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Excerpt from The Religion of the Future, or Outlines of Spiritual Philosophy 1. A new and glorious science of man, of his origin and destiny, has been developed within the last few decades. A new philosophy has been evolved of human life here and hereafter, based upon demonstrated facts and data accessible to all. Stupendous as the science of objective nature has become, it is as the mere shadow thrown upon the canvas of time and matter by the radiant light of immortal spirit. Modern agnosticism had set up a way-mark on the road of human progression, inscribed: "No thoroughfare!" "Unknowable!" The truths most indispensable for man to know, the destiny of man and the immortality of the soul, were declared absolute mysteries. What ought to have merely been designated as unknown was declared to be unknowable. This way-mark has to be removed. It is now seen that the doctrine of the Relativity of Knowledge, as formulated by the Kantian school of modem philosophical thought, misled men into too hasty generalizations and unwarrantable conclusions. It needed only the right method to find the way out; it required only the right key to open wondrous realms to the astonished gaze. Again the supremacy of mind is restored; the saying is verified that "there is nothing on earth great but man, and in man there is nothing great but mind." About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
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A new philosophy of religion for a secular world How can we live in such a way that we die only once? How can we organize a society that gives us a better chance to be fully alive? How can we reinvent religion so that it liberates us instead of consoling us? These questions stand at the center of Roberto Mangabeira Unger’s The Religion of the Future: an argument for both spiritual and political revolution. It proposes the content of a religion that can survive without faith in a transcendent God or in life after death. According to this religion—the religion of the future—human beings can be more human by becoming more godlike, not just later, in another life or another time, but right now, on Earth and in their own lives. They can become more godlike without denying the irreparable flaws in the human condition: our mortality, groundlessness, and insatiability.
An excerpt from the INTRODUCTION. § l. If religion were a normal product of the human reason alone, then philosophy would be the sole legitimate organ for determining and interpreting its content. If, on the contrary, it sprung from revelation, then reason alone would not be able, it is true, to have discovered it; but after it were in existence, it would still be necessary to show that its content is the adequate fulfillment for those religious needs which our reason is compelled to cherish, but would not be able of itself to satisfy. Even in this case, therefore, philosophy would have a work to accomplish by way of such authenticating. The assertion that the content of religion is a 'mystery' is not convincing. There can be many facts of religion of such sort that the possibility of their coming to pass may not admit of rational apprehension; and yet we should not without exception take offence at this. But a 'mystery,' the significance of which were not at least susceptible of definition, would be a mere curiosity devoid of all connection with our religious needs, and, on this account, an unworthy object of revelation. Finally, if religion were a morbid product of the human spirit, philosophy, even in that case, would find occupation. It would have to investigate psychologically and historically the conditions of the origin of this delusion, as well as the conditions of avoiding it in the future. The principal object of the following reflections is connected with the first point of view above suggested: that is, we seek to ascertain how much of the content of religion may be discovered, proved, or at least confirmed, agreeably to reason. The two other points of view we subordinate to this. § 2. It is customary to demand faith in contrast with knowledge as the proper organ for the truths of religion. Such an assertion finds its most exact expression in the intimation that, in fact, even scientific cognition always rests ultimately upon 'faith'; that is to say, upon an immediate act of trust in certain absolutely simple and self-evident truths, which are neither in need of any proof, nor capable of it. An important distinction is overlooked in the above-mentioned view. All such ultimate, self-evident propositions, upon which our knowledge is founded, are general judgments, which do not tell us that anything whatever is or takes place, but which only declare what would exist or would have to take place, in case definite conditions occur; or - more concisely - they all merely express certain general rules, which we are obliged to follow in the combination of the content of our ideas. On the contrary, those propositions upon which the most special interest of religion depends,-for example, that God is, that He has created the world, that the soul survives death, etc., - are all of them declarative judgments, which assert a definite, particular fact. With respect to the before-mentioned general propositions, it may be understood that they are capable of being objects of our immediate insight or evidence; for they are nothing but expressions of the forms of activity, in which our reason according to its own nature must be exercised....
1929 This work gives an outline of our present scientific knowledge of Nature in general, the extent of the universe, and the principles of evolution and involution, and shows how impossible it is to accept the old theological ideas which were formulated.