By G. K. Chesterton
A permanent selection of ethical and social remark from one of many 20th century’s most unusual thinkers
This groundbreaking paintings epitomizes why G. ok. Chesterton is taken into account one of many pithiest and such a lot flexible philosophers of his period. An anthology of his early writings, What’s fallacious with the area takes on such thorny topics as public schooling, jingoism, feminism, imperialism, politics, and the trendy relatives. Chesterton’s humor and highbrow verve are on complete exhibit, making those incisive essays as acceptable of their exploration of ethics and the human middle this day as after they have been penned over 100 years in the past.
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Additional info for What's Wrong with the World
Used knowingly, the freedom of the soul becomes one with surrender to the universal Will. Either apparent bondage to Fate in Nature or realised freedom from Nature in the universal freedom and lordship of the Paramatman and Parameshwara, this is the choice offered to the human soul. The gradual self-liberation from bondage to Nature is the true progress of humanity. The inert stone or block is a passive sport of natural laws, God is their Master. Man stands between these two extreme terms and moves upward from one to the other.
The Hindu theory is that thought and feeling, as well as actual speech or deeds, are part of Karma and create effects, and we do not accept the European sentiment that outward expression of thought and feeling in speech or deed is more important than the thought or feeling itself. This outward expression is only part of the thing expressed and its results are only part of the Karmaphal. The Fate and Free-Will 49 previous karma has not one kind of result but many. In the first place, a certain habit of thought or feeling produces certain actions and speech or certain habits of action and speech in this life, which materialise in the next as good fortune or evil fortune.
Here it is that our religion parts company with Science. It declares the evolution to be a conquest of matter by the recovery of the deeper emotional and intellectual self which was involved in ¯ . a. a ¯ . a and it is to them are more than the pran that man rises in his evolution. Religion farther seeks a higher term for our evolution than the purified emotions or the clarified activity of the observing and reflecting intellect. The highest term of evolution is the spirit in which knowledge, love and action, the threefold dharma of humanity, find their fulfilment and end.