The Foundations of Belief being Notes Introductory to the Study of Theology (Arthur James Balfour, 1896-6th Edition)
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THE
FOUNDATIONS OF BELIEF
BEING
NOTES INTRODUCTORY TO THE
STUDY OF THEOLOGY
r
THE
FOUNDATIONS OF
BEING
BELIEF
NOTES INTRODUCTORY TO THE
STUDY OF THEOLOGY
BY THE
RIGHT HON. ARTHUR JAMES BALFOUR
AUTHOR OF 'A DEFENCE OK PHILOSOPHIC DOUBT
'
ETC.
SIXTH EDITION
LONGMANS, GREEN, AND
LONDON,
CO.
NEW
YORK, AND BOMBAY
1896
All rights reserved
\l
//-2 11
CONTENTS
PAGE
PRELIMINARY
I
PART
CHAPTER
I
I
SOME CONSEQUENCES OF BELIEF
-"•
Naturalism and Ethics
Naturalism and ^Esthetic
Naturalism and Reason
II.
III.
IV.
Summary and Conclusion of Part
I
.
PART
II
some reasons for belief
I.
The Philosophic
Basis of Naturalism
...
89
137
II.
Idealism; after some recent English Writings
III.
Philosophy and Rationalism
Rationalist Orthodoxy
156
175
IV.
n
CONTENTS
PART
:hapter
I.
III
SOME CAUSES OF BELIEF
page
Causes of Experience
185
II.
Authority and Reason
194
PART IV
suggestions towards a provisional philosophy
I.
The Groundwork
Beliefs and Formulas
Beliefs, Formulas,
233
251
. . .
.
II.
III.
and Realities
263
IV.
'Ultimate Scientific Ideas'
Science and Theology
280
V.
VI.
290
321
Suggestions towards a Provisional Unification
NOTE
Part
Part
II.,
Chapter
II.,
of the following Essay ap-
peared in 1893
I.,
in the
I.,
October number of 'Mind.'
to
Chapter
was delivered as a Lecture
the Ethical Society of
1893,
Cambridge
in the
spring of
the
an d
subsequently
appeared
in
July
number
of the 'International Journal of Ethics' in
the present year.
Though
published separately, both
these chapters were originally written for the present
volume.
'
The
references
to
'
Philosophic
Doubt which occur from time
to time in the Notes,
II.,
especially at the beginning of Part
are to the
only edition of that book which has as yet been
published.
It
is
now
;
out of print, and copies are
if
I
not easy to procure a
but
have time to prepare
new
edition,
care will be taken to prevent any
confusion which might arise from a different
num-
bering of the chapters.
I
desire to acknowledge the kindness of those
who have read through the proof-sheets of these Notes and made suggestions upon them. This
somewhat ungrateful labour was undertaken by my
friends, the
Rev. E. S. Talbot, Professor Andrew
viii
NOTE
James Robertson, and
brother, Mr. G.
last,
Seth, the Rev.
far
but very
from
least,
my
W.
Balfour, M.P.,
and
my
brother-in-law, Professor
None of these gentlemen
are, of course, in
Henry Sidgwick. any way
advocated, with
I
responsible for the views
herein
which some of them, indeed, by no means agree.
am
the
more beholden
to
them
for the assistance
they have been good enough to render me.
A.
Whittingehame, September
1894.
J.
B.
PRELIMINARY
As
its title
imports, the following Essay
is
intended
to serve as
an Introduction
'
to the
Study of Theology.
is
The word
and
in
Introduction,' however,
ambiguous
little
;
order that the reader
may be
it
as
disap-
pointed as possible with the contents of the book,
the sense
explained.
subject
ciples
is
in
which
I
here use
must be
first
Sometimes, by an Introduction
to
a
meant a
brief survey of
its
leading prinits
—a
first initiation,
as
it
were, into
methods
and
of
results.
For such a
I
task,
however,
in the case
Theology
have no
qualifications.
With the
its
growth of knowledge Theology has enlarged
borders until
it
has included subjects about which
even the most accomplished theologian of past ages
did not greatly concern himself.
To
the Patristic,
Dogmatic, and Controversial learning which has
always been required, the theologian of to-day must
add knowledge
at first
hand of the complex
critical
his-
torical, antiquarian,
and
problems presented
by the Old and
them.
New
Testaments, and of the vast and
daily increasing literature
which has grown up around
sufficient
He
must have a
acquaintance with
B
2
PRELIMINARY
;
the comparative history of religions
tion to all this,
and
in addi-
he must be competent to deal with
philosophical questions which
those scientific and
have a more profound and permanent bearing on
Theology even than
historical scholarship.
the
results
of
critical
and
Whether any
single individual
is
fully
compedo not
tent either to acquire or successfully to manipulate
so formidable an apparatus of learning,
I
know.
But
in
any case
I
am
very
far
indeed from
being even
among
that not inconsiderable
number
who
are qualified to put the reader in the
way
of
profitably cultivating
some portion of
of research.
this vast
and
always increasing
field
The
following
pages, therefore, scarcely claim to deal with the sub-
stance of Theology at
all.
'
They are in
introduction
'
the narrowest
to
;
sense of the word an
deal for the
it.
They
it
most part with preliminaries
and
is
only towards the end of the
Introduction
volume, where the
begins insensibly to merge into that
which
it is
designed to introduce, that purely theomentioned, except by
logical doctrines are
illustration.
way
fitly
of
Although what follows might thus be
scribed as
'
de-
Considerations preliminary to a study of
I
Theology,'
do not think the subjects dealt with
For, in truth,
are less important on that account.
the decisive battles of Theology are fought
its
beyond
won.
frontiers.
It is
not over purely religious controis
versies that the cause of Religion
lost or
PRELIMINARY
3
The judgments we
mode
shall
form upon
for us
;
its
special
problems are commonly settled
by our general
this again, in
all,
of looking at the Universe
it
and
so far as
is
determined by arguments at
is
determined by arguments of so wide a scope that
they can seldom be claimed as more nearly con-
cerned with Theology than with the philosophy of
Science or of Ethics.
My
way
I
object, then,
is
to
recommend a
particular
of
looking
like
it
at
the
World-problems which,
whether we
wish,
if
I
or not,
we
are compelled to face.
can, to lead the reader
up
to a point of
Infinite
view whence the small fragments of the
Whole, of which we are able
appear to us
in
to obtain a glimpse,
may
their
true
relative
'
proportions.
'
This
is,
therefore,
no work of
Apologetics
in the
ordinary sense of that word.
are not taken
objections
;
Theological doctrines
up
in turn
and defended from current
nor
is
there any endeavour here
'
made
'
specifically to solve the
culties
'
doubts
as
in
'
or allay the
diffi-
which
in
this,
every
other,
age
perplex the minds of a certain
persons.
number of
religious
Yet, as
I
think that perhaps the greater
difficulties
number of these doubts and
even present themselves
our habitual
would never were
it
in that character
not for a certain superficiality and one-sidedness in
manner
belief,
I
of
considering
the
wider
problems of
cannot help entertaining the
is
hope that by what
Apologist proper
here said
the
work of the
may
indirectly
be furthered.
'
4
It
is
PRELIMINARY
a natural,
if
not an absolutely necessary
consequence of
in the
this plan, that the subjects alluded to
following pages are, as a rule,
title
more
secular
at first
than the
suggest,
of the
book might perhaps
even
to
and also that the treatment of some of
brief
to
them has been
reader
is
meagreness.
If the
tempted
complain of the extreme con-
ciseness with which
some
topics of the greatest imirreleI
portance are touched on, and the apparent
vance with which others have been introduced,
hope he
to
If
will
reserve his judgment until he has read
the end, should his patience hold out so long.
he then thinks that the
'
particular
this
way
of looking
at the
World-problems
is
'
which
book
is
intended
to
recommend
not rendered clearer by any porI
tion of
what has been written,
;
shall
be open to his
I
criticism
but not otherwise.
What
fco
have
tried to
do
is
not to write a monograph, or a series
delineate, and,
of
if
monographs, upon Theology, but
possible, to
recommend, a
in
certain attitude of mind);
and
I
hope that
I
in carrying out this less
ambitious
scheme
fluous
If
I
have put
left
few touches that were super-
and
it
out none that were necessary.
'
be asked,
For whom
is
this
book intended
?
answer, that
it is
intended for the general body of
readers interested in such subjects rather than for the
specialist in Philosophy.
I
do
not, of course,
mean
that
I
have either desired or been able
to avoid
questions which in essence are strictly philosophical.
Such an attempt would have been wholly absurd.
PRELIMINARY
5
But no knowledge either of the history or the technicalities of
Philosophy
is is
assumed
any
in the reader,
nor
do
I
believe that there
if
train of
it
thought here
suggested which,
will
he thinks
worth his while, he
have the
least difficulty in following.
He
may,
and very
stance of
shall
likely will, find objection
both to the subform.
my
arguments and
if,
their
But
I
be disappointed
in addition to their
other
deficiencies,
he
finds
them
unintelligible
or
even
obscure.
1
There
is
one more point
to
be explained before
these prefatory remarks are brought to a conclusion.
In order that the views here advocated
in
may be
seen
the highest
relief, it is
convenient to exhibit them
against the background of some other and contrasted
system of thought.
What system
shall
that be
?
Germany the cessors may be
In
philosophies of
Kant and
his suc-
matters of such
(I know not whether they are) common knowledge that they fit-
tingly supply a standard of reference,
by the aid of
which the relative positions of other and more or
less differing
systems
to
may be
conveniently deterof things,
I
mined.
As
whether
is
this state
if
it
anywhere exists,
But
in
I
desirable or not,
it
offer
no opinion.
am
very sure that
does not at present exist
any English-speaking community, and probably
will, until
never
are
1
the ideas of these speculative giants
throughout
rethought
by
Englishmen,
and
II.,
Chapter
These observations must not be taken as applying to Part II., which the general reaaer is recommended to omit.
;
6
PRELIMINARY
in a
reproduced
will
shape which ordinary Englishmen
Until this occurs Tranit
consent to assimilate.
scendental Idealism must continue to be what
is
now
— the
intellectual possession of a small minority
of philosophical specialists.
Philosophy cannot, under
existing conditions, become, like Science, absolutely
international.
There
is
in matters speculative, as in
matters poetical, a certain amount of natural protection for the home-producer,
which commentators
altogether to over-
and translators seem unable
come.
Though,
the
therefore,
I
have devoted a chapter to
Idealism
it
consideration
of Transcendental
as
is
represented in some recent English writings,
not with overt or tacit reference to that system that
I
I I
have arranged the material of the following Essay.
have, on the contrary, selected a system with which
am
in
much
less
sympathy, but which under many
following,
names numbers a formidable
reality the only
and
is
in
system which ultimately
profits
by
any defeats which Theology may
sustain, or
which
may be counted on
the
tide
to flood the spaces
from which
of Religion
has
receded.
all
Agnosticism,
Positivism, Empiricism, have
been used more or
less correctly to describe this
scheme of thought
though
which
in
the
following
pages, for reasons with
it is
not necessary to trouble the reader, the
I
term which
shall
commonly employ
For
its
is
Naturalism.
is
But whatever the name
selected, the thing itself
sufficiently easy to describe.
leading doctrines
'
PRELIMINARY
are that
7
1
we may know phenomena
'
and the laws
by which they are connected, but nothing more.
More there may or may not be but if it exists we can never apprehend it and whatever the World may be in its reality (supposing such an
'
'
;
:
'
'
expression to be otherwise than meaningless), the
World
for us,
the
concerned,
cognisance,
or
is
of which
that
World with which alone we are alone we can have any World which is revealed to us
is
through perception, and which
of the Natural Sciences.
the subject-matter
Here, and here only, are
we on
firm ground.
Here, and here only, can we
discover anything which deserves to be described as
and perhaps apology, is due for this use phenomena.' In its proper sense the term implies, I suppose, that which appears, as distinguished from something, presumably more real, which does not appear. I neither use it as carrying this metaphysical implication, nor do I restrict it to things which appear, or even to things which could appear to beings endowed with senses like ours. The ether, for instance, though it is impossible that we should ever know it except by its effects, I should call a phenomenon. The coagulation of nebular meteors into suns and planets I should call a phenomenon, though nobody may have existed to whom
1
I
feel that explanation,
of the
word
'
Roughly speaking, things and events, the general is what I endeavour to indicate by a term for which, as thus used, there is, unfortunately, no substitute, however little the meaning which I give to it can be etymologically
it
could appear.
subject-matter of Natural Science,
justified.
While
physics.
I
am
on the subject of
I
definitions,
it
may be
as well to say
that, generally speaking,
distinguish between Philosophy
I
and MetaI
To
Philosophy
give an epistemological significance.
regard
it
as the systematic exposition of our grounds of knowledge.
Thus, the philosophy of Religion or the philosophy of Science would mean the theoretic justification of our theological or scientific beliefs. By Metaphysics, on the other hand, I usually mean the knowledge that we have, or suppose ourselves to have, respecting realities which are not phenomenal, e.g. God, and the Soul.
3
PRELIMINARY
Here, and here only,
Knowledge.
may we
profit-
ably exercise our reason
or gather
the fruits of
Wisdom.
Such,
in
rough
outline,
is
Naturalism.
My
first
task will be the preparatory one of examining certain
of
its
consequences
in various
;
departments of human
this in the
thought and emotion
chapters
I
and to
next four
proceed to devote myself.
PART
I
SOME CONSEQUENCES OF BELIEF
CHAPTER
I
NATURALISM AND ETHICS
I
The two
subjects on which the professors of every
creed, theological
and
anti-theological,
seem
least
anxious to
differ,
are the general substance of the
Moral Law, and the character of the sentiments
with
which
it
should be
reverence
;
;
regarded.
that
it
worthy of
merely
all
That it is demands our
it
ungrudging submission
obedience,
and that we owe
not
but love
— these
all
are
common-
places which the preachers of
schools vie with
each other
right.
in proclaiming.
is
And
they are certainly
laws,
Morality
more than a bare code of
otherwise,
than a catalogue raisonnd of things to be clone or
left
undone.
Were
it
we must change
old
ideals
something more important than the mere customary
language of exhortation.
The
of the
world would have to be uprooted, and no new ones
could spring up and nourish in their stead
soil
;
the very
on which they grew would be
all
sterilised,
and the
phrases in which
that has hitherto been regarded
12
NATURALISM AND ETHICS
.
as
best
and noblest
in
'
human
best
'
life
'
has been exnoblest
'
pressed, nay, the words
selves,
and
them-
would become as
foolish
and unmeaning as
the incantation of a forgotten superstition.
This unanimity, familiar though
very remarkable.
because
clusions,
'
it
be,
is
surely
And
it
is
the
more remarkable
only as to
con-
the unanimity
prevails
and
is
accompanied by the widest diverbe founded.
gence of opinion with regard to the premises on
which these conclusions are supposed
to
Nothing but habit could blind us
of the fact that the
is
to the strangeness
man who
believes that morality
based on a priori principles, and the
it
man who
mystic,
well
at
believes
to
be based on the commands of God,
the
theologian,
the
transcendentalist,
the
and
the
evolutionist,
to
should
be
pretty
one both as
what morality teaches, and as
its
to
the sentiments with which
teaching should be
regarded.
It
is
not
my
business in this place to examine
the Philosophy of Morals, or to find an answer to
the charge which this suspicious
harmony
of opinion
among
various
schools
of
moralists
appears to
suggest, namely, that in their speculations they have
taken current morality for granted, and have squared
their proofs to their conclusions,
and not
their con-
clusions
to
their proofs.
I
desire
to
now
rather to
direct the
reader's
attention
certain
questions
relating to the origin of ethical systems, not to their
justification
;
to the natural history of morals, not to
NATURALISM AND ETHICS
its
13
philosophy
;
to the place
which the moral law
occupies in the general chain of causes and effects,
not to the nature of
its
claim on the unquestioningI
obedience of mankind.
am
aware, of course, that
many
but
persons have been, and are, of opinion that
these two sets of questions are not merely related,
identical
;
that
the
validity
of
a
command
it
depends only on the source from which
springs
;
and
that in the investigation into the character
and
authority of this source consists the principal busi-
ness of the moral philosopher.
I
am
not concerned
as
here to controvert
stated,
if
I
I
this
theory,
it.
though,
thus
do not agree with
It will
be
sufficient
lay
down two
propositions
(1)
of a
dubious character:
—
That,
practically,
much less human
beings being what they are, no moral code can be
effective
which does not
it,
inspire, in those
who
are
asked to obey
emotions of reverence; and
(2) that,
practically, the capacity of
any code
to excite this or
any other elevated emotion cannot be wholly independent of the origin from which those
that code suppose
it
who
accept
to
emanate. 1
is
Now
what, according to the naturalistic creed,
or,
the origin of the generally accepted,
indeed, of any
it
other possible, moral law
?
What
position does
occupy
1
in
the great
web
of interdependent pheno-
These are statements, it will be noted, not relating to ethics They have nothing to do either with the contents of the moral law or with its validity and if we are to class them as belonging to any special department of knowledge at all, it is to psyproper.
;
chology or anthropology that they should
in strictness
be assigned.
;
r
4
NATURALISM AND ETHICS
the knowable
?
mena by which
life
is
hypothesis constituted
Whole The answer is
'
'
is
on
this
plain.
As
frac-
but a petty episode in the history of the
;
universe
as feeling
is
an attribute of only a
tion of things that live, so moral sentiments
and the
but an
are
;
apprehension of moral rules are found
insignificant minority of things that feel.
not, so to speak,
in
They
among
the necessities of Nature
their
no
great spaces are
marked out for
accommodation
were they to vanish to-morrow, the great machine would move on with no noticeable variation the
;
sum
of realities would not suffer sensible diminution
itself
the organic world
would scarcely mark the
and
change.
chiefest
beliefs
A
few highly developed mammals,
among
these man, would lose instincts and
in
which have proved of considerable value
if
the struggle for existence,
at least
not between individuals,
species.
between
tribes
and
But put
it
at
the highest,
we can
say no more than that there
would be a great diminution of human happiness, that civilisation would become difficult or impossible,
and that the
disappear.
'
higher
'
races might even
succumb and
higher
'
These
ever
are considerations which to the
'
races themselves
trifling to
may seem
not unimportant, how-
the universe at large.
But
let
it
be
noted that every one of these propositions can be
asserted with equal or greater assurance of
all
the
bodily appetites, and of
many
of the vulgarest forms
of desire and ambition.
On
most of the processes,
NATURALISM AND ETHICS
indeed, by which consciousness and
in the individual
life
15
are maintained
and perpetuated
;
in the race
never consulted
for the
of their intimate character
totally ignorant,
we we
is
are
are
in
most part
and no one
any case asked
to consider
them with any other
curiosity.
emotion than that of enlightened
But
in
the few and simple instances in which our co-operation
is
required,
it
is
obtained through the stimulus
supplied by appetite and disgust, pleasure and pain,
instinct, reason,
and morality
;
and
it is
hard to
see,
on the
naturalistic hypothesis,
is
whence any one of
to derive a dignity or
all
these various natural agents
a consideration not shared by
the others,
why
morality should be put above appetite, or reason
above pleasure.
It
may, perhaps, be replied that the sentiments
with which
we choose
to regard
any
set of actions or
;
motives do not require special justification
there
is
that
no disputing about
this
any more than about
other questions of 'taste,' and that, as a matter of
fact,
the persons
who
take a strictly naturalistic view
of
man and
of the universe are often the loudest
and not the
least sincere in the
homage they pay
This
is,
to
the 'majesty of the moral law.'
perfectly true
culty.
I
;
no doubt,
diffi-
but
it
does not meet the real
am
not contending that sentiments of the
kind referred to
may
not be, and are not, frequently
all
entertained by persons of
or theological opinion.
shades of philosophical
point
is,
My
that in the case
of those holding: the naturalistic creed the sentiments
TJNI'V
16
NATURALISM AND ETHICS
;
and the creed are antagonistic
clearly the creed
is
and that the more
essential teaching,
grasped, the more thoroughly
its
the intellect
the
is
saturated with
more
certain are the sentiments thus violently
it
and unnaturally associated with
to languish or to die. to
For not only does there seem
distinction in favour of
be no ground,
from the point of view of biology, for drawing a
logical or psychological,
any of the processes, physioby which the individual or
not only are
the race
is
benefited
;
we bound
to
consider the coarsest appetites, the most calculating
selfishness,
and the most devoted heroism, as
all
all
sprung from analogous causes and
similar
objects,
evolved for
but
we can
hardly doubt that the
august sentiments which cling to the ideas of duty
and
sacrifice are
nothing better than a device of
Nature
actions.
ing,
to trick us into the
1
performance of
altruistic
The working
ant expends
its life in
labour-
with more than maternal devotion, for a progeny
its
not
own, and, so
doubtless
it
far as the race of ants is con-
cerned,
does
well.
Instinct,
the_jn-
herited impulse to follow a certain course with no
developed consciousness of
its final
goal,
is
here the
instrument selected by Nature to attain her ends.
But
in
the case of man,
to
more
flexible if less certain
methods have
in
be employed.
Does
conscience,
bidding us to do or to refrain, speak with
1
an
It is
scarcely necessary to state that in following the precedent
I do not wish to suggest that Biology necessarily Naturalism of course cannot be.
set
by Darwin
is
teleological.
NATURALISM AND ETHICS
authority from which there seems no appeal
?
17
Does
our blood tingle at the narrative of some great
deed?
Do
courage and self-surrender extort our
invite,
passionate sympathy, and
however
which
is
vainly,
our halting imitation
attract
?
Does
noble,
?
that
noble
is
even the
least
and that which
base repel even the basest
'
Nay, have the words
all ?
noble
'
and
'
base
'
a meaning for us at
If so,
in the
it is
from no essential and immutable quality
(
deeds themselves.
It is
because, in the struggle for
existence, the altruistic virtues are an advantage to o
the family, the tribe, or the nation, but not always
an advantage to the individual
;
it
is
because
man
comes
into
the
world
richly
inheritance of self-regarding
endowed with the instincts and appetites
required by his animal progenitors, but poor indeed
in
any inbred
inclination to the unselfishness neces-
sary to the well-being of the society in which he
lives
;
it is
because in no other
way can
the original
impulses be displaced by those of late growth to the
degree required by public
utility,
that Nature, in-
different to our happiness, indifferent to our morals,
but sedulous of our survival,
virtue to our practice
commends
it
disinterested
all
by decking
out in
the
splendour which the specifically ethical sentiments
alone are capable of supplying.
Could we imagine
the chronological order of the evolutionary process
reversed
:
if
courage and abnegation had been the
qualities first needed, earliest developed,
and thereorganism
c
;
fore
most deeply rooted
in the ancestral
18
NATURALISM AND ETHICS
cowardice,
greediness,
while selfishness,
and
lust
represented impulses required only at a later stage
of physical and intellectual development, doubtless
we should
crystallise
find the
'
elevated
first
'
emotions which
now
the
round the
set of attributes transferred to the
without alteration or
amendment
second
;
preacher would expend his eloquence in warning us
against
excessive
indulgence
in
'
deeds
of
'
self-
immolation, to which, like the
worker
ant,
we
should be driven by inherited instinct, and in exhorting us to the performance of actions and the
cultivation of habits
nately, find
it
from which we now, unfortudifficult to abstain.
only too
all
Kant, as
to
It
we
know, compared the Moral
Law
the starry heavens, and found them both sublime. would, on the naturalistic hypothesis, be more
it
appropriate to compare
to the protective blotches
on the
beetle's back,
and
to find
them both ingenious.
'
But how on
retain
its
this view' is the
'beauty of holiness
to
lustre in the
its
minds of those who know so
In despite of theories, man-
much
kind
of
pedigree
?
— even
in
instructed
mankind
— may, indeed, long
which
they
preserve uninjured
learned
their
sentiments
have
most impressionable years from
;
those they love best
but
if,
while they are being
taught the supremacy of conscience and the austere
majesty of duty, they are also to be taught that
these sentiments
and
beliefs are
merely samples of
of
the complicated contrivances,
many
them mean
and many of them disgusting, wrought into the
NATURALISM AND ETHICS
physical or into the social organism
forces of selection
19
by the shaping
and
elimination, assuredly
much
of the efficacy of these moral lessons will be destroyed,
and the contradiction between
naturalistic
ethical senti-
ment and
theory
will
remain intrusive
to those
and perplexing, a constant stumbling-block
who endeavour
of Ethics. 1
to
combine
in
one harmonious creed
the bare explanations of Biology and the lofty claims
Unfortunately for
my
reader,
it
is
not possible
wholly to omit from this section some references to
the questionings which cluster round the time-worn
debate on Determinism and
Free Will
;
but
my
be.
remarks
I
will
be
brief,
and as
little
tedious as
may
have nothing here to do with the truth or uncontending theories. [It
is
truth of either of the
1
It
may perhaps be
assumed
fidently
that morality, or,
thought that in this section I have too conmore strictly, the moral sentiments
(including
among
these the feeling of authority which attaches to
due to the working of natural selection. I have no desire to dogmatise on a subject on which it is the business of the biologist and anthropologist to pronounce. But it seems difficult to believe that natural selection should not have had the most important share in producing and making permanent things so obviously useful. If the reader prefers to take the opposite view, and to regard moral sentiments as accidental,' he may do so, without on that account being obliged to differ from my general argument. He will then, of
ethical imperatives), are
'
course, class moral sentiments with the aesthetic emotions dealt with
in the next chapter.
Of course I make no attempt to trace the causes of the variations on which selective action has worked, nor to distinguish between the moral sentiments, an inclination to or an aptitude for which has been bred into the physical organism of man or some races of men, and those which have been wrought only into the social organism of the
family, the tribe, or the State.
C2
20
NATURALISM AND ETHICS
remind the reader that on the
is
sufficient to
naturalistic
view, at least, free will
an absurdity, and that
those
who
hold that view are bound to believe that
every decision at which mankind have arrived, and
every consequent action which they have performed,
was
implicitly
determined by the quantity and
dis-
tribution of the various forms of matter
and energy
which preceded the birth of the solar system.
fact,
The
ineviteither,
no doubt, remains x that every
is
individual, while
balancing between two courses,
able impression that he
is
under the
pursue
at liberty to
and that
it
depends upon 'himself and himself
from his character,
his antecedents,
will
alone, 'himself as distinguished
his desires, his surroundings,
and
which of the offered alternatives he
pursue.
)
elect to
I
do not know that any explanation has
naturalistic hypothesis,
illusion.
I
been proposed of what, on the
we must
with
regard as a singular
venture
some
diffidence to suggest, as a theory pro-
visionally adequate, perhaps, for scientific purposes,
that the
phenomenon
is
due
to the
same cause
as so
many
other beneficent oddities in the organic world,
namely, to natural selection.
To
an animal with no
self-consciousness a sense of freedom
would evidently
unmeaning.
be unnecessary,
if
not, indeed, absolutely
But as soon as self-consciousness is developed, as soon as man begins to reflect, however crudely and
imperfectly,
1
upon himself and the world
so
it
in
which he
At
least,
seems
to
me.
There
are,
however, eminent
psychologists
who
differ.
NATURALISM AND ETHICS
lives,
21
then deliberation, volition, and the sense of
re-
sponsibility
become wheels
in the
ordinary machinery
;
by which species-preserving actions are produced and as these pyschological states would be weakened
or neutralised
if
they were accompanied by the imme-
diate consciousness that they
were as
rigidly detereffects
mined by
their antecedents as
any other
by
any other causes, benevolent Nature steps in, and by a process of selective slaughter makes the consciousness
in
such circumstances practically impossible.
all
The
spectacle of
mankind
suffering
under the
free,
delusion that in their decision
as a matter of fact,
they are
when,
they are nothing of the kind,
must
certainly appear extremely ludicrous to
it
any
superior observer, were
the
naturalistic
;
possible to conceive, on
that
hypothesis,
such
observers
should exist
and the comedy could not be otherwise than greatly relieved and heightened by the performances of the small sect of philosophers who,
knowing
is
perfectly as an abstract truth that freedom
in
an absurdity, yet
fall
moments
of balance
if
and
deliberation
into the vulgar error, as
they were
savages or
idealists.
The
lie
roots of a superstition so ineradicable
in the
if
must
deep
groundwork of our inherited organism,
first
and must,
not now, at least in the
beginning
to
of self-consciousness,
have been
essential
it.
the
it
welfare of the race which entertained
Yet
may, perhaps, be thought that this requires us to
attribute to the
dawn
of intelligence ideas which are
22
NATURALISM AND ETHICS
development
' ;
notoriously of late
primitive
and that as the
man knew nothing of
invariable sequences'
or 'universal causation,' he could in nowise be em-
barrassed in the struggle for existence by recognising
that
he and
his proceedings
were as absolutely deter-
mined by
is,
their antecedents as sticks
and
stones.
It
of course, true that in any formal or philosophical
intel-
shape such ideas would be as remote from the
ligence of the savage as the differential calculus.
But
it
can, nevertheless, hardly be denied that, in other, there
some shape or
must be
implicitly present
to his consciousness the sense of freedom, since his
fetichism largely consists in attributing to inanimate
objects the spontaneity which he finds in himself;
and
it
seems equally certain that the sense,
I
will
not say of constraint, but of inevitableness, would be
as embarrassing to a savage in the act of choice as
it
would
to
his
more
cultivated
descendant, and
would be not
less
productive
I
of that
moral im-
poverishment which, as
out,
1
proceed briefly to point
Determinism
It
is
calculated to produce. 1
seems
to
attribution of
first
human
be regarded as quite simple and natural that this spontaneity to inanimate objects should be the
stage in the interpretation of the external world, and that it should be only after the uniformity of material Nature had been conclusively established by long and laborious experience that the same But, principles were applied to the inner experience of man himself. in truth, unless man in the very earliest stages of his development had believed himself to be free, precisely the opposite order of discovery
might have been anticipated.
investigation
Even now our means
it
of external of lan-
are so imperfect that
is
rather a stretch
theory of uniformity is in accordance with On the contrary, experience, much less that it is established by it. the more refined are our experiments, the more elaborate are our
guage
to say that the
NATURALISM AND ETHICS
23
And
here
I
am
anxious to avoid any appearance
I
of the exaggeration which, as
characterised discussions
that there
is
think, has
sometimes
I
upon
this subject.
admit
nothing in the theory of determinism
which need modify the substance of the moral law.
That which Reason
'
duty
prescribes,
is
or
the
'
Practical
recommends,
equally prescribed
and
recommended whether our actual decisions are or are not irrevocably bound by a causal chain which reaches
back
past.
in
unbroken retrogression through a
limitless
It
may
also
be admitted that no argument
against good resolutions or virtuous endeavours can
fairly
be founded upon necessitarian doctrines.
No
doubt he who makes either good resolutions or
virtuous
endeavours does so (on the determinist
not
theory) because he could
precautions, the
cal with
do otherwise
;
but
more
difficult
it is
to obtain results absolutely identi-
each other, qualitatively as well as quantitatively. So far, mere observation goes, Nature seems to be always aiming at a uniformity which she never quite succeeds in attaining and though it is no doubt true that the differences are due to errors in the observations and not to errors in Nature, this manifestly cannot be proved by the observations themselves, but only by a theory established independently of the observations, and by which these may be corrected and interpreted. But a man's own motives for acting in a particular way at a particular time are simple compared
therefore, as
;
with the complexities of the material world, and to himself at least might be known (one would suppose) with reasonable certainty.
Here, then (were it not for the inveterate illusion, old as selfconsciousness itself, that at the moment of choice no uniformity of
antecedents need insure a uniformity of consequences) would have been the natural starting-point and suggestion of a theory of causation
which,
as
experience ripened and
itself to
knowledge grew, might
have
gradually extended
would, in fact, have had nothing more to do than to apply to the chaotic complex of the macrocosm the principles of rigid and unchanging law by
the universe at large.
Man
which he had discovered the microcosm
to
be governed.
24
NATURALISM AND ETHICS
less
none the
may
these
play an important part
among
may,
I
the antecedents by which moral actions are
ultimately produced.
think,
An
in
even stronger admission
be properly made.
There
is
a
fatalistic
temper of mind found
of action,
religious
all
some
is
of the greatest
in
men
and
irreligious,
which the
only adds
sense that
that happens
fore-ordained does in
volition, but
It
no way weaken the energy of
a finer temper to the remains the
the
fact that
courage.
nevertheless
the persistent realisation of
doctrine that voluntary decisions are as com-
pletely determined
by external and
(if
you go
far
enough back) by material conditions as involuntary
ones, does really conflict with the sense of personal
responsibility,
and that with the sense of personal
is
responsibility
is
bound up the moral
will.
Nor
feel
this
all.
It
may be
it
a small matter that deterthoroughly irrational to
minism should render
people.
that
it
righteous indignation at the
It
misconduct of other
cannot be wholly without importance
it
should render
equally irrational to feel
(
righteous indignation at our own.
tion,
Self-condemnatrain
for
repentance, remorse, and the whole
of
cognate
emotions,
are
really
it is
so
useful
the
promotion of
virtue, that
a pity to find them at
reasonable foundation,
all,
a stroke thus deprived of
all
and reduced,
position
It is clear,
if
they are to survive at
to the
of amiable
but unintelligent weaknesses.
if
moreover, that these emotions,
not
fall
they are
to
fall,
will
alone.
What
is
to
become of
NATURALISM AND ETHICS
moral admiration
?
25
/The virtuous man
will,
indeed,
continue to deserve and to receive admiration of a
certain
kind
— the
admiration,
namely,
;
which
we
is
justly accord to a well-made
machine
but this
a
very different sentiment from that at present evoked
by the heroic or the
saintly
;
and
it
is,
therefore,
much
by the
to
be feared
that, at least in
the region of the
higher feelings, the world will be no great gainer
effective spread of
sound
naturalistic doctrine.
No
their
doubt
this conflict
between a creed which
which are
claims intellectual assent and emotions which have
root
and
justification
is
in
beliefs
deliberately rejected,
greatly
mitigated by the
race enjoys
its
precious faculty which the
human
of
quietly ignoring the logical consequences of
own
in
accepted theories. such
theories
If the abstract
reason by which
are
contrived
always
ended
producing a practice corresponding to them, natural
selection
would long ago have
abstract
practice
killed off all If
those
who possessed
accord
reason.
a
complete
between
and
speculation
were
required of us, philosophers would long ago have
been eliminated.
flict
Nevertheless, the persistent conis
between that which
is
thought to be
true,
and that which
felt
to
be noble and of good
moral unrest
in
report, not only produces a sense of
the individual, but makes
it
impossible for us to
avoid the conclusion that the creed which leads to
such results
as
is,
somehow, unsuited
for
'
such beings
we
are in such a world as ours.'
26
NATURALISM AND ETHICS
III
There
is
thus an incongruity between the sentito morality,
origin.
It
ments subservient
account of
their
and the
remains
naturalistic
to
inquire
whether any better harmony
prevails
between the
demands
of
the
ethical
imagination
the
and
what
oi
Naturalism
all
tells
us concerning
final
goal
human endeavour.
This
is
plainly not a question of small or sub-
sidiary importance,
though
it
is
one which
I
shall
make no attempt
pleteness.
to treat with anything like comis
il
Two
only of these ethical demands
I
necessary, indeed, that
should here refer to
:
thai
which requires the ends prescribed by morality
consistent
;
to be
adequate.
is
and that which requires them to b( Can we say that either one or the othei
is
of a kind which the naturalistic theory
?
able
t(
satisfy
The
first
of these questions
will
—that
;
relating
t(
consistency
—
no doubt be dealt with in differen
but by what
ways by various schools of moralists
ever path they travel,
conclusion.
all
should arrive at a negativ<
hold, as
I
Those who
has
do, that
'
reason
able
self-love'
a
legitimate
position
it
amom
a virtu
calle<
ethical
ends
;
that as a matter of fact
is
is
wholly incompatible with what
selfishness
;
commonly
and that society suffers not from havini too much of it, but from having too little, wi. probably take the view that, until the world undei
NATURALISM AND ETHICS
27
goes a very remarkable transformation, a complete
harmony between 'egoism' and
and the highest happiness
admit
the
this
'altruism,'
between
the pursuit of the highest happiness for one's self
for
other people, can
never be provided by a creed which refuses to
that
in
deeds
life
done
flow
and
the
character
formed
can
over into another,
and there
permit a reconciliation and an adjustconflicting principles
ment between the
hold
'
which are
not always possible here.
(as
I
To
those, again,
who
the the
think,
erroneously),
both that
greatest happiness of the greatest
number
'
is
right
end of
action,
and
also that, as a matter of fact,
every agent invariably pursues his own, a heaven
and a
hell,
which should
interest
make
it
certain
in
that
principle
and
were always
agreement,
otherwise,
would seem almost a necessity.
neither
law,
Not
by education, public
opinion,
nor positive
can there be any assured harmony produced
between that which man must do by the constitution
of his
will,
and that which he ought
to
do according
the other
to the promptings of his conscience.
On
'
hand,
it
must be acknowledged
'
that those moralists
who
is
are of opinion that
altruistic
ends alone are
worthy of being described as moral, and that man
not incapable of pursuing
them without any
life
self-
regarding motives, require no future
their practical system.
to
eke out
But even they would pro-
bably not be unwilling to admit, with the rest of the
world, that there
is
something jarring to the moral
28
NATURALISM AND ETHICS
sense in a comparison between the distribution of
happiness and the distribution of virtue, and that no
better
mitigation
of the
difficulty
is
has
yet
been
suggested than that which
of
'
provided by a system
in
rewards and punishments,' impossible
any uni-
verse constructed on strictly naturalistic principles.
With
with the
the
that
this
bare indication of some of the points
in
I
which naturally suggest themselves
first
connection
pass on to
:
question suggested above,
more
interesting
is
problem raised by the second
which
concerned with the emotional adequacy
of the ends prescribed
in
by
Naturalistic Ethics.
I
And
will
order to consider this to the best advantage
ethical
;
assume that we are dealing with an
which puts these ends
them, as
it
system
at their highest
full
which charges
that,
were, to the
with
all
on the
naturalistic theory, they are capable of containing.
Taking, then, as
scheme,
I
my
text
no narrow or
that
in
egoistic
will
suppose
the
perfection
find
and
felicity
of the sentient
creation
we may
it
the all-inclusive object
prescribed by
this, then,
is
morality for
not,
human
endeavour.
all
?
