32. Ripley, who was one of the American transcendentalist group and

a member of the Brook Farm Colony, indicates his own semi-rationalism in his Introductory Note, p. xxv. [1967] Mélanges philosophiques, trans. as cited, ii, 95. [1968] Essai, cited, i, 232, 237. [1969] Id. pp. 241-43. [1970] Id. p. 221. [1971] Correspondance, 1858-86, letter of May 26, 1833. [1972] Letters of August 1 and November 25. [1973] Cp. Ch. Adam, La Philosophie en France, 1894, p. 105. [1974] Id. p. 84. [1975] Littré, Auguste Comte et la philosophie positive, pp. 123, 125-26. [1976] Article in 1844, rep. in Essais sur la philosophie et la religion, 1845, p. 1. [1977] See M. Lévy-Bruhl's Philosophy of Auguste Comte, Eng. tr. pp. 10-15. M. Lévy-Bruhl really does not attempt to meet Littre's argument, which he puts aside. [1978] Cp. Prof. Botta's chapter in Ueberweg's Hist. of Philos. ii, 513-16. [1979] Veitch's Memoir of Sir William Hamilton, 1869, p. 54. Cp. Hamilton's own Discussions, 1852, p. 187 (rep. of article of 1839). [1980] Veitch, p. 214. [1981] In his Church of Englandism and its Catechism Examined (1818), and Not Paul but Jesus (1823), by "Gamaliel Smith." [1982] Under the pseudonym of Philip Beauchamp. See The Minor Works of George Grote, edited by Professor Bain, 1873, p. 18; Athenæum, May 31, 1873; J. S. Mill's Autobiography, p. 69; and Three Essays on Religion, p. 76. [1983] Cp. Morell, Spec. Philos. of Europe in the Nineteenth Century, ii, 620; and Life and Corr. of Whately, by E. Jane Whately, abridged ed. p. 159. [1984] Articles in the Edinburgh Review (1829-30); and professorial lectures at Edinburgh (1839-56). [1985] Cp. Veitch's Memoir, pp. 195-97. [1986] Bampton Lectures on The Limits of Religious Thought, 4th ed. pref. p. xxxvi, note. After thus declaring all metaphysics to be profoundly delusive, Mansel shows at his worst (Philosophy of the Conditioned, 1866, p. 188) by disparaging Mill as an incompetent metaphysician. [1987] Id. p. xxxviii. [1988] Spencer has avowed in his Autobiography (ii, 75) what might be surmized by critical readers, that he wrote the First Part of First Principles in order to guard against the charge of "materialism." This motive led him to misrepresent "atheism," and there was a touch of retribution in the general disregard of his disavowal of materialism, at which he expresses surprise. The broad fact remains that for prudential reasons he set forth at the very outset of his system a set of conclusions which could properly be reached only at the end, if at all. [1989] As to his fluctuations, which lasted till his death, cp. the author's New Essays towards a Critical Method, 1897, pp. 144-47, 149-54, 168-69. [1990] Baur, Die christliche Lehre der Versöhnung, 1838, pp. 54-63, 124-31. [1991] Benrath, Bernardino Ochino, Eng. tr. pp. 248-87. [1992] Field's Memoirs of Parr, 1828, ii, 363, 374-79. [1993] See Pearson's Infidelity, its Aspects, Causes, and Agencies, 1853, p. 215 sq. The position of Maurice and Parr (associated with other and later names) is there treated as one of the prevailing forms of "infidelity," and called spiritualism. In Germany the orthodox made the same dangerous answer to the theistic criticism. See the Memoirs of F. Perthes, Eng. tr. 2nd. ed. ii, 242-43. [1994] Ed. cited, pp. 158-59. [1995] Pearson, as cited, pp. 560-62, 568-79, 584-84. [1996] Letter in W. L. Courtney's J. S. Mill, 1889, p. 142. [1997] Cp. Schechter, Studies in Judaism, 1896, pp. 59, 71. Schechter writes with a marked Judaic prejudice. [1998] Id. pp. 117-18. [1999] This title imitates that of the famous More Nebuchim of Maimonides. [2000] Zunz, cited by Schechter, p. 79. [2001] Whence Krochmal is termed the Father of Jewish