By Errol E. Harris (auth.)
Professor Errol E. Harris provided the 1st 3 chapters of Atheism and Theism as public lectures at Tulane collage on January 20-22, 1975. The lecture sequence was once made attainable by way of a provide from the Franklin J. Matchette origin of latest York urban. these people who had the excitement of listening to the lectures shaped the judgment that they deserved e-book to arrive a much wider viewers and to guarantee a extra everlasting reeord. We invited Professor Harris to permit us to put up his lectures in Tulane reports in Philosophy. On his half, he de veloped the subjects of the lectures right into a extra finished and lasting paintings. With Professor Harris's approval, we're taking the extraordinary step of devoting quantity XXVI of Tulane reports in Philosophy to the booklet of Atheism and Theism. we're sure that it'll develop the essentially philosophical argument surrounding theism and Christianity. we're additionally confident that it'll upload substantialIy to the status of our sequence of annua1 volumes of philosophy, now in its twenty-sixth 12 months. 'Ve desire to convey our due to the Franklin J. Matchette origin for the unique provide sup porting the lectures and to Professor Harris for featuring first the lectures after which the e-book. R. C. W. A. J. R.
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But let that pass. What we are offered is not humanism but superhumanism and how that differs from a kind of prospective mythology of from anthropomorphic deism projected into the future is left unex-· plained. But Nietzsche gives numerous indications that he is espousing some sort of evolutionism. Earth and bodyare to be honoured, Christian and conventional morality are deplored as 'harmful', presumably to the race, as counteracting natural selection and the survival of the fittest-the strong, the courageous and the enlightened self-seeker.
To imagine that it could be so derived is a fundamental ethical mistake of which Freud is not the only victim. The view is mare plausible that the child's image of his father as a protector against external dangers might be projected on to nature as an idea of God; and this image may weIl be associated with ambiguous emotions of fear and love; for the father is also an agent of punishment and an object of dread. But then the fantasy cannot be described exclusivdy as wishfulfilment, as it would be equally a product of anxiety neurosis.
What satisfaction did Archaeopteryx derive from the emergence ATHE18M AND THE18M of the modem eagle? The onlyend for man that he has motive to pursue is one in which his own will is realized, but he can no more will the natural evolution of his own species than he can add, by taking thought, a cubit to his own stature. In spite of himself, Nietzsche is aware of this. The will to power, he sees, is man's inevitable aim. The question, however, arises: Power to do what? Power of what sort? Clearly not sheer physical power, or elephants and horses would already be man's superiors.