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By Orestes A. Brownson

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Leroux believed too that human beings had powers and capacities for progress, but progress itself was not an inherent part of human nature. 77 To develop one’s natural powers one needed an object outside of the self. One could not know without knowing some object; one could not love without loving some object. Human beings and the human race grew or developed, in other words, by assimilating some power outside the self. Progress took place only in communion. One could truly say, then, that even human nature was progressive because its powers and capacities were subject to enlargement within communion.

His philosophy was an integral part of his theological vision and provided him with the language and concepts for a theological reinterpretation of traditional Christian doctrines. But he was also expressly interested in philosophy itself, not just as a tool for theology. , 510-11; see also pp. 383-85 in this volume. , 488; see also p. 363 in this volume. 105 For historical assessments of the significance of the Review by William Ellery Channing, Harold Laski, and Perry Miller, see Thomas R. Ryan’s Orestes A.

155 in this volume. , 4: 356; see also p. 162 in this volume. , 4: 361; see also p. 166 in this volume. 113 40 The Early Works of Orestes A. ” There was in fact a real synthesis between religion and philosophy,116 a position that Brownson retained for most of the rest of his life. In Brownson’s opinion Schmucker’s book did not fit into this broad definition of philosophy, and Schmucker, even though intentionally limiting his topic to psychology, did not demonstrate, as he should have, how the study of psychology fit into the whole of life.

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