Does
that
or does
to
supply us with
needed
it,
satisfy our
it
ethical imagination
Does
or does
not, pro-
vide us with an ideal end, not merely big enough
to exhaust our energies, but great
enough
to satisfy
our aspirations
?
At
first
sight the
is
question
may seem
;
absurd.
The
object
admittedly worthy
it
is
admittedly
beyond our
reach.
The unwearied
efforts of count-
NATURALISM AND ETHICS
less generations, the
29
slow accumulation of inherited
experience, may, to those
who
find themselves able
faint
to read optimism into evolution, promise some
approximation to the millennium at
epoch.
How,
at
then,
can
we,
some far distant whose own conat
tribution to
insignificant,
the great
result
must be
the
the best
the worst nothing or worse than
to
nothing,
object
is
presume
less
think
that
prescribed
than adequate to our highest emotional
?
requirements
The
reason
is
plain
:
our ideals are
framed, not according to
the measure of our per-
formances,
but according to the
measure of our
in
thoughts
;
and our thoughts about the world
live tend,
which we
under the influence of increasing
knowledge, constantly to dwarf our estimate of the
importance of man,
if
man be
indeed, as Naturalism
would have us
believe,
no more than a phenomenon
natural object
among phenomena, a
natural objects.
among
other
For what
view
?
is man looked Time was when his
at
from
this point of
its
tribe
and
fortunes
were enough to exhaust the energies and to bound
1 the imagination of the primitive sage.
The
gods'
peculiar
care,
the
central
object of an attendant
universe, that for which the sun shone
fell,
it
and the dew
to
which the
its
stars in their courses ministered,
drew
1
origin in the past from divine ancestors,
The line of thought here is identical with that which I pursued I an already published essay on the Religion of Humanity. have not hesitated to borrow the phraseology of that essay wherever
in
it
seemed convenient.
—
3o
NATURALISM AND ETHICS
to
and might by divine favour be destined
definite existence of success
an
in-
and triumph
in the future.
These ideas
stage in the
far behind.
represent
no early or rudimentary
human thought, yet have we left them The family^ the tribe, the nation^are
inter ests. to
no longer enough to absor b our
past,
Man
our de-
present,
and future— lays claim
then, can
votion.
What,
we say
itself is
of
him ?
Man, so
is
far as natural science
by
able to teach us,
no longer the
final
cause of the universe, the Heavenall
descended heir of
is
the ages.
story
His very existence
transitory
an accident,
his
life
a brief and
episode in the
planets.
of one of the meanest of the
first
Of
the combination of causes which
converted a dead organic compound into the living
progenitors
of humanity,
It
is
science,
indeed,
that
as
yet
knows
nothing.
enough
lords
from
such
beginnings famine, disease, and mutual slaughter
fit
nurses
of
the
future
of creation,
have
gradually evolved, after infinite travail, a race with
conscience
intelligence,
enough enough
to
to
feel
that that
it
it
is
vile,
and
of
know
is
insignificant.
We
survey the past, and see that
tears,
its
history
is
blood and
of helpless
blundering, of wild
revolt, of stupid acquiescence, of
empty
aspirations.
We sound
the future, and learn that after a period,
life,
long compared with the individual
but short
indeed compared with the divisions of time open to our investigation, the energies of our system will
decay, the glory of the sun will be dimmed, and the
NATURALISM AND ETHICS
earth, tideless
31
and
inert, will
no longer tolerate the
disturbed
its
race which has for a
moment
solitude.
Man
will
will
go down
into the pit,
and
all
his thoughts
perish.
The uneasy
consciousness, which in
this
obscure corner has for a brief space broken the
will
'
contented silence of the universe,
be at
rest.
Matter
will
'
know
and
itself
'
no longer.
Imperishable
death
itself,
monuments
immortal deeds,'
death, will
and love stronger than
they had never been.
be as though
is
Nor
will
anything that
be better or be worse
devotion,
for all that the labour, genius^
and
suffering of
man have
striven through
countless generations
It
is
to effect.
no reply
to say that the substance of the
suffer
Moral
Law need
This
no change through any
in
modification
universe.
of our
views of man's place
true,
the
may be
but
it
is
irrelevant.
We
are
desire,
and desire most passionately when we
to
most ourselves, to give our service
is
that
which
Universal, and to that which
is
it,
is
Abiding.
Of what moment
when
any
it
then (from this point of
view), to be assured of the fixity of the, moral law
and the sentient world, where alone
it
has
significance, are alike destined to vanish utterly
away within periods trifling beside those with which the geologist and the astronomer lightly deal in
the
course
of
their
habitual
in
speculations
?
No
doubt to us ordinary
men
our ordinary moments
far off
considerations like these
little
may seem
and of
meaning.
In the hurry and bustle of every-
—
32
NATURALISM AND ETHICS
life
day
death
itself
—the
death of the individual
;
seems
shadowy
and
unreal
less
how much more
that
shadowy, how much
real,
remoter but
not less certain death which must
take the race
reflection
!
Yet, after
all,
it
is
some day overin moments of
that the
is
worth of creeds may best be
tested
;
it
through moments of reflection that
they come into living and effectual contact with our
active
life.
It
cannot, therefore, be a matter to us
that, as
of small
material
clearly
his
moment
we
learn to survey the
world with a wider vision, as we more
measure the true proportions which man and
dwarfed and beggared,
performances bear to the ordered Whole, our
practical ideal gets relatively
till
we may
transitory
ask whether so and so unimportant an accident in the
well feel
inclined to
general
scheme of things as the fortunes of the
race can any longer satisfy aspirations and
in the
human
emotions nourished upon beliefs
Everlasting
and the Divine.
33
CHAPTER
II
NATURALISM AND ESTHETIC
I
In the last chapter
I
considered the effects which
Naturalism must tend to produce upon the senti-
ments associated with Morality.
consider the
I
now proceed
I
to
same question
as aesthetic
in
;
connection with the
sentiments
known
and as
assumed
that
the former class were, like other evolutionary
in the
utilities,
main produced by the normal operation of
I
selection, so
least in
now assume
that the latter, being (at useless for the
any developed stage) quite
preservation of the individual or species, must be re-
garded, upon the naturalistic hypothesis, as mere by-
products of the great machinery by which organic
life
is
varied and sustained.
I
It will not,
I
hope, be
supposed that
propose to offer
this distinction as a
material contribution towards the definition either of
ethic or of aesthetic sentiments.
in
This
is
;
a question
which
I
am
in
no way interested
and
I
am
quite prepared to admit that
in ordinary
some emotions which
language would be described as 'moral,'
are useless enough to be included in the class of
natural
accidents
;
and also that
this
class
may,
34
NATURALISM AND ESTHETIC
indeed does, include
following
aesthetic.
many emotions which no one common usage would characterise as The fact remains, however, that the
capacity for every form of feeling must in the main
either be, or not be, the direct result of selection
and elimination
the
last
;
and whereas
in the first section of
class,
I
chapter
I
considered the former
taking
to
moral emotion as their type, so now
offer
propose
some
observations on the second class, taking
as their type the emotions excited
by the
Beautiful.
Whatever value these Notes may have will not necessarily be affected by any error that I may
have made
divisions,
in the
apportionment between the twc
redistriinI
and the reader may make what
fit,
bution he thinks
without thereby necessarily
validating the substance of the conclusions which
offer for his acceptance.
I do not, however, anticipate that there will be any serious objection raised from the scientific side to the description of developed aesthetic emotion as
'accidental,' in
the sense
in
which that word
I
is
here employed.
in
The
obstacle
have
to deal with
is
conducting the argument of this chapter
of
a
different kind.
My
object
is
to indicate the contreat-
sequences which flow from a purely naturalistic
ment of the theory of the
met with the
no such
treatment has
Beautiful
;
and
I I
difficulty that, so far as
am am
at once
aware,
ever
been attempted on
a large scale, and that the fragmentary contributions
which have been made to the subject do not meel
NATURALISM AND ESTHETIC
with general acceptance on
investigators
capacities for
direct
result
to
35
the
part
of scientific
that
certain
themselves.
To
say
highly complex feeling are not
of
aid
the
natural
selection,
in
is
and were not
struggle
for
evolved
existence,
the
race
the
may be a
true,
but
a purely negative
little
account of the matter, and gives but
help in
dealing with the two questions to which an answer
is
especially required
:
namely,
What
are the causes,
historical,
psychological,
to
and physiological, which
gratification
it
enable
us
derive
aesthetic
from
?
some
and,
objects,
Is there
and forbid us
to derive
from others
any fixed and permanent element
in
Beauty, any unchanging reality which
in or
we
perceive
through beautiful objects, and to which normal
correspond
?
aesthetic feelings
Now,
till
it is
clear that
on the
naturalistic hypothesis
the second question cannot be properly dealt with
some
sort of
answer has been given
to
to the first
;
and the answers given
satisfactory
the
first
seem so un-
that
they can hardly be regarded as
even provisionally adequate.
In order to realise the difficulties and, as
I
think,
the shortcomings of existing theories on the subject,
let
us take the case of Music
—by
it
far the
most conno
very
venient of the
because,
Fine Arts for our purpose, partly
Architecture,
unlike
serves
obvious purpose, 1 and
1
we
are thus absolved from
I
may be
function of music
in speech.
permitted to ignore Mr. Spencer's suggestion that the is to promote sympathy by improving our modulation
D?
36
NATURALISM AND ESTHETIC
giving any opinion on the relation between beauty
and
utility
it
;
partly
because, unlike
reference,
Painting and
Poetry,
has no external
and we are
thus absolved from giving any opinion on the relation
between beauty and
truth.
Of
the inestimable
blessings which these peculiarities carry with them,
anyone may judge who has ever got bogged
the Useful, the Real and the Ideal, which
in the
barren controversies concerning the Beautiful and
fill
so
large a space in certain classes of aesthetic literature.
Great indeed
dealing
will
he
feel
the advantages to be of
with
an Art
whose
most
characteristic
utterances have so
utility or truth.
little
directly to
do either with
What,
It is
then,
is
the cause of our delight in Music
to
?
sometimes hastily said
This
have originated
in
the ancestors of
selection.
man through
is
the action of sexual
impossible.
of course
Sexual
in
selection
can only work on materials already
existence.
Like other forms of
it
selection,
it
can
for
improve, but
cannot create
;
and the capacity
enjoying music (or noise) on the part of the female,
and the capacity
for
making
it
on the part of the
male, must both have existed in a rudimentary state
before matrimonial preferences can have improved
either
one
gift
or the other.
I
do not
in
is
any case
supposed
If the
quite understand
how
sexual selection
even to improve the capacity
caste
exist,
it
for enjoyment.
can no doubt develop
gratification
;
the
it
means
required for
its
but
how can
improve
NATURALISM AND AESTHETIC
the taste itself
spiders,
I
37
?
The
females of certain species of
believe, like to see
good dancing.
Sexual
selection, therefore,
no doubt may
gradually improve
the
dancing of the male.
it
The may
females of
many
of
animals are,
noise.
seems, fond of particular kinds
Sexual selection
the
therefore gradually
furnish
male
noises
with
the
apparatus by which
In
appropriate
cases,
may
be produced.
is
both
however, a pre-existing taste
the cause of
;
the variation, not the variation of the taste
nor,
except in the case of the advanced
not flourish at a period
practise
arts,
which do
when
those
who
in
successfully
them have any advantage
the matri-
monial struggle, does taste appear to be one of the
necessary qualifications of the successful
course,
if
artist.
Of
violin-playing were an important aid to
courtship, sexual selection
would tend
to
develop
without
that
musical
feeling
and
discrimination,
is
which good
violin-playing
impossible.
sensibility
But a
before
;
grasshopper requires no
it
artistic
can successfully rub
its
wing-cases together
to
so
that
Nature
is
only
concerned
provide
the
anatomical machinery by which such rubbing
result
in
may
a
sibilation
gratifying
to
the
existing
aesthetic
sensibilities of
in
the female, but cannot in
any way be concerned
developing the
artistic side
of those sensibilities themselves.
Sexual selection, therefore, however well
be
fitted to
it
may
give an explanation of a large number of
animal noises and of the growth of the organs by
38
NATURALISM AND .ESTHETIC
little
which they are produced, throws but
light on
the origin and development of musical feeling, either
in
animals or men.
And
to
the other explanations
I
have seen do not seem
for instance,
me much
better.
Take,
Mr. Spencer's modification of Rousseau's
to
theory.
According
Mr. Spencer, strong emotions
are naturally accompanied by muscular exertion, and,
among
other
muscular exertions,
'
and extensions of
and vocal
from
the muscles of the chest,
cords.'
The
resultant
by contractions abdomen, noises recall by
birth,
association the emotions which
gave them
and
are
this primordial coincidence sprang, as
first
we
asked to believe,
music.
'
cadenced speech, and then
do not desire to quarrel with the My point is, that even if primordial coincidence.' it ever took place, it affords no explanation of any
I
Now
modern
that the
feeling for music.
'
Grant that a particular
emotion produced a
'
contraction of the abdomen,'
contraction of the
series of sounds,
abdomen
and
that,
'
produced a
through
this
sound or
ultimately
association with the originating emotion, the sound
came
to
have independent
aesthetic value,
how
us,
are
we advanced towards any
explanation of
the fact that quite different sound-effects
now
please
and that the nearer we get
to the original noises,
the
more hideous they appear?
tom-tom
?
How
does the
'primordial coincidence' account for our ancestors
liking the
And how
does the fact that our
ancestors liked the tom-tom account for our liking
the Ninth
Symphony.
NATURALISM AND ESTHETIC
The
truth
is
39
all
that Mr. Spencer's theory, like
others which endeavour to trace back the pleasure-
giving qualities of art to some simple and original
association, slurs
over the real
difficulties
of the
problem.
If
it
is
the primitive association which
produces the pleasure-giving quality, the further this
is
left
behind by the developing
art,
the less pleaif
sure should be produced.
Of
course,
the art
is
continually fed from other associations and different
experiences,
stantly
if
fresh
to
it
emotional elements are concapable of
added
being worn and
weathered into the
vest,
fitting soil for
an
aesthetic har-
in that case,
no doubt, we may suppose that
with each
qualities
it is
new
development
its
pleasure-giving
may be
enriched and multiplied.
to these
But then,
to these
new elements and
'
new
experi-
ences, not to the
primordial coincidence,' that
we
should mainly look for the causal explanation of
our aesthetic feeling.
are
In the case of music, where
these
?
found
Indeed,
new elements and experiences to be None can tell us few theorists even try. the procedure of those who account for
;
music by searching for the primitive association
which
first in
the history of
man
in
or of his ancestors
noise,
its
is
conferred
aesthetic value
upon
as
if
one
should explain the
Amazon
its
flood
by pointas the
ing to the rivulet in the far
tributary most distant from
Andes which,
mouth, has the honour
of being called
its
source.
This may be allowed to
it
stand as a geographical description, but
is
very
4o
NATURALISM AND ESTHETIC
Dry up
still
inadequate as a physical explanation.
rivulet,
the
and the huge river would and
flow on,
its
without abatement or diminution.
origin has been touched
;
Only
titular
if
we would know
the
Amazon
tions of
in its beginnings,
and trace back the history
all
of the vast result through
its
the complex ramifica-
contributory causes, each great confluent
must be explored, each of the countless streams
enumerated whose gathered waters sweep
sea four thousand miles across the plain.
into the
mode of procedure will we compare it with that adopted by the same school of theorists when they endeavour I do not mean to explain the beauty of landscape.
imperfection of this
clear
if
The
become
to express
any assent
to their account of the causes
;
of our feelings for scenery
on the contrary, these But though unten-
accounts seem to
able,
me
untenable.
they are not on the face of them inadequate.
Natural objects
—the sky and
(if
hills,
woods and waters
is
— are
spread out before us as they were spread out
before our remotest ancestors, and there
no ob-
vious absurdity
the
hereditary transmission of
acquired qualities be granted) in conceiving them,
through the secular experience of mankind, to be-
come charged with
sure.
associations which reappear for
us in the vague and massive form of aesthetic plea-
But according to
is
is
all
association
theories of
music, that which
aesthetic pleasure
charged with the raw material of
not the music
we wish
to
have
explained, but
some primeval howl,
or at best the
NATURALISM AND ESTHETIC
unmusical
variations of
is
41
ordinary
speech, and
no
solution whatever
offered of the paradox that the
sounds which give musical delight have no associations,
and that the sounds which had associations
perhaps, partly in consequence of these or
difficulties,
give no musical delight.
It
is,
analogous
his
but mainly in consequence of
views on heredity, which preclude him from
accepting any theory which involves the transmission of acquired qualities, that
Weismann
is
gives an
account of
the musical sense which
practically
equivalent to the denial that any explanation of the
pleasure
we
derive from music
faculties
is
possible at
all.
For him, the
which enable us
for
to appreciate
and enjoy music were evolved
ent purposes, and
it
entirely differ-
is
a mere accident that,
when
they come into relation with certain combinations of
sound,
we
obtain
through their means
aesthetic
gratification.
Mankind, no doubt, are continually
musical devices, as
inventing
new
they are con-
tinually inventing
new
dishes.
But as the second
process implies an advance in the art of cookery,
but no transmitted modification in the
so
human
palate,
the
former implies
musical
progress,
but
no
change
in the innate capacities of successive
genera-
tions of listeners. 1
1
I
have made no allusion
to Helmholtz's classic investigations, for
these deal chiefly with the physical character of the sounds, or combinations of sound, which give us pleasure, but do not pretend fully to
answer the question
why
they give pleasure.
42
NATURALISM AND ESTHETIC
This
is,
perhaps, a sufficiently striking example
of the unsatisfactory condition of scientific aesthetics,
and may serve
to
show how
difficult
it is
to find in
the opinions of different authorities a
common body
both
of doctrine on which to rest the argument of this
chapter.
I
should imagine,
I
however,
from
the speculations to which
verted,
have just
briefly adI
and from any others with which
am
ac-
quainted, that no person
who
an
is
at all in
sympathy
essential
with the naturalistic view of things would maintain
that there
anywhere
exists
intrinsic
and
quality of beauty, independent of the feelings and
the taste of the observer.
of the senses principally
The very
nature, indeed,
engaged indicates that on
the naturalistic hypothesis they cannot, in most cases,
refer to
For Naturalism
any external and permanent object of beauty. (as commonly held) is deeply comthe former (exten-
mitted to the distinction between the primary and
the secondary qualities of matter
sion, solidity,
;
and so
forth)
being supposed to exist as
they are perceived, while the latter (such as sound and
colour) are due to the action of the primary qualities
upon the sentient organism, and apart from the senEvery tient organism have no independent being.
scene in Nature, therefore, and every work of
art,
whose beauty
in sound, has,
consists either directly or indirectly,
either presentatively or representatively, in colour or
and can have, no more permanent
exist-
NATURALISM AND AESTHETIC
ence than
is
43
possessed by that relation between the
senses and our material environment which gave them
birth,
and
in the
absence of which they perish.
If
we
are
could perceive the succession of events which
as they
constitute a sunset exactly as they occur,
(physically,
not
metaphysically
speaking) in
guess, have
If
themselves, they would, so far as
we can
no
aesthetic merit,
or even meaning.
we
could
it
perform the
same operation on a symphony,
a like
result.
would end
in
The
first
would be no
;
more than a
of the
special
agitation
of the ether
the
second would be no more than a special agitation
air.
However much they might
excite the
curiosity of the physicist or the mathematician, for
the artist they could no longer possess either interest
or significance.
It
might, however, be said that the
it
Beautiful,
although
cannot be called permanent as compared
is,
with the general framework of the external world,
nevertheless, sufficiently
permanent
for all
human
rela-
purposes, inasmuch as
tions
it
depends upon fixed
between our senses and
their material sur-
roundings.
this, let
Without
at present stopping to dispute
us consider whether
this
we have any
'
right to
'
suppose that even
degree of
objectivity
can
be claimed for the quality of beauty.
settle
In order to
naturalistic
the
question
appeal,
we
it
can,
on the
seem,
to
hypothesis,
authority,
would
only one
namely,
the
experience
of
mankind.
Does
this, then,
provide us with any evidence that
44
NATURALISM AND AESTHETIC
is
beauty
flux
more than the name
endlessly
for a miscellaneous
of
varying causes,
possessing
no
property in common, except that at some place, at
some
time,
and
in
some
person, they have
shown
themselves able to evoke the kind of feeling which
we choose
to describe as aesthetic
?
Put thus there seems room for but one answer. The variations of opinion on the subject of beauty
are
notorious.
Discordant
races,
pronouncements
ages,
are
made by
different
different
different
individuals, the
same
individual at different times.
Nor does
this
it
seem
possible to devise any
scheme by
which an authoritative verdict can be extracted from
chaos of contradiction.
An
appeal, indeed,
is
sometimes made
from the opinion of the vulgar to
'
the decision of persons of
there
is
trained sensibility
'
;
and
no doubt
that, as
a matter of
fact,
through
the action of those
class,
who
profess to belong to this
an orthodox tradition has grown up which
at first sight almost to provide
'
may seem we
are
some
faint
approximation to the
in
objective
'
standard of which
search.
Yet
it is
it
will
be
evident
'
on
consideration that
sensibility'
not simply on their
rely
in
trained
their
that
experts
forming
opinion.
The
ordinary
critical
estimate of a
work
of art
is
the result of a highly complicated set of
antecedents, and by no
means
consists in a simple
and naked valuation of the
the aforesaid
here.
If
it
'aesthetic thrill'
in the critic,
which
work produces
so, clearly it
now and
were
could not be of any
NATURALISM AND ESTHETIC
importance to the art
particular
critic
45
when and by whom any
Problems of
work of
the
art
was produced.
authorship
age and questions
entirely to
of
would be
left
historian,
and the student of the
beautiful would, as
such, ask himself no question
but this
affected
:
How
by
and why are
my aesthetic
picture,
sensibilities
this statue,
poem,
as
it
is
in
itself? or (to
put the same thing in a form less open
to metaphysical disputation),
What would my
its
feelings
its
towards
its
it
be
if
I
were
totally ignorant of
date,
?
author,
and the circumstances of
all
production
As we
in
know, these are considerations never
ignored by the
critic.
practice
He
is
pre-
occupied, and rightly preoccupied, by a multitude
beyond the mere valuation of the outstanding amount of aesthetic enjoyment which, in
of questions the year 1892, any artistic or literary work, taken
simpliciter,
is,
as a matter of fact, capable of prois
ducing.
He
to
much concerned with
is
its
technical
its
peculiarities.
He
anxious to do justice to
his his
'
author,
assign
him
true
rank
among
country,
the
to
productive geniuses of
age and
make due allowance
traditions in
for his
environment,' for the
for the causes
itself in
which he was nurtured,
which make his creative genius embody
form rather than
does the
critic
one
in another.
Never
for
one instant
forget, or allow his reader to forget,
that the real
magnitude of the foreshortened object
under observation must be estimated by the rules of
historical
perspective.
Never does
he omit,
in
46
NATURALISM AND ESTHETIC
dealing with the artistic legacies of bygone times,
to take account of
any long-accepted opinion which
may exist concerning them. He endeavours to make himself the exponent of the 'correct view.' His
judgment
I
is,
consciously or unconsciously, but not,
think, wrongly, a sort of
if
compromise between
his
that
which he would form
he drew solely from
own
inner experience, and that which has been formed
him by the accumulated wisdom of his predeHe expounds case-made law. cessors on the bench. and partly the creator of a creature He is partly the
for
critical tradition
;
and we can
easily conjecture
how
devious his course would be, were his orbit not
largely controlled
if
by the
attraction of received views,
fate
we watch
the
disastrous
which so often
overtakes him
when he pronounces judgment on new
is
woVks, or on works of which there
no estimate
it
embodied
in
any
literary creed
which he thinks
necessary to respect.
speare does not
Voltaire's opinion of
Shakeit
make one
think less of Voltaire, but
throws an interesting light on the genesis of average
critical
decisions
and the normal growth of
taste.
From
critical
if
these considerations, which might easily
it
be supplemented,
seems plain that the opinions of
experts represent, not an objective standard,
such a thing there be, but an historical com-
promise.
The agreement among
is
them, so far as
such a thing
fact that
to
be found,
is
not due solely to the
all
with their
own
eyes they
see the
;
same
is
things,
and therefore say the same things
it
not
NATURALISM AND ESTHETIC
wholly the result of a
47
it
common
experience
:
arises in
no small measure from their sympathetic endeavours
to see as others to
have seen,
to feel as others
have
felt,
judge as
is,
suppose
others have judged. This may be, and I the fairest way of comparing the merits
But, at the
of deceased artists.
it
same
time,
it
makes
to the
impossible for us to attach
much weight
assumed consensus of the ages, or to suppose that
this,
so
far
as
it
exists,
implies the reality of a
standard independent of the
fancies of individual critics.
varying whims and
In truth, however, the
consensus
of
the
ages,
even about the greatest
works of creative genius, is not only in part due to the process of critical manufacture indicated above,
but
its
whole scope
in the
and magnitude
not a question, be
is
absurdly
exaggerated
the subject.
phrases which pass current on
is
it
This
observed,
of aesthetic right and wrong, of
taste
;
good
taste or
bad
it is
a question of
statistics.
We are
not here
concerned with what the mass of mankind, even of
educated mankind, ought to
a matter of fact they do
literature
feel,
but with what as
feel,
about the works of
and
art
I
which they have inherited from
believe that every impartial obthat,
the past.
And
server
will
admit
of
the
aesthetic
emotion
actually experienced
fraction
is
by any generation, the merest
'
due
to the
immortal
'
productions of the
it.
generations
which have long preceded
is
;
Their
immortality
largely an immortality of libraries
and museums
they supply material to
critics
and
48
NATURALISM AND ESTHETIC
enjoyment to mankind
;
historians, rather than
if it
and
were
to
be maintained that one music-hall song
gives more aesthetic pleasure in a night than the
most exquisite
decade,
refuted.
I
compositions
not
of
Palestrina
in
a
know
how
the proposition could be
The
departed
ancient
Norsemen supposed
that besides
the soul of the dead, which went to the region of
spirits,
there survived a ghost, haunting,
though
labours.
not for ever,
the
scenes of
his
earthly-
At
first
vivid and almost
until
lifelike, it
it
slowly
waned and
faded,
it
at
length
vanished,
its
leaving behind
no trace or memory of
the immortality
artists.
life
spectral
presence amidst the throng of living men.
it
So,
seems
but
to me,
is
we
glibly preall,
dicate of departed
it
If
they survive at
live,
is
a
shadowy
they
moving on
through the gradations of slow decay to distant but
inevitable death.
fore,
They
can no longer, as hereto-
speak directly to the hearts of their fellow-men,
all
evoking their tears or laughter, and
the pleasures,
be they sad or merry, of which imagination holds
the secret.
Driven from the market-place, they
the companions of the student, then the
become
first
victims of the specialist.
familiar intercourse with
He who
them must
in
would
still
hold
train himself to
penetrate the veil which,
conceals
ever-thickening folds,
;
them from the ordinary gaze
he must
catch the tone of a vanished society, he must
in
move
in a
a
circle of alien associations,
he must think
NATURALISM AND ^ESTHETIC
language not his own.
49
Need
we, then, wonder that
of a critic
if
is
under such conditions the
outfit
as
off
much
•
intellectual as emotional,
or that
from
the complex sentiments with which they regard the
immortal legacies of the past
'
we
strip all that
is
due to
interests connected with history, with biocritical analysis,
graphy, with
with scholarship, and
will,
with technique, but a small
modicum
as a rule,
remain which can with justice be attributed to pure
aesthetic sensibility.
in
I
have, however, no intention of implying by the
preceding observations that the aesthetic feelings of
'
the vulgar
'
are less sophisticated than those of the
learned.
taste
'
A
very cursory examination of
its
'
public
and
revolutions
may
suffice to convince
anyone of the contrary.
us ask
And,
'
in the first place, let
?
why every
?
'
public
has a taste
And
is
why,
at least in
Western communities,
that taste
so apt
to alter
Why,
in other
words, do communities or
so
sections
of communities
often
feel
the
same
thing at the
same
time,
and so often
?
feel
different
things at different times
uniformity,
Why
is
there so
?
much
and why
is
there so
much change
These questions are of great interest, although they have not, perhaps, met with all the attention In these Notes it would not be they deserve.
fitting
to
attempt to deal with them at
length,
and
I
shall only offer observations on two
points
'
50
NATURALISM AND ESTHETIC
which seem relevant to the design of the present
chapter.
The
question of Uniformity
is
best approached at
the humbler end of the aesthetic scale, in connection,
not with art in
its
narrower and
is
loftier sense,
but
with dress.
observation
Everybody
or
acquainted,
either
by
by personal experience, with the
;
coercive force of fashion
but not everybody
is
aware what an instructive and interesting pheno-
menon
it
presents.
Consider the case of bonnets.
all
During the same season
aspiring to belong, to the
persons belonging, or
'
same
public,' if
they wear
bonnets at
type.
all,
wear bonnets modelled on the same
this
?
Why
do they do
If
we were asking a
People tend
for
similar question, not about bonnets, but about steam-
engines, the answer would be plain.
at the
same date
to use the
same kind of engine
because
it
the
same kind
invented.
best
'
of purpose
is
the best
better
available.
They change
their practice
when a
'
one
is
'
But as so used the words
to
it
better
dress.
and
have no application
modern
will at
Neither efficiency nor economy,
admitted, supplies the grounds
once be
or
of choice
the
motives for variation.
If,
again,
great phase of
we were asking the question about some art, we should probably be told that
the general acceptance of
was due
to
it by a whole generation some important combination of historic
causes, acting alike
on
artist
and on
public.
;
Such
causes no doubt exist and have existed
but the case
a
NATURALISM AND ESTHETIC
of fashion proves that uniformity
is
51
not produced
by them
there
is
alone, since
it
will
hardly be pretended that
in
any widely diffused cause
except
the
coercive
the social
of
environment,
fashion
itself,
operation
which should make the bonnets which
in
were thought becoming
year 1892.
1881 unbecoming in the
Again,
tial
we might be
told that art contains essen-
principles of self-development,
which require one
productive phase to succeed another by a kind of
inner necessity, and determine not merely that there
shall
be variation, but what that variation
shall be.
true.
This also
may
be,
and
is,
in
a certain sense,
But
it
can hardly be supposed that
we can
explain
the fashions which prevail in any year by assuming,
not merely that the fashions of the previous years
were foredoomed
to change, but also
that,
in the
nature of the case, only one change was possible, that,
namely, which actually took place.
Such a doctrine
if all
would be equivalent
of each
other's
to saying that
the bonnet-
wearers were for a space deprived of any knowledge
proceedings
(all
other things
re-
maining the same), they would, on the resumption
of their ordinary intercourse, find that they had
inclined
all
towards much
the
same modification
of the
type of bonnet prevalent before their separation
conclusion
—
be
which seems to me,
I
confess, to
somewhat improbable.
It
may perhaps be
hazarded, as a further explais
nation, that this uniformity of practice
indeed a
fact,
;
52
NATURALISM AND ESTHETIC
is
and
really
produced by a complex group of causes
'fashion,'
which we denominate
but
that
it
is
a
uniformity of practice alone, not of taste or feeling,
and has no
whatever.
real
relation to
is
I
any
aesthetic
problem
This
a question the answer to which
can be supplied,
apprehend, by observation alone
to give
and the answer which observation enables us seems
to
me
quite unambiguous.
If,
as
is
possible,
in
my
readers
have but small experience
let
such
matters themselves,
them examine the
experiif
I
ences of their acquaintance.
They
will find,
mistake not, that by whatever means conformity to
a particular pattern
those
may have been brought
about,
who conform
are not, as a rule, conscious of
authority.
coercion
by an external and arbitrary
not act under penalty
;
They do
for a
'
they yield no un-
willing obedience.
On
the contrary, their admiration
is
well-dressed person,' quel well-dressed,
at
least as
genuine an
aesthetic
approval as any they
are in the
;
habit of expressing for other forms of
beauty just as their objection to an outworn fashion
is
based on a perfectly genuine
aesthetic
dislike.
They
are repelled by the unaccustomed sight, as a
is
reader of discrimination
false pathos.
11
repelled
by
turgidity or
appears to them ugly, even grotesque,
it
and they turn from
as unperturbed
tions, as if they
with an aversion as disinterested,
'
by personal or
critics
society
'
considera-
were
contemplating the produc-
tion of
some pretender
in the region of
Great Art.
is
In truth this tendency in matters aesthetic
only
NATURALISM AND ^ESTHETIC
53
a particular case of a general tendency to agreement
which plays an even more important part
departments of human
ficent doubtless
all
in other
activity.
Its operation,
bene-
on the whole,
life.
may be
traced through
to
it
social
and
political
We
owe
in part
that deep-lying likeness in tastes, in opinions,
habits, without
and
in
which cohesion among the individual
impossible,
units
of a
community would be
and
which constitutes the unmoved platform on which
we
fight out our political battles.
It is
no contemp-
tible factor
among
the forces by which nations are
created and reliq-ions disseminated and maintained.
It
is
the very breath of
life
its
to sects
results
and
coteries.
Sometimes,
no
doubt,
are
ludicrous.
Sometimes they are unfortunate. Sometimes merely
insignificant.
Under which
of these heads
we
should
I
class
our ever-changing uniformity in dress
will
not take upon
me
to determine.
It is sufficient for
my
present purpose to point out that the aesthetic
likings
which fashion originates, however
;
trivial,
are
in
perfectly genuine
kind,
and that
to
an origin similar
however
different in dignity
and permanence,
should be traced
much
of the characteristic quality
which gives
its
special flavour to the higher artistic
sentiments of each successive generation.
IV
It
is,
1
of course, true that this 'tendency to agree-
ment,'
1
this principle of drill,
the
'
cannot
'
itself
determine
Of course
tendency to agreement
is
not presented to the
54
NATURALISM AND ^ESTHETIC
is
the objects in respect of which the agreement
to
take place.
It
'
can do
public
'
much
to
make every member
same bonnet,
but
it
of a particular
like the
;
or the
same
epic, at the
same time
cannot deteris
'
mine what that bonnet or that epic
fashion, as the phrase goes, has to be
to be.
A
set,'
r
and the
persons
then,
who
set
it
manifestly do not follow
?
it.
What,
do they follow
We
note the influences that
move
the flock. What moves the bell-wether ? Here again much might conveniently be learnt
its
from an examination of fashion and
changes, for
these provide us with a field of research where
we
are disturbed by no preconceived theories or incon-
venient admirations, and where
subject
we may
dissect our
befits
with
the
cold
impartiality
which
scientific investigation.
The
reader, however,
may
think that enough has been done already by this
method
the
;
and
I
shall
accordingly pursue a more
general treatment of the subject, premising that in
brief observations
which follow no complete
is
analysis
of the
is,
complexity of concrete Nature
indeed, necessary for
attempted, or
it
my
purpose.
will
be convenient,
in the first place, to dis-
tinguish between the
enjoy,
and the
mode in which the public who artists who produce, respectively
That the
public are often
promote
aesthetic change.
reader as a simple, undecomposable social force. It is, doubtless, highly complex, one of its most important elements being, I suppose,
the instinct of uncritical imitation, which is the very basis of all effecThe line of thought hinted at in this paragraph is tive education.
pursued
much
further in the Third Part of this
Essay
— —
NATURALISM AND ESTHETIC
weary and expectant
55
—weary of what
Yet
I
is
provided for
them, and expectant of some good thing to come
will
hardly be denied.
do not think they can
be usually credited with the conscious
fresh artistic development.
demand
for a
For though they
often
want some new
thing, they
;
do not often want a
it
new kind
though
of thing
and accordingly
commonly,
not
invariably,
it
happens
that,
when
the
new thing
few,
appears,
is
welcomed
at first
by the
and only gradually— by the force of fashion
and otherwise
the many.
— conquers
by a
the genuine admiration of
The
his
artist,
on the other hand,
desire that his
is
moved
in
no
small measure
work should be
own, no pale reflection of another's methods,
but an expression of himself in his
own
language.
He
for
will
vary for the better
if
he can,
will
yet, rather
than
;
be conscious of repetition, he
vary for the worse
vary he must, either in substance or
is
;
in form,
unless he
to
be
in his
own
eyes, not a creator, but
an imitator
It
not an
artist,
but a copyist. 1
I
will
be observed that
dividing-line
;
am
not obliged to
originality
draw
the
between
and
is
plagiarism
to distinguish
between the
of a
man who
It
one of a school, and the man who has done no more
than merely catch
the
trick
master.
is
enough that the
1
artist
himself draws the distinction,
this feeling that
No
doubt
it
is
an echo of
makes purchasers
commonly
justify.
prefer a
bad
in
original to the best
a preference which
argument
it
copy of the best original would be exceedingly difficult to
56
NATURALISM AND ESTHETIC
will
first
and
the
never consciously allow himself to sink from
category into the second.
We
have here, then, a general cause of change,
but not a cause of change in any particular direction,
or of any particular amount.
These
relation
I
believe to be
determined
artists
in
part
by the
for
between the
in
and the public
whom
they produce, and
part
by the condition of the
art itself at the time the
first, it is
change occurs.
As
regards the
commonly
to
said that the artist
is
the creation of his age, and the
is
discovery of this fact
sometimes thought
be a
the
momentous
ever,
is
contribution
made by
science
to
theory of aesthetic evolution.
unfortunately
The statement, howworded. The action of the
it it
age
is,
no doubt, important, but
I
would be more
as destructive
accurate,
imagine, to describe
;
than as creative
select.
'
it
does not so
much produce
developing,
its
as
It
is
true,
'
of course, that the influence of
in
the environment
moulding,
and
stimulating genius within the limits of
capacity
is
original
very great, and
may
seem, especially in
all-
the humbler walks of artistic production, to be
powerful.
But innate and original genius
It is
is
not the
creation of any age.
a biological accident, the
sets
incalculable product of
two
of ancestral tento these biological
dencies
;
and what the age does
is
accidents
not to create them, but to choose from
them, to encourage those which are in harmony with
its spirit,
to crush out
and
to sterilise the rest.
Its
action
is
analogous to that which a plot of ground
;
NATURALISM AND ESTHETIC
exercises on the seeds which
thrive,
fall
;
57
it.
upon
Some
some
is
languish,
some
die
and the resulting
vegetation
sharply characterised, not because few
kinds
of seed
have there sown themselves, but
because few kinds have been allowed to grow up.
