See also:

• PANTHEISM (Gr. 7rav, all, Oeos, god)

PANTHEISM (Gr. 7rav, all, Oeos, See also:

• GOD

god)  , the See also:

• DOCTRINE

doctrine which identifies the universe with See also:

• GOD

God, or God with the universe ? The See also:

• TERM

term " pantheist " was apparently first used by See also:

• JOHN
• JOHN (1167–1216)
• JOHN (1290-c. 1320)
• JOHN (1296-1346)
• JOHN (1371–1419)
• JOHN (1468-1532)
• JOHN (1801-1873)
• JOHN (Heb. llni')
• JOHN (ZAPOLYA) (1487-1540)
• JOHN, 4TH MARQUESS OF TWEEDDALE (c. 1695-1762)
• JOHN, DON (1545-1578)
• JOHN, DON (1629–1679)
• JOHN, GOSPEL OF ST
• JOHN, or HAYS (1513–1571)
• JOHN, THE APOSTLE
• JOHN, THE EPISTLES OF

John See also:

• TOLAND, JOHN [christened JANUS JuN1us] (1670-1722)

Toland in 1705, and it was at once adcpted by See also:

• FRENCH
• FRENCH, DANIEL CHESTER (1850– )
• FRENCH, NICHOLAS (1604-1678)

French and See also:

• ENGLISH

English writers . Though the term is thus of See also:

• RECENT

recent origin, the See also:

• SYSTEM

system of thought or attitude of mind for which it stands may be traced back both in See also:

• EUROPEAN

European and in Eastern See also:

• PHILOSOPHY (Gr. gthos, fond of, and vo4 (a, wisdom)

philosophy to a very See also:

• EARLY
• EARLY, JUBAL ANDERSON (1816-1894)

early See also:

• STAGE (Fr. 6/age; from Lat. stare, to stand)

stage . At the same See also:

• TIME (0. Eng. Lima, cf. Icel. timi, Swed. timme, hour, Dan. time; from the root also seen in " tide," properly the time of between the flow and ebb of the sea, cf. O. Eng. getidan, to happen, " even-tide," &c.; it is not directly related to Lat. tempus)
• TIME, MEASUREMENT OF
• TIME, STANDARD

time See also:

• PANTHEISM (Gr. 7rav, all, Oeos, god)

pantheism almost necessarily presupposes a more See also:

• CONCRETE
• CONCRETE (Lat. concretes, participle of concrescere, to grow together)

concrete and less sophisticated conception of God and the universe . It presents itself historically as an intellectual revolt against the difficulties involved in the presupposition of theistic and polytheistic systems, and in philosophy as an See also:

• ATTEMPT (Lat. adtemptare, attentare, to try)

attempt to solve the See also:

• DUALISM (from rare Lat. dualis, containing two, from duo)

dualism of the one and the many, unity and difference, thought and See also:

• EXTENSION (Lat. ex, out ; tendere, to stretch)

extension . Thus the pious See also:

• HINDU

Hindu, confronted by the impossibility of obtaining perfect knowledge by the senses or by See also:

• REASON (Lat. ratio, through French raison)

reason, finds his See also:

• SOLE (Solea)

sole perfection in the contemplation of tie See also:

• INFINITE (from Lat. in, not, finis, end or limit; cf. findere, to deave)

infinite (Brahma) . In See also:

• GREECE

Greece the See also:

• IDEA (Gr. Ibia, connected with i&eiv, to see; cf. Lat. species from specere, to look at)

idea of a fundamental unity behind the See also:

• PLURALITY (0. Fr. pluralitd, Late Lat. pluralitas, plural number)

plurality of phenomena was See also:

• PRESENT

present, though vaguely, in the minds of the early physicists (see IONIAN SCHOOL), but the first thinker who focussed the problem clearly was See also:

