Excerpt from Philosophy and Religion: Six Lectures Delivered at Cambridge
Theology is less a single science than an ency clopeedia of sciences; indeed all the sciences which have to do with man have a better right to be called theological than anthropological, though the man it studies is not simply an individual but a race. Its way of viewing man is indeed characteristic from this have come some of its brighter ideals and some of its darkest dreams. The ideals are all either ethical or social, and would make of earth a heaven, creating fraternity amongst men and forming all states into a goodly sisterhood; the dreams may be represented by doctrines which concern sin on the one side and the will of God on the other. But even this will cannot make sin luminous, for were it made radiant with grace, it would cease to be sin.
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Hastings Rashdall (1858 – 1924) was an English philosopher who expounded a theory known as ideal utilitarianism. Son of an Anglican priest, he was educated at Harrow and received a scholarship for New College, Oxford. After short tenures at St David's University College and University College, Durham, Rashdall was made a Fellow of New College, Oxford, and dedicates his main work, The Theory of Good and Evil, to the memory of his teachers Thomas Hill Green and Henry Sidgwick. The dedication is appropriate, for the particular version of utilitarianism put forward by Rashdall owes elements to both Green and Sidgwick. Whereas he holds that the concepts of good and value are logically prior to that of right, he gives right a more than instrumental significance. His idea of good owes more to Green than to the hedonistic utilitarians. "The ideal of human life is not the mere juxtaposition of distinct goods, but a whole in which each good is made different by the presence of others." Rashdall has been eclipsed as a moral philosopher by G. E. Moore, who advocated similar views in his earlier work Principia Ethica. His historical study, The Universities of Europe in the Middle Ages, was described in the introduction to its recent reprinting as "one of the first comparative works on the subject" whose "scope and breadth has assured its place as a key work in intellectual history." He was president of the Aristotelian Society from 1904 to 1907, a member of the Christian Social Union from its inception in 1890, and was an influential Anglican modernist theologian of the time, being appointed to a canonry in 1909. Rashdall was also a Berkeleyan, believing in metaphysical idealism. He was Dean of Carlisle from 1917 to 1924.
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