Without pushing the
derives
parallel
too
far,
it
may
from
yet
serve to illustrate the truth that, as a stained
its
window
the
character
of a
to pass
and
significance
absorption
large portion
of the
rays which
is
endeavour
through
it,
so an age
fosters,
what
it is,
not only by reason of what
it
but as much,
perhaps, by reason of what
ceive, then, that
it
destroys.
We may conunknown
from the
total
but wholly
number of men
generation, those
of productive capacity born in any
whose
gifts are in
harmony with the
will
tastes of their contemporaries will
produce their best
be
those
whose
gifts are
or,
wholly out of harmony
is
extinguished,
will
which
very nearly the same thing,
produce only
for the benefit of the critics in suc;
ceeding generations
termediate position
while those
will,
who occupy an
in-
indeed, produce, but their
powers
will,
consciously or unconsciously, be warped
their creations
fall
and thwarted, and
short of what,
under happier circumstances, they might have been
able to achieve.
Here,
then,
we have
on
a tendency to change
arising out of the artist's insistence
on
originality,
and
a
limitation
change
imposed
by
the
character of the age in which he lives.
of
The
kind
change
will
be largely determined by the con-
I
UNIVERSITY J
58
NATURALISM AND ESTHETIC
which he
full
all
is
dition of the art
practising.
If
it
be
in
an early phase,
bilities,
as yet of
undeveloped possi-
then in
probability he will content him-
self
with improving on his
predecessors,
without
widely deviating from
the lines
they have laid
:
down.
here
is
For
this
is
the direction of least resistance
no public
taste to
be formed, here are no
tried,
great experiments to
be
here the pioneer's
rough work of discovery has already been accomplished.
But
if
this particular
its
fashion of art has
;
culminated, and be in
the artist feels
decline
if,
that
is
to say,
more and more
it,
difficulty in express-
ing himself through
his predecessors
without saying worse what
have said already, then one of
three things happens
— either
;
originality
is
perforce
style
is
sought
for
;
in
exaggeration
or
is
a
new
invented
field is
or artistic
creation
abandoned and the
given up to mere copyists.
Which
I
of these
events shall happen depends, no doubt, partly on
the accident of genius, but
it
depends,
If,
think,
still
more on the prevailing
of past ideals
public
follow
if
taste.
as has frequently
happened, that taste be dominated by the
;
memory
the big
the
little
public
whom
are
content with nothing that does
not conform to certain ancient models, a period of
artistic sterility is
inevitable.
But
if
circumstances
;
be more propitious, then art continues to move
the direction and character of
its
movement being
due partly to the special turn of genius possessed
by the
artist
who
succeeds in producing a public
NATURALISM AND AESTHETIC
taste in
59
harmony with
his powers,
and partly
to the
reaction of the taste thus created, or in process of
creation,
upon the general
in
artistic
talent
of the
community.
Even, however,
those
periods
it
when
the
movement
to
of art
is
most
striking,
is
dangerous
progress be meant increase in the
czsthetic emotion.
It
assume that movement implies progress, if by power to excite
would be rash
to
assume
this
even as regards Music, where the movement has
been more remarkable, more continuous, and more
apparently progressive over a long period of time
than
in
any other
art
whatever.
In music,
the
artist's desire
for originality of expression
has been
aided generation after generation by the discovery
of new methods,
new forms, new
instruments.
From
the bare simplicity of the ecclesiastical chant or the
village
dance to the ordered complexity of the modern
has passed through successive stages
score, the art
of development, in each of which genius has dis-
covered devices of harmony, devices of instrumentation,
and devices of 'rhythm which would have been
paradoxes to preceding generations, and
musical
became musical commonplaces to the generations that followed after. Yet, what has been the net
gain
?
Read through
the
long catena of
(if
critical
judgments, from
Plato,
Wagner back
you please)
its
to
which every age has passed on
own
per-
formances, and you will find that to each of them
its
music has been as adequate as ours
is
to us.
It
;
60
NATURALISM AND ESTHETIC
not less deeply, nor did
it
moved them
differently
lost their
;
move them
us have
as at best
and compositions which
for
magic, and which
we regard
but agreeable curiosities, contained for them the
secret of
all
the unpictured beauties
which music
shows
to her worshippers.
is
Surely there
here a great paradox.
is
history of Literature and Art
to us
for
tolerably well
The known
that
many hundreds
of years.
During
period
Poetry and
Sculpture and
Painting have
;
been subject
to the usual mutations of fashion
sterility
there
;
have been seasons of
and seasons of plenty
;
schools have arisen and decayed
new
nations and
languages have been pressed into the service of Art
old nations have fallen out of
line.
But
of of the
it
is
not
are
commonly supposed that at the end much better off than the Greeks
artist,
it all
we
age of
Pericles in respect of the technical dexterity of the
or of the resources which he has at his com-
mand.
During the same
period,
and measured by the
think, easy to ex-
same external standard, the development of Music
has been so great that
it is
not,
I
aggerate
position
it.
Yet, through
all this
vast revolution, the
and importance of the
I
art as
compared with
other arts seems, so far as
suffered no sensible change.
can discover, to have
It
was as great four
it
hundred years before Christ as
is
at the present
moment.
teenth, teenth.
It
was as great
then, can
in the sixteenth, sevenit is
and eighteenth centuries as
in the nine-
How,
we
resist
the conclusion
NATURALISM AND ESTHETIC
that this
61
amazing musical development, produced
by the expenditure of so much genius, has added
little
to the felicity of
mankind
;
unless, indeed,
it
so happens that in this particular art a steady level
of aesthetic sensation can only be
maintained by
increasing doses of aesthetic stimulant.
These somewhat desultory observations do
it
not,
must be acknowledged, carry us very
far
towards
theory
Yet, on
that of which
we
are in search, namely, a
naturalism.
of aesthetics in
harmony with
recapitulation, negative conclusions of
some importIt
ance
is
will,
I
think,
be seen to follow from them.
clear, for instance,
'
that those who, like Goethe,
long to dwell
else they
among permanent relations,' wherever may find them, will at least not find them in
Such permanent
unchang-
or behind the feeling of beauty.
relations do, indeed, exist, binding in their
ing framework
the various
forms of energy and
;
matter which
it
make up
stirs
the physical universe
but
is
not the perception of these which, either in
in art,
Nature or
within us aesthetic emotion
— else
in
should
we
find our surest guides to beauty
an astronomical chart or a table of chemical
equivalents,
less
and
nothing would
seem
to
us of
aesthetic
significance
than a symphony or a
is
love-song.
object as
That which
beautiful
is
not
the
we know
it
to
be
—the vibrating molecule
62
NATURALISM AND ^ESTHETIC
and the undulating ether
— but
the object as
we
last
it
know
it
not to be
—
glorious with qualities of colour
its
or of sound.
Nor can
beauty be supposed to
any longer than the transient reaction between and our
special
senses,
which are assuredly not
in the constitution
permanent or important elements
of the world in which
we
live.
But even within these narrow
vision
limits
— narrow,
I
mean, compared with the wide sweep of our
scientific
—there seemed
is
to
be no ground for supposing
to
that there
in
Nature any standard of beauty
tastes tend to conform,
all
which
ful
all
human
any beauti-
objects which
normally constituted individuals
are
moved
to admire,
any
aesthetic
judgments which
can claim to be universal.
different tastes
is,
The
divergence between
is
indeed, not only notorious, but
what we should have expected.
feelings are not
As
our aesthetic
natural
due
to
natural
selection,
selection
will
have
no
tendency to
keep them
differ,
uniform and stable.
I
In this respect they
as
have
said,
from ethical sentiments and
beliefs.
Deviations from sound morality are injurious either
to the individual or to the
community
— those
who
indulge in them are at a disadvantage in the struggle
for existence
;
hence, on the naturalistic hypothesis,
the approximation to identity in the accepted codes
of different nations.
natural
But there
is,
fortunately,
no
punishment
annexed
to
bad
taste
;
and
accordingly the variation between tastes has passed
into a proverb.
NATURALISM AND ESTHETIC
Even
different
in those cases
63
where some slender thread
persons,
further
of similarity seemed to bind together the tastes of
times
or
different
conto
sideration
showed
that
this
was largely due
causes which
can by no possibility be connected
with any supposed permanent element in beauty.
The agreement,
far as
it
for
example, between
critics, in
so
exists, is to
no small extent an agreement
in
statement and in analysis, rather than an agreein feeling
;
ment
eat
they have the same opinion as to
all
the cooking of the dinner, but they by no means
it
with the same
relish.
In few cases, indeed, do
their estimates of excellence correspond with the
living facts of aesthetic
emotion as shown either
else.
in
themselves or in anybody
cedure, necessary though
tive estimate of the
it
Their whole probe for the comparaartists,
may
worth of individual
1
unduly
conceals the vast and arbitrary
the taste of one generation
another.
to
is
changes by which
divided from that of
And when we
aesthetic
turn from critical tradition
the
;
likes
and
dislikes
of
men and
we
find
women
in vast
when we
leave the admirations which are
felt,
professed for the emotions which are
multitudes of cases that these are not con-
nected with the object which happens to excite them
by any permanent
determining cause
aesthetic
is
bond
at
all.
Their true
to
be sought
in fashion, in that
'tendency to agreement' which plays so large and
1
'Arbitrary,'
i.e.
not due to any causes which point to the existence
of objective beauty.
64
NATURALISM AND ^ESTHETIC
Nor, in conrise
beneficent a part in social economy.
sidering the
fall
causes
which
all
produce the
and
of schools, and
the smaller mutations in the
character of aesthetic production, did
we
perceive
is
more room
where
to
beautiful.
for
the
belief
that
there
somein
be found a permanent element
the
There
is
no evidence that these changes
constitute stages in
any process of gradual approxi;
mation to an unchanging standard
they are not
;
born of any strivings after some ideal archetype
us ever nearer to central and immutable truth.
they do not, like the movements of science, bring
On
the contrary, though schools are born, mature, and
perish,
though ancient forms decay, and new ones
are continually devised, this restless
movement
is,
so far as science can pronounce, without meaning
or purpose, the casual product of the
novelty, determined
forces,
quest after
in
its
course by incalculable
by accidents of genius, by accidents of public
humour, involving change but not progress, and
predestined, perhaps, to end universally, as at
many
in a
times and in
many
places
it
has ended already,
in
mood
of barren acquiescence
the
repetition of
artistic
ancient models, the very
nation, without desire
Nirvana of
imagi-
and without
theory
pain.
And
beautiful
yet
the
persistent
and almost pathetic
to
endeavours of
is
aesthetic
show
that
the
in
a necessary and unchanging element
the general
else,
scheme of
things,
if
they prove nothing
may
at least convince us that
mankind
will not
NATURALISM AND ESTHETIC
easily reconcile themselves
naturalistic
65
to the
view which the
theory of the world would seemingly
to accept.
compel them
haps,
in
We
full
feel
no
difficulty, per-
admitting the
consequences of that
scale,
in
theory at the lower end of the aesthetic
the region, for instance, of bonnets and wall-papers.
We
may
tolerate
it
even when
it
deals with impor-
tant elements in the highest art, such as the sense
of technical excellence, or sympathy with the craftsskill. But when we look back on those too moments when feelings stirred in us by some beautiful object not only seem wholly to absorb us,
man's
rare
but to raise us to the vision of things far above the
ken of bodily sense or discursive reason, we cannot
acquiesce in any attempt at explanation which confines itself to the bare
enumeration of psychological
effects.
and physiological
composer only
deals
in
causes and
We
cannot
willingly assent to a
differ
theory which makes a good
from a good cook
relations,
in that
he
a
more complicated
associations,
moves
in
wider
ings
circle of
and arouses our
feellittle,
through a different sense.
However
to accept
therefore,
ticular
we may be prepared
any par-
scheme of metaphysical
aesthetics
—and most
—
of these appear to
believe that
me
to
be very absurd
for
somewhere and
in
we must some Being there
shines an unchanging splendour of beauty, of which
in
Nature and
Art we
see,
each of us from our
own
standpoint, only passing gleams
and stray reflecco-
tions,
whose
different
aspects
we cannot now
F
66
NATURALISM AND ESTHETIC
whose import we cannot
is
ordinate,
fully
comprehend
but which at least
something other than the chance
such mystical creed can, how-
play of subjective sensibility or the far-off echo of
ancestral lusts.
No
ever, be squeezed out of observation
and experiit
ment Science cannot give
;
it
us
;
nor can
be forced
into
any
sort of consistency with the
Naturalistic
Theory of the Universe.
67
CHAPTER
I
III
NATURALISM AND REASON
Among
cation
those
the
who
accept without substantial modifi-
naturalistic
theory of the universe are
some who
find a
compensation for the general nonin the fact that, after
all,
rationality of
Nature
reason,
human reason, is Nature's final product. is not made by Reason, Reason is at all
by the world
;
If the
world
events
made
and the unthinking interaction of
causes and effects has at least resulted in a consciousness wherein that interaction
may be
reflected
and understood.
is
This
is
not Teleology.
Indeed,
it
a doctrine which leaves no room for any belief
in
Design.
But
in the
minds of some who have but
imperfectly grasped their
own
doctrines,
it
appears
capable of partially meeting the sentimental needs to
which teleology gives a
things,
in
fuller satisfaction,
inasmuch
as reason thus finds an assured place in the
scheme of
and
is
enabled, after the fashion of the Chinese,
its
some
sort to ennoble
ignoble progenitors.
This theory of the non-rational origin of reason,
which
is
a necessary corollary of the
naturalistic
scheme,
has philosophical consequences of
great
F 2
68
interest, to
NATURALISM AND REASON
some of which
I
have alluded elsewhere, 1
in
and which must occupy our attention
chapter of these Notes.
are
a later
In
the meanwhile, there
other aspects
of the subject which deserve a
moment's consideration.
From
there
is
the
point of view of organic evolution
distinction,
I
no
imagine,
to
be drawn
any-
between the development of reason and that of
other faculty, physiological or psychical, by which
the interests of the individual or the race are pro-
moted.
bility at
From
the humblest form of nervous
scale,
irrita-
one end of the
to
the reasoning
capacity of the most advanced races at the other,
everything, without
desire, volition
directly,
exception
—has
—sensation,
for the
instinct,
in-
been produced, directly or
by natural causes acting
most part
on
strictly utilitarian principles.
Convenience, not
knowledge, therefore, has been the main end to
which
this
process has tended.
'
It
was not
for
purposes of research that our senses were evolved,'
nor was
it
in
order to penetrate the secrets of the
universe that
we
are
endowed with
it
reason.
is
Under
these
circumstances
not surprising
are but
that the faculties thus laboriously created
imperfectly fitted to satisfy that speculative curiosity
which
is
one of the most curious by-products of the
process.
evolutionary
intellect,
The inadequacy
of
our
it is
indeed, to resolve the questions which
is
capable of asking
1
acknowledged
iii.,
(at least in
ch.
xiii.
words)
Philosophic Doubt, Pt.
NATURALISM AND REASON
both by students of science
theology.
69
and by students of
Yet,
the
But they do not seem so much impressed
if
with
the inadequacy of our senses.
current doctrine of evolution be true,
we have no
choice but to admit that with
natural fact
relation at
the great mass of
we
all.
are probably brought into no sensible
I
am
not referring here merely to
the limitations
possess,
imposed upon such senses as we
but to the total absence of an indefinite
number of senses which conceivably we might possess, There are sounds which the ear cannot but do not.
hear, there are sights
which the eye cannot see.
But
besides
all
these there must be countless aspects of
external Nature of which
we have no knowledge
;
of
which, owing to the absence of appropriate organs,
we can form no conception
;
which imagination can-
not picture nor language express.
Had
Voltaire
been acquainted with the theory of evolution, he
would not have put forward
as an illustration of a
his
Micromegas so much
dis-
paradox which cannot be
proved, as of a truth which cannot be doubted.
to
For
out,
suppose that a course of development carried
not with the object of extending knowledge or satisfying curiosity, but solely with that of promoting
life,
on an area so insignificant as the surface of the
earth,
between
limits
of
temperature and
pressure
so
narrow, and under general conditions so exceptional,
should have ended in supplying us with senses even
approximately adequate
to
the
is
apprehension
of
Nature
in all
her complexities,
to believe in a co-
70
NATURALISM AND REASON
more astounding than the most audacious employed to cut the knot of some
tale.
incidence
novelist has ever
entangled
For
forces
it
must be recollected that the same natural
to the evolution of organs
which tend
which
are useful tend also to the suppression of organs that
are useless.
in
Not only does Nature take no
is
interest
indif-
our general education, not only
she quite
ferent to the
growth of enlightenment, unless the
in the struggle
enlightenment improve our chances
for existence,
but she positively objects to the very
existence of faculties
by which these ends might,
perhaps, be attained.
She regards them
as
mere
hindrances in the only race which she desires to see
run
;
and not content with refusing
faculty
directly to create
any
except for a practical
purpose,
she
immediately proceeds to destroy faculties already
created
when
their practical
purpose has ceased
;
for
thus does the eye of the cave-born fish degenerate
and the
instinct of the
domesticated animal decay.
Those, then,
who
are inclined to the opinion that
its
between our organism and
general knowledge,
environments there
is
a correspondence which, from the point of view of
is
even approximately adequate,
samples or sugges-
must hold,
in thejirst place, that
tions of every sort of natural manifestation are to
be
found in our narrow and limited world
place, that these
;
in the second
samples are of a character which
tissue being so modified
;
would permit of nervous
by
in
selection as to respond specifically to their action
NATURALISM AND REASON
71
the third place, that such specific modifications were
not only possible, but would have proved useful at
the period of evolution during which our senses in
their
present shape were
developed
;
and
in
the
fourth place, that these modifications would have
proved useful enough to make
up,
for the
it
worth while to use
purpose of producing them, material
which might have been, and has been, otherwise
employed.
All these propositions
seem
to
1
me
It is
improbable,
impossible,
the
first
two of them
incredible.
therefore, to resist the conviction that there
must be
an indefinite number of aspects of Nature respecting
which science never can give us any information,
1
It
may
specifically affected
perhaps be said that it is not necessary that we should be by each particular kind of energy in order either
its
to discover its existence or to investigate
character.
It is
enough
should be some which are cognisable by our actual senses, that it should modify in some way the world we know, that it should intervene perceptibly in that part of the general system This to which our organism happens to be immediately connected.
that
its effects
among
no doubt true, and our knowledge of electricity and magnetism (among other things) is there to prove it. But let it be noted how slender and how accidental was the clue which led us to the first beginnings, from which all our knowledge of these great phenomena is derived. Directly they can hardly be said to be in relation with
is
our organs of perception at all (notwithstanding the fact that light is as an electro-magnetic phenomenon) and their i?idirect relation with them is so slight that probably no amount of mere observation could, in the absence of experiment, have given us a notion of They were not sought for to fill a their magnitude or importance. gap whose existence had been demonstrated by calculation. Their
now regarded
discovery was no inevitable step in the onward march of scientific knowledge. They were stumbled upon by accident and few would
;
be bold enough to assert that
itself
if,
for example, the
human
race had
not happened to possess iron, magnetism would ever have presented
as a subject requiring investigation at
all.
72
NATURALISM AND REASON
in
even
our dreams.
We
must conceive ourselves as
feeling our
way about
this
dim corner of the
illimit-
able world, like children in a darkened room, en-
compassed by we know not what a little better endowed with the machinery of sensation than the protozoon, yet poorly provided indeed as compared
;
with a being,
if
such a one could be conceived,
to the infinite variety
whose senses were adequate
of material Nature.
It is true,
no doubt, that we are
are
not.
possessed of reason, and that protozoa
But even reason, on the
of phenomena.
process, the roof
trary,
it is,
naturalistic theory, occupies
in the
no elevated or permanent position
It is
hierarchy
of a great the con-
not the
final result
and crown of
said,
things.
On
as
I
have
no more than one of many
experiments for increasing our chance of survival,
and,
among
these,
by no means the most important
or the most enduring.
People sometimes
difficult
talk, indeed, as if
it
was the
But
and complex work connected with the mainlife
tenance of
that
was performed by
intellect.
there can be no greater delusion.
The management
of the humblest organ would be infinitely beyond
our mental capacity, were
entrusted with
it
;
it
possible for us to be
fact, it is
is
and as a matter of
only
per-
in the simplest jobs that discursive reason
mitted to have a hand at
all
;
our tendency to take
a different view being merely the self-importance of
;
NATURALISM AND REASON
a child who, because
letters,
it
73
is
allowed to stamp the
imagines that
it
conducts the correspondence.
The
best
way
is,
of looking at mind on the naturalistic
perhaps, to regard
it
hypothesis
as an instrument
for securing a flexibility of adaptation
which
is
instinct
alone
is
not able to attain.
Instinct
incompar-
ably the better machine in every respect save one.
It
works more smoothly, with
less friction,
with far
greater precision and accuracy.
able.
But
it is
not adapt-
Many
generations and
it
required to breed
into a race.
much slaughter are Once acquired, it
can be modified or expelled only by the same harsh
and tedious methods.
Mind, on the other hand,
from the point of view of organic evolution,
may be
to note,
considered as an inherited faculty for self-adjustment
and though, as
I
have already had occasion
which such adjustment
within
is
the limits within
permitted
it
are
exceedingly narrow,
those limits
is
doubtless exceedingly valuable.
But even here one of the principal functions of
mind
fully
is
to create habits
it is
by which, when they are
If the
formed,
itself
supplanted.
conscious
adaptation of
in
means
to
ends was always necessary
order to perform even those few functions for the
first
performance of which conscious adaptation was
originally required, life
would be
frittered
away
in
doing badly, but with deliberation, some small
tion
frac-
of that which
at
all.
deliberation
we now do well The formation
been pointed
without any
of habits
is,
therefore, as has often
out,
a necessary
74
NATURALISM AND REASON
'
'
preliminary to the higher uses of mind
alone, sets attention
;
for
it,
and
it
and
intelligence free to
do work
from which they would otherwise be debarred by
their absorption in the petty needs of daily existence.
But while
habits
is
it
it
is
thus plain that the formation of
an essential pre-requisite of mental develop-
ment,
step in
would
also
seem
if
that
it
constitutes the
first
a process which,
thoroughly successful, would
if
end
self,
in the destruction,
not of consciousness
it-
at least of the higher manifestation of conscious-
ness, such as will, attention,
and discursive reason. 1
be gradually
All these,
as
in
we may
suppose, will
superseded
of
an increasing number of departments
human
activity
by the growth of
instincts or
inherited habits,
by which even such adjustments
between the organism and its surroundings as now seem most dependent on self-conscious mind may be
successfully effected.
These are prophecies, however, which concern
themselves with a very remote future, and for
part
I
my
if
do not ask the reader
to
regard their
It
is
fulfil-
ment
Mind,
as an inexorable necessity.
enough
they mark with sufficient emphasis the place which
in
its
higher manifestations, occupies in the
is
scheme of
things, as this
presented to us by the
naturalistic hypothesis.
Mr. Spencer, who pierces the
I
future with a surer gaze than
can make the least
1 Empirical psychologists are not agreed as to whether the apparent unconsciousness which accompanies completed habits is real or not. It is unnecessary for the purpose of my argument that this point
should be determined.
NATURALISM AND REASON
pretence
to,
75
looks confidently forward to a time
when
be so
the relation of
man
to his surroundings will
happily contrived that the reign of absolute right-
eousness will prevail
sary,
will
;
conscience,
grown unnecespath of least
;
be dispensed
with
;
the
resistance will be the path of virtue
1
and not the
broad,' but the
'
narrow way,'
will
'
lead to destruc-
tion.'
These
excellent
consequences seem to
me
his
to flow
very smoothly and satisfactorily from his
particular doctrine of evolution,
combined with
I
particular doctrine of morals.
But
confess that
is
my
own
personal gratification at the prospect
some-
what dimmed by the reflection that the same kind of causes which make conscience superfluous will
relieve us
from the necessity of intellectual
all
effort,
and that by the time we are
shall also
I
perfectly
good we
but
at
be
all
perfectly idiotic.
know
not
how it may
strike the reader
;
I
least
am
left
sensibly poorer by this deposition of
its
Reason from
all
ancient position as the
Ground
life
of
existence, to that of an expedient
among
other
;
expedients for the maintenance of organic
expedient,
an
moreover,
which
in
is
temporary
effects.
in its
character and insignificant
rational
its
An
ir-
Universe which accidentally turns out a few
it,
reasoning animals at one corner of
as a rich
man
may experiment
and herds,
if is
at
one end of his park with some
curious 'sport' accidentally produced
a Universe which
among his flocks we might well despise
degradation.
we
did not ourselves share
its
But
76
NATURALISM AND REASON
it ?
must we not inevitably share
Pascal
is
somewhere
observes that Man, however feeble,
yet in his very
feebleness superior to the blind forces of Nature;
for
he knows himself, and they do
on the
naturalistic hypothesis
If,
not.
I
I
confess
that
see
no such
superiority.
indeed, there were a Rational Author
if
of Nature, and
significant,
in
any degree, even the most
in-
we
shared His attributes,
we might
well
conceive ourselves as of finer essence and more
intrinsic
worth than the material world which we
immeasurable though
it
may be. But if we made us what we how then ? The are, and will again unmake us sense of humour, not the least precious among the
inhabit,
be the creation of that world
;
if it
;
gifts
with which the clash of atoms has
endowed
airs
us,
should surely
prevent
us assuming any
of the
of
superiority over
members
same
family of
'phenomena,' more permanent and more powerful
than ourselves.
77
CHAPTER
have now completed
important
IV
I
SUMMARY AND CONCLUSION OF PART
I
my
survey of certain opinions
to
which
naturalism seems
require
us
to
hold
respecting
matters
connected
with
Righteousness, Beauty, and Reason.
The survey
though
it
has necessarily been concise has been,
it
;
but, concise
has, perhaps, sufficiently indicated the
inner antagonism which exists between the Naturalistic
system and the feelings which the best among
mankind, including
many who may be counted
race.
as
adherents of that system, have hitherto considered
as the
most valuable possessions of our
or, rather, if it
If
naturalism be true,
be the whole
truth,
then
is
morality but a bare catalogue of utilitarian
;
precepts
beauty but the chance occasion of a pass;
ing pleasure
reason but the dim passage from one
All that gives
set of unthinking habits to another.
dignity to
life, all
that gives value to effort, shrinks
pitiless glare of
and fades under the
this
;
a creed like
and even
curiosity,
the hardiest
among
the
nobler passions of the soul, must languish under the
conviction that neither for this generation nor for
any that
shall
come
after
it,
neither in this
life
nor
78
SUMMARY AND CONCLUSION OF PART
I
in another, will the tie
be wholly loosened by which
is
reason, not less than appetite,
held in hereditary
bondage
I
to the service of our material needs.
am
anxious,
however, not to overstate
my
case.
It is
of course possible, to take for a
moment
aesthetics as our text, that
whatever be our views
still
concerning naturalism,
we
shall
like
good poetry
and good music, and that we
if
shall not, perhaps, find
we sum up our
pleasures at the year's end, that the
total satisfaction
derived from the contemplation of
is
Art and Nature
fact
very largely diminished by the
to
that
our philosophy allows us
draw no
important distinction between the beauties of a sauce
and the beauties of a symphony.
to afford the
Both may continue
man
with a good palate and a good ear
;
a considerable amount of satisfaction
desire
is
and
if all
we
to find in literature
'
and
in art
life
something
that will help us either
it,'
to enjoy
or to endure
I
do not contend
that,
by any theory of the
a loss not lightly
beautiful, of this
we
shall
is,
wholly be deprived.
Nevertheless there
to
even
so,
be underrated, a
loss that falls alike
on him that
artists
produces and on him that enjoys.
Poets and
have been wont
to consider themselves,
and
to
be
the
considered by others, as prophets and seers,
revealers under sensuous forms of hidden mysteries,
the symbolic preachers of eternal truths.
is,
All this
of course, on the naturalistic theory, very absurd.
minister,
They
no doubt, with success
to
some phase,
;
usually a very transitory phase, of public taste
but
SUMMARY AND CONCLUSION OF PART
though
I
79
tell
they have no mysteries to reveal, and what they
us,
it
may be may
very agreeable,
is
seldom
true,
and never important.
This
is
a conclusion which,
is
howsoever
it
accord with sound philosophy,
artist,
not likely to prove very stimulating to the
nor
does
to
it
react with less unfortunate effect
upon those
their feeling
whom
the artist appeals.
is
Even
if
of delight in the beautiful
not marred for them in
suffer in
immediate experience,
reflection.
its
it
must
memory and
it,
For such a feeling
carries with
at
best,
an inevitable reference, not
it
less inevitable
is
because
is
obscure, to a Reality which
;
eternal
and unchanging
suffering
and we cannot accept without
that
in
the conviction
making such a
reference
we were merely
some
the dupes of our emotions,
the victims of a temporary hallucination induced, as
it
were, by
spiritual drug.
But
if
on the
naturalistic
hypothesis the senti-
ments associated with beauty seem like a poor jest
played on us by Nature for no apparent purpose,
those that gather round morality are, so to speak, a deliberate fraud perpetrated for
a well-defined end.
The
consciousness of freedom, the sense of responsibility,
the authority of conscience, the beauty of holiness,
the admiration for self-devotion, the
suffering
feelings
sympathy with
of
beliefs
—these
if
and
all
the train
and
from which spring noble deeds and generous
ambitions are seen to be mere devices for securing
to societies,
not to individuals,
some competitive
advantage
in the struggle for existence.
They
are
8o
SUMMARY AND CONCLUSION OF PART
I
not worse, but neither are they better, than the
thousand-and-one appetites and
them, as
I
instincts,
many
of
have
said, cruel,
and many of them
dis-
gusting, created
by
similar causes in order to carry
out through
all
organic Nature the like unprofitable
ends
flecting
if we think them better, as in our unremoments we are apt to do, this, on the Naturalistic hypothesis, is only because some delusion
;
and
of the kind
is
necessary in order to induce us to perin
form actions which
themselves can contribute
nothing to our personal gratification.
The
sees,
inner discord
which
finds
expression
in
conclusions like these largely arises, as the reader
from a want of balance or proportion between
the range of our intellectual vision and the circumstances of our actual existence.
Our
capacity for
standing outside ourselves and taking stock of the
position which
we occupy
in the universe of things
it
has been enormously and,
nately, increased
would seem, unfortu-
by recent scientific discovery.
We
have learned too much.
that position in
to place us.
criticism
life in
We
it
are
educated above
which
has pleased Nature
it
We
can no longer accept
without
insist
and without examination.
We
on
interrogating that material system which, according
to naturalism,
is
the true author of our being as to
go,
whence we come and whither we
causes which have
what are the
and what
made
us what
we
are,
are the purposes which our existence subserves.
it
And
must be confessed that the answers given
to this
SUMMARY AND CONCLUSION OF PARTI
81
question by our oracle are extremely unsatisfactory.
We
ing
have learned
with
to
measure space, and we perceive
is
that our dwelling-place
its
but a mere point, wander-
companions,
apparently at
stars.
random,
through the wilderness of
to
We
have learned
life
measure time, and we perceive that the
not
merely of the individual or of the nation, but of the
whole
race, is brief,
and apparently quite unimportant. and we perceive
realities of
We
that
have learned
to unravel causes,
emotions and
to
aspirations
whose very being
which
origin
in
seems
hang on the existence of
takes
naturalism
no account, are
their
contemptible and in their suggestion mendacious.
To me
between
fatal
it
appears certain that this
clashing
beliefs
and feelings must ultimately prove
other.
to
one or the
Make what
allowance
you please
fullest
for the stupidity of
mankind, take the
account of their really remarkable power of
opinions follow one line of
practical ideals another, yet
letting their speculative
development and their
the
time must come when
reciprocal
action will of
to
perforce bring opinions and ideals into
some kind
is
agreement and congruity.
hold the
with
field,
If,
then, naturalism
the feelings and opinions inconsistent
naturalism
;
must
be
foredoomed
to
shall
suffer
change
about,
and how, when that change
can do otherwise than eat
all
come
it
nobility out
of our conception of conduct and
all
worth out of
to
our
conception
of
life,
I
am
wholly unable
understand.
82
SUMMARY AND CONCLUSION OF PART
I
I
am aware
by pointing
hold, in
that
many persons
are in the habit
of subjecting these views to an experimental refutation
to a great
less
many
purity,
excellent people
who
more or
who,
the
offer
naturalistic
creed,
but
nevertheless,
prominent
I
examples of that habit of mind with which, as
have
is
been endeavouring
to show, the naturalistic creed
essentially inconsistent.
Naturalism
—so
runs
the
argument
— co-exists
in the case of Messrs. A., B.,
C,
&c, with the most admirable
virtue.
If this
exhibition of unselfish
be so
in the case of
a hundred indi?
viduals,
why
not in the case of ten thousand
thousand,
If
in the case of ten
why
not in the case of
humanity
at large
?
Now,
I
to the facts
on which
I
this
reasoning proceeds
raise
no objection.
desire
neither to ignore the existence nor to minimise the
merits of these shining examples of virtue unsup-
ported by religion.
But though the
facts
be
true,
the reasoning based on
them
tell
will
not bear close
examination.
live,
Biologists
live,
us of parasites which
and can only
within the bodies of animals
they.
more highly organised than
convert
it
For them
it,
their
luckless host has to find food, to digest
into
and to
nourishment which they can consume
difficulty.
without exertion and assimilate without
Their structure
sees for
is
of the simplest kind.
;
Their host he hears
for for
them so they need no eyes
;
them, so they need no ears
he works
them and
contrives for them, so they need but feeble muscles
and an undeveloped nervous system.
But are we
SUMMARY AND CONCLUSION OF PART
to conclude
I
83
from
this that for the
animal kingdom
eyes and ears, powerful limbs and complex nerves,
are superfluities
?
They
are
superfluities for the
first
parasite only because they
for the host,
have
been necessities
parasite,
and when the host perishes the
in their absence, is
not unlikely to perish also.
So
their
it is
with those persons
who
claim to
show by
example that naturalism is
practically consistent
with the maintenance of ethical ideals with which
naturalism has no natural
life is
affinity.
Their
spiritual
parasitic
:
it
is
sheltered
by convictions which
belong, not to them, but to the society of which they
form a part
;
it
is
nourished by processes in which
they take no share.
decay, and
alien
life
And when
those convictions
to
those processes
come
an end, the
which they have maintained can scarce be
not aware
expected to outlast them.
I
am
that
anyone has as yet en-
deavoured
to construct the catechism of the future,
purged of every element drawn from any other
source than the naturalistic creed.
It
is
greatly to
be desired that
impartial spirit
;
this task
should be undertaken in an
to such
and as a smail contribution
an object,
I
offer the following pairs of contrasted
first
propositions, the
members
of each pair repre-
senting current teaching, the
second representing
it if
the teaching which ought to be substituted for
the naturalistic theory be accepted.
A.
all
The
universe
is
the creation of Reason, and
things work together towards a reasonable end.
G
2
;
84
SUMMARY AND CONCLUSION OF PART
B.
I
So
far as
we can
tell,
reason
is
to
be found
;
neither in the beginning of things nor in their end
and though everything
fore-ordained.
is
predetermined, nothing
is
A. Creative
love.
reason
is
interfused
with
infinite
B.
As
reason
is
is
is
absent,
so also
is
love.
The
universal flux
ordered by blind causation alone.
A. There
in
its
a moral law,
all
immutable, eternal
governance
spirits find their true
freedom
it
and
their
most perfect
infinite
realisation.
Though
be
adequate to
it
goodness and
infinite intelligence,
may be
B.
understood, even by man, sufficiently for
his guidance.
Among
the causes by which the course of
organic and social
development has been blindly
instincts, appetites,
;
determined are pains, pleasures,
disgusts, religions, moralities, superstitions
the senti;
ment of what is noble and instrinsically worthy the sentiment of what is ignoble and intrinsically worthless.
all
From a
purely scientific point of view these
;
stand on an equality
all
are action-producing
causes developed, not to
perpetuate, the species.
improve, but simply to
A. In the possession of reason and
in the enjoys
ment of beauty, we
in
some remote way share the
nature of that infinite Personality in
Whom
we
live
and move and have our being.
B.
Reason
is
but the psychological expression
processes
in
of certain
physiological
the cerebral
SUMMARY AND CONCLUSION OF PART
hemispheres
;
I
85
it is
no more than an expedient among
many
the
expedients by which the individual and the
;
race are preserved
just as
Beauty
is
no more than
name
for
such varying and accidental attributes
of the material or moral worlds as
may happen
for
the
moment
to stir our aesthetic feelings.
A. Every
free
;
human
his
soul
is
of infinite value, eternal,
is
no human being,
therefore,
in
so placed as not
to
have within
reach,
himself and others,
objects adequate to infinite endeavour.
B.
The
individual perishes
;
the race itself does
not endure.
Few
can
flatter
themselves that their
conduct has any appreciable
destinies
;
effect
upon
its
remoter
and of those few, none can say with
the one which they desire.
reasonable assurance that the effect which they are
destined to produce
is
Even make
if
we were
free, therefore,
;
our ignorance would almost a consolation
us helpless
and
it
may be
to reflect that our
conduct was determined for us by
in
unthinking forces
a remote past, and that
its
are impotent to foresee
consequences,
its
if we we were
not less impotent to arrange
causes.
The
at
doctrines
embodied
in the
second
member
of each of these alternatives
least represent
may be
true, or
may
the nearest approach to truth of
Into this question
which we are at present capable.
I
do not yet
inquire.
But
if
they are to constitute
the dogmatic scaffolding
by which our educational
;
system
with
is
to
be supported
like
if it is
to
be
in
harmony
is
principles
these that the child
to
be
86
SUMMARY AND CONCLUSION OF PART
its
I
taught at
build
mother's knee, and the young
life,
man
I
is
to
up
the ideals of his
it
then, unless
greatly
mistake,
will
be found that the inner discord
itself,
which
exists,
and which must gradually declare
between
those
the
emotions proper to naturalism and
the
which have actually grown up under
traditional
shadow of
convictions, will at
no distant
date most unpleasantly translate
itself into practice.
PART
II
SOME REASONS FOR BELIEF
CHAPTER
THE PHILOSOPHIC
I
BASIS OF NATURALISM
I
So
far
we have been
and
occupied
in
weighing certain
indirect
collateral
consequences which seem
likely to flow
in
from a particular theory of the world
which we
live.
The
theory
itself
was taken
examine
for
its
granted.