• XENOPHANES

Xenophanes . Unlike the Hindu, Xenophanes inclined to pantheism as a protest against the anthropomorphic polytheism of the time, which seemed to him improperly to exalt one of the many modes of finite existence into the See also:

• PLACE (through Fr. from Lat. platea, street; Gr. IrAar6s, wide)

place of the Infinite . Thus Xenophanes for the first time postulates a supreme God whose 2 Strictly, pantheism is to identify the universe with God, while the term " pancosmism" (See also:

• TRAP (0. Eng. treppe or traepee, properly a step, as that or which an animal places its foot and is caught, cf. Ger. Treppe flight of stairs)

trap, Kbo).tos, the universe) has frequently been used for the See also:

• IDENTIFICATION (Lat. idem, the same)

identification of God with the universe . For See also:

• PRACTICAL

practical purposes this refinement is of small value, the two ideas being aspects of the same thing; cf . A . M .

See also:

• FAIRBAIRN, ANDREW MARTIN (1838- )
• FAIRBAIRN, SIR WILLIAM

Fairbairn, Studies in Philos . Relig . Hist . (1877), p . 392 . Both " See also:

• ATHEISM (from Gr. as, privative, and Oebs, God)

Atheism " (q.v.) and " Acosmism " are used as contradictories . characteristic is primarily the negation of the Finite . A similar metaphysic from a different starting-point is found in Heraclitus, ,who postulates behind the perpetually changing universe of phenomena a One which remains . This attitude towards existence, expressing itself in different phraseology, has been prominent to a greater or less degree since Xenophanes and Heraclitus . Thus the metaphysic of See also:

• PLATO

Plato finds reality only in the " Idea," of which all phenomena are merely imperfect copies . See also:

• NEOPLATONISM

Neoplatonism (and especially See also:

• PLOTINUS (A.D. 204-270)

Plotinus) adopted a similar attitude . The See also:

• STOICS

Stoics, with the supreme See also:

• OBJECT

object of giving to human See also:

• LIFE

life a definite unity and purpose, made the individual a See also:

• PART

part of the universe and sought to obliterate all See also:

• DIFFERENCES, CALCULUS OF (Theory of Finite Differences)

differences .

The universe to them is a manifestation of divine reason, while all things come from and return to (the 6&'H avw KaTw) the srvei a &airvpov, the ultimate See also:

• MATTER

matter . The same problems in a different context confronted the monotheistic religions of Judaism and See also:

• CHRISTIANITY

Christianity . We find See also:

• PHILO
• PHILO, HERENNIUS

Philo Judaeus endeavouring to See also:

• FREE

free the concept of the Old Testament Yahweh from anthropomorphic characteristics and finite determinations . But though Philo See also:

• SEES

sees the difficulties of the orthodox Judaism he cannot accept pantheism or See also:

• MYSTICISM (from Or. µuety, to shut the eyes; µuorrts, one initiated into the mysteries)

mysticism so far as to give up the See also:

• PERSONALITY (from Lat. persona, originally an actor's mask, from personare,1 to sound through)

personality of God (see Locos) . With Neoplatonism we enter upon a somewhat different though closely allied attitude of mind . To Plotinus God lies beyond sense and See also:

• IMAGINATION

imagination: all the theologian can do is to point the way in which the thinker must travel . Though the spirit and the See also:

• LANGUAGE (adapted from the Fr. langage, from langue, tongue, Lat. lingua)

language of Plotinus is closely allied to that of pantheism, the result of his thinking is not pantheism but mysticism . This may be briefly illustrated by a comparison with the greatest of See also:

• MODERN

modern pantheists, See also:

• SPINOZA, BARUCH (1632-1677)

Spinoza . To him God is the immanent principle of the universe—" See also:

• DEUS
• DEUS, JOAO DE (1830-1896)

Deus sive Natura." On the principle that everything which is determined (finite) is " negated " (" determinatio est negatio "), God, the ultimate reality must be entirely undetermined . To explain the universe Spinoza proceeds to argue that God, though undetermined ab extra, is capable of infinite self-determination . Thus God, the causa sui, manifests himself in an infinite multiplicity of particular modes . Spinoza is, therefore, both pantheist and pancosmist: God exists only as realized in the cosmos: the cosmos exists only as a manifestation of God .

