6. There is no 'immediate' or 'intuitive' knowledge of God. Our knowledge is got by inference, like knowledge of our friend's existence, . . . . . . . . . . . . . . . . 106
{xv}
7. Religion and Psychology. It is impossible to base Religion upon Psychology or 'religious experience' without Metaphysics, . . . . . . . . . . . . . . . . . . . 111
8. Summary: the ultimate nature of Reality, . . . . . . . . 118
Note on Non-theistic Idealism, . . . . . . . . . . . . . . 128
LECTURE V
REVELATION, . . . . . . . . . . . . . . . . . . . . . . . . . 127
1. There is no special organ of religious knowledge, but religious knowledge has many characteristics which may be conveniently suggested by the use of the term 'faith,' especially its connexion with character and Will.
2. The psychological causes of religious belief must be carefully distinguished from the reasons which make it true. No logic of discovery. Many religious ideas have occurred in a spontaneous or apparently intuitive way to particular persons, the truth of which the philosopher may subsequently be able to test by philosophical reflection, though he could not have discovered them, but they are not necessarily true because they arise in a spontaneous or unaccountable manner, . . . . . . . . . . . . . . . . . . . . . . . . . 134
3. False conceptions of Revelation and true. All knowledge is in a sense revealed, especially religious and moral knowledge: but spiritual insight varies. Need of the prophet or religious genius, . . . . . . . . . . . . . . . 139