No
its
attempt was
made
;
to
foundations or to test their strength
no comparison
for the
between
different parts
was
far
instituted
purpose of determining
stituted
how
it,
they really conwhole.
a coherent and
it
intelligible
We
accepted
as
we found
turning with averted
eyes even from the speculative problems which lay
closest to the track of our
immediate investigation.
;
This course
appear
is
not the most logical
and
it
might
a more fitting procedure
to
reserve our
consideration of the consequences of a system until
some conclusion had been arrived
truth.
at concerning
its
Such, however,
is
not the ordinary habit of
in
mankind in dealing with problems
of abstract
which questions
are
closely
theory and
;
daily practice
intertwined
and even philosophers show a kindly
examine the claims of creeds
in strict
reluctance too closely to
whose consequences are
accord with contem-
9°
THE PHILOSOPHIC
I
BASIS OF
NATURALISM
porary sentiment.
have a better reason, however,
here selected than can be de-
to offer for the order
rived from precedent or example, a reason based on
the fact that, had
I I
begun these Notes with the
dis-
cussion on which
am
about to embark, their whole
character would probably have been misunderstood.
They would have been regarded
interest the specialist
;
as contributions to
philosophical discussion of a kind which would only
and the general reader,
to
whom
I
desire
particularly to appeal,
would have
I
abandoned
their perusal in disgust.
I
For
cannot
deny, either that
am
about to ask him to accompany
first
me
in
a search after
principles
is
;
or (which
is,
perhaps, worse) that the search
effectual.
destined to be in-
He
will
not only have to occupy himself
with arguments of a remote and abstract kind, and
for
a
moment
will
to disturb the placid depths of ordinary
thought with unaccustomed soundings, but the argu-
ments
be to
all
appearance barren, and the
bottom.
soundings
will not find
The full
futile
justification
for a procedure seemingly so
can only
be
found in the chapters which follow, and in the general
drift
of the discussion taken as a whole
;
but in the
meanwhile the reader will be able to appreciate
immediate object
point at which
if
my
he
will
bear in mind the precise
we have
arrived.
Let him remember, then, that the result of the
inquiry
instituted
into the
is
practical
tendencies of
to
the naturalistic theory
to
show them
be wellfor all
nigh intolerable.
The
theory, no doubt,
may
:
THE PHILOSOPHIC
that
BASIS OF
NATURALISM
91
be
true, since
it
must candidly be admitted
truth
that
there
is
no
naturalistic reason for anticipating
any
ex-
pre-established
harmony between
upon
to
and
pediency
at least
in the
higher regions of speculation.
But
we
are called
make a very searching
it is
inquiry before
we admit
that
true.
We
are not
here concerned with any mere curiosity of
dialectics,
with the quest for a kind of knowledge which, how-
ever interesting to the few, yet bears no
ordinary
that
is
fruit for
human
to
use.
On
the contrary, the issues
practical,
if
have
be decided are
anything
practical.
They touch
interests of
is
at
every point the most
social
permanent
man, individual and
and any procedure
preferable to a complacent
all
acquiescence in the loss of
in
the fairest provinces
our spiritual inheritance.
This
the
is
a fact which has long been perceived by
of
all
defenders
the
creeds,
philosophical or
theological, with
which the pretensions of naturalism
are in conflict.
You
for
will
not open a modern work
finding
in
it
of apologetics,
instance, without
some endeavour
is
to
show
that the naturalistic theory
it
insufficient,
and that
requires
to
be supplein
mented
interests
by precisely the very system
that particular
is
whose
This,
work was
;
written.
this plan
no doubt,
as
it
should be
and on
a great
deal of valuable criticism
and interesting speculation
.not,
has been produced.
plan which
It
is
however, exactly the
partly
can
be here pursued,
because
these Notes contain, not a system of theology, but
; ;
92
THE PHILOSOPHIC
BASIS OF
NATURALISM
;
only an introduction to theology cause
I
and partly be-
have always found
it
easier to satisfy
my-
self of the insufficiency of naturalism than of the
absolute sufficiency of any of the schemes by which
it
has been sought to modify or to complete
In this chapter, however,
I
it.
shall follow
an easier
will
line of
march, the nature of which the reader
if
readily understand
he considers the two elements
:
composing the
consisting,
naturalistic creed
the one positive,
broadly speaking, of the teaching con-
tained in the general
body of the natural sciences
to
the other negative, expressed in the doctrine that
beyond these
lie,
limits,
wherever they may happen
be,
nothing
is,
and nothing can
have
it
known.
Now,
the usual practice with those
who
dissent from this
general view
is,
as
I
said, to
choose the second,
or negative, half of
for attack.
They
tell us,
for
example, that the knowledge of phenomena given
by science
carries with
it
by necessary implication
is
the knowledge of that which
or,
above phenomena
again, that the moral nature of
man
points to the
reality of
ends and principles which cannot be ex-
hausted by any investigation into a merely natural
world of causally related objects.
least
Without the
investigation,
I
underrating
such
lines
of
purpose here to consider, not the negative, but the
positive half of the naturalistic system.
for
I
shall leave
the
moment unchallenged
the
statement
that
;
beyond the natural sciences knowledge is impossible
but
I
shall venture, instead, to
ask a few questions as
;
THE PHILOSOPHIC
to the character of the
BASIS OF
NATURALISM
is
93
knowledge which
limits.
I
thought
to
be obtained within those
shall not en-
deavour to prove that a scheme of merely positive
beliefs,
admirable, no doubt, as far as
it
it
goes,
is
yet
intellectually insufficient unless
be supplemented
by a metaphysical or theological appendix.
shall
But
I
examine the foundations of the scheme
criticisms
itself
and though such
on
it
as
I
shall
be able
to
offer can never be a substitute for the real
work
to be
of
its
philosophic construction, they would
fitting
seem
preliminary,
and a preliminary which
the
succeeding chapters
profit of its
may show
to
be not without a
own.
the system
One great metaphysician has described
of another as
that
it
'
shot out of a
pistol,'
meaning thereby
without introtrue not only of
was presented
for acceptance
ductory proof.
The
criticism
is
the particular theory of the Absolute about which
it
was
first
used, but about every system, or almost
every system, of belief which has ever passed current
among mankind.
doctrines,
Some subtle analogy with accepted
some general harmony with existing sentiments and modes of thought, has not uncommonly been deemed sufficient to justify the most audacious
conjectures
;
and the history of speculation
is
littered
with theories
whose authors seem never
they advanced.
least,
to
have
suffered under any overmastering need to prove the
opinions
which
No
felt in
such
over-
mastering need has, at
'positive
been
the case of
knowledge,'
and the very circumstance
94
1HE PHILOSOPHIC
practically agreed
BASIS OF
NATURALISM
that, alike in its
methods and
in its results, all
it
it,
men
are
to accept
without demur
too,
has blinded them to the fact that
4
has been
shot out of a
pistol,"
it
and
still
that,
like
some more
questionable beliefs,
justification.
1
is
waiting for a rational
[For our too easy acquiescence
I
in this state of
things
is
do not think science
its
is
it
is itself
to blame.
It
no part of
business
;
duty to deal with
to
first
principles.
Its
provide
us
with
a theory of
Nature
and
should not be required, in addition,
to provide us with
a theory of
itself.
This
is
a task
which properly devolves upon the masters of speculation
;
though
it
is
one which,
for various reasons,
they have not as yet
I
satisfactorily
accomplished.
doubt, indeed, whether any metaphysical philo-
sopher before Kant can be said to have made contributions to this subject
which
at the present
;
day
need be taken into serious account
endeavour
doctrines,
not, so
'
and, as
I
shall
to indicate in the next chapter, Kant's
even as modified by
his successors,
do
an
it
seems
to me, provide a
sound basis
for
epistemology of Nature.'
But
if
in this
connection
metaphysical philosophers,
in
we owe we owe still
to trust,
little
to
the
less to those
whom we
had a better right
If the
namely the
empirical ones.
former have to some extent
1 The remarks on the history of philosophy which occupy the remainder of this section are not essential to the argument, and may be omitted by readers uninterested in that subject. The strictly necessary discussion is resumed on p. ioo.
;
THE PHILOSOPHIC
BASIS OF
NATURALISM
95
neglected the theory of science for theories of the
Absolute, the latter have always
to sacrifice the theory of
shown an
inclination
knowledge
itself to theories
as to the genesis or
growth of knowledge.
They
have contented themselves with investigating the primitive elements from which have been developed
in
the
race
and
in the
individual
the completed
consciousness of ourselves and of the world in which
we
live.
of what
They have, therefore, dealt with the origins we believe rather than with its justification.
substituted psychology for philosophy
us, in short,
They have
they have presented
particular branch or
with studies
in
a
department of science, rather
than with an examination into the grounds of science
in general.
And when
perforce they are brought
the problems connected
face to face with
some of
with the philosophy of science which most loudly
clamour for solution, there
is
something half-pathetic
and half-humorous
in their
methods of cutting a knot
to untie.
which they are quite unable
for
Can
anything,
example, be more naive than the undisturbed
serenity with which Locke, towards the
end of
'
his
great work, assures his readers that he
that natural philosophy
is
suspects
not capable of being
made
that
a science
natural
'
;
or,
as
is
I
should prefer to state
not capable of being
it,
science
?
made a
rather
little
philosophy
than
the
Or can anything be more
characteristic
this
moral which he draws from
surprising admission, namely, that as
fitted to
we
are so
frame theories about
this present world,
we
—
96
THE PHILOSOPHIC
BASIS OF
NATURALISM
for the
had better devote our energies to preparing
next
?
This remarkable display
of
philosophic
resignation in the father of
modern empiricism has
by a long
for
line of dis-
been imitated, with
differences,
tinguished successors.
naturally
Hume,
example, though
enough he declined
Locke's
to
draw
Locke's
else to
his
edifying conclusion, did
establish
more than anyone
;
despairing premise
are
at
and
inferences
from
it
least
in
equally singular.
the
Having reduced
born of habit
to
our
belief
fundamental
principles of scientific interpretation to expectations ;
having reduced the world which
is
be interpreted to an unrelated series of impres
sions
and ideas
;
having by
this
double process
science into
made experience impossible and turned
foolishness,
he quietly informs
us,
as
the issue of
the whole matter, that outside experience and science
knowledge
'
is
impossible,
and
'
that
'
all
except
mathematical
'
demonstration
'
and
'
experimental
reasoning
illusion
I
!
on
matters of fact
is
sophistry
and
think too well of
ill
Hume's
he
speculative genius
and too
in
of his speculative sincerity to doubt that
this
making
statement
spoke,
not
as
a
philosopher,
but as a
man
of the world,
making
formal obeisance to the powers that be.
But what
he said half
ironically, his followers
have said with
in the history of
an unshaken seriousness.
speculation
is
Nothing
more astonishing, nothing if I am to speak my whole mind is more absurd than the way
—
—
THE PHILOSOPHIC
in
BASIS OF
NATURALISM
97
which Hume's philosophic progeny
—a most
is
dis-
tinguished race
—have,
in spite of all their differences,
yet been able to agree, both that experience
tially
essen-
as
Hume
described
it,
and
that from such an
experience can be rationally extracted anything even
in
the remotest degree resembling the existing system
of the natural sciences.
Like Locke, these gentle-
men, or some of them, have, indeed, been assailed
by momentary misgivings.
have occurred
to
It
if
seems occasionally
their theory of
to
them
was
that
knowand
ledge were adequate, 'experimental
reasoning,' as
;
Hume
that,
called
it,
in
a very parlous state
on the
merits, nothing less deserved to
be held
with a positive conviction than what some of them
are
wont
to describe as
'
positive
'
knowledge.
But
they
have
thoughts.
away such unwelcome The self-satisfied dogmatism which is so
soon
thrust
life,
convenient, and, indeed, so necessary a habit in the
daily routine of
has resumed
its
sway.
They
and
their
have forgotten that they were philosophers,
with
1
true
practical
instincts
'
have reserved
obstinate questionings
exclusively for the benefit
of opinions from which they were already predis-
posed to
differ.
Whether
I
these historic reasons fully account for
the comparative neglect of a philosophy of science
will
not
venture to pronounce.
I
But that the
neglect has been real
cannot doubt.
Admirable
scientific
'
generalisations of the actual
research, usually
methods of
under some such name as
InducH
98
THE PHILOSOPHIC
Logic,'
full
BASIS OF
NATURALISM
in
tive
we have no doubt had
first
abundance.
But a
and systematic attempt, seems
to enumerate,
and then
to justify, the presuppositions
it
on which
still
all
science finally rests, has,
to
me,
to
be
made, and must form no insignificant or secondary
portion of the task which philosophy has
yet to
perform.
To
if
some, perhaps to most,
it
may, indeed,
appear as
futility
;
such a task were one of perverse
not more useful and
much less dignified than
the opinion of the
it
metaphysical investigations into the nature of the
Absolute.
objector
However profitless in these may be, at least
seems better
to
to
strain after the transcendent than
demonstrate
the obvious.
is
And
science,
its
it
may
well be thought,
to
quite sure
enough of
ground
be justified
in
politely
it
bowing out those who thus
officiously tender
a perfectly superfluous assistance.
This
will
is
a contention on the merits of which
it
only be possible to pronounce after the
into
critical
examination
the
presuppositions of
science
which
It
I
desiderate has been thoroughly carried out.
may
then appear that nothing stands more in need
;
of demonstration than the obvious
that at the very
lie
root of our scientific system of belief
problems
of which no satisfactory solution has hitherto been
devised
;
and
that,
so far from
its
being possible
to ignore the difficulties
which these involve,
no
general theory of knowledge has the least chance of
being successful which does not explicitly include
within the circuit of
its
criticism, not
only the beliefs
THE PHILOSOPHIC
which seem which
to us to
BASIS OF
NATURALISM
99
be dubious, but those also
the
we
hold
with
most
perfect
practical
assurance.
So much,
blish in
at least,
I
have endeavoured
to esta-
another work to which reference has been
already made. 1
refer
And
to
this
I
must venture
to
to
this
those
readers
who
in
either wish
see
are
position
elaborately
that
I
developed,
the
or
who
of
opinion
have
preceding
remarks
treated the philosophy of the empirical school with
too scant a measure of respect.
discussion, however,
think,
to
The very
technical
I
which
it
contains could not,
be made interesting, or perhaps
of those for
it
intelligible,
the majority
whom
this
book
is
intended, and, even were
otherwise, they could not
appropriately be introduced into the body of these
Notes.
not,
I
Yet,
think, to
though
this
is
impossible,
it
ought
be quite impossible to convey some
general notion of the sort of difficulty with which
any empirical theory of science would seem
beset,
to
be
and
this
without requiring on the part of the
reader any special knowledge of philosophic terminology, or, indeed,
of
any knowledge at all, except that some few very general scientific doctrines. If I could succeed, however imperfectly, in such a task, it might be of some slight service even to the reader
conversant with empirical theories in
forms.
all
their various
For though he
will,
of course, recognise in
what follows the familiar faces of many old contro1
Cf. Prefatory
Note.
H
?.
too
THE PHILOSOPHIC
BASIS OF
that
NATURALISM
versies, the circumstance
they are here ap-
proached, not from the accustomed side of the psy-
chology of perception, but from that of physics and
physiology,
may perhaps
give
them a freshness
they would not otherwise possess.]
In order to
fix
our ideas
let
us
recall, in
however
rough and incomplete a form, the broad outlines of
scientific
doctrine as
it
at
present exists, and as
it
has been developed from that unorganised knowledge of a world of objects
planets, trees, water,
fire,
and so forth
possess.
—animals, mountains, men, —which some
in
degree or other
all
mankind
These
objects
science conceives as ordered and mutually related in
one unlimited space and one unlimited time
their true reality
;
all
in
independent of the presence or
all
absence of
any observer,
these
governed
in
their
behaviour by rigid and unvarying laws.
its
These are
their
material
;
it
is
its
business to describe.
constitution,
Their
appearance,
their
inner
environment, the process of their development, the
modes
and
in
which they act and are acted upon
subjects
—such
the
such-like
of
inquiry
constitute
problems which science has set
itself to investigate.
is
The
result of its investigations
if
now embodied
in a general,
provisional,
is
view of the (phenomenal)
universe which
tion
practically accepted without ques-
by
all
instructed persons.
According
to
this
view, the world consists essentially of innumerable
THE PHILOSOPHIC
small particles
BASIS OF
NATURALISM
iot
of definite
and unchanging mass,
endowed with a
tion
see,
variety of mechanical, chemical, and
other qualities, and forming by their mutual associathe various bodies which
we can handle and
particles
and many others which we can neither handle
nor see.
These ponderable
have
their
being in a diffused and all-penetrating medium, or
ether,
of which
we know
if
little,
it
except that
it
possesses, or
behaves as
possessed,
certain
mechanical properties of a very remarkable character
;
while
the
whole of
this
material
alike, is
1
system,
(if
ponderable particles and ether
the phrase
animated
may be
permitted me) by a quantity of
it
energy which, though
place of
total
its
varies in the
manner and
its
manifestation,
It
yet never varies in
amount.
only remains to add, as a
to
fact of
considerable
little
importance
ourselves,
though
of
apparent importance to the universe at large,
that a few of the material particles above alluded to
are arranged into living organisms, and that
among
these organisms are a small minority which have
the remarkable power of extracting from the changes
which take place
in certain of their tissues psychical
;
phenomena
of various kinds
some
of which
are
1 This ambiguity in the use of the word 'matter' is apt to be a nuisance in these discussions. The term is sometimes, and quite properly, used only of ponderable matter, and in opposition to ether. But when we talk of the material universe,' it is absurd to exclude from our meaning the ether, which is the most important part of that universe, or to deny materiality to a substance which behaves as if it were an elastic solid. The context will, I hope, always show in which
'
sense the word
is
used.
;
102
THE PHILOSOPHIC
BASIS OF
NATURALISM
the reflection, or partial reproduction in perception
and
in
thought, of fragments and aspects of that
material world to which they
owe
their being.
Secure
in this general
view of things, the great
investigation
co-operative
swiftly on.
work of
scientific
moves
if
The
experimental psychologist,
scale,
we
are
to
begin at that end of the
measures
'time reactions,' and other equally important matters
illustrating
the
relations of
mind and body
;
the
physiologist endeavours to surprise the secrets of
the living organ
;
the biologist traces the develop-
ment of the
species
;
individual
and the mutations of the
the chemist searches out the laws which
govern the combination and reactions of atoms and
molecules
;
the astronomer investigates
life-histories
the move-
ments and the
matter and
of suns and planets
while the physicist explores the inmost mysteries of
energy,
not
unprepared
to
discover
behind the invisible particles and the insensible
movements with which he
the
kind.
familiarly deals, explana-
tions of the material universe yet
more remote from
of ordinary
unsophisticated perceptions
man-
The philosophic reader is of course aware that many of the terms which I have used, and been
obliged to use, in this outline of the scientific view
of the universe
may
be,
and have been, subjected
to philosophic analysis,
results.
and often with very curious
mention no others, are
Space, time, matter, energy, cause, quality,
idea, perception
—
all
these, to
THE PHILOSOPHIC
BASIS OF
NATURALISM
io 3
expressions without the aid
of which
no account
;
could be given of the circle of the sciences
though
every one of them suggests a multitude of speculative problems, of
which speculation has not as yet
final
succeeded
in
giving us the
for the
and decisive
however,
find
solution.
I
These problems,
one
side.
I
is,
most
part,
I
put on
in the
take these terms as
them
to
;
sense, that
which everybody attributes
them until
he begins
to puzzle himself with too curious inquiries
into their precise meaning.
No
such embarrassing
investigations do
reader.
I
here wish to impose upon
my
It shall for
the present be agreed between us
is,
that the as
it
body of doctrine summarised above
;
so far
goes, clear and intelligible
and
all I
shall
now
require of
him
is
to look at
it,
it
from a new point of
view, to approach
to
as
it
were, from a different side,
study
it
with a
new
intention. \ Instead, then, of
asking what are the beliefs which science inculcates,
let
us ask why, in the last resort,
we
hold them to be
p*
how a thing happens, or what it is,(fet us inquire how we know that it does thus happen, and|SWhy we believe that so in truth it
trueT\ Instead of inquiring
isTT/Jnstead of enumerating causes, let us set ourselves to investigate reasons.
in
Now
general
it
is
at
once evident that the very same
doctrines,
'
body of
the
'
very same set of
world,
propositions
about the
natural
arranged
according to the principles suggested by these ques-
ro 4
THE PHILOSOPHIC
would
fall
BASIS OF
NATURALISM
tions,
into a wholly different order from
if
that
which would be observed
convenience of
its
distribution
were governed merely by considerations based upon
the
scientific
exposition.
Indeed,
we may say that
mixed up
This
there are at least four quite different
orders, theoretically distinguishable,
in practice,
in
though usually
which
scientific truth
may
but
indi-
be expounded.
is
There
is, first,
the order of discovery.
principle,
governed by no rational
historic causes,
depends on
on the accidents of
vidual genius and the romantic chances of experiment and observation. There is, secondly, the
rhetorical order, useful
enough
in its
proper place,
in
which, for example,
the
difficult,
we proceed from
the simple to
or from the striking to the important,
according to the needs of the hearer.
thirdly, the scientific order, in which,
There
is,
could
we
only
bring
it
to perfection,
we
should proceed from the
abstract to the concrete,
and from the general law
whole world of
to the particular instance, until the
phenomena was gradually presented to our gaze as a closely woven tissue of causes and effects, infinite
in
its
complexity,
incessant in
to
its
changes, yet at
each
moment proclaiming
those
who
can hear
and understand the certain prophecy of its future and the authentic record of its past. Lastly, there
is
what,
according to the terminology here emcalled the philosophic order, in
ployed,
must be
which
are, or
the various scientific propositions or
dogmas
rather should be, arranged as a series of premises
THE PHILOSOPHIC
BASIS OF
NATURALISM
105
and conclusions, starting from those which are axiomatic,
i.e.
for
which proof can be neither given
nor required, and moving on through a continuous
series of binding inferences, until the
whole of know-
ledge
is
caught up and ordered
in the
meshes of
this
all-inclusive dialectical network.
In
its
perfected shape
it
it is
evident that the philo-
sophic series, though
reaches out to the farthest
confines of the known, must for
its
each
man
trace
origin to something which he can regard as axio-
matic and self-evident truth.
There
is
no theoretical
'
escape for any of us from the ultimate
'
I.'
/What
by some
-
I
'
believe as conclusive must be drawn,
'
process which
I
'
accept as cogeftQ from something
self-
which
'
I
'
am
obliged to regard as intrinsically
criticism or the
sufficient,
beyond the reach of
need
for proof.
The
philosophic order and the scientific
therefore,
order of
statement,
cannot
fail
to
be
wholly
different.
While the
scientific
order
may
start with the
dogmatic enunciation of some great
generalisation valid through the whole
unmeasured
range of the material universe, the philosophic order
is
perforce compelled to find
its
point of departure in
the humble personality of the inquirer.
of belief, not the things believed
in,
His grounds
if
are the subject-
matter of investigation.
to
in
His
reason, or,
you
like
have
it
so, his
share of the Universal Reason, but
is his,
any case something which
must
sit in
judg-
ment, and must try the cause.
tribunal are
inalienable,
its
The
rights of this
authority incapable of
xo6
THE PHILOSOPHIC
;
BASIS OF
NATURALISM
by which
sort
delegation
nor
it
is
there any superior court
the verdict
If
pronounces can be reversed.
now
the question were asked,
rests
?
'
'On what
of premises
of the world
ultimately
the
scientific
theory
science
and empirical philosophy,
answering,
It is
though they might not agree on the meaning of
terms,
would
agree
in
'
On
premises
supplied by experience.'
experience which has
given us our
laws.
It
is
first real
knowledge of Nature and her
experience, in the shape of observa-
tion
and experiment, which has given us the raw
elaborated
material out of which hypothesis and inference have
slowly
that
richer
conception
of
the
material world which constitutes perhaps the chief,
and certainly the most
characteristic, glory of the
modern mind.
What,
then,
is
this experience
?
or, rather, let
us
ask (so as to avoid the appearance of trenching on
Kantian ground) what are these experiences
experiences,
?
These
alike
the
experiences on
which are
founded the practice of the savage and the theories
of the
man
of science, are for the most part observa-
tions of material things or objects,
and of
their be-
haviour
other.
in the
presence of or in relation to each
These, on the empirical theory of knowledge,
supply the direct information, the immediate data
from which
all
our
wider knowledge
ultimately
draws
to
its
;
sanction.
Behind these
it
is
impossible
go
'
impossible, but also unnecessary.
'
For
as
its
the
evidence of the senses
does not derive
THE PHILOSOPHIC
to dispute its full
BASIS OF
NATURALISM
it
107
authority from any higher source, so
is
useless
and indefeasible
to
this
title
to
command
which
is
our assent.
thoroughly
According
in
view,
accordance
with
common-sense,
the main & ments we form about
science rests in
seeing,
solid,
if
upon the immediate judgThis
the
natural objects in the act of
is
hearing, and handling them?)
somewhat narrow, platform which provides us with a foothold whence we may reach upward into regions where the senses convey to us no
'
'
direct knowledge,
where we have
to
do with laws
remote
from our personal observation, and with
objects which can neither be seen, heard, nor handled.
IV
But although such a theory seems simple and
straightforward enough, in perfect
habitual
harmony with the
to rest satisfied
sentiments and
it
the universal practice of
mankind,
with
least
it
would evidently be rash
as a philosophy of science until
itself
we had
at
heard what science
has to say upon the
subject.
What,
'
then,
is
the account which science
'
gives of these
immediate judgments of the senses
?
Has it anything to tell us about their nature, or the mode of their operation ? Without doubt it has
;
and
its
teaching provides a curious, and at
first
sight an even startling,
commentary on the commonphilosophy of
just
sense version
of
that
experience
whose general character has
above.
been indicated
ioS
THE PHILOSOPHIC
BASIS OF
tells
NATURALISM
us that our ex-
For whereas common-sense
their nature which, so far as
perience of objects provides us with a knowledge of
it
goes,
is
immediate
and
direct, science
is itself
informs us that each particular
experience
but the
final link in
a long chain
is
of causes and
effects,
whose beginning
lost
amid
the complexities of the material world, and
whose
'
ending
is
a change of some sort
It
in the
'
mind of
the percipient.
informs
us, further, that
'
among
one
it
these innumerable causes, the thing
immediately
experienced
'
is
but one
'
;
and
is,
moreover,
'
separated from the
immediate experience
which
modestly
assists in
producing by a very large number
of intermediate causes which are never experienced
at
all.
Take, for example, an ordinary case of
vision.
What
are the causes which ultimately produce the
apparently immediate experience of (for example) a
green tree standing
(to
in the
next
field
?
There are,
first
go no further back), the vibrations among the
Conse-
particles of the source of light, say the sun.
quent on these are the ethereal undulations between
the sun and the object seen, namely, the green tree.
Then
follows the absorption of
most of these undu'
lations
by the object; the
;
reflection of the
green'
residue
the incidence of a small fraction of these on
;
the lens of the eye
their
arrangement on the retina
;
;
the stimulation of the optic nerve
and, finally, the
molecular change in a certain tract of the cerebral
hemispheres by which,
in
some way or other wholly
THE PHILOSOPHIC
BASIS OF
NATURALISM
in part
109
unknown, through predispositions
generations of ancestors,
acquired by
the individual, but chiefly inherited through countless
is
produced the complex
'
mental
fact
which we describe by saying that
we
have an immediate experience of a tree about
yards
off.'
fifty
Now
of which
all
the experience, the causes and conditions
I
have thus rudely outlined,
is
typical of
is
the experiences, without exception, on which
based our knowledge
of
the
material
universe.
Some of these experiences, no doubt, are incorrect. The 'evidence of the senses,' as the phrase goes, proves now and then to be fallacious. But it is
proved
the
to
be fallacious by other evidence of precisely
;
same kind and
far
if
we
take the trouble to trace
for believing
back
tific
enough our reasons
any
scien'
truth whatever, they always
'
end
in
some im-
mediate experience
scribed above.
or experiences of the type de-
But the comparison thus inevitably suggested
between
'
immediate experiences considered as the
'
ultimate basis of
all scientific
belief,
and immediate
experience considered as an insignificant and, so to
speak, casual product of natural laws, suggests
curious reflections. of understanding
I
some
do not allude
to the
difficulty
how
I
a mental effect can be pro-
duced by a physical cause
mind.
—how matter
is
can act on
is
The problem
It is
wish to dwell on
of quite
a different kind.
of the laws
concerned, not with the nature
by which the world
governed, but
no THE PHILOSOPHIC BASIS OF NATURALISM
with their proof.
It arises,
not out of the
diffi-
culty of feeling our
way
slowly along the causal
to
chain from physical antecedents
mental conse-
quents, but from the difficulty of harmonising this
movement with the opposite one, whereby we jump by some instantaneous effort of inferential activity
from these mental consequents to an immediate
conviction as to the reality and character of
their
some
'
of
remoter physical antecedents.
I
am
I
expe-
riencing' (to revert to our illustration) the tree in
the
next
field.
While looking
I
at
it
begin to
reflect
I
upon the double process
the
physiological,
have just described.
series
remember
long-drawn
of
causes,
physical and
tion
by which
my
I
perceprealise
of the object
has been produced.
that
each
one of these causes might have been
replaced by
some other cause without
altering the
;
character of the consequent perception
it
and that
if
had been so replaced,
though
it
my judgment
about the
object,
would have been as confident and
at present,
as
immediate as
for
would have been wrong.
which
Anything,
instance,
would
distribute
similar green rays
on the retina of
my
eyes in the
or any-
same pattern
as that produced
by the
tree,
thing which would produce a like irritation of the
optic nerve or a like modification
tissues,
of the cerebral
in itself quite
tree,
would give
me
an experience
indistinguishable
from
my
experience of the
although
it
had the unfortunate peculiarity of being
wholly incorrect.
The same message would be
THE PHILOSOPHIC
delivered, in the
thority,
BASIS OF
NATURALISM in
au-
same terms and on the same
false.
but
it
would be
And
though we are
quite familiar with the fact that illusions are possible
and that mistakes
tion, yet
will
occur
in
the simplest observa-
we can
hardly avoid being struck by the
incongruity of a scheme of belief whose premises are
wholly derived from witnesses admittedly untrustworthy, yet which
is
unable to supply any
criterion,
other than the evidence of these witnesses
selves,
in
them-
by which the character of
fact that
their evidence can
any given case be determined.
The
veracity
culties
even the most immediate experifar the smallest of the diffi-
ences carry with them no inherent guarantee of their
is,
however, by
which emerge from a comparison of the causal
object to perception, with the cogni-
movement from
tive leap
through perception to object.
For a very
merely
slight consideration of the teaching of science as to
the nature of the
first is sufficient
to prove, not
the possible, but the habitual inaccuracy of the second.
In other words,
we need only
to consider carefully
results, in
our perceptions regarded as psychological
order to see that, regarded as sources of information,
they are not merely occasionally inaccurate, but
habitually mendacious.
We
are dealing, recollect,
with a theory of science according to
ultimate stress of scientific proof
is
which the
thrown wholly
objects.
upon our immediate experience of
are visual
But
nine-tenths of our immediate experiences of objects
;
and
all
visual experiences, without excep-
UNIVER:-
ii2
THE PHILOSOPHIC
BASIS OF
NATURALISM
As
every-
tion, are,
according to science, erroneous.
is
body knows, colour
seen
:
not a property of the thing
it is
a sensation produced in us by that thing.
itself consists
The
thing
of uncoloured particles, which
become
visible solely in
consequence of their power
of either producing or reflecting ethereal undulations.
The
degrees of brightness and the qualities of colour
in virtue of
perceived in the thing, and
which alone
any visual perception of the thing is possible, are, therefore, according to optics, no part of its reality,
but are mere feelings produced in the mind of the
percipient by the complex
movements of
material
to
molecules, possessing mass and extension, but which it is not only incorrect but unmeaning
attribute either brightness or colour.
to
From From the
the
side
of science
these
are
truisms.
side of a theory or philosophy of science,
It
however, they are paradoxes.
was
sufficiently
embarrassing to discover that the message conveyed to us by sensible experiences which the observer
treats as
so direct and so
in
transit,
certain are,
when
at
con-
sidered
at
one moment nothing
particles,
in
but
vibrations
of
imperceptible
another
nothing but periodic changes
ether, at a third nothing but
an unimaginable
unknown, and perhaps unknowable, modifications of nervous tissue and that none of these various messengers carry with them any warrant that the judgment in which they
;
finally issue will
prove to be
true.
But what are we
to say about these same experiences
when we
dis-
THE PHILOSOPHIC
BASIS OF
NATURALISM
wholly
false,
113
cover, not only that they
may be
?
but
that they are never wholly true
What
to
sort of a
its
system
is
that which
makes haste
discredit
own premises? In what entanglements of contradiction do we not find ourselves involved by the
attempt to rest science upon observations which
science itself asserts to
possible
title
be erroneous
?
By what
the inde-
do we proclaim the same immediate
experience to be right
when
it
testifies to
pendent
to
reality of
something
it
solid
and extended, and
independent
?
be wrong when
testifies
to the
reality of
something illuminated and coloured
There
enough
be
said,
if
is,
of course, an answer to
it
all this,
simple
it
only
be
true.
The whole
theory,
may
un-
on which we have been proceeding
is
tenable, the undigested product of crude
commonis
sense.
The bugbear which
creation.
frightens us
of our
own
rience
We
have
no
immediate
as
tells
expe-
of
independent things such
has been
us of the
gratuitously supposed.
What
science
colour element
that
it
in
our visual perceptions, namely,
is
is
merely a feeling or sensation,
in
true of
every element
every perception.
We
:
are directly
all
cognisant of nothing but mental states
a matter of inference
;
else
is
a
hypothetical
machinery
devised for no other purpose than to account for the
existence
of the only realities of which
we have
1
ii 4
THE PHILOSOPHIC
knowledge
BASIS OF
NATURALISM
mental states
first-hand
— namely,
first
the
themselves.
Now
this
theory does at
sight undoubtedly
of
appear to harmonise with the general teaching
science on the subject of mental physiology.
This
teaching, as ordinarily expounded, assumes through-
out a material world of objects and a psychical world
of feelings and ideas.
The
In
latter is in all cases the
product of the former.
some
cases
it
may be
I
a
copy or partial
reflection of the former.
In no case
is it
identified with the former.
When,
is
therefore,
field,
am
in
the act of experiencing a tree in the next
this
what on
theory
I
am
really
doing
inferring from the
fact of
my
having certain feelings the existence of a
so rapid and
it.
cause having qualities adequate to produce them.
It is
true that the process of inference
is
habitual that
It
is
we
are unconscious of performing
is
also true that the inference
quite differently
performed by the natural man
in his natural
moments
and the
scientific
man
in his scientific
moments.
For, whereas the natural
man
infers the existence
of a material object which in
his idea of
it,
all
respects resembles
well that
it
the scientific
man knows very
solidity,
the material object only resembles his ideas of
certain particulars
in
—extension,
is
and so
forth
— and that in respect of such attributes as colour and
illumination there
no resemblance
at
all.
Never-
theless, in all cases,
whether there be resemblance
is
between them or
from the mental
not, the material fact
fact,
a conclusion^
with which last alone
we cany
THE PHILOSOPHIC
BASIS OF
in
NATURALISM
115
be said to be, so to speak,
relation.
any immediate empirical
As
this
theory regarding the sources of our
fits
knowledge of the material world
in
with the
it
habitual language of mental physiology, so also
fits
in with the first instincts of speculative analysis.
is,
I
It
suppose, one of the earliest discoveries of
if
the metaphysically minded youth that he can,
so wills
it,
he
change
his point of view,
in
and thereby
suddenly convert what
ordinary
moments seem
moving
in
the solid realities of this material universe, into an
unending pageant of feelings and
ideas,
long procession across his mental stage, and having
from the nature of the case no independent being
before they appear, nor
vanish.
retaining any after
they
But however plausible be
common-sense,
place,
it it
this
correction
of
first
has
its
difficulties.
In the
involves a complete divorce between the
its
V practice of science and
theory.
It is all
very well
to say that the scientific account of mental physiology
in general,
and of sense-perception
to hold
in
particular,
requires us
that
facts,
what
is
immediately ex-
perienced are mental
physical facts
is is
and that our knowledge of
but mediate and inferential.
quite out of
Such
its
a conclusion
harmony with
own
premises, since the propositions on which, as a matter
of historical verity, science
is
ultimately founded are
not
propositions
things.
about states of mind, but about
material
The
observations
on which are
n6 THE PHILOSOPHIC BASIS OF NATURALISM
built, for
example, our knowledge of anatomy or our
not, in the opinion of
knowledge of chemistry were
those
who
originally
made them
or have since con-
firmed them, observations of their
own
feelings, but
of objects thought of as wholly independent of the
observer.
observations
They may have been may be impossible.
believed
belief
mistaken.
Such
But, possible or
impossible, they were
to
have occurred,
and on
that
depends the whole empirical
scientific
evidence of science as
selves conceive
it.
discoverers them-
The
reader
will, I
hope, understand that
I
am
now own
not here arguing that the theory of experience
under consideration, the theory, that
fines the field of
is,
which conto
immediate experience
our
states of mind,
is
inconsistent with science, or even
that
it
supplies
an inadequate empirical basis for
I
science.
On
is
these points
may have a word
to
is,
say presently.
that
it
My
present contention simply
not experience thus understood which
has supplied
men
of science with their knowledge
of the physical universe.
They have never
sus-
pected that,
while
they
supposed themselves to
be perceiving
independent material objects, they
perceiving
quite
were
things,
in
reality
another set of
namely, feelings and sensations of a par-
ticular kind,
grouped
in
in particular
ways, and suc-
ceeding each other
this idea
a particular order.
to them,
Nor,
if
had ever occurred
would they have
admitted that these two classes of things could by
THE PHILOSOPHIC
So
BASIS OF
NATURALISM
117
any merely verbal manipulation be made the same.
that
if
this particular
account of the nature of
experience be accurate, the system of thought represented by science presents the singular spectacle of a
creed which
is
believed in practice for one set of
it
reasons, though in theory
can only be justified by
acci-
another
;
and which, through some beneficent
true,
dent, turns out to be
though
its
origin
and each
subsequent stage
in its
gradual development are the
product of error and
illusion.
Yet an even stronger We must not experiences on which science is that the only say founded have been invariably misinterpreted by those who underwent them, but that, if they had not been
This
is
perplexing enough.
to
statement would seem
be
justified.
so
misinterpreted,
science
as
we know
and
illusion,
it
would
never have existed.