Science. Id. p. 81. [2002] A Life of Mr. Yukichi Fukuzawa, by Asatarô Miyamori, revised by Prof. E. H. Vickers, Tokyo, 1902, pp. 9-10. [2003] Pamphlet cited, p. 16. [2004] A curious example of sporadic freethought occurs in a pamphlet published towards the end of the eighteenth century. In 1771 a writer named Motoori began a propaganda in favour of Shintôism with the publication of a tract entitled Spirit of Straightening. This tract emphatically asserted the divinity of the Mikado, and elicited a reply from another writer named Ichikawa, who wrote: "The Japanese word kami (God) was simply a title of honour; but in consequence of its having been used to translate the Chinese character shin (shên) a meaning has come to be attached to it which it did not originally possess. The ancestors of the Mikados were not Gods, but men, and were no doubt worthy to be reverenced for their virtues; but their acts were not miraculous nor supernatural. If the ancestors of living men were not human beings, they are more likely to have been birds or beasts than Gods." Art.: "The Revival of Pure Shinto," by Sir E. N. Satow, in Trans. Asiatic Society of Japan. [2005] Lafcadio Hearn, Japan: An Attempt at Interpretation, 1904, p. 313; cp. p. 46. [2006] Thus the third emperor of the Ming dynasty in China (1425-1435), referring to the belief in a future life, makes the avowal: "I am fain to sigh with despair when I see that in our own day men are just as superstitious as ever" (Prof. E. H. Parker, China and Religion, 1905, p. 99). [2007] See Hearn, as cited, passim. [2008] Cp. Sir F. S. P. Lely, Suggestions for the Better Governing of India, 1906, p. 59. [2009] See article on "The Future of Turkey" in the Contemporary Review, April, 1899, by "A Turkish Official." [2010] Yet, as early as the date of the Crimean War, it was noted by an observer that "young Turkey makes profession of atheism." Ubicini, La Turquie actuelle, 1855, p. 361. Cp. Sir G. Campbell, A Very Recent View of Turkey, 2nd ed. 1878, p. 65. Vambéry makes somewhat light of such tendencies (Der Islam im 19ten Jahrhundert, 1875, pp. 185,187); but admits cases of atheism even among mollahs, as a result of European culture (p. 101). [2011] Ubicini (p. 344), with Vambéry and most other observers, pronounces the Turks the most religious people in Europe. [2012] H. M. Baird, Modern Greece, New York, 1856, pp. 123-24. [2013] Id., p. 320. [2014] Id., p. 339. [2015] Id., p. 86. [2016] Id., p. 340. [2017] Prof. Neocles Karasis, Greeks and Bulgarians in the Nineteenth and Twentieth Centuries, London, 1907, pp. 15-17, citing a Bulgarian journal. [2018] In the Edinburgh Mirror of 1779 (No. 30) Henry Mackenzie speaks of women freethinkers as a new phenomenon. [2019] "She bought 2,000 acres in Tennessee, and peopled them with slave families she purchased and redeemed" (Wheeler, Biog. Dict.). [2020] See Lord Morley's Life of Gladstone, 1903, ii, 110-11, as to the embarrassment felt in English official circles at the time of Garibaldi's visit. [2021] On the whole case see The Life, Trial, and Death of Francisco Ferrer, by William Archer: Chapman & Hall, 1911; and The Martyrdom of Ferrer, by Joseph McCabe: R. P. A., 1910. *** END OF THE PROJECT GUTENBERG EBOOK A SHORT HISTORY OF FREETHOUGHT ANCIENT AND MODERN, VOLUME 2 OF 2 *** Updated editions will replace the previous one—the old editions will be renamed. Creating the works from print editions not protected by U.S. copyright law means that no one owns a United States copyright in these works, so the Foundation (and you!) can copy and distribute it in the United States without permission and without paying copyright royalties. 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