this Universal Spirit, I shall hope in the next lecture {27} to consider; and in so doing to suggest a line of argument which will independently lead to the same result, and which does not necessarily presuppose the acceptance of the idealistic creed. LITERATURE The reader who wishes to have the idealistic argument sketched in the foregoing chapter developed more fully should read Berkeley's Principles of Human Knowledge. For the correction of Berkeley's sensationalistic mistakes the best course is to read Kant's Critique of Pure Reason or the shorter Prolegomena to any future Metaphysic or any of the numerous expositions or commentaries upon Kant.

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