We have
not merely stumbled
on the truth
odder.
realised
in spite of error
which
is
is
odd, but because of error and illusion, which
even
For
if
the scientific observers of Nature had
all
from the beginning that
they were observ-
ing was their
own
feelings
and
ideas, as empirical
idealism and mental physiology alike require us to
hold, they surely
to invent a
would never have taken the trouble
{i.e.
Nature
an independently existing
for
system of material things)
to provide a
no other purpose than
machinery by which the occurrence of
through so much to get so
feelings
for.
and ideas might be adequately accounted
little,
To go
to
bewilder themselves in the ever-increasing intricacies
of this hypothetical
wheel-work,
to pile world on
nS THE PHILOSOPHIC BASIS OF NATURALISM
world and add infinity to
infinity,
and
all
for
no
more important object than
for
to find
an explanation
resist-
a few fleeting impressions, say of colour or
ance, would, indeed, have
seemed
is it
to
them a most
superfluous labour.
this task
Nor
possible to doubt that
has been undertaken and partially accom-
plished only because humanity has been, as for the
most part
it
still
is,
under the belief not merely
that there exists a universe possessing the independ-
ence which science and common-sense alike postulate,
but that
it
is
a universe immediately,
if
imperfectly,
revealed to us in the deliverances of sense-perception.
VI
We
can scarcely deny, then, though the paradox
that,
be hard of digestion,
the theory
its
historically speaking,
if
we
are discussing be true, science
owes
being to an erroneous view as to what kind of
it is
information
to us.
that our experiences directly
convey
But a much more important question than
the merely historical one remains behind, namely,
whether, from the kind of information which our experiences do thus directly convey to us, anything at
all
resembling the
scientific
theory of Nature can be
revised conception
reasonably extracted.
Can our
of
of the material world really be inferred from our
revised
conception
?
the
import
and
limits
of
experience
Can we by any
possible treatment of
sensations and feelings legitimately squeeze out of
THE PHILOSOPHIC
BASIS OF
NATURALISM
119
them trustworthy knowledge of the permanent and
independent material universe of which, according
to science, sensations
and feelings are but transient
?
and evanescent
I
effects
cannot imagine the process by which such a
result
may be
attained, nor has
it
been
satisfactorily
explained to us by any apologist of the empirical
theory of knowledge.
that sensations
We
may, no doubt, argue
everything
else,
and
feelings, like
must
have a cause
;
that the hypothesis of a material world
is
suggests such a cause in a form which
to our natural beliefs
;
agreeable
and that
it is
a hypothesis
it
we
are justified in adopting
us to anticipate the order
when we
find that
enables
and character of that stream
called into existence to ex-
of perceptions which
plain.
will
it is
But
this is
a line of argument which really
not bear examination.
it
Every one of the three
is,
propositions of which
consists
if
we
are to
go
back to fundamental principles, either disputable or
erroneous.
The
principle of causation cannot be
extracted out of a succession of individual experiences,
as
is
implied by the
is
first.
The world
described by
beliefs, as
science
is
not congruous with our natural
alleged by the second.
effect
Nor can we
to
legitimately
reason back from
cause in the manner
required by the third.
A
to
very brief comment
this clear,
will,
I
think, be sufficient
it
make
and
I
proceed to offer
on each of
the three propositions, taking them, for convenience,
in
the reverse order, and beginning, therefore, with
i2o
THE PHILOSOPHIC
This
BASIS OF
NATURALISM
the third.
in effect declares that as the material
if
it
world described by science would,
existed,
produce sensations
and
impressions in the very-
manner
exists.
in
which our experiences assure us that they
actually occur,
But may we
which
we may assume that such a world ? Even supposing that there
is
was
and
this
fact,
complete correspondence between theory
far,
unfortunately, from being at
in
present the case, are
a logical leap
we justified from the known to
that
making so bold
the
unknown
?
I
doubt
strictly
it.
Recollect
by hypothesis we are
of sensations or im-
imprisoned, so far as direct experiences are
the circle
concerned, within
pressions.
It is in this self-centred
universe alone,
therefore, that
we can
collect the
it
premises of further
knowledge.
How
can
possibly supply us with
any principles of selection
anything
in its
by which
to
decide
for
between the various kinds of cause that may,
we know
?
to the contrary,
have had a hand
production
None
of these kinds of cause are
open
to observation.
All must, from the nature of
the case, be purely conjectural.
Because, therefore,
we happen
little
to
have thought of one which, with a
we, oblivious of
goodwill, can be forced into a rude corresponfacts, shall
dence with the observed
the million possible explanations which a superior
intelligence
might be able to devise, proceed to
title
decorate our particular fancy with the
*
of the
Real World
'
?
If
we do
so,
it is
not, as the
candid
reader will be prepared to admit, because such a
THE PHILOSOPHIC
conclusion
is
BASIS OF
NATURALISM
121
justified
by such premises, but because
to
we
are predisposed
instinctive
a conclusion of this kind
which, in unreflective
by those
In such
beliefs
moments, the philosopher shares with the savage.
moments
all
men
conceive themselves (by
hypothesis erroneously) as having direct experiences
of an independent material universe.
fore, science,
When,
there-
or philosophers on behalf of science,
proceed to infer such a universe from impressions
of extension, resistance, and so forth, they find themselves, so far, in
an unnatural and quite
illegitimate
alliance with common-sense.
By
procedures which
are different, and essentially inconsistent, the two
parties
have found
it
possible to reach results which
at first sight look
very much the same.
Immediate
intuitions
wrongly interpreted come to the aid of
illegitimately
mediate inferences
find
constructed
;
we
ourselves quite prepared
of bad
to
accept the con-
clusions
reasoning,
I
because they have a
to show, an
uncriti-
partial though, as
shall
now proceed
illusory
resemblance to the deliverances of
cised experience.
This,
in the
it
will
be observed,
is
the subject dealt with
I
second of the three propositions on which
in
am engaged
natural beliefs
commenting.
is
It
alleges that the
world described by science
;
congruous with our
in itself,
a thesis not very important
which
I
only dwell on
now because
it
affords a
convenient text
from which to preach the great
science requires us to
oddity of the creed which
i22
THE PHILOSOPHIC
evidently in
BASIS OF
in
NATURALISM
live.
adopt respecting the world
creed
is
which we
This
or
its
origin an
amendment
are
modification of the
things,
natural or instinctive view of
a compromise to which
we
no doubt
force,
compelled by considerations of conclusive
a compromise, nevertheless, which,
if
but
we
did not
it
know
it
to
be
true,
we
should certainly find
difficult
not to abandon as absurd.
it is
For, consider what kind of a world
in
which
far as
all
we
are asked to believe
—a
world which, so
most people are
but which in
concerned,
can only be at
adequately conceived in terms of the visual sense,
its
true reality possesses neither of the
qualities characteristically associated with the visual
sense, namely, illumination
and
it
colour.
A
world
which
is
half like our ideas of
it,
and half unlike them.
Like our ideas of
called
that
is
to say, so far as the so-
primary qualities of matter, such as extension
are concerned
;
and
solidity,
unlike our ideas of
it
so far as the so-called secondary qualities, such as
warmth and
colour, are concerned,
A
hybrid world,
a world of inconsistencies and strange anomalies.
A
the
world one-half of which
empirical
may commend
itself to
philosopher,
and the other half of
the plain man, but
itself to neither.
first
which may commend
world which
arbitrarily
itself to
which as a whole can commend
is
A
it
rejected
by the
because
selects
what he regards as modes of
into
sensation,
realities
;
and hypostatises them
while
it
permanent
to
is
scarcely
intelligible
the
THE PHILOSOPHIC
second, because
it
BASIS OF
NATURALISM
123
takes what he regards as perinto
manent
realities,
and evaporates them
world,
in
modes of
seems
to
critical
sensation.
A
short,
which
harmonise neither with the conclusions of
empiricism nor with the
the senses
' '
unmistakable evidence of
;
which outrages the whole psychology
is
of the one, and
in direct contradiction
with the
deliverances of the other.
So
deal
far as
the leading philosophic empiricists are
it
concerned — and
is
only with them that
we need
to
—
the result of these difficulties has been extra-
ordinary.
They have found
it
impossible
swallow this strange universe, consisting partly of
microcosms furnished with impressions and ideas
which, as such, are of course transient and essentially
mental,
material
partly
of
a
macrocosm
qualities
furnished
with
objects
whose
exactly resemble
impressions and ideas, with the embarrassing exception
that
they are neither transient nor mental.
They
have, therefore, been compelled by one device
or another to
sweep the macrocosm as conceived by
In the
science altogether out of existence.
name
of
experience
itself
they have destroyed that which
professes to be experience systematised.
And we
are presented with the singular spectacle of thinkers
whose claim to our consideration largely consists in their uncompromising empiricism playingunconscious havoc with the most solid results which empirical
methods have hitherto
I
attained.
say
'
unconscious
'
havoc, because, no doubt, the
;
i2 4
THE PHILOSOPHIC
BASIS OF
NATURALISM
truth of this indictment
would not be admitted by
the majority of those against
whom
it
is
directed.
its
;
Yet there
truth.
can,
I
think,
be no
real question as to
In the case of
Hume it will hardly be denied
John
be
Mill, of
and Hume, perhaps, would himself have been the
last to
deny
it.
But
in the case of
Mr.
an
Herbert Spencer, 1 and of Professor Huxley,
allegation
it is
which would
for
it
certainly
repudiated,
though the evidence
seems- to
the surface of their speculations.
it
me to lie upon The allegation, be
observed,
is
this
—
that while each of these thinkers
has recognised the necessity for some independent
reality
in
relation to the
ever-moving stream of
sensations which constitute our immediate experiences, each of
reality
them has
rejected the independent
which
is
postulated and explained by science,
for
it
and each of them has substituted
reality
a private
for
of
his
own.
Where
but
the
physicist,
example, assumes actual atoms and motions and
forces,
sibilities
Mill
saw
nothing
permanent
Spencer
pos-
of
'
sensation,
and Mr.
knows
nothing but
the unknowable.'
Without discussing
the place which such entities
in the general
may
I
properly occupy
content myself
scheme of
I
things,
with observing, what
have elsewhere endeavoured
1 It is probably accurate to describe Mr. Spencer as an empiricist though he has added to the accustomed first principles of empiricism certain doctrines of his own which, while they do not strengthen his
system,
in
make
it
somewhat
difficult to classify.
The
reader interested
such matters will find most of the relevant points discussed in Philosophic Doubt, chaps, viii., ix., x.
THE PHILOSOPHIC
to
BASIS OF
NATURALISM
125
demonstrate
at length,
that they cannot occupy
as conceived
possibility,'
the place
now
filled
by material Nature
is
by science.
but
is
That which
is
a 'permanent
nothing more,
permanent only
in
name.
It
represents no enduring reality, nothing which persists,
nothing which has any being save during the brief
intervals
when, ceasing to be a mere
'possibility,'
it
blossoms into the actuality of sensation.
tient beings were,
exist,
it
Before sen-
it
was
not.
If
When
they cease to
will
vanish away.
it
they change the chasympathetically vary
racter of their sensibility,
its
will
nature.
How
unfit
is
this unsubstantial
shadow
of a phrase to take the place
material universe, of
dents,
now occupied by that which we are but fleeting acciis
whose attributes are for the most part absolutely
us,
independent of
whose duration
Mr.
incalculable
!
A
different but not a less
conclusive
criticism
may be
passed on
I
Spencer's 'unknowable.'
For anything
contrary, this
nately,
it
am may
here prepared to allege to the
be
real
enough
;
but,
unfortu-
has not the kind of reality imperatively
required
in time.
by
It
science.
It
is
not in space.
It is
not
;
possesses neither mass nor extension
Its
nor
that
is it
it
capable of motion.
very name implies
eludes the grasp of thought, and cannot be
caught up into formulae.
fore,
Whatever purpose,
subserve
'
there-
such an
it is
'
object
'
may
in
the universe
possibility
'
of things,
itself to
as useless as a
permanent
provide subject-matter for
If these
scientific treat-
ment.
be
all
that truly exist outside the
i
26
THE PHILOSOPHIC
BASIS OF
NATURALISM
is all
circle
of impressions and ideas, then
science
turned to foolishness, and evolution stands confessed
mere figment of the imagination. Man, or 'I,' become not merely the centre of the Beyond me and my ideas world, but am the world.
as a
rather
there
is
either nothing, or nothing that can be
known.
of their
its
The problems
about which
we
disquiet ourselves in
vain, the origin
of things and the
modes
development, the inner constitution of matter and
relations to mind, are questionings about nothing,
interrogatories shouted into the void.
fabric
The
baseless
itself,
of the sciences, like the great globe
dissolves at the touch of theories like these, leaving
not a wrack behind.
Nor does
there
seem
to
be
any course open
to the consistent agnostic,
were such
patience
a being possible, than to /contemplate in
I
the long procession of his- sensations, without dis-
turbing himself with futile inquiries into what,
anything,
if
may
lie
beyond. /
VII
There remains but one problem
which
is
I
further
with
It
need trouble the readers of
this chapter.
that raised
by the only remaining proposition of
I
the three with which
promised just now to
deal.
This
asserts,
it
may be
recollected, that the principle
of causation and, by parity of reasoning, any other
universal principle of sense-interpretation,
may by
some
process of logical alchemy be extracted, not
THE PHILOSOPHIC
BASIS OF
NATURALISM
1
127
merely from experience
in general,
but even from
the experience of a single individual.
But who,
to
it
may be
it
asked,
is
unreasonable enough
demand
that
should be extracted from the ex?
perience of a single individual
What
is
there in
the empirical theory which requires us to impose so
arbitrary a limitation
upon the sources of our knowto count
for
ledge
?
Have we
?
not behind us the whole experience
it
of the race
Is
nothing that for
numberless generations mankind has been scrutinising the
face
of Nature,
and storing up
of
to
for
our
guidance
innumerable
?
observations
I
the laws
which she obeys
nothing
this
;
Yes,
reply,
it is
count
for
and
for
a most simple reason.
In making
appeal to the testimony of mankind with regard
to the world in
which they
live,
we
take for granted
that there
is
such a world, that mankind has had
it,
experiences of
and
that, so far as is
necessary for
our purpose,
been.
for
we know what They
those experiences have
But by what right do we take those things
?
granted
;
are not axiomatic or intuitive
;
truths
that
they must be proved by something
and
in
something must, on the empirical theory, be
resort
the last
experience, and
?
experience alone.
it
But whose experience
experience, for that
is
Plainly
cannot be general
the very thing
whose
reality
is
has to be established, and
question.
It
whose character
in
must, therefore, in every case and for
each individual
1
man be
his
own
personal experience.
ch.
i,
See Philosophic Doubt,
i28
THE PHILOSOPHIC
this,
BASIS OF
NATURALISM
This, and only
for those
it is
can supply him with evidence
beliefs,
fundamental
without whose guidance
impossible for him either to reconstruct the past
or to anticipate the future.
Consider, for example, the
one, but
law of causation
;
by no means the only one, of those general
as
I
principles of interpretation which,
am
con-
tending, are presupposed in any appeal to general
experience, and cannot, therefore, be proved by
If
it.
we endeavour
number
to analyse the reasoning
by which
we
arrive at the conviction that
any particular event
or any
of particular events have occurred
outside the narrow ring of our
ceptions,
own immediate
per-
we
shall find that not
a step of this process
can we take without assuming that the course of
Nature
is
uniform
x
;
or, if
not absolutely uniform, at
least sufficiently
uniform to allow us to argue with
if
tolerable security from effects to causes, or,
be,
need
from causes to
effects,
over great intervals of time
of what
is
and space.
evidence
is,
The whole
in its
called historical
most
essential parts, nothing
more
their
or,
than an argument or series of arguments of this
kind.
The
to
fact
that
mankind have given
can
testimony to the general uniformity of Nature,
indeed,
anything
else,
be established by
the aid of that principle
1
itself,
and by
it
alone
;
so
will find, some observations on the meaning of the Uniformity of Nature,' in the last chapter of this Essay. In this chapter I have assumed (following empirical usage) that the Uniformity of Nature and the Law of Causation are different expres-
The reader
'
phrase,
sions for the
same
thing.
THE PHILOSOPHIC
that
if
BASIS OF
NATURALISM
129
we abandon
of
it,
we
are in a
moment deprived
usufruct
of
all
logical access to the outer world, of all coo-ni-
sance
other
minds,
of
all all
of
their
in-
accumulated
knowledge, of
share in
the
tellectual heritage of the
race.
While
if
we
like
cling
it
to
it
(as, to
be sure,
we
must, whether
we
or
not),
we can do
so only on condition that
it
we
forego
every endeavour to prove
experience
less
;
by the
aid of general
for such a
procedure would be nothing
is
than to compel what
intended to be the configure also
clusion of our
argument
its
to
among
this
the
most important of
premises.
is
The
we
problem, therefore,
reduced to
:
Can
find in our personal experience adequate evidence
of a law which, like the law of Causation, does,
by the
very terms
in
which
it
is
stated,
claim universal
jurisdiction, as of right, to the
utmost verge both of
such a
time and space.
question
is
And
surely, to enunciate
to suggest the inevitable answer.
in the petty
The
re-
sequences familiar to us
life,
round
of daily
the
accustomed recurrence of something
sembling a former consequent, following on the heels
of something resembling a former antecedent, are
sufficient to
generate the expectations and the habits
to
by which we endeavour, with what success we may,
accommodate our behaviour to the unyielding
ments of the world around
experiences
1
require-
us.
1
But
to
throw upon
such as these
of
the whole
burden of
At
them.
least in the absence See next chapter.
any transcendental interpretation of
K
i
3o
THE PHILOSOPHIC
quite
It
BASIS OF
NATURALISM
of the
fixing our
opinions as to the constitution
absurd.
It
universe
in
is
would be
absurd
the
any
case.
would be absurd even
if all
phenomena
of which
we have immediate knowledge
for the contrast
succeeded each other according to some obvious and
undeviating order
;
between
this
microscopic range of observation and the gigantic
induction which
it
is
sought to rest thereon, would
all
rob
the
argument of
plausibility.
But
it
is
doubly and trebly absurd when
our experiences really
indicating,
are.
we
reflect
on what
So
far are
they from
when taken
strictly
all
by themselves, the
regularity
existence of a world where
things small and great
follow with the most exquisite
and the
most minute obedience the bidding of unchanging
law,
that they indicate precisely the reverse.
In
certain
regions
of experience,
no doubt,
:
orderly
sequence appears to be the rule
with night,
day alternates
;
and summer follows upon spring
the
sun moves through the zodiac,
bodies
fall
and unsupported
usually, though, to
be sure, not always, to
the ground.
Even
facts,
of such elementary astronomical
it
and physical
tained
that
however,
could hardly be mainright,
any man would have a
on the
strength of his personal observation alone, confidently
to assert their undeviating regularity.
But when we come to the more complex phenomena with which we have to deal, the plain lesson taught by personal
is
observation
of
not the regularity, but the irregularity,
Nature.
A
kind
of
ineffectual
attempt
at
THE PHILOSOPHIC
uniformity, no doubt,
BASIS OF
is
NATURALISM
X
3T
commonly
will
apparent, as of
an ill-constructed machine that
for a time,
run smoothly
to
and then
;
for
no apparent reason begin
jerk and quiver
or of a drunken
man who, though
But
he succeeds
along
of
it
in
keeping to the high-road, yet pursues
adjustment,
lies at
a most wavering and devious course.
perfect
that
that
all-penetrating
governance by law, which
inference
the root of scientific
we
find not a trace.
In
many
:
cases sensaafter event,
tion follows sensation, to all
and event hurries
ever repeated,
appearances absolutely at random
succession
is is
no observed
nor
is
it
order of
pretended that there
any
direct causal connection
series as they
between the members of the
one after the
individual.
appear
of the
other in
the
consciousness
But even when these conditions are
perfect
reversed,
uniformity
is
never
observed.
The most
careful series of experiments carried out
by the most accomplished investigators never show
identical results
;
and as
for
the general mass of
in their
mankind, so
personal
far are
they from finding, either
or elsewhere,
in
its
experiences
for
any
sufficient
reason
accepting
perfected
form the
principle of Universal Causation, that, as a matter
of
fact, this
doctrine has been steadily ignored by
them up
to the present hour.
This apparent irregularity of Nature, obvious
enough when we turn our attention
our habitual notice, of course, because
attribute
to
it,
escapes
we
invariably
to
the
want of observed uniformity
the
1
32
THE PHILOSOPHIC
But what does
the
principle
BASIS OF
NATURALISM
we do
errors of the observer.
well.
And
this
without doubt
?
imply
It
implies that
we
bring to the interpretation of our sense-percepof causation
tion
ready made.
It
implies that
we do
;
not believe the world to be
governed by immutable law because our experiences
appear to be regular
but that
we
believe that our
experiences, in spite of their apparent irregularity,
follow
first
some (perhaps) unknown
But
this is as
rule because
we
believe the world to be governed by immutable
law.
is
much
light
as to say that the principle
is
not proved by experience, but that experience
in
understood
the
of the
principle.
in
Here,
again, empiricism fails us.
As
the case of our
fact,
judgments about particular matters of
in the case of these
is
so also
other judgments, whose scope
co-extensive with the whole realm of Nature,
that
we
find
any endeavour
for
to
formulate a rational
justification
them based on experience alone
all
breaks down, and, to
hopelessly.
appearance, breaks
down
VIII
But even
harvest are
if
this
reasoning be sound,
is it
reader exclaim,
What
that
we
gain by
it
may the What ?
it
we
likely to reap
this
?
from such broadcast
sowing of scepticism as
us to
What
truths
does
profit
show
that a great
many
still
which every-
body
will
believes,
and which no abstract speculations
waiting for a philo-
induce us to doubt are
THE PHILOSOPHIC
sophic proof
?
BASIS OF
it
NATURALISM
133
Fair questions,
must be admitted
I
,
questions, nevertheless, to which
full
must reserve
my
Yet
answer
until
a later stage of our inquiry.
said,
even now something may be
bear to the
by way of con-
clusion to this chapter, on the relation which these
criticisms
practical
scheme of thought whose
traced out in the
first
consequences
we
part
of these Notes.
I
begin by admitting that the criticisms them-
selves are, from the nature of the case, incomplete.
They
contain
but the concise and even meagre
outline of an
argument which
is itself
but a portion
space, or to
only of the whole case.
For want of
avoid
unsuitable
technicalities,
much has been
omitted which would have been relevant to the
issues raised,
and have
still
further strengthened the
position
which has been taken up.
said,
;
Yet, though
said
is,
more might have been
in
what has been
I
my
opinion, sufficient
and
shall, therefore,
not
scruple henceforth to
assume that a purely empirical
its
theory of things, a philosophy which depends for
premises in the
last
resort
upon the
particulars
is
revealed to us in perceptive experience alone,
that cannot rationally
one
be accepted.
adverse to Naturalism
?
Is this conclusion, then,
And,
if so,
must
it
not
it
tell
is
with equal force against
Science, seeing that
solely against that part of
is
the naturalistic teaching which
taken over bodily
?
from Science that
these two questions,
it
I
appears to be directed
Of
answer the
first in
the affirm-
134
THE PHILOSOPHIC
the second
in
BASIS OF
negative.
NATURALISM
Doubtless,
if
ative,
the
it
empiricism be shattered,
must drag down
all,
natural-
ism
in its fall
;
for,
after
naturalism
is
nothing
more than the
valid,
assertion that empirical
so.
is
methods are
and that no others are
But because any
the destruction of
effectual criticism of empiricism
naturalism,
also
?
is it
therefore the destruction of science
Surely not.
empiricist from necessity
be an empiricist,
is
The adherent of naturalism is an the man of science, if he so only from choice. The latter
;
may,
if
he please, have no philosophy
a different one.
at
all,
or he
may have
appeal to
take his
He
still
is
not obliged, any
more than other men,
first first
to justify his conclusions
;
by an
principles
less is
he obliged to
principles
from so poor a creed as the
Science preceded the
it.
one we have been discussing.
theory of science, and
is
independent of
will
Science
preceded naturalism, and
survive
it.
Though
theoretic
all
the convictions involved in our practical conception
of the universe are not
beyond the reach of
stake
doubts, though
we
habitually
our
upon
assumptions which
we never attempt to justify, and which we could not justify if we would, yet is our scientific certitude unshaken and if we still strive
;
after
some
solution of our sceptical difficulties,
is
it
is
because this
necessary for the satisfaction of an
intellectual ideal, not
because
it is
required to fortify
our confidence either in the familiar teachings of
experience or
m
their
utmost
scientific
expansion.
against
And
hence arises
my
principal complaint
—
THE PHILOSOPHIC
naturalism.
BASIS OF
NATURALISM
135
With Empirical philosophy, considered
to
as a tentative contribution to the theory of science,
I
have
no desire
fail
is
pick
a quarrel.
That
it
should
failed.
nothing.
is,
Other philosophies have
the
Such
after
all,
common
all
lot.
That
doubt
it
should have been contrived to justify conclusions
already accepted
at least a
it
is, if
a fault at
—which
I
most venial one, and one, moreover, which
should derive some moderate degree of
has committed in the best of philosophic company.
it
That
imputed credit from the universal acceptance of the
scientific beliefs
which
it
countersigns,
interests
may be borne
of speculative
with,
though
for the real
I
inquiry this has been,
that
it
think, a misfortune.
But
should develop into naturalism, and then, on
it
the strength of labours which
victories
has not endured, of
which
it
has not won,
it
and of
scientific
triumphs in which
has no
right to share, presume,
in despite of its speculative insufficiency, to dictate
terms of surrender to every other system of
altogether intolerable.
attention to naturalism
belief, is
Who would pay the
if it
slightest
did not force itself into
the retinue of science, assume her livery, and claim,
as a kind of poor relation, in
some
sort to represent
her authority and to speak with
itself
it is
her voice
?
Of
nothing.
It
neither ministers to the needs
it
of mankind, nor does
if,
satisfy their reason.
And
is
in
spite
of
this,
its
influence has increased,
increasing,
if
and as yet shows no signs of diminution more and more the educated and the half-educated
;
136
THE PHILOSOPHIC
acquiescing in
its
BASIS OF
NATURALISM
however
is,
are
pretensions and,
its
reluctantly, submitting to
least
in part,
domination, this
at
because they have not learned to
practical
distinguish
between the
and
inevitable
claims which experience has on their allegiance, and
the speculative but quite illusory empirical
title
by which the
to
school
have
endeavoured
associate
naturalism and science in a kind of joint supremacy
over the thoughts and consciences of mankind.
137
CHAPTER
IDEALISM
;
II
AFTER SOME RECENT ENGLISH WRITINGS l
THE
the way of an empirical philosophy of which we dealt in the last chapter, largely arise from the conflict which exists between two parts of a system, the scientific half of which requires us to
difficulties in
science, with
1 The reader who has no familiarity with philosophic literature is advised to omit this chapter. The philosophic reader will, I hope, Transcendental Idealism is, if I mistake regard it as provisional.
not, at this
moment
its
in rather a singular position in this country.
I
In
the land of
In informed) it is but little considered. English-speaking countries it is, within the narrow circle of professed philosophers, perhaps the dominant mood of thought ; while without This that circle it is not so much objected to as totally ignored.
birth (as
am
anomalous
state of things
;
is
no doubt due
I
in part to the inherent
difficulty of the subject
but even more,
think, to the fact that the
energy of English Idealists has been consumed rather in the production of commentaries on other people's systems than in expositions of
their own.
are, that
result of this is that we do not quite know where we more or less in a condition of expectancy, and that both learners and critics are placed at a disadvantage. Pending the appearance of some original work which shall represent the con-
The
are
we
structive views of the
younger school of thinkers, I have written the following chapter, with reference chiefly to the writings of the late Mr. T. H. Green, which at present contain the most important exMr. I know, of this phase of English thought. noteworthy work, Appearance and Reality, published some time after this chapter was finished, is written with characteristic independence but I know not whether it has yet commanded any large measure of assent from the few who are competent to pronounce
Bradley's
;
position, so far as
a verdict upon
its
merits.
133
IDEALISM
regard experience as an effect of an external and independent world, while the philosophic or epistemological half offers this same experience to us as the sole groundwork and logical foundation on which any knowledge whatever of an external and independent world may be rationally based. These difficulties and the arguments founded on them require to be urged, in the first
explicitly hold what I and then to that general body of educated opinion which, though reluctant to contract its beliefs within the narrow circuit of naturalism,' yet habitually assumes that there is presented to us in science a body of opinion, certified by reason, solid, certain, and impregnable, to which theology adds, as an edifying supplement, a certain number of dogmas, of which the well-disposed assimilate as many, but only as many, as their superior allegiance to positive knowledge will permit them to digest. These two classes, however, by no means exhaust the kinds of opinion with which it is necessary to deal. And
instance, in opposition to those
who
;
have called the
'naturalistic' creed
'
'
'
in particular there is a
metaphysical school, few indeed
less
in
numbers, but none the
tive,
important
is
in
matters specula-
whose general position
;
wholly distinct and indepen-
dent
who would,
indeed, not perhaps very widely, dissent
from the negative conclusions already reached, but who have their own positive solution of the problem of the universe. In their opinion, all the embarrassments which
may be shown to attend on the empirical philosophy are due to the fact that empirical philosophers wholly misunderstand the essential nature of that experience on which they profess to found their beliefs. The theory of perception evolved out of Locke, by Berkeley and Hume, which may be traced without radical modification through
their
modern
I
successors,
is,
according to the school of
all
which
speak, at the root of
the mischief.
Of
this
theory they
make
short work.
They
press to the utmost
it
the sceptical consequences to which
inevitably leads.
;
IDEALISM
They show,
scientific
139
sible
;
or profess to show, that it renders not only knowledge, but any knowledge whatever, imposand they offer as a substitute a theory of experience,
very remote indeed from ordinary modes of expression, by which these consequences may, in their judgment, be entirely
avoided.
The dimensions and
impossible, even were
I
character of these Notes render
it
adequately equipped for the task,
to deal fully with so formidable a subject as
TRANSCENmeta-
DENTAL IDEALISM,
physical
aspect.
either in
its
historical or in its
modes of thought, which, in some recent English works, it supplies us concerning Nature and God is, however, absolutely necessary
and
I
Remote though it be from ordinary some brief discussion of the theory with
therefore here present the following observations to
the philosophic reader with apologies for their brevity, and
to the unphilosophic reader with apologies for their length.
From what
I
have already said
it
is
clear that the
theory to which Transcendental Idealism
may
be,
from
our point of view, considered as a reply, is not the theory of experience which is taken for granted in ordinary
scientific statement,
but the closely allied
'
'
psychological
theory of perception
evolved by thinkers usually classed
rather as philosophers than as
men
of science.
The
differ-
ence
not wholly immaterial, as will appear in the sequel. What, then, is this psychological theory of perception ?
is
' '
Or, rather, where
to attack
is
the
weak point
in
it
at
which
it is
open
the
by the transcendental
'
idealists ?
real.
It lies in
account given by that theory of the
this
According to
account the
it is
real
'
in external experience, that which,
not due to any mental manipulation by the percipient, such as abstraction or comparison, may be considered as the experienced fact, is, in ultimate analysis,
because
either a sensation or a
sations
group of sensations. These senand groups of sensations are subjected in the mind to a process of analysis and comparison. Discrimination is made between those which arc unlike. Those which have
i
4o
IDEALISM
by a common name. The among them are noted the laws by which they are bound together are discovered and the order in which they may be expected to recur is foreseen and understood. Now, say the idealists, if everything of which external
points of resemblance are called
sequences and co-existences which obtain
;
;
reality can be predicated is thus either a sensation or a group of sensations, if these and these only are given in
' '
external experience, everything
else,
including relations,
to the absurd
is
being mere fictions of the mind,
we are reduced
is
position of holding that the real
also
not only unknown, but
For a brief examination of the nature of experience is sufficient to prove that an unrelated thing (be that thing a sensation or a group of sensations), which is not qualified by its resemblance to other things, its difference from other things, and its connection with other things, It is at all. is really, so far as we are concerned, no thing not an object of possible experience its true character must
unknowable.
'
'
'
'
'
'
;
be for ever hid from us or, rather, as character consists simply in relations, it has no character, nor can it form part of that intelligible world with which alone we have to
;
deal.
Ideas of relation are, therefore, required to convert the
real of external experience into something of which experience can take note. But such ideas themselves are unintelligible, except as the results of the intelSelf or I.' They must be lectual activity of some if only for the somebody's thought, somebody's ideas purpose of mutual comparison, there must be some bond of union between them other than themselves. Here again,
supposed
'
'
'
'
;
therefore, the psychological analysis of experience breaks
down, and
experience
it
becomes plain that just as the
real
real in external
is
only
in virtue
of an intellectual element,
it
namely, ideas
of relation (categories), through which
in
was apprehended, so
conscious unity, which
internal
experience
of an
'
ideas
I,'
and
self-
sensations presuppose the
is
existence
or
neither sensation nor idea, which
IDEALISM
141
sidered as having
ought not, therefore, on the psychological theory to be conany claim to reality at all, but which, nevertheless, is presupposed in the very possibility of
phenomena appearing
as elements in a single experience.
to face with a
by the idealist theory face mind (thinking subject) which is the source of relations (categories), and a world which is constituted by relations with a mind which is conscious of itself, and a world of which that mind may without metaphor be described
are thus apparently left
:
We
as the creator.
tion
We
we
have, in short, reached the central posi-
of transcendental idealism.
But before we proceed
us
to subject the
system to any
critical observations, let
ask what
of view. In the
it
it is
are supposed to gain
by endeavouring
thus to rethink the universe- from so unaccustomed a point
first
place, then,
it is
claimed for this theory that
in
frees us
from the scepticism which,
matters scientific
as well as in matters theological, follows inevitably
upon
:
the psychological doctrine of perception as just explained
a scepticism which not only leaves no
room
'
for
God and
the soul, but destroys the very possibility of framing any
general proposition about the
otherwise, in which
'
external
world,
'
by destroy'
ing the possibility of there being any world,
external
or
permanent relations shall exist. In the second place, it makes Reason no mere accidental
;
excrescence on a universe of material objects
to
an element
'
be added
to,
or subtracted from, the
sum of things
decide.
all
as
the blind shock of unthinking causes
may
Rather
is
does
it
make Reason
goal.
the very essence of
that
;
or can
origin
be
:
the (immanent) cause of the world-process
its
its
and
In the third place,
it
professes to establish on a firm
moral freedom of self-conscious agents. That 'Self which is the prior condition of there being a
foundation the
natural world cannot be the creature of that world.
It
;
stands above and beyond the sphere of causes and effects
it is
no mere object among other
objects, driven along its
M2
laws.
IDEALISM
predestined course by external forces in obedience to alien
On
the contrary,
it is
a
free,
autonomous
Spirit,
not
only bound, but able, to
^ire
fulfil
the moral
commands which
but the expression of
its
own most
essential being.
1
am
all
reluctant to
suggest objections to any theory
which promises
that
results so admirable.
it
Yet
is
I
cannot think
the difficulties with which
surrounded have
been
fairly faced, or, at
any
rate, fully
explained,
by those
all
who
accept
its
main
principles.
Consider, for example,
the crucial question
of the analysis which reduces
or,
experience to an experience of relations,
in
more
the
technical language, which constitutes the universe out of
categories.
We may
grant without
difficulty
that
contrasted theory, which proposes to reduce the universe
to an unrelated chaos of impressions or sensations,
is
quite
untenable.
But must we not
is
also grant that
in
all
exit
perience there
a refractory element which, though
in
cannot be
presented
its
isolation,
in
nevertheless
refuses
wholly to merge
necessary as these
as thinking beings
being
If so,
a
network of
it
'
relations,
may
'
be to give
significance for us
this irreducible
is
?
whence does
are told,
element arise
relation.
'
?
The mind, we
is
the source of
is
What
the source of that which
related
?
A
thing-in-itself which,
'
by impressing the percipient mind,
'
shall furnish the
'
matter for which categories provide the
(if difficulty
form,'
is
a
way
out of the difficulty
it
there be)
which
raises
more doubts than
which
lies
is
'
solves.
The
followers of
Kant themselves make haste
thetical cause of that
to point out that this hypo-
given
'
in
experience cannot,
beyond experience, be known as a cause, or even as existing. Nay, it is not so much unknown and unknowable as indescribable and unintelligible not so much a riddle whose meaning is obscure as mere absence and vacuity of any meaning whatever. Accordingly, from the speculations with which we are
since ex hypothesi
it
;
;
IDEALISM
here concerned
it
143
it has been dismissed with ignominy, and need not, therefore, detain us further. But we do not get rid of the difficulty by getting rid His dictum still seems to me to of Kant's solution of it.
remain
true, that
it is
'
without matter categories are empty.'
And, indeed,
hard to see
how
it is
possible to conceive
a universe in which relations shall be all in all, but in which nothing is to be permitted for the relations to
subsist
between.
is
Relations
surely
imply a something
is,
which
of
related,
'
and
if
that something
in the
absence
so
relations,
in
nothing for
us
as
thinking
beings,'
something are mere symbols emptied of their signification they are, in short, an illegitimate abstraction.' Those, moreover, who hold that these all-constituting relations are the work of the mind would seem bound also to hold that this concrete world of ours, down to its
relations
the
absence of
that
;
'
'
'
minutest
the
detail,
'
must
there
evolve
itself
a priori out of the
is
movement of pure
'
thought.'
is
There
no room
it
in
'
it
for
'
contingent
'
;
experience
itself
no room in would seem to be a
therefore,
for the
given
superfluity.
And
that
so
we
are
at
a
loss,
to
understand
I
why
say
dialectical
process
which
at
least
'
moves,
so
will
not
convincingly,
abstract
but
smoothly,
'
through
'
the
categories
forth,
of
being,'
not-being,'
becoming,'
it comes Nature which is, after all, one of the principal subjects about which we desire information. No explanation which I remember to have seen
and so
should stumble and hesitate when
to deal with that world of
makes
it
otherwise than strange that
we
should, as the
idealists claim,
be able so thoroughly to identify ourselves
with those thoughts of
liminary
to
God which
but
should
are the necessary preso
little
creation,
understand
creation itself; that
we should out
of our unaided mental
resources
be competent
to reproduce the whole ground-
plan of the universe, and
should yet
its
lose
ourselves
so
hopelessly in the humblest of
ante-rooms.
