339:, which turned out to be not to his liking. At this time, the University of California decided to begin a philosophy program and recruited Howison, now 50 and a prominent voice in academia, as the Mills Professor of Mental and Moral Philosophy and Civil Polity, and they invited Howison to create a philosophy program according to his own vision. Howison's extensive administrative experience along with his connections to the eastern and mid-western intellectual lights led to great success. Howison was also an inspiring teacher and so the program attracted students easily. Howison's Philosophical Union became a prominent host for public lectures and even debates, hosting such speakers as James, Royce, and
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personal charity and moral excellence kept him safe from serious personal attacks. Despite
Howison's dissatisfaction with other contemporary and historical metaphysicians, he did continue to profess Christianity. He recognized that his support of Jesus' position was not accepted as he might have hoped by his Christian peers, but maintained that his theory of
248:. During the following years Howison taught in all the branches of mathematics, including applied fields such as mechanics and astronomy, but also in political economy and Latin. Howison wrote a treatise on analytic geometry (1869) and an algebra primer (1870). In St. Louis Howison also came into contact with a subdivision of the
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originator of philosophical pluralism in
America, which was his most enduring contribution to philosophy. Although he was widely recognized during his lifetime, Howison's ideas have spread and come into the present mainly through influence on other notable philosophers whose names have continued to attract attention, especially
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While he was well known and widely respected in the young professional discipline of philosophy, Howison did not publish prolifically. Most of those who have written on
Howsion attribute his reluctance to publish to his perfectionism regarding language and writing. He was exacting, as is indicated by
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on
December 31, 1916. His parents were Robert Howison of Virginia and Eliza Holmes Howison of Maryland. These were old and distinguished Southern families, Presbyterians and slaveholders. Howison's biography is eclectic and the basis of Howison's later devotion to pluralism. Howison was the primary
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in
Cincinnati and being licensed to preach. Howison did not take a church, however, and served as a schoolteacher and principal several Ohio towns. In 1862 he moved to Salem, Massachusetts as a school principal. There he met and married Lois Caswell, an English teacher, who was related to several
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Strictly construed, it is, as I have just endeavoured to show, simply the vindication of that active sovereign judgment which is the light of every mind, which organises even the most elementary perceptions, and which goes on in its ceaseless critical work of reorganisation after reorganisation,
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Howison became a popular and controversial speaker and became the progenitor of the
California school of American personalism. His heterodox teachings about the nature of God placed him at odds with the theological community, but his incisive ability to defend it against all challenges and his
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as its
Professor of Logic and Philosophy of Science, remaining until 1878, when financial problems forced M.I.T. to eliminate his position. It was during these years that Howison began writing philosophy. He held various teaching positions and lectured for money between 1878 and 1882, including
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When
Howison was four years of age his parents freed their slaves and moved to Marietta, Ohio, for the improved educational and cultural life it offered at that time. The various Christian sects there had worked out a consensus and ecumenism, creating a co-operative community in which even
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was in line with Jesus' teaching, particularly as presented by "the 4th gospeler", John. He said: "I feel the strongest assurance that my new interpretation of the name of God is the genuine fulfilment of the highest and profoundest prescience in the historic religious life."
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Howison returned to the US in 1882, and hoped to teach at
Harvard while James was on sabbatical, but Royce, being younger and very promising, was given preference. Howison taught privately for a year and although he did not want to leave Boston, he accepted a position at the
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building all the successive stages of science, and finally mastering those ultimate implications of science that constitute the insights of philosophy. In other words, the conception is a philosophical and real account of the nature of an
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gave a talk which, along with the arguments of Sidney Edward Mezes, Joseph LeConte, and
Howison (presaging his later definitive opus), and the follow-up replies by Royce Himself, was published in the book entitled
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was started during this time and Howison published an important paper on the relations among the branches of mathematics in one of its early numbers. The Kant Club hosted speeches by both
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Having moved to better and better schools and having made a name for himself as an educator, in 1864 (when he was 30) Howison was offered a post as professor at
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which moderated Howison's enthusiasm for Hegel and planted a predilection for Kantian thinking in Howison's mind which remained for the rest of his life.
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experience, marked by fragmentariness that is forever being tentatively overcome and enwholed, — if I may coin a word to match the excellent German one
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began here. These views were differently articulated and defended by James, Bowne, Davidson, and Howison, but their commonalities are many.
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at 14 and studied German. He studied philosophy in his senior year. After graduating, Howison pursued Christian ministry, graduating from
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Protestants and Catholics worked together. This religious pluralism was exceedingly rare in 19th century North America. Howison attended
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and held the position there of Mills Professor of Intellectual and Moral Philosophy and Civil Polity. He also founded the
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Also during these years he attended every two weeks the informal philosophical meetings in the Temple Street rooms of
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The Conception of God: A Philosophical Discussion Concerning the Nature of the Divine Idea as a Demonstrable Reality
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The Conception of God: A philosophical discussion concerning the nature of the divine idea as a demonstrable reality
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in 1919. Over the years, the lecture series has included talks by distinguished philosophers such as
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The Limits of Evolution, and other essays, illustrating the metaphysical theory of personal idealism
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See Rufus Burrow, Jr. Personalism: A Critical Introduction (St. Louis: Chalice Press, 1999).
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with a small group that included William James and Bowne. American philosophical
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where he received a classical education, including ancient languages. He entered
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Howison's philosophy is set forth almost entirely in his volume entitled
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his revision of a widely used dictionary of English synonyms (1892).
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Royce, J.; LeConte, J.; Howison, G.H.; Mezes, S.E. (1897).
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aspect; viewed, that is, as the organising subject of a
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George Holmes Howison was born on November 29, 1834, in
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turned Howison's main interest to philosophy. Harris'
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