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John Bascom - Creator of Science of Mind - progenitor of New Thought

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John Bascom's

Science of Mind

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Introduction - Intellect - Mental Science's Divisions - Intellect's Divisions and Perceptions - The Understanding - The Reason - The Dynamics of the Intellect - Physical Feelings - Intellectual Feelings - Spiritual Feelings - Dynamics of Feelings - The Will - The Nervous System - Nervous System of Man - Executive Volition - Primary Volition, or Choice - Dynamics of the Will and the Mind - The Relations of the Systems Here Offered to Prevalent Forms of Philosophy - Index - Contents -

right, in the meaning in which we have employed it. Obligation must arise in view of something, and in view of it in a moral relation. The two are as indivisible as the flavor and savor of a peach, the perception of the one and the enjoyment of the other.

The system of ethics to be evolved from the above view is briefly this. All moral emotions, the entire moral nature is conditioned on a moral intuition, which we term that of right. This relation of rational acts, arrived at by a simple stroke of the eye of reason, in grounds previously unfolded, and which uniformly relate to the actions of free, intelligent sensitive beings, involves as an inseparable element the feeling of obligation. Here is the final authority of morals in the moral intuition. A reason can be given for the decisions of conscience in this sense, that the character and bearings of the acts pronounced right can be given; not in this sense, that the intellectually discerned relations of these actions are, aside from a distinct action of the moral faculty upon them, a ground of obligation. No " good," as a good can give a law, can give a moral basis of action, since to do this it must go beyond its own appetitive range, and reach into the moral field of authority. It is to account for authority that we invoke the moral nature.

Lesson 54 - 12. Beauty - p.240

12. The third idea regulative of our intellectual life is that of beauty. Concerning the existence at this point of peculiar phenomena that require explanation, there is no discussion. Yet results of analysis are quite different; some reaching a simple, original idea; others resolving beauty into utility, or unity and variety, or making it the product of association. That beauty is intimately connected with utility, that it is always accompanied by unity and variety, that taste is strongly influenced by association, and, in some cases overshadowed by it, are undeniable; yet that these explanations, in conflict among themselves, fail each of

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