'
144
IDEALISM
This difficulty at once requires us to ask on what ground it is alleged that these constitutive relations are the work of the mind.' It is true, no doubt, that ordinary usage would describe as mental products the more abstract thoughts (categories), such, for example, as being,' notbeing,' causation,' reciprocity,' &c. But it must be
'
'
'
'
'
recollected, in the
first
place, that transcendental idealism
does not, as a
rule, derive its inspiration
from ordinary
usage
alters
;
and
its
in the
second place, that even ordinary usage
it
procedure when
of
relation
comes
for
to
such more con'
crete
'
cases
as,
instance,
shape
'
and
position,' which, rightly or
wrongly, are always considered
'
as belonging to
the
'
external
world, and presented
by
the external world to thought, not created by thought for
itself.
Are the transcendental
idealists, then,
bound by
to
their
own most
arguments
essential principles, in opposition both to their
against
Kant's 'thing-in-itself' and
the
ordinary beliefs of mankind, to invest the thinking 'self
with this attribute of causal or guasz-ca.usa\ activity
certainly appears to
?
It
me
that they are not.
Starting,
it
will
be recollected, from the analysis (criticism) of experience, they arrived at the conclusion that the world of objects
exists
(subject),
in
is
and has a meaning only for the self-conscious I and that the self-conscious I only knows itself Each contrast and in opposition to the world of objects.
'
'
'
necessary to the other
;
in
the absence of the other
then, can
?
neither has
any significance.
is its
How,
we venture
to
say of one that the other
either,
both
ciple
?
must we not in Thus, though the presence of a self-conscious
be necessary to constitute the universe,
;
and if we say it of consistency insist on saying it of
product
prinit
may
cannot
be considered as the creator of that universe or if it be, then must we acknowledge that precisely in the same way
and precisely
to the
same extent
is
the universe the creator
of the self-conscious principle.
All, therefore, that the transcendental
argument requires
IDEALISM
or even allows us to accept,
is
'45
'
a
manifold
'
of relations
on the one
connected
side,
on the other,
and a bare self-conscious principle of unity by which that manifold becomes inter'
in the
field
of a single experience.'
We
'
are
not permitted, except by a process of abstraction which is purely temporary and provisional, to consider the manifold
'
'
apart from the
'
unity,'
nor the
'
unity
'
apart from the
manifold.'
The thoughts do not make
;
the thinker, nor
the
that
thinker the thoughts
but together they constitute
as they are
Whole
or Absolute
whose elements,
mere
no-sense apart from one another, cannot in strictness be
even said to contribute separately towards the total
Ill
result.
Now
upon
1.
let
us consider what bearing this conclusion has
(i)
As
Theology, (2) Ethics, and (3) Science. regards Theology, it might be supposed that
provided us with a universe which,
if
at
least idealism
not
created or controlled
by Reason
(creation
and control imply-
ing causal action),
may
yet properly be said to be through-
out infused by Reason and to be in necessary
it.
harmony with
But on a closer examination difficulties arise which somewhat mar this satisfactory conclusion. In the first place, if theology is to provide us with a groundwork for religion, the God of whom it speaks must be somethingmore than the bare principle of unity required to give coherence to the multiplicity of Nature. Apart from Nature He is, on the theory we are considering, a mere meta' '
physical abstraction, the geometrical point through which
pass
all
the threads which
:
make up
the
web
of possible
experience
no
fitting object, surely, of either love, rever-
ence, or devotion.
'
In combination with Nature
unity,'
He
is
is
no
doubt the principle of
reality besides
;
and
all
the fulness of concrete
but every quality with which
He
thus
associated belongs to that portion of the Absolute
Whole
com-
from which, by hypothesis,
He
distinguishes Himself; and
find in these qualities,
were
it
otherwise,
we cannot
L
;
146
IDEALISM
pacted, as they are, of good and bad, of noble and base, the
Perfect
Goodness without which
religious
feelings
can
never find an adequate object.
principle alone, nor the
its
Thus, neither the combining
in
combining principle considered
it
union with the multiplicity which
a barren abstraction
it
combines, can satisfy
the requirements of an effectual theology.
Not the
first,
because
it is
;
not the second, because
in its all-inclusive universality
holds in suspension, with-
out preference and without repulsion, every element alike of
the knowable world.
Of these
none, whatever be
its
nature,
good or bad, base or noble, can be considered as alien to the Absolute all are necessary, and all are characteristic. Of these two alternatives, I understand that it is the first which is usually adopted by the school of thought with which we are at present concerned. It may therefore be
be
it
:
desirable to reiterate that a
'
unifying principle
'
can, as such,
have no
for
qualities,
moral or otherwise.
Lovingkindness,
all attri-
example, and Equity are attributes which, like
constitutes.
butes, belong not to the unifying principle, but to the world
of objects which
it
belong to the realm of empirical psychology.
They are conceptions which Nor can I see
to be hitched
any method by which they are
character.
2.
on to the
essential
'pure spiritual subject,' as elements making up
its
But
if this
is
I
'
be
so,
freedom which
self-conscious
'
attributed
?
It
all
what is the ethical value of that by the idealistic theory to the is true that this I as conceived by
'
'
idealism
is
above
the 'categories,' including, of course,
It is
the category of causation.
It is
not in space nor in time.
subject neither to mutation nor decay.
it
The
stress of
material forces touches
not,
nor
is it in
any servitude
it
to
chance or circumstance, to inherited tendencies or acquired
habits.
in virtue
fact,
But
of
all
its
these immunities and privileges
possesses
being, not an agent in a world of concrete
'
but a thinking
subject,' for
Its
whom alone, as
it is
alleged,
such a world exists.
for
freedom is metaphysical, not moral moral freedom can only have a meaning at all in refer-
IDEALISM
ence to a being
147
wills,
who
acts
and who
and
is
only of real
importance
but
is
for us in relation to a
being
acted on,
who
not only
wills,
but
who not only acts, who wills against
nor
is
the opposing influences of temptation.
not,
it is
Such freedom can'subject,'
plain,
be predicated of a mere
'
the
as
freedom proper to a
'
subject
'
of any worth to
man
object,' to
man
as
known
in experience, to
man
fighting
his
way with varying
fortunes against the stream of adverse
circumstances, in a world
made up
of causes and effects.
1
These observations bring
into sufficiently clear relief the
1 This proposition would, probably, not be widely dissented from by some of the ethical writers of the idealist school. The freedom which they postulate is not the freedom merely of the pure self-con-
scious subject.
qualities,
On
the contrary,
it
is
the individual, with
all his
passions, and emotions, who in their view possesses free But the ethical value of the freedom thus attributed to selfwill. conscious agents seems on further examination to disappear. Mankind, it seems, are on this theory free, but their freedom does not
exclude determinism, but only that form of determi7iismivhich consists in external constraint. Their actions are upon this view strictly prescribed by their antecedents, but these antecedents are nothing other
than the characters of the agents themselves.
Now
free
himself alone. But without quarrelling over words, it is, I think, plain that, whether it be proper to call him free or not, he at least lacks freedom in the sense in which freeis
it may seem whose behaviour
at first sight plausible to describe that
man
as
due
to
'
dom
to
is
necessary in order to constitute responsibility.
'
It is
impossible
he can.' For at any life his next action is by hypothesis strictly determined. This is also true of every previous moment, until we get back to that point in his life's history at which he cannot, in any inAntetelligible sense of the term, be said to have a character at all. cedently to this, the causes which have produced him are in no special sense connected with his individuality, but form part of the general complex of phenomena which make up the world. It is evident, therefore, that every act which he performs may be traced to pre-natal, and possibly to purely material, antecedents, and that, even if it be true that what he does is the outcome of his character, his character itself is the outcome of causes over which he has not, and cannot by any Such a theory destroys repossibility have, the smallest control. sponsibility, and leaves our actions the inevitable outcome of external U conditions not less completely than any doctrine of controlling fate, /
ought,'
say of him that he given moment of his
and
therefore
'
;
whether materialistic or theological.
L 2
'
i
48
IDEALISM
which
exists,
difficulty
on the
idealistic theory, in
bringing
'
together into any sort of intelligible association the
'
'
I
'
as
supreme principle of unity, and the I of empirical psychology, which has desires and fears, pleasures and pains, faculwhich was not a little time since, and ties and sensibilities which a little time hence will be no more. The I as prinit can have, therefore, no ciple of unity is outside time of experience, which learns and forgets, history. The I which suffers and which enjoys, unquestionably has a history. What is the relation between the two ? We seem equally precluded from saying that they are the same, and from
;
'
'
;
'
'
saying that they are different.
We
cannot say that they
divided by the whole
are the same, because they are, after
all,
chasm which distinguishes
cannot say they are
desires
different,
'subject'
from
'object.'
We
because our feelings and our
ourselves than a
after
all,
seem a not less interesting and important part of mere unifying principle whose functions,
are of a purely metaphysical character.
'
We
can-
two aspects of the same thing,' because there is no virtue in this useful phrase which shall empower it on the one hand to ear-mark a fragment of the world of objects, and say of it, this is I,' or, on the other, to take the pure subject by which the world of objects is constituted, and say of it that it shall be itself an object in that world from which its essential nature requires it to be self-disnot say they are
'
' '
tinguished.
But as
it
thus seems difficult or impossible intelligibly to
'
unite into a personal whole the
Self, so it is difficult or
pure
'
and the
'
empirical
impossible to conceive the relations
between the pure, though limited, self-consciousness which is 1 and the universal and eternal Self-consciousness which is God. The first has been described as a mode or 'mani1 ' '
'
festation' of the second.
But are we
not, in using such lan-
guage, falling into the kind of error against which, in other
connections, the idealists are most careful to warn us
we not importing
a category which has
its
Are ? meaning and its
use in the world of objects into a transcendental region
'
IDEALISM
where
it
i
49
really has neither
meaning nor use
it
at all
?
Grant,
;
however, for the sake of argument, that
grant that
'
has a meaning
'
we may legitimately describe one pure subject mode or manifestation of another how is this as a partial identity to be established ? How can we, who start from the basis of our own limited self-consciousness, rise to
'
'
'
—
the knowledge of that completed and divine self-consciousness
of which,
?
according to
the theory,
we
share the
essential nature
evaded but not solved in those statetheory which always speak of Thought without specifying whose Thought. It seems to be thus assumed that the thought is God's, and that in rethinking it we share His being. But no such assumption would seem to be justifiable. For the basis, we know, of the whole theory is a criticism or analysis of the essential elements of experience. But the criticism must, for each of us, be necessarily of his ozun experience, for of no other experience can he know anything, except indirectly and by way of inference from his own. What, then, is this criticism
difficulty is
The
ments
of
the
idealist
'
'
supposed to establish (say) for me ? Is it that experience depends upon the unification by a self-conscious I of a world constituted by relations ? In strictness, No. It can only establish that my experience depends upon a unification by my self-conscious I of a world of relations present To this I,' to this particular to me, and to me alone. including God, self-conscious subject,' all other I's,' must be objects, constituted like all objects by relations, rendered possible or significant only by their unification
' ' '
'
'
'
'
in
the
'
content
of a single experience
(if it
'
— namely,
my
is
own.
In other words, that which
'
exists at all)
of,
essentially
subject
'
'
can only be known, or thought
or
spoken about, as
clusion.
It
object'
Surely a very paradoxical conin talking
may
perhaps be said by way of reply, that
'
of particular
I's'
and particular experiences we are using
'
language properly applicable only to the
self dealt with
;
150
IDEALISM
'
by the empirical psychologist, the
'subject,'
self
'
which
I
is
not the
but the 'object,' of experience.
;
will
not dispute
about terms
'
pure ego
said,
and the relations which exist between the and the empirical ego are, as I have alreadyso obscure that it is not always easy to employ a
'
'
'
perfectly
accurate terminology in endeavouring to
deal
If
all,
with them.
the words
'
Yet
self,'
'
this
ego,'
much would seem
'
to be certain.
I,'
are to be used intelligibly at
they must mean, whatever else they do or do not mean, a
'somewhat' which is self-distinguished, not only from every other knowable object, but also from every other possible
'
self.'
What we
are
'
in ourselves,' apart
from the flux of
thoughts and feelings which
have, indeed, found
said
is,
move
in
never-ending pageant
through the chambers of consciousness, metaphysicians
it
hard to say.
Some
of
them have
I
we
are nothing.
But
if this
conclusion be, as
beliefs
think
it
conformable neither to our instinctive
;
nor to a
sound psychology if we are, as I believe, more than a mere series of occurrences, yet it seems equally certain
that the very notion of Personality excludes the idea of
any one person being a
tolerable at
all,
'
mode
'
of any other, and forces
if it
us to reject from philosophy a supposition which,
be
can find a place only in mysticism.
theory pressed to
it
But the
more than
sciousness
idealistic
its
furthest conclu-
sions requires of us to reject, as
this.
appears to me, even
We
are not only precluded
by
it
from
identifying ourselves, even partially, with the Eternal Con:
we
are also precluded from supposing that either
the Eternal Consciousness or any other consciousness exists,
save only our own.
Consciousness,
For, as
I
if it is
to be
have already said, the Eternal known, can only be known on
It
it
the same conditions as any other object of knowledge.
must be constituted by
'
relations
'
content of experience
'
must form part of the of the knower it must exist as
;
;
part of the
multiplicity
'
reduced to
it it
'
unity
'
by
his self-
consciousness.
these terms,
is
But to say that
to say that
can only be known on
it
cannot be known as
exists
'
IDEALISM
for if
it
151
exists at
all,
it
exists
by hypothesis as Eternal
is
Subject, and as such
tions,
'
it
'
clearly
not constituted by rela-
nor
is
it
either a
possible object of experience,' or
anything for us as thinking beings.'
No
consciousness, then,
is
a possible object of know:
ledge for any other consciousness
the idealistic theory of knowledge,
that for
a statement which, on
is
equivalent to saying
any one consciousness all other consciousnesses are less than non-existent. For as that which is critically shown to be an inevitable element in experience has thereby conferred on it the highest possible degree of reality, so that which cannot on any terms become an
'
element
in
experience
is
falls in
the scale of reality far below
mere not-being, and
idealists
reduced, as
we have
'
seen, to
mere
meaningless no-sense.
By
this
kind of reasoning the
I
'
themselves demonstrate the
to be necessary
;
the unrelated object and the thing-in-itself to be impossible.
Not
less,
by
this
kind of reasoning, must each one of us
severally be driven to the conclusion that in the infinite
variety of the universe there
subject,
1
is is
'
room
for but
l
one knowing
and that
this subject
himself
Prof. Caird, in his
most
interesting
and suggestive
lecture
on
the Evolution of Religion, puts forward a theory essentially different
In his view, a multiplicity from the one I have just been of objects apprehended by a single self-conscious subject does not The world of objects and suffice to constitute an intelligible universe. the perceiving mind are themselves opposites which require a higher
dealing with.
unity to hold them together. This higher unity is God ; so that by the simplest of metaphysical demonstrations Prof. Caird lays deep
and proves not only that God exists, but that His Being is philosophically involved in the very simplest of our experiences. I confess, with regret, that this reasoning appears to me inconclusive. Surely we must think of God as, on the transcendental theory, we think of ourselves that is, as a Subject distinguishing itself from, but giving unity to, a world of phenomena. But if such a Subject
the foundations of his theology,
;
and such a world cannot be conceived without also postulating some higher unity in which their differences shall vanish and be dissolved, then God Himself would require some yet higher deity to explain His existence. If, in short, a multiplicity of phenomena presented to
IDEALISM
That the transcendental solipsism which is the natuoutcome of such speculations is not less inconsistent with science, morality, and common-sense than the psychological, or Berkeleian form of the same creed, is obvious. But without attempting further to press idealism to results which, whether legitimate or not, all idealists would agree
3.
'
'
ral
1
in repudiating, let
me, in conclusion, point out
is
how
little
assistance this theory
afford us
in
able under any circumstances to
solving important problems connected with
the Philosophy of Science.
The psychology
upon the very
of
Hume,
as
we have
seen, threw
doubt
possibility of legitimately framing general
propositions about the world of objects.
The
observation
is
of isolated and unrelated impressions of sense, which
effect
in
what experience became reduced to under
his process
of analysis,
may
generate habits of expectation, but never
beliefs.
can justify rational
tion, for
The law
of universal causa-
tion,
example, can never be proved by a mere repetihowever prolonged, of similar sequences, though the
may, through the association of ideas, gradually compel us to expect the second term of the sequence whenever the first term comes within the field of our obserrepetition
vation.
idealists.
So
far
Hume
as interpreted
by the transcendental
I form together an intelligible and hard to see by what logic we are to get beyond the solipsism which, as I have urged in the text, seems to be the necessary outcome of one form, at least, of the transcendental argument. If, on the other hand, subject and object cannot form such an intelligible and self-sufficient whole, then it seems impossible to imagine what is the nature of that Infinite One in which the multiplicity of things and persons find their ultimate unity. Of such a God we can have no knowledge, nor can we say that we are formed in His image, or share His essence. Of course I do not mean to suggest that Berkeley was a
' '
and apprehended by a conscious
self-sufficient
whole, then
it is
1
'
solipsist.'
On
the scientific bearing of psychological idealism, see
ix.
Philosophic Doubt, chap.
;
IDEALISM
Now, how Somewhat in
(so to speak)
is
153
this difficulty
this
way.
met on the idealistic theory? These categories or general prin-
ciples of relation
have not, say the idealists, to be collected from individual and separate experiences (as the empirical philosophers believe, but as Hume, the chief among empiricists, showed to be impossible) neither are
;
they, as the a priori philosophers
supposed, part of the
original furniture of the observing mind, intended
by Provi-
dence to be applied as occasion arises to the world of experience with which by a beneficent, if unexplained, adaptation they find themselves in a pre-established har-
mony.
On
the contrary, they are the
'
necessary priusj the
antecedent condition, of there being any experience at all so that the difficulty of subsequently extracting them from
experience does not
truth their creation
arise.
;
The world
surprise.
of
phenomena
is
in
so that the conformity between the
two need not be any subject of
the
Thus, at one and
set
same time does idealism vindicate experience and
rest.
I
the scepticism of the empiricist at
doubt, however, whether this solution of the problem
will really
stand the test of examination.
is
Assuming
constituted
for
the sake of argument that the world
'
by
categories,' the old difficulty arises in a
new shape when
we ask on what
versal
principle those categories are in
case to be applied,
application
;
any given For they are admittedly not of unithe idealists themselves are
and, as
careful to
remind
us, there is
no more
fertile
source of error
than the importation of them into a sphere wherein they have no legitimate business. Take, for example, the cate-
gory of causation, from a
important of
'
scientific point of
view the most
all.
By what
'
right does the existence of this
principle of relation
enable us to assert that throughout
the whole world every event must have a cause, and every
cause must be invariably succeeded by the same event? Because we can apply the category, are we, therefore, bound
to apply
it ?
Does any absurdity
or contradiction ensue
is
from our supposing that the order of Nature
arbitrary
154
IDEALISM
casual,
and
and
that,
repeat the antecedent with what
is
no security that the accustomed must confess that I can perceive none. Of course, we should thus be deprived of one of our most useful principles of unification but this would by no means result in the universe resolving itself into that unthinkable chaos of unrelated atoms which is the idealist bugbear. There are plenty of categories left and if the final aim of philosophy be, indeed, to find the Many in One and the One in Many, this end would be as completely, if not as satisfactorily, accomplished by conceiving the world to be presented to the thinking subject in the haphazard multiplicity of unordered succession, as by any more elaborate method. Its various elements lying side by side in one Space and one Time would still be related together in the content of a single experience they would still form an intelligible whole their unification would thus be effectually accomplished without the aid of the higher categories. But it is evident that a universe so constituted, though it might
accuracy
there
?
we may,
consequent
will follow
I
'
'
;
;
'
'
;
;
not be inconsistent with Philosophy, could never be interpreted by Science.
As we saw
tuted
the
in the earlier portion of this chapter,
if
it is
not very easy to understand why,
the universe be consti-
by relations, and relations are the work of the mind, mind should be dependent on experience for finding out anything about the universe. But granting the necessity of experience,
it seems as hard to make that experience answer our questions on the idealist as on the empirical
hypothesis. Neither on the one theory nor on the other does any method exist for extracting general truths out of particular observations, unless some general truths are
first
assumed.
On
the empirical hypothesis there are no
such general truths.
Pure empiricism has, therefore, no
claim to be a philosophy.
the whole intelligible world
On
the
idealist
hypothesis
there appears to be only one general truth applicable to
—a
world which, be
it
recol-
lected, includes everything in respect to
which language
IDEALISM
can
155
therefore,
be
significantly
used
;
a world which,
includes the negative as well as the positive, the false as
well as the true, the imaginary as well as the real, the
This single allas well as the possible. embracing truth is that the multiplicity of phenomena, whatever be its nature, must always be united, and only
impossible
exists in virtue of being united, in the experience of a
single self-conscious Subject.
But
I
this general proposition,
whatever be
its
value, cannot,
conceive, effectually guide
It supplies
us in the application of subordinate categories.
us with no method for applying one principle rather than
another within the
information
as to
field
of experience.
It
cannot give us
field,
if
what portion of that
tell
any,
is
subject to the law of causation, nor
perceptions,
if
us which of our
any,
may be
taken as evidence of the
is
existence of a permanent world of objects such as
in
all
implied
the
old
scientific
doctrine.
Though,
therefore,
come upon us in a new form, clothed, I will not say shrouded, in a new terminology, they come upon us with all the old insistence. They are restated, but they
questions
are not solved
;
and
I
am
unable, therefore, to
difficulties
find
in
idealism any escape
from the
which, in the
region of theology, ethics, and science, empiricism leaves
upon our hands.
1
1
have made in this chapter no reference to the idealistic theory Holding the views I have indicated upon the general import of idealism, such a course seemed unnecessary. But I cannot help thinking that even those who find in that theory a more satisfactory basis for their convictions than I am able to do, must feel that there is something rather forced and arbitrary in the attempts that have been made to exhibit the artistic fancies of an insignificant fraction of the human race during a very brief period of its history as essential and important elements in the development and manifestation
I
of aesthetics.
of the
'
Idea.'
i 56
CHAPTER
III
PHILOSOPHY AND RATIONALISM
I
Briefly,
if
not adequately,
I
have now endeavoured
to indicate the
weaknesses which seem to
me
to
be
inseparable from
verse,
any empirical theory of the unito
it
and almost equally
beset the
its
idealistic
theory in the form given to
by
most systematic
exponents
feel
in this country.
The reader may perhaps
I
tempted to ask whether
propose, in what
purports to be an Introduction to Theology, to pass
under similar review all the metaphysical systems
which have from time to time held sway
schools,
in
the
of
or have
affected
the
general
course
speculative opinion.
He
is
need, however, be under
strictly practical
;
no alarm.
My
object
and
I
have no concern with
sophic power
theories,
however admirable,
to
which can no longer pretend to any living philo-
—which
have no de facto claims
their importance
present us with a reasoned scheme of knowledge,
and which cannot prove
supplying
by
actually
grounds
for
the
conviction
of
some
—
PHILOSOPHY AND RATIONALISM
fraction, at least, of those
157
by
whom
these pages
may
conceivably be read.
In saying that this condition
the great historic
is
not satisfied by
their
systems
which mark with
imperishable ruins the devious course of European
thought,
I
must not be understood as suggesting that
interest.
on that account these lack either value or
All
I
say
is,
that their interest
is
not of a kind which
brings
them properly within the scope of these Notes. Whatever be the nature or amount of our debt to
the great metaphysicians of the past, unless here and
now we go
on
to
them not merely
for stray
arguments
this or that question, but for
a reasoned scheme
of knowledq-e which shall include as elements our
own
actual beliefs, their theories are not, for the pur-
poses of the present discussion, any concern of ours.
Now,
of
how many
?
systems, outside the two that
on, can this
in
have already been touched
bly be asserted
even
plausi-
Run
over
memory some
of the
most important.
tion, for
Men
value Plato for his imagina-
the genius with which he hazarded solutions
of the secular problems which perplex mankind, for
the finished art of
his dialogue, for
the exquisite
beauty of his
style.
But even
he
left
if it
could be said
it
which
it
cannot
as
—that
It
a system, could
as
be
described
effectual
a system which,
such,
difficult,
has
any
But
touch
vitality?
would be
perhaps
impossible, to
sum up our
Stoic
debts to Aristotle.
assuredly they do not include a tenable theory of the
universe.
The
scheme of
life
may
still
i53
PHILOSOPHY AND RATIONALISM
;
our imagination
but
who
takes any interest in their
of the world,
metaphysics
?
Who cares for their Soul
The
is,
the periodic conflagrations, and the recurring cycles
of
mundane events?
;
Neo-Platonists
I
were
mystics
and mysticism
in
as
suppose, an undying
is
element
human
thought.
But who
concerned
about their hierarchy of beings connecting through
infinite
gradations the Absolute at one end of the
scale with
Matter
at the other
it
?
These, however,
may be
;
said,
were systems
belonging to the ancient world
and mankind have
not busied themselves with speculation for these two
thousand
advance.
years
I
and more without making some
;
agree
but in the matter of providing
us with a philosophy
knowledge
—has
—with
a reasoned system of
?
this
advance been as yet substantial
If the ancients fail us,
do we, indeed,
fare
much
better
with the moderns
cartes
?
Are the metaphysics of Des?
more
living than his physics
Do
his
two
substances or kinds of substance, or the single substance of Spinoza, or the innumerable substances of
Leibnitz, satisfy the searcher after truth
?
From the
modern English form of the empiricism which dominated the eighteenth century, and the idealism which
disputes
its
supremacy
in
the
nineteenth,
I
have
already ventured to express a reasoned dissent.
Are
we, then, to look to such schemes as Schopenhauer's
philosophy of Will, and Hartmann's philosophy of the Unconscious, to supply us with the philosophical
metaphysics of which
we
are in need
?
They have
PHILOSOPHY AND RATIONALISM
admirers
herents.
in this country,
159
but hardly convinced ad-
Of
those
their pessimism,
who are quite prepared to accept how many are there who take seri?
ously
its
metaphysical foundation
In truth there are but three points of view from
which
it
seems
worth while to make ourselves
acquainted with the growth, culmination, and decay
of the various metaphysical dynasties which
have
successively struggled for supremacy in the world of
ideas.
The first
is
purely historical.
Thus
regarded,
metaphysical systems are simply significant pheno-
mena
his
in the general history of
spiritual
condition,
aids,
it
man symptoms of may be, to his
:
.spiritual
growth.
The
historian of philosophy, as
such,
is
therefore quite unconcerned with the truth
or falsehood of the opinions
whose evolution he
is
expounding.
their
His business
to
is
merely to account for
in
existence,
exhibit
them
their
proper
historical setting,
and
to explain their character
and
it
their consequences.
difficult
But, so considered,
that these opinions
I
find
to believe
have been
elements of primary importance to the advancement
of mankind.
intellectual
All ages, indeed, which have exhibited
vigour have
cultivated
;
one or
more
characteristic systems of metaphysics
it
but rarely, as
seems
to
me, have these systems been in their
turn
important elements in determining the cha-
racter of the periods in
which they
flourished.
;
They
have been
the
effects rather
in
than causes
indications of
mood
which, under the special stress of their
160
PHILOSOPHY AND RATIONALISM
time and circumstance, the most detached intellects
have faced the eternal problems of humanity
of the unresting desire of
beliefs into
;
proofs
mankind
always
to bring their
harmony with
have
;
speculative reason.
But
the
;
the
beliefs
almost
preceded
speculations
they have frequently survived them
and
I
cannot convince myself that
among
the just
titles to
our consideration sometimes put forward on
behalf of metaphysic
we may count her we come
claim to
rank as a powerful instrument of progress.
No
doubt
—and
it
here
to the second
point of view alluded to above
—the constant discusto
their
in
sion of these high problems has not been barren
merely because
solution.
has not as yet led
for
Philosophers have mined
truth
many
directions,
and the whole
field
of speculation
seems cumbered with the dross and lumber of their But though they have not abandoned workings.
found the ore they sought
follow that their labours
is
for,
it
does not therefore
vain.
It It is
have been wholly
something
to
have realised what not
to do.
failure,
something to discover the causes of
even
or
though we do not attain any positive knowledge
the
conditions
of success.
It
is
an even more
substantial gain to
have done something towards
creating
disengaging the questions which require to be dealt
with,
and
towards
and
perfecting
the
terminology without which they can scarcely be
adequately stated,
much
yet
less satisfactorily
answered.
And
there
is
a third point of view from
;
PHILOSOPHY AND RATIONALISM
161
which past metaphysical speculations are seen to
retain
their value, a
I
point of view which
little
may be
called (not,
admit, without some
(esthetic.
violence to
accustomed usage) the
ing occupies
treatises
Because reasonin
so
large
a
place
metaphysical
we
are apt to forget that, as a rule, these are
at least as
works of imagination
much
as of reason.
/
Metaphysicians are poets
who
deal with the abstract
and the super-sensible instead of the concrete and
the sensuous.
difference.
gifts are
To
be sure they are poets with a
appropriate
Their
and
characteristic
is
not the vivid realisation of that which
;
given in experience
as
it
their genius does not prolong,
were, and echo through the remotest regions of
feeling the shock of
create for us no
some new worlds
definite
emotion
;
they
;
of things and persons
nor can
labours
it
be often said that the product of their
a thing of beauty.
is
Their
style,
it
must
be owned, has not always been
their strong point
and even when
it
is
otherwise,
mere graces of pre-
sentation are but unessential accidents of their work.
Yet, in spite of
all
this,
they can only be justly
are
estimated by those
to
who
prepared
;
to
apply
some other standard, at all events, than that supplied by purely It may perhaps be shown argumentative comment.
them a
quasi-aesthetic
standard
that their metaphysical constructions are faulty, that
their
demonstrations do not convince,
dialectical
that
their
most permanent
triumphs have fallen to
them
in the paths of criticism
and negation.
Yet
M
162
PHILOSOPHY AND RATIONALISM
last
even then the
word
will
not have been said.
still
For claims
occasional
to our admiration will
intuitions,
in in
be found
in
their brilliant
the subtlety of their
arguments,
their
passion
for
the
Universal and the Abiding, in their steadfast faith
in
the rationality of the world, in the devotion with
live
which they are content to
of
abstract
and move
far
in realms
speculation
too
removed
from
ordinary interests to excite the slightest genuine
sympathy
If,
in the breasts
even of the cultivated few.
therefore,
we
are for a
moment tempted,
as surely
re-
may sometimes
happen, to contemplate with
spectful astonishment
some of the arguments which
the illustrious authors of the great historic systems
have thought good enough to support their case, let it be remembered that for minds in which the critical
intellect
holds undisputed sway, the creation of any
in the present state of
system whatever
ledge
is,
our knowin
perhaps, impossible.
Only those
whom
powers of philosophical criticism are balanced, or more than balanced, by powers of metaphysical
imagination can be
fitted to
undertake the task.
impossible, at
;
Though even
least for
to
them success may be
is
the illusion of success
fall
permitted
in
and but
them mankind would
its
away
hopeless dis-
couragement from
highest intellectual ideal, and
its birth.
speculation would be strangled at
To
would
some, indeed,
not, after
all,
may appear What be great.
it
as
use,
if
the loss
they
may
exclaim, can be found for any system which will not
PHILOSOPHY AND RATIONALISM
stand
critical
163
examination
?
What
value has reason?
ing which does not satisfy the reason
How
can
we know
that these abstruse investigations supply
final
even a fragmentary contribution towards a
philosophy, until
we
are able to look back
upon them
from the perhaps inaccessible vantage ground to be
supplied by this final philosophy itself?
To
such
questionings
I
do not profess to find a completely
satisfactory answer.
Yet even those who
feel in-
clined to rate extant speculations at the lowest value
will
perhaps admit that metaphysics, like
art,
give
us something
we
could
ill
afford to spare.
Art may
not have provided us with any reflection of immortal
beauty
;
nor metaphysics have brought us into cometernal
truth.
munion with
historic
Yet both may have
art,
value.
In speculation, as in
we
find
a vivid expression of the changeful mind of man.
and the interest of both, perhaps,
is
at its highest
when they most clearly reflect the spirit of the age which gave them birth, when they are most racy of
the soil from which they sprung.
To
this point
I
may have
to return.
But
my
home to the more immediate business is reader's mind the consequences which may be drawn from the admission supposing him disposed to make it that we have at the present time neither a
to bring
—
—
satisfactory
system of metaphysics nor a satisfactory
theory of science.
Many
persons
—perhaps
it
would
1
64
PHILOSOPHY AND RATIONALISM
much
to say
not be too
most persons, are prepared
first
contentedly to accept the
of these propositions
I
;
but
it is
on the truth of the second that
desire to
lay at least an equal stress.
in the street
The
is
first
man one meets
thinks
it
quite natural to accept the
opinion that sense-experience
rational conviction
;
the only source ot
it
that everything to which
if
does
the
not
testify is
untrue, or,
true,
falls
within
domain, not of knowledge, but of
criticism of
faith.
Yet the
knowledge indicated
in the
is
two preced-
ing chapters shows
If faith
how
one-sided
such a view.
be provisionally defined as conviction apart
in
from or
the
excess of proof, then
of daily
life,
it is
upon
faith that
maxims
not less than the loftiest
creeds and the most far-reaching discoveries, must
ultimately lean.
The ground on which
predispositions
is
constant
habit and
inherited
enable
us
to
tread with a step so easy and so assured,
seen on
examination to be not
than the dim
less
hollow beneath our feet
regions
and
unfamiliar
is
;
which
lie
beyond.
Certitude
found to be the
child,
not of
Reason, but of Custom
and
about the beliefs on which
to act than about those
if we are less perplexed we are hourly called upon
which do not touch so closely
it is
our obvious and immediate needs,
not because
the questions suggested by the former are easier to
answer, but because as a matter of fact
less inclined to
we
are
much
ask them.
Now,
if
this
It
be
true,
it is
plainly a fact of capital
attitude
importance.
must revolutionise our whole
;
'
PHILOSOPHY AND RATIONALISM
165
towards the problems presented to us by science,
ethics,
tests
and theology. It must destroy the ordinary and standards whereby we measure essential truth. In particular, it requires us to see what is commonly,
if
rather absurdly,
called
in
the conflict
between
aspect.
religion
and
science
a
wholly
new
We
can no longer be content with the
simple view, once universally accepted, that when-
ever any discrepancy, real or supposed, occurs be-
tween the two, science must be rejected as heretical nor with the equally simple view, to which the
former has long given place, that every theological
statement,
if
unsupported by science,
is
is
doubtful
;
if
inconsistent with science,
false.
Opinions like
these are
thesis
evidently tolerable
only on the hypoof
that
we
are
is
in
possession
a
body of
doctrine
which
not
only
itself
philosophically
established, but to
doctrines are
bound
whose canons of proof all other But if there is to conform.
?
no such body of doctrine, what then
bitrarily to
Are we
ar-
erect
all
one department of
the others
?
belief into a
to say that
law-giver for
Are we
though no scheme of knowledge
first
exists, certain in its
principles,
and coherent
that
in its elaborated con-
clusions,
yet
from
among
the
provisional
to accept
limits,
schemes which we are inclined practically
one
is
to be selected at random, within
whose
and there alone, the spirit of
fident security
? is
man may range
in con-
Such a position
speculatively untenable.
It
1
66
PHILOSOPHY AND RATIONALISM
a use of the Canon of Consistency not
involves
justified
in
by any philosophy
so
it
;
and as
it is
indefensible
theory,
is
injurious in practice.
For, in
in-
truth,
though
is
the contented
acquiescence in
consistency
the abandonment of the philosophic
all
quest, the determination to obtain consistency at
costs has
lectual
been the
prolific
parent of
many
has
intelIt
narrownesses and
itself in
many
frigid bigotries.
;
has shown
various shapes
it
stifled
and stunted
different ages
its
the
free
movement
traced in
in
of
thought in
;
and diverse schools of speculation
unhappy
effects
may be
which professes to be orthodox,
much theology much criticism
is,
which delights
to
be heterodox.
It
moreover,
the characteristic note of a not inconsiderable class
of intelligences
specially
who
conceive themselves
to
be
reasonable
because they are constantly
employed
in reasoning,
and who can
find
no better
method of advancing the cause of knowledge than
to press to their
extreme
logical conclusions princi-
ples of which, perhaps, the best that can
be said
is
that they contain,
as
it
were
in
solution,
some
element of truth which no reagents at our
will as
command
yet permit us to isolate.
in
That
will,
I
I
am
here attacking no imaginary evil
recalls
think,
be evident to any reader who
the general trend of educated opinion during the
last
three centuries.
It
is,
of course, true that in
PHILOSOPHY AND RATIONALISM
dealing with
object
as
'
167
so
vague
and
'
loosely
outlined
an
educated opinion
attributing to large masses of
we must beware of men the acceptance
articulated
for
of
elaborate
are,
and
definitely
be,
systems.
Systems
and must
the
few.
majority of mankind are content with
The a mood or
reasoned
temper of thought, an impulse not
out,
fully
a habit guiding them to the acceptance and
assimilation of
others,
some opinions and the
rejection of
which acts almost as automatically as the
processes of physical digestion.
realised
Behind these
association
'
half-
motives,
and
in
closest
with
them,
may
'
sometimes, no doubt, be found a
theory
ex-
of things
pression.
which
is is
their
logical
and
explicit
But
it
certainly not
this
necessary,
and
perhaps not usual, that
formulated by those
theory should be clearly
to
who seem
is
obey
it.
Nor
for
dis-
our present purpose
tinction to
there
any important
be made between the case of the few
who
find a reason for their habitual judgments,
and
that of the
many who do
not.
Keeping
this caution in
mind,
we may
consider
without risk of misconception an illustration of the
misuse of the Canon of Consistency provided for us
by the theory corresponding
to
that
tendency of
in
thought which has played so large a part
the
is is
development of the modern mind, and which
commonly known
Rationalism
it
as Rationalism.
Now, what
?
Some may be
disposed to reply that
is
the free and unfettered application of
human
168
PHILOSOPHY AND RATIONALISM
problems of
life
intelligence to the
and of the world
;
the unprejudiced examination of every question in the dry light of emancipated reason.
This may be
a very
-
ideal
;
good account of a particular intellectual an ideal which has been sought after at many
it
'
periods of the world's history, although assuredly
has been
attained
in
none.