Plotinus, on the other See also:

• HAND
• HAND (a word common to Teutonic languages; cf. Ger. Hand, Goth. handus)
• HAND, FERDINAND GOTTHELF (1786-185r)

hand, cannot admit any realization or manifestation of the Infinite: God is necessarily above the See also:

• WORLD

world—he has no attributes, and is unthinkable . Such a view is not pantheism but mysticism (q.v.), and should be compared with the See also:

• THEOLOGY

theology of See also:

• ORIENTAL

Oriental races . The semi-Oriental mysticism of the Neoplatonists and the See also:

• LOGOS (X4os)

Logos doctrines of the Stoics alike See also:

• INFLUENCE (Late Lat. influentia, from influere, to flow in)

influence early See also:

• CHRISTIAN
• CHRISTIAN, WILLIAM (1608-1663)

Christian doctrine, and the pantheistic view is found frequently in See also:

• MEDIEVAL

medieval theology (e.g. in See also:

• ERIGENA, JOHANNES SCOTUS (c. 800-c. 877)

Erigena, Meister Eckhardt, See also:

• JAKOB, LUDWIG HEINRICH VON (1759—1827)

Jakob See also:

• BOEHME (or BEHMEN), JAKOB (1575-1624)

Boehme) . The Arabic See also:

• SCHOLAR, SCHOLARSHIP

scholar See also:

• AVERROES [Abul - Walid Muhammad ibn - Ahmad Ibn-Muhammad ibn-Rushd] (1126-1198)

Averroes gave See also:

• ARISTOTLE
• ARISTOTLE (384-322 B.C.)

Aristotle to western See also:

• EUROPE

Europe in a pantheistic garb, and thus influenced medieval scientists . So See also:

• BRUNO (BRUN, BRUNS) OF QUERFURT, SAINT (c. 975-1009)
• BRUNO, GIORDANO (c. 1548-1600)
• BRUNO, or BRUN (925–965)
• BRUNO, SAINT

Bruno constructed a personified nature, and the scientific and humanistic era began . The pantheism of Spinoza, combining as it did the religious and the scientific points of view, had a wide influence upon thought and culture . See also:

• SCHELLING, FRIEDRICH WILHELM JOSEPH VON (1775-1854)
• SCHELLING, KAROLINE (1763-1809)

Schelling (in his Identity-philosophy) and See also:

• HEGEL, GEORG WILHELM FRIEDRICH (1770-1831)

Hegel both carried on the pantheistic tradition, which after Hegel See also:

• BROKE, or BROOKE, ARTHUR (d. 1563)
• BROKE, SIR PHILIP BOWES VERE, BART

broke up into two lines of thought, the one pantheistic the other atheistic . From the religious point of view there are two See also:

• MAIN (from the Aryan root which appears in " may " and " might," and Lat. magnus, great)
• MAIN (Lat. Moenus)

main problems . The first is to establish any real relation between the individual and God without destroying personality and with it the whole idea of human responsibility and free will: the second is to explain the infinity of God without destroying his personality . In what sense can God be outside the world (see See also:

• DEISM (Lat. dens, god)

DEISM): in what sense in it (pantheism) ? The See also:

• GREAT

great objection to pantheism is that, though ostensibly it magnifies the Creator and gets rid of the difficult dualism of Creator and Creation, it tends practically to deny his existence in any practical intelligible sense . See, further, See also:

• THEISM
• THEISM (Gr. Beor, god)

THEISM; DEISM; ATHEISM; See also:

• ABSOLUTE (Lat. absolvere, to loose, set free)

ABSOLUTE .