Monism: Science, Philosophy, Religion, and the History of a by Todd H. Weir (eds.)

By Todd H. Weir (eds.)

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His starting point bears some similarity to that of his contemporary, the selfavowed “Free Spirit” Friedrich Nietzsche. Both men believed that in the absence of a transcendental authority, ethics had to be refounded beyond Christian notions of good and evil. And, like Nietzsche, Haeckel proposed that ethics be guided by the question: what is good for life? However, where Nietzsche sought a “revaluation of all values” from the perspective of the individual’s responsibility to his own life, Haeckel judged life from the point of view of the species or the race.

26111, nos. 186, 229, 243. Dieter Fricke, “Ossietzky und der Monismus,” in Carl von Ossietzky und die politische Kultur der Weimarer Republik, ed. Gerhard Kraiker (Oldenburg: Bibliotheks—und Informationssystem der Universität Oldenburg, 1991): 123–146. Alfred Kelly, The Descent of Darwin (Chapel Hill: UNC Press, 1981), 25. Emil du Bois-Reymond, “The Limits of our Knowledge of Nature,” The Popular Science Monthly 5, (May 1874): 17–32, quotation 17. Ibid. Emil Heinrich du Bois-Reymond, “Die sieben Welträthsel,” in Reden von Emil Du Bois-Reymond, vol.

Monism appears resurgent in popular science, where Richard Dawkins has captured the public spotlight with his raids from natural science across the neo-Kantian firewall and into the realms of culture and religion. The New Age contains many monistic elements. 91 However, despite the reappearance of some familiar dissenting and secularist combinations, contemporary varieties of monism are no longer embedded in structures and assumptions about worldview that sustained monism between 1845 and 1945.

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