Usage,
however,
permits and even encourages us to employ the word as indicating a in a much more restricted sense
:
special
form of
that
reaction
against
dogmatic
theology which
to
may
its
be said with sufficient accuracy
Renaissance, to have
have taken and
its
rise in the
increased in
teenth
and volume during the seveneighteenth centuries, and to have
force
reached
most
complete
expression
in
the
Naturalism which occupied our attention through
the
sort
first
portion of these Notes.
A
reaction of
some
Men found themwas no doubt inevitable. selves in a world where Literature, Art, and Science
were enormously extending the range of human Religion seemed approachin which interests
;
able
only through
the
languishing
fierce
controversies
which had burnt with so
sixteenth
a flame during the
;
and
seventeenth
centuries
in
which
accepted theological methods had their roots in a
very different period of intellectual growth, and were ceasing to be appropriate to the new developments.
At such a time
of
there was, undoubtedly, an important,
and even a necessary, work to be done.
The mind
in
man
cannot, any
more than the body, vary
one
PHILOSOPHY AND RATIONALISM
direction
gains,
alone.
169
The whole organism
suffers,
or
from the change, and every faculty and every
limb must be somewhat modified in order successfully
to
meet the new demands thrown upon
it
it
by the altered balance of the remainder.
also in matters intellectual. that
It is
So
is
hopeless to expect
new
in
truths
and new methods of investigation
reconsidered
can be acquired without the old truths requiring to
be
some
respects
and
restated,
surveyed under a new aspect, measured, perhaps, by
a different standard.
Much
had, therefore, to be
modified, and something
—
let
us admit
it
— had to be
by the old
destroyed.
its
The new system
until
could hardly produce
left
best
results
the
;
refuse
system had been removed
until the
waste products
a muscle too
in
were eliminated which,
like those of
long exercised, poisoned and clogged the tissues
which they had once played the part of living and
effective elements.
The
world, then, required enlightenment, and the
rationalists
proceeded after their own fashion to
Unfortunately, however, their whole
enlighten
it.
procedure was tainted by an original vice of method
which made
if
it
impossible to carry on the honourable,
comparatively humble,
without,
purification
at the
work of clearance and same time, destroying
much that ought properly to have been preserved. They were not content with protesting against
practical
abuses, with
vindicating
the freedom of
science from theological bondage, with criticising the
iyo
PHILOSOPHY AND RATIONALISM
and explaining the limitations of the somewhat cumbrous and antiquated apparatus of prevalent apparatus, no doubt, much theological controversy
defects
—
better contrived for dealing with the points on which
theologians
differ
than
for
defending
against
a
common enemy
for the to
the points on which theologians are
most part agreed.
These
things,
;
no doubt,
to the
the
best of their power, they did
and
The doing of them no objection need be raised. things the which objection is to the principle on
were done.
disguises,
That
principle appeared
under many
and was called by many names. Sometimes describing itself as Common-sense, sometimes
as Science, sometimes as Enlightenment, with infinite
varieties of application
and great diversity of doctrine,
Rationalism consisted essentially in the application,
consciously or unconsciously, of one great
method
to
the decision of every controversy, to the moulding
of every creed.
Did a
belief square with a
view of
the universe based exclusively upon the prevalent
mode
might
of interpreting sense-perception
survive.
it ?
?
If so,
it
beyond
scientific
it
Did it was It
clash with such mode, or
superstitious
; ;
lie
it
was
un-
;
it
neither in
was harmony with nor
ridiculous
it
it ?
was
incredible.
Was
until
antagonistic to such
It
a view, but simply beside
it
might
use,
live
on
became atrophied from lack of
dead
past.
a mere
sur-
vival of a
These judgments were
not, as a rule,
supported
by any very profound arguments.
Rationalists as
'
PHILOSOPHY AND RATIONALISM
such
are
171
not
philosophers.
They
are
not pan-
theists nor
if
speculative materialists.
They
ignore
they do not despise metaphysics, and in practice
for first
principles.
eschew the search
judge as
criticise
But they
so
men
too
in
of the world, equally reluctant to
closely
methods
affairs,
which succeed
admirably
everyday
or to admit that any
other methods can possibly be required by
sense.
men
of
Of
led
at
course, a principle so loosely conceived has
different
times and in different stages of
knowledge
to very different results.
Through the
'
greater portion of the world's history the
ordinary
mode
of interpreting sense-perception
consistent
It
'
has been
perfectly
with
so-called
'
supernatural
phenomena.
the case,
may become
so
again.
And
if
during the rationalising centuries this has not been
it
is
because the interpretation of sense-
perceptions has during that period been more and
more governed by
world to which
is
it
that Naturalistic theory of the
It
has been steadily gravitating.
true that the process of eliminating incongruous
beliefs
has been gradual.
The
general
body of
to
rationalisers
have been slow
that
to see
and reluctant
accept the
full
consequences of their own principles.
the
The assumption
knowledge did not
it
kind of
'
experience
which gave us natural science was the sole basis of
at
first,
or necessarily, carry with
the further inference that nothing deserved to be
called
knowledge which did not come within the
1
72
PHILOSOPHY AND RATIONALISM
the natural
sciences.
circle of
But the inference
Theism,
was
practically, if not logically, inevitable.
Deism, Design, Soul, Conscience, Morality, Immorthese and cognate words tality, Freedom, Beauty
—
associated with the
memory
at
of great controversies
rationalists
mark the
points
which
not also naturalists
have sought
spirit,
to to
with the rationalising
against
its
or
It
who are come to terms make a stand
hung long in may yet seem
still
onward movement.
at others
has been in vain.
At some
doubtful.
places the fortunes of battle
;
the balance
the issues
Those who have given up God can
fight for
make a
conscience
;
those
who have
console
abandoned moral
themselves with
responsibility
may
But, to
still
artistic
beauty.
my thinking,
at least, the struggle
can have but one termination.
Habit and education may delay the inevitable conFor these clusion they cannot in the end avert it.
;
ideas are
no native growth of a
rationalist epoch,
strong in their harmony with contemporary
of thought.
age,
moods
They
are the products of a different
as
survivals
from,
some
think,
a decaying
they
system.
And howsoever
stubbornly
may
resist the influences of an alien environment, if this undergoes no change, in the end they must
surely perish.
Naturalism, then, the naturalism whose practical
consequences have already occupied us so long,
nothing
is
more
than
the
result
of
rationalising
to
methods applied with
pitiless
consistency
the
'
PHILOSOPHY AND RATIONALISM
whole
of
1
173
circuit of belief.
It is
the completed product the
rationalism,
the
final
outcome of using
current methods of interpreting sense-perception
the universal
as
instrument for
determining the
nature and fixing the limits of
human knowledge.
this
What
What,
wealth
us
of
spiritual
I
possession
creed
requires
to give up
it
have already explained.
in
then, does
promise us
exchange?
It
promises us Consistency.
its
Religion
may
perish at
touch,
it
may
strip
Virtue and Beauty of their
;
most
precious
attributes
but
in
exchange
is
it
promises us Consistency.
True, the promise
kept.
in
any circumstances but imperfectly
be made consistent with
consistent with
itself.
This creed,
is
which so arrogantly requires that everything
it,
to
is
not, as
we have
seen,
The humblest
unquestioning
attempts to
co-ordinate and to justify the assumptions on which
it
proceeds
with
such
confidence
bring to light speculative perplexities
dictions
and contra-
whose
were
test
it
solution
whose very existence seems unsuspected, But even is not even attempted.
otherwise
we should
still
be bound to prois
against the assumption that consistency
life,
a
if
necessity of the intellectual
to be purchased,
It
is
need
be,
at
famine
it
prices.
a
valuable
commodity, but
may
be bought too dear.
is
No
to
fit,
doubt a principal function of Reason
to
smooth
proper
away
contradictions, to
knock
off corners,
and
its
as far as
may
be,
each separate belief into
place within
the
framework of one
harmonious
174
PHILOSOPHY AND RATIONALISM
creed.
No
doubt, also,
it
is
impossible to regard
either
far
any theory which lacks self-consistency as
satisfactory
or
final.
But
principles
going
beyond admissions
us
to
like these are required to
in
compel
acquiesce
rationalising
methods
and
naturalistic results, to the destruction of
every form
of belief with which they do not happen to agree.
Before such terms of surrender are accepted,
at
least the victorious system must show, not merely
that
its
various parts are consistent with each other,
is
but that the whole
Until
this
it is
authenticated
by Reason.
task
is
accomplished
(and
how
far at
present
from being accomplished
it
in the case of
naturalism the reader knows)
would be an act of
mere blundering Unreason
to set
up
as the universal
itself
standard of belief a theory of things which
stands in so great need of rational defence, or to
make a
reckless
and unthinking application of the
first
canon of consistency when our knowledge of
principles
is
so manifestly defective.
•75
CHAPTER
At
however,
IV
RATIONALIST ORTHODOXY
this point,
I
it
may perhaps
to
occur to the
reader that
have somewhat too
is
lightly
assumed
that Rationalism
the high-road
is
Naturalism.
Why,
shall
it
may be
asked,
there any insuperable
difficulty in
framing another scheme of belief which
satisfy the
permanently
requirements of congeneral procedure
are
sistency,
and yet harmonise
in its
?
with the rationalising spirit
Why
this
we
to as-
sume that the extreme type of
is
mode
of thought
the only stable type
?
Such doubts would be the
is
more
legitimate because there
actually in existence
a scheme
of great
historic importance,
it
and some
present interest, by which
has been sought to run
modern Science and Theology together into a single coherent and self-sufficient system of thought, by the simple process of making Science supply all the
premises on which theological conclusions are
after-
wards based.
If this device
be really adequate, no
and much that
doubt much of what was said in the last chapter, will have to be said in future chapters,
becomes superfluous.
If
'
our ordinary method of
176
RATIONALIST ORTHODOXY
sense-perception,'
interpreting
which
gives
us
Science,
is
able also to supply us with Theology,
then at
not,
least,
whether
it
be philosophically valid or
the majority of mankind
it
may very
come
it
well rest
to
content with
until
philosophers
If
some
agreement about a
philosophic
else
;
better.
will
does not satisfy the
critic, it
probably satisfy everyone
critic
and even the philosophic
its
need not quarrel
with
practical outcome.
The system by which
to
these results are thought
It
be attained pursues the following method.
divides
Theology
into
Natural
and
Revealed.
Natural Theology expounds the theological beliefs
which may be arrived
at
by a consideration of the
is
general course of Nature as this
explained to us
by Science.
less
It
dwells principally upon the numberin
examples of adaptation
the organic world,
in-
which apparently display the most marvellous
dications of ingenious contrivance,
and the
nicest
like
adjustment of means to ends.
these
it
From
facts
is
inferred that Nature has an intelligent
and a powerful Creator.
From
the further fact that
these adjustments and contrivances are in a large
number of
Creator
is
cases designed for the interests of beings
it is
capable of pleasure and pain,
inferred that the
not only intelligent and powerful, but also
;
benevolent
and the inquiring mind
sufficiently
is
then sup-
posed to be
prepared to consider without
prejudice the
evidence for there having been a
special Revelation
by which further truths may have
RATIONALIST ORTHODOXY
been imparted, not otherwise accessible
assisted
to
177
our un-
powers of speculation.
evidences of Revealed Religion are not
The
drawn, like those of Natural Religion, from general
laws and widely disseminated particulars
profess
;
but they
facts
none the
less to
be solely based upon
I
which, according to the classification
to
have adhered
scientific
throughout these Notes, belong to the
order.
According
to this theory, the logical
is
burden
of the entire theological structure
the evidence
for
thrown upon
certain events
which took place
long ago, and principally in a small district to the
east of the Mediterranean, the occurrence of which
it
is
sought to prove by the ordinary methods of
historical investigation,
and by these alone
—
unless,
indeed,
we
are to regard as an important ally the
aforementioned presumption supplied by
Natural
Theology.
It is true,
of course, that the immediate
reason for accepting the beliefs of Revealed Religion
is
that the religion is revealed.
it
But
it is
thought to
be revealed because
was promulgated by teachers
the
teachers are thought to
;
who were
inspired
;
have been inspired because they worked miracles
and they are thought
because there
is
to
have worked miracles
evidence of the
fact,
historical
which
to
it
is
supposed would be more than
in
sufficient
produce conviction
any unbiassed mind.
if
Now
it
must be conceded that
this general
train of reasoning
be assumed to cover the whole
it
ground of
'
Christian Evidences,' then, whether
N
;
1
78
RATIONALIST ORTHODOXY
it
be conclusive or inconclusive,
does at least attain
the desideratum of connecting Science on the one
hand, Religion
other,
—
'
Natural
'
and
'
Revealed
'
—on the
in
;
into one single scheme of interconnected pro-
positions..
But
it
attains
it
by making Theology
form a mere annex or appendix to Science
footnote to history
;
a mere
a series of conclusions inferred
from data which have been arrived at by precisely
the
same methods
as those which enable us to proin
nounce upon the probability of any other events
the past history of man, or of the world in which he
lives.
We
real
It
are
no longer dealing with a creed
lie
whose
things.
tion,
premises
is
deep
in
the
nature of
no question of metaphysical speculawith which
moral
intuition, or mystical ecstasy
we
are concerned.
We
are asked to believe the
for the
Universe to have been designed by a Deity
same
and
sort
of reason
that
we
believe
Canterbury
Cathedral to have been designed by an architect
to believe in the events narrated in the
Gospels
for the
same
sort of reason that
we
believe in the
murder of Thomas a Becket.
Now
opinion
I
am
not concerned to maintain that these
;
arguments are bad
is that,
on the contrary,
my
personal
as far as they go, they are good.
I
The
have
argument, or perhaps
should say an argument,
other, will always
from design,
value
;
in
some shape or
the
while
argument
from
history
must
always form a part of the evidence for any
cal religion.
histori-
The
first
will, in
my
opinion, survive
RATIONALIST ORTHODOXY
179
any inferences from the doctrine of natural selection
;
the second will survive the consequences of critical
assaults.
But more than
is,
this is desirable
;
more
than this
indeed, necessary.
this sort are, or
For however good
they are
arguments of
may be made,
not equal by themselves to the task of upsetting so
massive an obstacle as developed Naturalism.
They
ill
have
not,
as
it
were, sufficient intrinsic energy to
effect so
great
a change.
directed, but they lack
momentum.
but
They may not be They may not
they are
assuredly
be technically defective,
practically inadequate.
To many who doubt it
if
this
will,
may appear
I
self-evident.
Those
its
think, be convinced of
truth
they put themselves for a
a
moment
in the
position
of
man
;
trained
on the
strictest
principles
of
Naturalism
acquainted with the general methods
;
and
results of Science
cognisant of the general course
of secular
the
critic
human
history,
and of the means by which
to extort
and the scholar have endeavoured
the truth from the records of the past.
To
such a
man
the growth and decay of great religions, the
legends of wonders worked and suffering endured
by holy men
are
familiar
in
many ages and
in different countries,
facts
— to
be
fitted
general scheme of knowledge.
to
somehow into his They are phenomena
be explained
by anthropology and sociology,
instructive
examples of the operation of natural law
at a particular stage of
human development
—
this
and nothing more.
N2
180
RATIONALIST ORTHODOXY
Now
Religion,
present to one whose mind has been so
first this
prepared and disciplined,
account of Natural
evidences
is
and then
this version of the
far as
for Revelation.
So
Natural Religion
con-
cerned he
that
will
probably content himself with saying,
to argue
from the universality of causation
within the world to the necessity of First Cause
outside
validity
:
the world
is
a process of very doubtful
that to argue from the character of the
its
world to the benevolence of
Author
is
a process
more doubtful
not
disturb
still
:
but that, in any case,
we need
so
little
if
ourselves
about matters
we
understand, inasmuch as the Deity thus inferred,
He
really
exists,
completed the only task which
Natural Religion supposes
Him
to
have undertaken
when, in a past immeasurably remote, he set going
the machinery of causes and effects, which has ever
since been
in
undisturbed
operation,
and
about
which alone
we have any real
however,
sources of information.
Supposing,
Naturalistic
you
have induced your
if
philosopher to accept,
only for the
sake of argument, your version of Natural Religion,
what
tory
will
he say to your method of extracting the
proofs of Revealed Religion from the Gospel his?
Explain to him that there
is
good
historic
evidence of the usual sort for believing that for one
brief interval during the history of the Universe,
and
in
one small corner of
chain
;
this planet,
the con-
tinuous
of
universal
causation
has
been
broken
that in an insignificant country inhabited by
RATIONALIST ORTHODOXY
181
an unimportant branch of the Semitic peoples events
are alleged to have taken place which,
if
they really
occurred, at once turn into foolishness the
whole
theory
in the light of
which he has been accustomed
experience, and convey to
to interpret
human
us
knowledge which no
mere contemplation of the
His reply
general order of Nature could enable us even dimly
to anticipate.
What would be his reply ?
in
would
be, nay, is (for
our imaginary interlocutor has
the world about us), that
unnumbered prototypes
mere accumulation of
that
questions like these can scarcely be settled by the
historic proofs.
Granting
all
was asked, and more, perhaps, than ought
;
to
be conceded
granting that the evidence for these
far
wonders was
produced
in
stronger than any that could be
favour of the apocryphal miracles which
;
crowd the annals of every people
that the evidence
granting even
sufficient to
seemed
far
more than
establish
any
incident,
however
strange, which does
;
not run counter to the recognised course of Nature
what then
no doubt
?
We
full
were face
to face with a difficulty,
;
but the interpretation of the past was
of
difficulties.
necessarily
Conflicts of testimony
conflicts
with
antecedent probability,
of different
testimonies with each other, were the familiar perplexities
of the historic inquirer.
In thousands of cases
no absolutely satisfactory solution could be arrived
at.
Possibly the Gospel histories were
among these.
nor
Neither the theory of myths, nor the theory of con-
temporary fraud, nor the theory of
late invention,
182
RATIONALIST ORTHODOXY
devise,
any other which the ingenuity of critics could
the phenomena.
might provide a perfectly clean-cut explanation of
But
at least
it
might be said with
on the strength
confidence that no explanation could be less satisfactory than
one which required
four ancient
us,
of three
written
or
documents
little
—
at the best
by eye-witnesses of
education and no
scientific
knowledge, at the worst spurious and of
no authority
principle
— to
in
remodel and revolutionise every
which governs us with an unquestioned
our judgments on the Universe at
jurisdiction
large.
Thus, slightly modifying Hume, might the disciple
of Naturalism reply.
And
as against the rationalis?
ing theologian,
is
not his answer conclusive
The
former has borrowed the premises, the methods,
and
all
the positive conclusions of Naturalism.
He
he
advances on the same strategic principles, and from
the
same base
of
operations.
to
And though
professes
by these means
have overrun a whole
he permanently retain
continent of alien conclusions with which Naturalism
will
have nothing
Is
it
to do, can
it?
not certain that the huge expanse of his
tie
theology, attached by so slender a
to the
main
system of which
will
it is
intended to be a dependency,
;
sooner or later have to be abandoned
and that
the
weak and
it
artificial
connection which has been
first
so ingeniously contrived will snap at the
to
strain
which
shall
be subjected by the forces either of
?
criticism or sentiment
PART
III
SOME CAUSES OF BELIEF
CHAPTER
I
CAUSES OF EXPERIENCE
I
So
far the results at
which we have arrived may be
In the
that
first
not unfairly described as purely negative.
rirst
part of these Notes
I
endeavoured
insufficient.
to
show
Naturalism was practically
chapter
it
In the
of
Part
II.
I
indicated
the view
that
was speculatively incoherent. was
therefore
it
The
that
obvious con-
clusion
drawn,
under
these
circumstances
to
was
in the highest
degree absurd
consistency as
in
employ with an unthinking rigour the canon of if Rationalism, which is Naturalism
embryo,
or
Naturalism,
which
is
Rationalism
developed, placed us in
the secure possession of
to
some unerring standard of truth beliefs must be made to conform.
of one theological scheme,
which
all
our
A
brief criticism
it
by which
has been
sought to avoid the narrownesses of Naturalism
without breaking with Rationalising methods, confirmed the conclusion that any such
procedure
is
1
86
CAUSES OF EXPERIENCE
ineffectual,
predestined to be
inferences
and
that
no mere
of
the
ordinary
pattern,
based
upon
ordinary experience, will enable us to break out of
the Naturalistic prison-house.
But
if
Naturalism by
itself
be practically
its
in-
sufficient, if
no conclusion based on
affirmations
its
will
enable us to escape from the cold grasp of
negations,
and
if,
as
I
think, the contrasted
system
the
of Idealism
difficulty,
has not as yet
got us out of
?
what remedy remains
in
One
such remedy
consists
simply setting up side
by side with
the creed of natural science another and supple-
mentary set of
beliefs,
which may minister to needs
science cannot
and aspirations which
meet,
and
may speak amid silences which science is powerThe natural world and the spiritual less to break.
world, the world which
is
immediately subject to
causation
and the
world
which
is
immediately
subject to God, are, on
real,
this
view, each of
real
them
knoware
and each of them the objects of
us
ledge.
But the laws of the natural world
to
revealed
by the
discoveries
of
science;
while the laws of the spiritual world are revealed
to us
through the authority of
spiritual intuitions,
inspired witnesses, or divinely
guided
lie
institutions.
And
the two regions of knowledge
side
by
side,
dif-
contiguous but not connected, like empires of
ferent
race and
language, which
own no common
other,
jurisdiction nor hold
any intercourse with each
except along a disputed and wavering frontier where
CAUSES OF EXPERIENCE
no superior power exists to
determine their respective
187
settle their quarrels or
limits.
To
thousands of persons
it
this
patchwork scheme
less sharply
itself;
I
of belief, though
defined, has, in
may be in a form substance, commended
it
and
if
and
in so far as
really
it,
meets their needs
have
nothing to say against
of bettering
its
it.
and can hold out small hope
satisfactory as regards
it
It is
much more
;
content than Naturalism
its
is
;
not
much
it
less
philosophical as regards
method and
has the
practical merit of supplying a
rough-and-ready ex-
pedient for avoiding the consequences which follow
from a premature endeavour to force the general
body of
system.
belief into the rigid limits of
one too narrow-
It has,
however, obvious inconveniences.
There
many persons, and they are increasing in number, who find it difficult or impossible to acquiesce
are
in
this
unconsidered division
into
of the
'Whole' of
knowledge
two or more unconnected fragments. But Naturalism may be practically unsatisfactory.
least
at
the
positive teaching
;
of
Naturalism has
secured general assent
and
it
shocks their philo-
sophic instinct for unity to be asked to patch and
plaster this accepted creed with a
number of hetero-
geneous propositions drawn from an entirely different source, and on behalf of which no such
common agreement can be claimed. What such persons ask for, and
rightly,
is
a
philosophy, a scheme of knowledge, which shall give
188
CAUSES OF EXPERIENCE
an adequate creed.
it
rational unity to
But, as the
it
reader knows,
I
have
not to give
;
nor does
even
seem
to
me
that
we have any
right to flatter our-
selves that
we
are on the verge of discovering
some
the
all-reconciling theory
by which each inevitable claim
of our complex nature
may be harmonised under
Unity, then,
for,
if
it
supremacy of Reason.
attained at
all,
is
to be
must be sought
level.
so to speak, at
some lower
speculative
We
must
either
pursue the Rationalising and Naturalistic method
already criticised, and compel the desired unification
of belief by the
which does not
fit
summary rejection of everything into some convenient niche in the
or
if,
scheme of things developed by empirical methods
out of sense-perception
;
either for the reasons
given
others,
in the earlier chapters of these Notes, or for
we
reject this
method, we must turn for assist-
ance towards a new quarter, and apply ourselves to
the problem by the aid of
some more comprehensive,
principle.
or at least
more manageable,
in
To
of
all
this
end
let
us temporarily divest ourselves
preoccupation.
Provisionally
philosophic
restricting ourselves to the scientific point of view,
let
us forbear to consider beliefs from the side of
proof,
and
let
us survey them for a season from the
side of origin only,
and
in their relation to the causes
which gave them
birth.
Thus considered they
are,
;
CAUSES OF EXPERIENCE
of
course,
189
mere products of natural conditions
objects of which
psychological growths comparable to the flora and
fauna of continents or oceans
;
we
may
rare,
say that they are useful or harmful, plentiful or but not,
except parenthetically and with a
certain irrelevance, that they are true or untrue.
How,
then,
would these
another
beliefs
appear to an
investigator
from
planet
who, applying
the ordinary methods of science, and in a spirit of
detached curiosity, should survey them from the
outside, with
no other object than to discover the
place they occupied in the natural history of the earth
and
its
inhabitants
?
He
would
note,
I
suppose, to
begin with, that the vast majority of these beliefs
were the short-lived offspring of sense-perception, instinctive judgments on observed matter-of-fact.
'The sun
room,'
'
is
shining,'
'there
is
somebody
in
the
;
I
feel tired,'
would be examples of
this class
whose members, from the nature of the case, refer immediately only to the passing moment, and die as
soon as they are born. If
now our investigator turned
in the first place,
his attention to the causes of these beliefs of perception,
he would, of course, discover,
that,
when
normal, they were invariably due to the
action of external objects
upon the organism, and
though
more
particularly
;
upon the nervous system, of the
in
percipient
and
the second place, that
all
these beliefs were thus
due
to
a certain kind of
is
neural change, the converse of the proposition
by
no means
true, since,
taking the organic world at
i
9o
it
CAUSES OF EXPERIENCE
was by
this
large,
no
means the case
or,
that neural
changes of
kind invariably, or even usually,
of perception, indeed, in
issued in beliefs
any
psychical result whatever.
For consider how the case must present
our supposed observer.
itself to
He
would see a
series of
organisms possessed of nervous systems ranging
from the most rudimentary type to the most complex.
He
would observe that the action of the
exterior world
upon those systems
irritation
varied, in like
manner, from the simple
tissue
of the
nerve-
to
the
multitudinous
correspondences
and
adjustments involved in some act of vision by
or one of the higher
clude,
man
mammals.
And
he would con-
and
rightly, that
between the upper and the
lower members of the scale there were differences
of degree, but not of kind
;
and that existing gaps
filled
might be conceived as so
insensible gradations.
If,
in that
each type
it
might melt into the one immediately below
by
however, he endeavoured to draw up a scale
of psychical effects
whose degrees should correspond
with this scale of physiological causes, two results
would make themselves apparent.
The
first is,
that
the lower part of the psychical scale would be a blank,
because in the case of the simple organisms nervous
changes carried with them no mental consequents.
The second
physiological
is,
that even
when mental consequents
series like their
but,
do appear, they form no continuous
antecedents
;
on
the
contrary,
CAUSES OF EXPERIENCE
191
those at the top of the scale are found to differ in
something
more
than
degree from those which
appear lower down.
We
do
not, for
example, supfeel,
pose that protozoa can properly be said to
nor
that every animal which feels can properly be said
to
form judgments or to possess immediate
beliefs
of perception.
One
conclusion our observer would,
facts
I
suppose,
neural
draw from
like
these
is,
that while
is
sensibility to
external
influences
a widespread
benefit to organic Nature, the feelings,
and
still
more
the beliefs,
relatively
to which
in certain cases
it
gives rise are
supple-
insignificant
phenomena,
useful
ments
to the purely physiological apparatus, neces-
sary, perhaps, to its highest
if
developments, but
in
still,
operative
at
all,
1
rather
the nature of final
improvements
tial
to the
machinery than of parts essen-
to
its
working.
A
like result
would attend
might
fall
his study of the next
his notice, those,
class of beliefs that
under
namely, which, though they do not relate to things
or events within the field of perception, like those
we
\
have just been considering, are yet not
diate in their character.
less
imme-
Memories of the past are
I
examples of
though
I
this
type
;
should be inclined to add,
to justify
do not propose here
my
opinion,
{
certain instinctive and, so to speak, automatic expectations about the future or that part of the present
which does not come within the reach of direct ex1
See Note on Chapter
V.,
page 304.
1
92
CAUSES OF EXPERIENCE
Like the
beliefs of perception of
perience.
which
be the
we have been
speaking, they would
seem
to
psychical side of neural changes which, at least in
their simpler forms,
need be accompanied by no
Physiological co-ordinato
psychical
manifestation.
tion is sufficient
by
itself
perform services for
the lower animals similar in kind to those which, in
the case of man, are usefully, or even necessarily,
supplemented by their
pectation.
beliefs of
memory and
of ex-
These two
to
classes of belief, relating respectively
the present and
is
the
absent, cover
the whole
ground of what
something more.
in
commonly called experience, and They include, therefore, at least
all
rudimentary form,
particulars which,
on any
;
theory, are required
for
scientific induction
its
and,
according to empiricism in
older forms, they
supply not this only,
but also the whole of the
raw
material, without
any exception, out of which
needful for mankind to
reason
must subsequently fashion whatever stock
it
of additional beliefs
entertain.
is
Our Imaginary Observer, however, quite indifferent to mundane theories as to what ought to
produce conviction, and intent only on discovering
how
convictions are actually produced, would soon
find out that there
were other influences besides
supplement
the
relatively
reasoning required to
simple physiological and psychological causes which
originate the immediate beliefs of perception,
memory,
CAUSES OF EXPERIENCE
and expectation.
193
These immediate
beliefs
belong to
They involve no commerce between mind and mind. They might equally exist, and would equally be necessary, if each man stood
man
as an individual.
face to face with material
tion.
Nature
in friendless isola-
But they neither provide, nor by any merely
can be made to provide, the appa-
logical extension
ratus of beliefs which
we
find actually connected
life
with the higher scientific social and spiritual
the race.
of
These
in
also are, without doubt, the product
of antecedent causes
—causes
most diverse
character.
many They
in
number and
to
presuppose,
begin with, the beliefs of perception,
expectation in
their
memory, and
;
elementary shape
and they
also imply the existence of an organism fitted for
their hospitable reception
ration.
by ages of ancestral prepa-
But these conditions, though necessary, are
clearly not
also to
enough
;
the appropriate environment has
be provided.
And though
I
shall not
attempt
to analyse with the least
approach to completeness
the elements of which that
yet
it
environment
consists,
contains
one group of causes so important
in their collective operation,
and yet
in
popular dis-
course so often misrepresented, that a detailed notice
of
it
seems
desirable.
194
CHAPTER
II
AUTHORITY AND REASON
This group
Authority, a
is
perhaps best described by the term
transition trans-
word which by a sharp
ports us at once into a stormier tract of speculation
than
we have been
traversing in the last few pages,
though, as
that
my
readers
reason, perhaps,
may be disposed among others, a
However
this
to think, for
tract
more
nearly adjacent to theology and the proper subject-
matter of these Notes.
I am afraid, am about to
may
be,
it is,
the fact
that the discussion on which
I
enter must bring us face to face with
at least, of which, so far as
I
one problem,
am aware,
;
no entirely satisfactory solution has yet been reached which certainly
I
cannot pretend to solve
;
which can,
in
therefore, for the present only
be treated
a man-
ner provisional, and therefore unsatisfactory.
Nor
are these perennial and inherent difficulties the only
obstacles
is,
we have
to
contend with.
For the subject
unfortunately, one familiar to discussion, and, like
topics
all
which have been the occasion of passionate
AUTHORITY AND REASON
debate,
it is
195
one where party watchwords have exer-
cised their perturbing
It
and embittering influence.
an exaggeration to assert been
for three cen-
would
be, perhaps,
that the theory of Authority has
turies
the main
battlefield
whereon have met the
old.
opposing forces of new thoughts and
it
But
if so, is
is
only because, at this point at
to
least,
victory
commonly supposed long ago
that the rival
have declared
itself
decisively in favour of the new.
The very statement
is
and opponent of authority
reason
1
seems
to
most persons equivalent
to a declaration
that the latter
must be
in the right,
and the former in
the
wrong
;
while popular discussion and speculation
have driven deep the general opinion that authority
serves no other purpose in the
economy of Nature
that
is
than to supply a refuge for
all
most bigoted
and absurd.
The
current theory by which these views are sup-
ported appears to be something of this kind.
Every-
one has a
It is his
'
'
right
'
to adopt any opinions he pleases.
'
duty,' before exercising this
right, 'critically
to sift the reasons
by which such opinions may be
supported, and so to adjust the degree of his convictions that they shall accurately correspond with the
evidences adduced in their favour.
fore,
Authority, there-
has no place
If
is,
I
belief.
1
it
among the legitimate appears among them, it is
its
causes of
as an inthis
It
perhaps, hardly necessary to note that throughout
chapter
use Reason in
ordinary and popular, not in
its
transcen-
dental, sense.
There
is
no question here of the Logos or Absolute
Reason.
O
2
1
96
AUTHORITY AND REASON
be jealously hunted down and mercilessly
Reason, and reason only, can be safely
truder, to
expelled.
permitted to mould the convictions of mankind.
its
By
boast
inward counsels alone should beings
who
that they are rational submit to
be controlled.
Sentiments
like these are
among
the
commonmerely
places of political and social philosophy.
at scientifically, they
Yet, looked
seem
to
me
to be, not
erroneous, but absurd.
Suppose
for a
moment a comset
munity of which each member should deliberately
prejudices due to education
it
himself to the task of throwing off so far as possible
all
;
where each should
consider
his duty critically to
examine the grounds
whereon
obey
rest
every positive enactment and every
moral precept which he has been accustomed to
;
to dissect all the great loyalties
which make
social life possible,
and
it
all
;
the minor conventions
which help
to
make
easy
and
to
weigh out with
scrupulous precision the exact degree of assent which
in
each particular case the results of this process
justify.
might seem to
nity, if
it
To
say that such a
commuat,
acted upon the opinions thus arrived
would stand but a poor chance
existence
is
in the struggle for
It
it
to say far too
;
little.
could never even
begin to be
and
if
by a miracle
was
created,
it
would without doubt immediately resolve
its
itself into
constituent elements.
For consider by way of
Morality.
If the
illustration the case of
right
it
and the duty of private
must be both the privilege
judgment be
universal,
AUTHORITY AND REASON
and the business of every man
unless the examination
to to subject the
197
maxims
;
of current morality to a critical examination
is
and
be a
little
farce,
every
man
should bring to
it
a mind as
warped
as possible bias of
by habit and education, or the unconscious
foregone conclusions.
Picture, then, the condition of
a society in which the successive generations would
thus in turn devote their energies to an impartial
criticism of the
'
traditional
'
view.
What
qualifica-
tions, natural or acquired, for
such a task
we
are to
attribute to the
members
not.
of this emancipated comlet
munity
highest.
I
know
or
But
us put them at the
Let us suppose that
rather
every
girl
man and
(for
woman,
every boy and
ought
Reason to be ousted from her rights
twenty-one years of age
? ), is
in
persons under
endowed with the apti-
tude and training required to deal with problems
like these.
Arm them
and
set
with the most recent methods
of criticism,
them down
to
the task
of
estimating with open minds the claims which charity,
temperance and honesty, murder,
respectively have of mankind.
theft
and adultery
upon the approval or disapproval
the result of such an experiment
What
would
from
be,
this
it
what wild chaos of opinions would result fiat of the Uncreating Word, I know not.
But
might well happen that even before our
they might find themselves
youthful critics got so far as a re-arrangement of the
Ten Commandments,
entangled in the preliminary question whether judg-
ments conveying moral approbation and disapproba-
i 98
AUTHORITY AND REASON
were of a kind which reasonable beings should be
;
tion
asked to entertain at all
whether
'right'
and 'wrong'
which
were words representing anything more permanent
and important than certain
likes
and
dislikes
happen
to
be rather widely disseminated, and more
or less arbitrarily associated with social and legal
sanctions.
I
conceive
it
to
be highly probable that
the conclusions at which on this point they would
arrive
ethical
would be of a purely negative character.
The
systems competing for acceptance would by
their very
numbers and variety suggest suspicions
and
origin.
as to their character
Here, would our
students explain,
is
a clear presumption to
be found
on the very
face of these moralisings that they
were
contrived, not in the interests of truth,
interests of traditional
but in the
else explain
dogma.
is
How
the
fact,
that while there
no great difference of
is
opinion as to what things are right or wrong, there
no semblance of agreement as to why they are right
or
why
they are wrong.
All authorities concur, for
it is
instance, in holding that
der.
wrong
to
commit murit
But one philosopher
it is
tells
us that
is
because
kind,
inconsistent with the happiness of
to
wrong manus
and that
do anything inconsistent with the
is
happiness of mankind
that
it is
wrong.
Another
tells
contrary to the dictates of conscience, and
that everything
which
is
contrary to the dictates of
conscience
against the
is
wrong.
A
third tells us that
it
is
commandments of God, and that everyis
thing which
against the
commandments
of
God
is
AUTHORITY AND REASON
wrong.
199
A
fourth
tells
me that
it
leads to the gallows,
and
that,
inasmuch as being hanged involves a sencreatures
sible
diminution of personal happiness,
like
who,
man, are by nature incapable of doing
otherwise than seek to increase the
personal pleasures and diminish the personal pains cannot,
situation,
if
sum sum
of their
of their
they really comprehend the
do
anything
which
may
bring
their
existence to so distressing a termination.
Now
whence,
it
would be asked,
this
?
curious
mixture of agreement and disagreement
How
account for the strange variety exhibited in the
premises of these various systems, and the not less
strange uniformity exhibited in their conclusions
?
Why
the
does not as great a divergence manifest
itself
in the results arrived at as
we undoubtedly
find in
all
methods employed
explorers
?
How
same
comes
goal,
it
that
these
reach the
when
?
their
points of departure are so widely dispersed
Plainly
but one plausible method of solving the difficulty
exists.
The conclusions were in every case determined before the argument began, the goal was in
out.
every case settled before the travellers set
There
coerced
is
here no surrender of belief to the inward
guidance of unfettered reason.
to
Rather
is
reason
a foreordained issue by the external
prejudice
operation
of
and education, or by the
social
rougher machinery of
penalty.
ostracism
and
legal
The framers of ethical systems are either philosophers who are unable to free themselves from
2oo
AUTHORITY AND REASON
who
the unfelt bondage of customary opinion, or advocates
find
it
safer to exercise their liberty of
speculation in respect to premises about which no-
body
cares, than
in
respect
conflict
to
conclusions which
might bring them into
with the police.
So might we imagine
cipated
the members of our emancommunity discussing the principles on which
is
morality
task to
founded.
But, in truth,
detail
it
were a vain
results
work out
in further
the
of
an experiment which,
it is,
human
is
nature
being what
can never be seriously attempted.
not,
That
it
it
can
never be seriously attempted
because
it
be
observed,
is
of
so
its
dangerous a character that
the community in
wisdom would
refuse to
em-
bark upon
indeed.
it.
This would be a
frail
protection
its
Not the danger of the adventure, but
is
impossibility,
our security.
To
reject all convic-
tions
which are not the products of free speculative
is,
investigation
fortunately,
an exercise of which
humanity
societies
is
in the strictest sense incapable.
Some
incli-
and some individuals may show more
it
nation to indulge in
dition of society
than others.
in
But
in
no conincli-
and
no individual
will the
nation be
more than very
partially satisfied.
Always
and everywhere our Imaginary Observer, contemplating
from some external coign of vantage the
course of
human
history,
would note the immense,
production of
the inevitable, and on the whole the beneficent, part
which Authority plays
in the
belief.
AUTHORITY AND REASON
II
This truth finds expression, and
at first sight
we
the
'
might feel inclined to say recognition also, in such
familiar
1
commonplaces
as
that
every
lives,'
man
is
product of the society in which he
vain to expect him to rise
and that
it
is
much above
the level
of his age.'
ful
But aphorisms
like these,
however usedo
not,
as aids to a correct historical perspective,
as ordinarily employed,
show any
I
real
apprehension
insist.
of the verity on which
desire
to
They
influ-
belong to a theory which regards these social
ences as clogs and hindrances, hampering the free
movements
truth
of those
who might under
happier
cir-
cumstances have struggled successfully towards the
;
or as perturbing forces which drive
for
it
mankind
from the even orbit marked out
Reason, according to this view,
is
by reason.
a kind of
Ormuzd
doing constant battle against the Ahriman of tradition
and
authority.
Its
gradual triumph over the opposis
ing powers of darkness
what we mean by Progress.
hasten the hour of that
Everything which
triumph
is
shall
a gain
;
and
it
if
by some magic stroke we
in
could extirpate, as
were
a moment, every cause
of belief which was not also a reason,
we
should,
it
appears, be the fortunate authors of a reform in the
moral world only to be paralleled by the abolition of
pain and disease in the physical.
dicated
I
have already
in-
some of the grounds which induce me
to
202
AUTHORITY AND REASON
human
Our
whose
form a very different estimate of the part which
reason plays in
errors
affairs.
ancestors,
we
palliate
on account of
their
environment
with a feeling of satisfaction, due partly to our keen
appreciation of our
own
happier position and greater
breadth of view, were not to be pitied because they
reasoned
little
and believed much
;
nor should
we
it
necessarily
lation
if
it
have any particular cause
for self-gratu-
were true that we reasoned more and,
may
be, believed less.
Not thus has the world been
good among the causes of
all
fashioned.
But, nevertheless, this identification of
all
reason with
belief,
that
is
and authority with
the
that
is
bad,
is
a delusion
so gross and yet so prevalent that a moment's ex-
amination
into
exaggerations and confusions
it
which
lie at
first
the root of
may
not be thrown away.
The
of these confusions
It arises
may be
dismissed
almost in a sentence.
out of the tacit
assumption that reason means right reason.
Such
an assumption,
point at issue.
sion,
it
need hardly be
said,
begs half the
this discus-
Reason, for purposes of
made to mean right reason than authority can be made to mean legitimate authority. True, we might accept the first of these
can no more be
definitions,
fruit
and yet deny that
that
all
right belief
was the
of reason.
But we could hardly deny the conreason thus defined must
verse proposition,
always issue in right
belief.
Nor need we be
con-
cerned to deny a statement at once so obvious and
so barren.
AUTHORITY AND REASON
The
be
203
source of error which has next to be noted
presents points of
true, as
I
much
greater interest.
Though it
am
contending, that the importance of
reason
among
the causes which produce and main-
tain the beliefs, customs,
and
ideals
which form the
groundwork of
life
has been
much
exaggerated, there
or appears to be,
can yet be no doubt that reason
the cause over which
or rather the
is,
we have the most direct control, one which we most readily identify
free
with our
own
and personal
It
action.
We
are
acted on by authority.
moulds our ways of
thought
to
in spite of ourselves,
and usually unknown
the
ourselves.
But when we reason we are
authors of the effect produced.
set the
We
its
have ourselves
proper working
;
machine
in motion.
For
we
is
are ourselves immediately responsible
so that
it
both natural and
desirable that
this
we
be
should concen-
trate our attention
on
particular class of causes,
even though we should thus
magnify their importance
things.
I
led
unduly to
in
the general scheme of
have somewhere seen
its
it
stated that the steam-
engine in
the
primitive form required a boy to
work
valve by which
It
steam was admitted to the
cylinder.
was
his business at the proper period
of each stroke to perform this necessary operation
by pulling a
far
string
;
and though the same object
have
has long since been attained by mechanical methods
simpler and more trustworthy, yet
until the
I
little
doubt that
advent of that revolutionary
2o 4
AUTHORITY AND REASON
who
so tied the string to one of the
youth
parts of the engine that his personal supervision
moving was
magni-
no longer necessary, the boy
fied his functions,
in office greatly
and regarded himself with pardon-
able pride as the most important, because the only
rational, link in the chain of causes
and
effects
by
which the energy developed
in
the
furnace was
ultimately converted into the motion of the flywheel.
So do we stand
as reasoning beings in the presence
of the complex processes, physiological and psychical,
out of which are manufactured the convictions necessary to the conduct of
life.
To
it
the results attained
its
by
their co-operation reason
;
makes
slender contriso effectively,
bution
it is
but in order that
may do
beneficently decreed that, pending the evolution
better device, reason should appear to the
of
some
reasoner the most admirable and important contri-
vance
in the
whole mechanism.
in
The manner
and
social,
which attention and
interest are
thus unduly directed towards the operations, vital
which are under our direct
control, rather
than those which
we
are unable to modify, or can
only modify by a very indirect and circuitous procedure,
may be
illustrated
by countless examples.
Take one from
physiology.
Of
all
the complex
causes which co-operate for the healthy nourishment
of the body, no doubt the conscious choice of the
most wholesome rather than the
forms of ordinary food
important.
is
is
less
wholesome
immediate
far
from being the most
our
Yet,
as
it
within
AUTHORITY AND REASON
competence,
generally
205
we attend to it, moralise about it, and make much of it. But no man can by taking
they go
thought directly regulate his digestive secretions.
We never, therefore, think of them at all until
wrong, and then, unfortunately, to very
little
purpose.
So
it is
with the body
politic.
A
certain proportion
(probably a small one) of the changes and adaptations
required by altered surroundings can only be effected
through the solvent action of criticism and discussion.
How
such discussion shall be conducted, what are
side,
the arguments on either
how a
decision shall
be arrived
at,
matters which
effort
and how it shall be carried out, are we seem able to regulate by conscious
to ends.
and the deliberate adaptation of means
We
therefore unduly magnify the part they play in
the furtherance of our interests.
We
perceive that
they supply business to the practical politician, raw
material to the political theorist
;
and we forget amid
cois
the buzzing of debate the multitude of incomparably
more important
processes,
life
by whose undesigned
operation alone the
and growth of the State
rendered possible.
in
There
who,
like
is,
however, a third source of
illusion,
which well deserves the attentive study of those
our Imaginary Observer, are interested in
the purely external and scientific investigation of the
causes which produce
belief.
I
'
have already
spirit of
in this
'
chapter
made
reference to the
the age as
2o6
AUTHORITY AND REASON
in
one form
itself
;
which authority most potently manifests
it
and undoubtedly
is so.
1
Dogmatic educa-
tion in early years
may do much.
The immediate
may
pressure of domestic, social,
scientific, ecclesiastical
surroundings in the direction of specific beliefs
do even more.
But the power of authority
effective than
'
is
never
more
subtle
and
'
when
'
it
'
produces a
favourable
psychological
atmosphere
or
climate
belief,
to the life of certain
modes of
life
unfavourable,
'
and even fatal,
to the
of others.
Such
climates
'
may be widely diffused, or the reverse. Their range may cover a generation, an epoch, a whole civilisation, or it may be narrowed down to a sect, a family, even an individual. And as they may vary infinitely
in respect to the
extent of their influence, so also
they
may
vary
in respect to its intensity
and
quality.
But whatever be
their limits
and whatever
their
life,
character, their importance to the conduct of
social
and
individual, cannot easily
be overstated.
Consider, for instance, their effect on great classes
of belief with which reasoning, were
it
only on acIf
count of their mass,
all
is
quite incompetent to deal.
all
credible propositions,
at
propositions which someable to believe, were
body
some time had been
by a
only to
be rejected after their claims had been
strictly logical
impartially tested
investigation,
the
intellectual
its
machine would be overburdened,
and
1
movements hopelessly choked
by mere
I
may
in these
again remind the reader that the word dogmatic as used Notes has no special theological reference.
AUTHORITY AND REASON
excess of material.
turn out would, as
I
207
it
Even such
products as
could
conjecture (for
the experiment
collection,
has never been
tried),
prove but a motley
so diverse in design, so incongruous and ill-assorted,
that they could scarcely contribute the fitting furniture of a well-ordered mind.
in
What
is
actually happens
the
vast
majority of cases
something very
different.
To
beodn with, external circumstances,
place, limit the
is
mere conditions of time and
which, therefore,
number
of opinions about which anything
it is
known, and on
(so to speak) materially possibJe
that reason can be called
upon
to
pronounce a judgless
ment.
But there are internal limitations not
universal and not less necessary.
Few
for
indeed are
his
the beliefs, even
among
those which
come under
a
observation, which any individual
moment
thinks himself called upon seriously to consider with
a view to their possible adoption.
The
residue he
summarily disposes
rather treats as
if
of,
rejects without a hearing, or
they had not even that prima facie
claim to be adjudicated on which formal rejection
seems
to imply.
Now, can this process be described as a rational one ? That it is not the immediate result of reasoning
for
is,
I
think, evident enough.
All would admit,
is
'
example, that
when
the
'
mind
closed against
the reception of any truth by
bigotry
or
'
inveterate
prejudice,' the effectual cause of the victory of error
is
not so
much bad reasoning
as something which,
all.
in its essential nature, is
not reasoning at
But
2o8
AUTHORITY AND REASON
is
there
as
'
really
no ground
for
drawing a distinction
regards their
mode
'
of operation
between the
like
psychological climates
which we happen to
and those of which we
happen to disapprove.
all,
How-
ever various their character,
their results
very much
in the
I take it, work out same kind of way.
For good or
for evil, in ancient times
and
in
modern,
ever by
among savage
folk
and among
civilised,
it is
an identic process that they have
sifted
and selected
reason has
;
the candidates for credence, on which
been afterwards called upon
that
little
to pass
judgment
and
process
is
one with which ratiocination has
or nothing directly to do.
' '
But though these psychological climates
do not
in
work through reasoning, may they not themselves,
many cases, be the products of reasoning ? May
not, therefore,
it
they
be causes of belief which belong, though
be only at the second remove, to the domain of
?
reason rather than to that of authority
To
the
first
of these questions the answer must doubtless be in the
affirmative.
Reasoning has unquestionably a
climates
great deal to do with the production of psychological
climates.
As
'
'
are
produce
beliefs,
'
so are
beliefs
among the causes which among the causes
therefore,
be,
which produce
climates,'
and all reasoning,
which culminates
in belief
may
and indeed must
which
?
be, at least indirectly
concerned
in the effects
belief develops.
But are these
I
results
rational
;
Do
they follow,
mean, on reason qua reason
or
are they, like a schoolboy's tears over a proposition
AUTHORITY AND REASON
of Euclid, consequences of reasoning,
clusions from
it ?
209
but not con-
In order to answer this question
it
may be worth
while to consider
I
it
in the light of
in
an example which
have already used
another connection and under
a different aspect.
It will
I
be recollected that
in a
preceding chapter
considered Rationalism, not as
a psychological climate, a well-characterised
mood
of
in
mind, but as an explicit principle of judgment,
which the rationalising temper
may
for
purposes of
Rationalism
argument
find definite expression.
To
in the first of these senses
—
to Rationalism, in other
words, considered as a form of Authority
revert
;
—
I
now
well
taking
it
as an instance specially suited to
its
our purpose, not only because
understood, but because
of intellectual
it is
meaning
is
found at our own level
development, and
we can
therefore
study
quite
'
its
origin
and character with a kind of insight
impossible
'
when we
are
dealing with
the
climates
which govern
in so singular a fashion the
beliefs of primitive races.
These,
too,
may be, and
I
suppose
ing.
are, to
some
'
extent, the products of reasonto us as arbitrary
But the reasoning appears
the
resulting
as
climates
'
are
repugnant
;
and
though we can note and
classify the facts,
we can
hardly comprehend them with sympathetic understanding.
With Rationalism
coveries
of science,
it
is
different.
How
the dis-
the growth of criticism,
and
the diffusion of learning should have fostered the
;
210
AUTHORITY AND REASON
temper seems
intelligible to
all,
rationalising
all,
because
to
in
their different degrees,
have been subject
is
these very influences.
Not everyone
a rationalist
prepared to
but everyone, educated or uneducated,
reject without further
is
examination certain kinds of
in,
statement which, before the rationalising era set
would have been accepted without
wisest
difficulty
by the
among mankind.
this
Now
modern mood, whether
(i.e.
in its qualified
is
or unqualified
naturalistic) form,
plainly
no
the
mere product of non-rational
enumeration
ous causes
I
conditions,
its
as
have just given of
sufficient to prove.
most conspicuNatural science
built
is
and
historical criticism
have not been
up with-
out a vast expenditure of reasoning, and (though
for present
purposes
this
is
immaterial) very good
to say
reasoning, too.
But are we on that account
Surely not.
if
that the results of the rationalising
temper are the
rationalist
re-
work
of reason
;
?
The
jects miracles
and
you force him
to a discussion,
he may no doubt produce from the ample stores of
past controversy plenty of argument in support of
his
belief.
is
But do not therefore assume
that his
belief
the result of his argument.
The odds
are
strongly in favour of argument and belief having
both grown up under the fostering influence of his
1
psychological climate.'
For observe
rejects
that precisely
also
in
the
way
in
which he
miracles he
rejects
witchcraft.
Here there has been no con-
troversy worth mentioning.
The
general belief
in
AUTHORITY AND REASON
witchcraft has died a natural death,
211
and
it
has not
been worth anybody's while to devise arguments
against
it.
Perhaps there are none.
But, whether
there be or not, no logical axe was required to cuf
down
a plant which had not the least chance of
flourishing in a mental
atmosphere so rigorous and
;
uncongenial as that of rationalism
and accordingly
no
logical
axe has been provided.
The
belief in
mesmerism, however, supplies
Like these,
in
some ways a more
in rationalism
it
instructive case than the belief
it
either in miracles or witchcraft.
found
a hostile influence.
But, unlike these,
could
call in
almost at will the assistance of what
would now be regarded as ocular demonstration.
For two generations, however,
ficient.
this
was found
insuf-
For two generations the
rationalistic bias
proved
sufficiently strong to pervert the
judgment
of
the most distinguished observers, and to incapacitate
them from accepting what under more favourable
circumstances
they would
have
called
the 'plain
evidence of their senses.'
So
that
we
are here pre-
sented with the curious spectacle of an intellectual
mood
or temper,
whose
origin
was largely due
to
it
the growth of the experimental sciences,
making
impossible for those affected to draw the simplest
inference,
even from the most conclusive experian interesting case of the
it
ments.
This
is
conflict
between
authority and reason, because
truth for which
I
illustrates the general
have been contending, with an
;
2i2
AUTHORITY AND REASON
if
emphasis that would be impossible
we took
as our
example some worn-out vesture of thought, threadbare from use, and strange to eyes accustomed to
newer
while
fashions.
Rationalism, in
;
its
turn,
may be
predestined to suffer a like decay
it
but in the meanpart
forcibly
exemplifies
the
played by
authority in the formation of beliefs.
If rationalism
be regarded as a non-rational
effect of
reason and a
will
;
non-rational cause of belief, the
readily be
same admission
made about
all
other intellectual climates
is
and that rationalism should be so regarded
I
now,
trust, plain to
the reader.
The
only results which
title
reason can claim as hers by an exclusive
the nature of logical conclusions
;
are of
is
and rationalism
not a logical conclusion, but an intellectual temper.
The
only instruments which reason, as such, can
;
employ are arguments
and rationalism
belief,
'
is
not an
argument, but an impulse towards
or disbelief.
So
that,
though rationalism,
is
like other
psychological
climates,'
doubtless due,
among
other causes, to
reason,
it is
not on that account a rational product
in its turn
it
and though
produces
beliefs,
it is
not
on that account a rational cause.
IV
The most
important source of error on this sub;
ject remains, however, to be dealt with
and
it
arises
directly out of that jurisdiction
belief
which
in matters of
we
can hardly do otherwise than recognise as
AUTHORITY AND REASON
213
belonging to Reason by a natural and indefeasible
title.
No
one finds
(if
my
observations
in
this
matter are correct) any
serious difficulty in attributif
ing the origin of other people's beliefs, especially
he
disagree with them, to causes which are not reasons.
That
cases
interior assent should
be produced
in countless
by custom, education, public
opinion, the con-
tagious convictions of countrymen, family, party, or
Church, seems natural, and even obvious.
That but
a small number, at least of the most important and
fundamental
beliefs, are
held by persons
who
in
could
give reasons for them, and that of this small
number
conse-
only an inconsiderable fraction are held
quence of the reasons by which they are nominally
supported,
may
perhaps be admitted with no very
great difficulty.
this
But
it
is
harder to recognise that
law
is
not merely, on the whole, beneficial, but
it
that without
the business of the world could not
;
possibly be carried on
nor do
we
allow, without
reluctance and a sense of shortcoming, that in our
own persons we supply
of the world.
illustrations of its operation
quite as striking as any presented to us by the rest
Now
nor
of
this reluctance is not the result of vanity,
any fancied
to the
rest
immunity
of the
from
It
weaknesses
is,
common
a direct
of mankind.
rather,
consequence
view we find our-
selves compelled to take of the essential character
of
at
reason
and of
our relations
to
it.
Looked
complex
from the outside, as one among the
2i 4
AUTHORITY AND REASON
which
produce"
belief,
conditions
relatively
reason
;
appears
not only
insignificant
and
ineffectual
if
appears
to
so,
but umst be
so,
human
society
inside,
is
it
be made possible.
Looked
title
at
from the
claims by an inalienable
to
be supreme.
;
Meaits
sured by
rights
its
results
it
may be
little
is
measured by
it
it is
everything.
There
not
no problem
it
may
not investigate, no belief which
may
It
not
assail,
no principle which
it
may
act,
test.
cannot, even
of universal
by
its
own
voluntary
deprive
itself
jurisdiction, as,
according to a once fashionable theory,
primitive man, on entering the social state, contracted
himself out of his natural rights and liberties.
the contrary, though
its
;
On
claims
may be
sin,
is
;
ignored, they
cannot be repudiated
and even those who shrink
would probably
an act forbidden
from the criticism of dogma as a
admit that they do so because
it
by those they are bound
say,
to
obey
do
so,
that
is
to
nominally at
if
it
least,
for a reason which, at
fit,
any
moment,
reverse.
should think
reason
itself
may
Why, under
these circumstances,
we
are
moved
to regard ourselves as free intelligences,
forming our
opinions solely in obedience to reason
;
why we come
be
to regard reason itself, not only as the sole legitimate
source of belief
—which,
perhaps,
it
may
—but the
is
sole source of legitimate beliefs
not,
—which
It is
it
assuredly
must now,
I
hope, be tolerably obvious, and needs
not to be further emphasised.
for
more
instructive
our present purpose to consider for a
moment
AUTHORITY AND REASON
certain consequences of this
equities of
215
antinomy between the Reason and the expediencies of Authority
into
which
rise
prominence whenever, under the
society, the forces of the latter
changing conditions of
are
being
diverted
into
new and unaccustomed
full
channels.
It
is
true,
no doubt, that the
extent and
difficulty of the
problems involved have not com-
monly been
realised
by the advocates
either
of
authority or reason, though each has usually
had a
sufficient sense of the strength of the other's position
to induce
him
to
borrow from
it,
even
at the cost of
some
little
inconsistency.
The
supporter of autho-
rity, for
instance,
may
point out
some of the more
in its influence
obvious evils by which any decrease
is
usually accompanied
:
the comminution of sects,
the divisions of opinion, the
co-operation,
weakened powers
strife,
of
the increase of
I
the
waste of
power.
Yet, so far as
am
aware, no nation, party,
or church has ever courted controversial disaster by
admitting that,
if its
claims were impartially tried at
it.
the bar of Reason, the verdict would go against
In the
same way, those who have most clamorously
if
upheld the prerogatives of individual reason have
always been forced to recognise by their practice,
not by
their theory, that the right of every
for himself
is
man
to
judge on every question
of every
to
like the right
man who
its
possesses a balance at his bankers
in
it
require
right
immediate payment
;
sovereigns.
The
may be undoubted
but
can only be
«i6
AUTHORITY AND REASON
on condition that too many persons
it
safely enjoyed
do not take
it
into their heads to exercise
together.
Perhaps, however, the most striking evidence, both
of the powers of authority and the rights of reason,
may be found
beliefs
in the fact already
alluded
to,
that
first,
which are
challenged,
really the offspring of the
when
invariably
claim
to
trace
their
descent from the second, although this improvised
pedigree
of a
may be
as imaginary as
if it
were the work
this
college of heralds.
its
To
be sure, when
it is
contrivance has served
silently aside, while
purpose
it
usually laid
to
the belief
was intended
until, in
support remains quietly in possession,
course of time,
illusory, title
the
less
some
other,
and perhaps not
has to be devised to meet the pleas of
a new claimant.
If the
reader desires an illustration of this prois
cedure, here
one taken at random from English
Among the results of the movement which culminated in the Great Rebellion was of necessity a marked diminution in the universality and efficacy of that mixture of feelings and beliefs
political history.
which constitute loyalty to national government.
Now
loyalty, in
some shape
or other,
is
necessary
It is
for the stability of
any form of
polity.
one
of the most
valuable
products of authority, and,
whether
or
not,
in
is
any
particular case conformable to reason
Its
essentially unreasoning.
little
theoretical
basis therefore excites but
interest,
and
it
is
of
very subordinate importance so long as
controls
AUTHORITY AND REASON
the hearts of
217
men
with undisputed sway.
is
But as
begin to
soon as
its
supremacy
challenged,
men
it
cast about anxiously for reasons
why
should con-
tinue to be obeyed.
Thus, to some of those
troubles which preceded
who
lived through the
and accompanied the Great
that
it
Rebellion,
it
became suddenly apparent
was
above
all
things necessary to bolster up by argu-
ment the creed which authority had been found
temporarily insufficient to sustain
;
and of the argufamous
ments thus called into existence two, both of extraordinary absurdity, have
become
historically
— that
contained in Hobbes' 'Leviathan,' and that
taught for a period with
clergy under the
much vigour by the Anglican name of Divine right. These in any case they theories may have done their work had their day. It was discovered that, as is the way
;
of abstract
difficulty,
arguments dragged
in to
meet a concrete
they led logically to a great
less
many
in
conclu-
sions
much
convenient than the one
originally
whose
defence they had been
crisis
invoked.
The
age
which called them forth passed gradually away.
to the taste of a different
'
They were repugnant
'
;
Leviathan
'
and
'
passive obedience
were handed
over to the judgment of the historian.
This
is
an example of
it
how an
ancient principle,
broadly based though
of
be on the needs and feelings
again to
human
nature,
may be thought now and
it
require external support to enable
special stress of circumstances.
to
meet some
stress
But often the
—
218
is
AUTHORITY AND REASON
new
found to be brief; a few internal alterations meet
the necessities of the case
;
all
to a
generation
the
added buttresses seem useless and unsightly.
are soon
They
time,
selves.
demolished,
to
make way
in
due
no doubt,
for others as
temporary as them-
Nothing so quickly waxes old as apoloit
getics, unless, perhaps,
be
criticism.
A
nition.
precisely analogous process
commonly goes on
in the case of
new
principles struggling into recog-
As
those of older growth are driven by the
to
call
instincts
of self-preservation
reasoning to
their assistance, so these claim the aid of the
ally for purposes of attack and aggression
;
same
and the
incongruity between the real causes by which these
new
beliefs are sustained,
and the
official
reasons by
which they are from time to time
justified, is often
not less glaring in the one case than in the other.
Witness the ostentatious
'
futility
of the theories the aid of which
rights of man,'
and so
forth
— by
the
modern
its
democratic
movement
was
nursed
through
infant maladies.
Now
these things are true, not alone in politics,
field
but in every
of
human
activity
where authority
and reason co-operate to serve the needs of mankind
ai large.
And
thus
may we
account for the singular
fact that in
many
cases conclusions are
more
per-
manent than
premises,
and
that
the
successive
growths of apologetic and
not more seriously affect
beliefs
critical literature
do often
sue-
the enduring outline of the
by which they are occasioned than the
AUTHORITY AND REASON
cessive forests of beech and
fir
219
determine the shape
of the everlasting hills from which they spring.
Here, perhaps,
of
I
might
fitly
conclude this portion
my
task,
were
it
not that one particular
call in
itself,
mode
in
which Authority endeavours to
its
reasoning to
assistance
is
so important in
and has led and
its
to
so
much
confusion
both
of
thought
of
language, that a few paragraphs devoted to
sideration
con-
may
help the reader to a clearer underAuthority, as
I
standing of the general subject.
have been using the term,
causes, moral, social
its
is
in all cases contrasted
with Reason, and stands for that group of non-rational
and educational, which produces
results
by psychic processes other than reasoning.
is
But there
phrase,
a simple operation,
-a
mere turn
of
by which many of these non-rational causes
be converted into reasons without
thereby to change their function
;
can, so to speak,
seeming
at first sight
as channels of Authority
and so convenient
is
this
method of bringing these two sources of conviction
on to the same plane, so perfectly does
to
it
minister
our instinctive desire to produce a reason for
belief,
every challenged
that
it
is
constantly reits
sorted to (without apparently any clear idea of
real import),
both by those
as
upholders
and those
who who
regard themselves
regard
themselves
as opponents of Authority in
matters of opinion.
220
AUTHORITY AND REASON
say that
I
To
believe a statement because
or
I
have
it
been taught
before
believes
it,
because
my
father believed
in
me, or because everybody
it,
the village
is is
to
announce what everyday experience
informs us
not,
a quite adequate cause of belief
se,
—
it
is
however, per
to give
a reason for belief at
at
all.
But such statements can be turned
explicitly recognising that
once into
reasons by no process more elaborate than that of
my
teachers,
my
family,
in the
or
my
neighbours, are truthful persons,
happy
possession of adequate means of information
positions
—pro-
which
in
their
turn,
of
course,
require
argumentative support.
Such a procedure may, I need hardly say, be quite legitimate and reasons of this kind are probably the principal ground on which
;
in
mature
life
we
accept the great mass of our sub-
ordinate
scientific
and
historical
convictions.
falls in
I
believe, for instance, that the
moon
towards
the earth with the exact velocity required by the force of gravitation, for no other reason than that
I
believe
in
the competence and trustworthiness
of the persons
lations.
who have made
this
the necessary calcu-
In
case
the
reason for
it
my
its
belief
;
and the immediate cause of
cause, indeed,
first
is
are identical
the
a cause only in virtue of
in the
being
a reason.
But
former case
this is not so.
Mere
sons
early training, paternal authority,
or public
opinion, were causes of belief before they were rea-
they continued to act as non-rational causes and it is not improbable after they became reasons
;
;
AUTHORITY AND REASON
that to the very
221
end they contributed
less to
the
resultant conviction in their capacity as reasons than
they did in their capacity as non-rational causes.
Now
reasons
the temptation thus to convert causes into
seems under certain circumstances
irresistible,
to
be
almost
even when
is
it
is
illegitimate.
\
Authority, as such,
from the nature of the case
It is
dumb
be,
in the
presence of argument.
only by
It
reasoning that reasoning can be answered.
can
that
and has often been, thrust
silently aside
by
instinctive feeling of repulsion
which we
it.
call
preit
it
judice
when we happen
to disagree with
its
But
so
belief
can only be replied to by
own
kind.
And
comes about that whenever any system of
seriously questioned, a
is
method of defence which
is
is
almost certain to find favour
to select
one of the
the system
I
causes by which the belief has been produced, and
forthwith to erect
it
into a reason
why
should continue
to
be accepted.
is
Authority, as
have been using the term,
thus converted into
It
'an authority,' or into 'authorities.'
the opposite or correlative
ceases to be
It
of reason.
reason.
It
can
no
longer be contrasted with
becomes a
it
species of reason, and as a species of reason
must
be judged.
So judged,
In
it
appears to
me
that
two things
said of
it.
pertinent to the present discussion
may be
the
first
place,
it
is
evidently an argument of
immense
utility
and of very wide application.
it
As
I
have just noted,
is
the proximate reason for an
?22
AUTHORITY AND REASON
beliefs as to matters of
enormous proportion of our
fact,
past and present, and for that very large
body
of scientific knowledge which even experts in science
can have no opportunity of personally verifying.
But, in the second place,
*
it
seems not
'
'
less clear that
the argument from an authority or
authorities
'
is
almost always useless as a foundation for a system
of belief.
The
deep-lying principles which
be,
alone
deserve this
name may
and frequently
to
are, the
product of authority.
But the attempt
ground
them
dialectically
upon an authority can scarcely be
attempted, except at the risk of logical disaster.
Take
beliefs
as an
example the general system of our
about the material universe.
The
'
greater
number of these are, as we have seen, quite legitimately based upon the argument from authorities
'
;
not so those which
lie
at the root of the system.
These
they
rities
'
also
are
largely
due
to
Authority.
But
authois
cannot be
;
rationally
derived
to
from
'
though the attempt so
to
derive them
'universal
almost certain
be made.
The
ex-
perience,' or the 'general consent of mankind,' will
be adduced as an authoritative sanction of certain
fundamental presuppositions of
physical
science
;
and of
these, at least,
it
will
be
said, securus
ptdicat
is
orbis terrarum.
But a very
have pointed
little
consideration
is
sufficient to show that this procedure
illegitimate,
and
that,
as
I
out,
we can
neither
know that the verdict of mankind has been given, nor, if it has, that anything can properly be inferred
AUTHORITY AND REASON
from
it,
223
unless
we
first
assume the
truth
of the
very principles which that verdict was invoked to
establish. 1
The
state of things
is
not materially different
in the case of ethics
and theology.
'
There
also the
'
argument from
legitimate
'
an authority
or
'
authorities
;
has a
also
and most important place
there
there
is
a constant inclination to extend the use of
the argument so as to cover the fundamental portions
of the system
;
and there also
can hardly
this
in
endeavour,
when
made, seems predestined to end
reasoning.
I
a piece of circular
this
illustrate
;
statement
without mentioning
will
dogma
I
though, as the reader
readily
to
understand,
have not the
little
slightest
to
desire
do anything so
relevant
the
purposes of this
either for
Introduction
it.
in
order to argue
or against
in
As
to the reality of an
this
infallible guide,
whatever shape
has been
I
accepted by various sections of Christians,
not a
have
quite
word
to say.
As
part of a creed
inquiry.
it
I
it
is
outside the scope of
it
my
have
to
do with
only
if,
and
in so far as,
is
represented, not as
part of the thing to be believed, but as one of the
fundamental
position
I
reasons
it
for believing
it
;
and
in that
think
inadmissible.
Merely as an
a
illustration, then, let
us consider for
Infallibility,
moment
the particular case of Papal
an example which
1
may be regarded
with the greater
Cf. for
a development of this statement, Philosophic Doubt, chap.
—
AUTHORITY AND REASON
I
; ;
224
impartiality as
am
I
not,
I
suppose, likely to have
among
is
the readers of these Notes
If
many by whom
it
accepted.
rightly understand the teaching of
the
Roman
Catholic theologians upon this subject,
least,
the following propositions, at
must be accepted
before the doctrine of Infallibility can be regarded as
satisfactorily
proved or adequately held
art Peter,
:
—
(i)
That
the words
and, again,
'
Thou
and upon
this rock,' &c.,
Feed my sheep,' were uttered by Christ
fail.
and
that,
being so uttered, were of Divine authorship,
(2)
and cannot
words
is
That the meaning of these
Peter was endowed with a
;
(a) that St.
primacy of jurisdiction over the other Apostles
that
{b)
he was
to
have a perpetual
were
line of successors,
;
similarly
endowed with a primacy of jurisdiction
to be Bishops of
(c)
that these successors
(d) that the
Rome
it
primacy of jurisdiction carries with
'
the certainty of Divine
this
'
assistance
' ;
(e)
that though
assistance
'
does not ensure either the morality,
or the wisdom, or the general accuracy of the Pontiff
to
whom
it
is
given,
it
does ensure his absolute
inerrancy whenever he shall, ex cathedra, define a
doctrine of faith or morals
;
{/) that no pronounce-
ment can be regarded as 6x cathedra unless it relates to some matter already thoroughly sifted and considered by competent divines.
Now
six
it is
no part of
can
my
in
business to ask
the
how
the
sub-heads contained
second
of
these
of
in
propositions
by
any
legitimate
process
exegesis be extracted from the texts mentioned
AUTHORITY AND REASON
the
first
;
225
full,
nor how,
if
they be accepted to the
they can obviate the necessity for the complicated
exercise of private
judgment required
to
determine
whether any particular decision has or has not been
made under
to
the conditions necessary to constitute
it
a pronouncement ex cathedra. be discussed between
These are questions
Catholic and nonI
Roman
point
Roman
Catholic controversialists, with which
have
first
nothing here to do.
proposition alone
is
My
is,
that the
so absolutely subversive of any
purely naturalistic view of the universe, involves so
many fundamental elements
supernatural
character
first
of Christianity
(e.g.
the
of Christ
and
the
trustall
worthiness of the
and fourth Gospels, with
that
if
it
that this carries with
it),
does not require
authority
for
its
the argument from an infallible
support, necessity
it
seems hard
stage
of
to
understand where the
in at
for that
argument can come
apologetic
any
fundamental
demonstration.
And
that
that this proposition does not require infallible
its
authority for
it
support seems plain from the fact
does
itself
supply the main ground on which
is
the existence of infallible authority
believed.
This
is
not,
and
is
not intended to be, an objection
;
to the doctrine of Papal Infallibility
it is
not,
and
is
not intended to be, a criticism by means of example
directed against other doctrines involving the exist-
ence of an unerring guide.
But
if
the reader will
I
attentively consider the matter he will,
think, see
that whatever
be the truth or the value of such
Q
226
AUTHORITY AND REASON
never be used to supply any
doctrines, they can
fundamental support to the systems of which they
form a part without being open to a reply
like that
Infalli-
which
bility.
I
have supposed
Indeed,
in the case of
reflect
Papal
when we
upon the character
been
built
of the religious books and of the religious organisations through which Christianity has
up
;
when we
consider the variety in date, in occasion,
in authorship, in context, in spiritual
development,
which mark the
first
;
the stormy history and the in-
evitable division which
further, reflect
mark the second when we,
;
on the astonishing number of the procritical,
blems, linguistic,
metaphysical, and historical
which must be
settled, at least in
some preliminary
fashion, before either the
books or the organisations
can be supposed entitled by right of rational proof to
the position of infallible guides,
we can
hardly supthe
pose that
we were
intended to find
in these
logical foundations of our
system of religious
beliefs,
however important be the part (and can it be exaggerated ?) which they were destined to play in producing, fostering, and directing
it.
VI
Enough has now,
production of
belief.
perhaps, been said to indicate
the relative positions of Reason and Authority in the
To Reason
is
largely due the
growth of new and the
sifting of old
knowledge
;
the
AUTHORITY AND REASON
ordering, and in part the discovery, of that vast
227
body
of systematised conclusions which constitute so large
a portion of
scientific, philosophical, ethical, political,
and theological learning.
measure beholden, though
To Reason we are in some
not, perhaps, so
we
suppose, for hourly aid in managing so
much much
to
as
of
the trifling portion of our personal affairs entrusted
to our care
by Nature as we do not happen
to
have
already surrendered
the control
of habit.
By
Reason
also
is
directed, or misdirected, the public
policy of communities within the narrow limits of deviation permitted
by accepted custom and
tradition.
it
Of
its
immense
indirect consequences, of the part
has played in the evolution of
disintegration of ancient creeds,
human
by the
life,
affairs
by the
alteration of
the external conditions of
human
by the proas
I
duction of
new moods
of thought,
or,
have
in this
termed them, psychological climates, we can
connection say nothing.
effects of
For these are no
no
logical aspect
it
rational
reason
;
the causal nexus by which they
;
are
bound
to reason has
and
if
it
reason produces them, as in part
is
certainly does,
in
in
a manner indistinguishable from that
which
similar consequences are blindly
distribution
fertility
produced by the
of continent
and ocean, the varying
of different regions, and the other material
surroundings by which the destinies of the race are
modified.
When we
turn,
however, from the conscious
work of Reason
to that
which
is
unconsciously per-
228
AUTHORITY AND REASON
for us
formed
by Authority, a very
different specfirst,
tacle arrests
our attention.
The
effects of the
prominent as they are through the dignity of their
origin,
are
trifling
compared with the all-pervadthe
second.
ing influences which flow from
At
as
every
moment of our members of a family, of
lives,
as
individuals,
a party, of a nation, of a
silent,
Church, of a universal brotherhood, the
tinuous, unnoticed influence of Authority
feelings,
con-
moulds our
our aspirations, and, what
we
are
more imfrom
mediately concerned with, our
beliefs.
its
It is
Authority that
premises.
Reason
itself
draws
most important
It is in
its
unloosing or directing the forces of
Authority that
most important conclusions
find
their principal function.
And even
in those cases
where we may most
truly say that our beliefs are
the rational product of strictly intellectual processes,
we
have, in
all
probability, only got to trace
its
back the
thread of our inferences to
perceive that
it
beginnings in order to
itself in
finally loses
it
some general
is
principle which, describe
to
as
we may,
in fact
due
no more defensible origin than the influence of
Authority.
Nor
i
is
the comparative pettiness of the role thus
played by reasoning in
egret.
human
affairs
a matter for
Not merely because we
in organic
are ignorant of the
data required for the solution, even of very simple
problems
and
social
life,
are
we
called
on
to acquiesce in an arrangement which, to be sure,
AUTHORITY AND REASON
;
229
we have no power to disturb nor yet because these we possess them, are too complex to be dealt with by any rational calculus we possess or
data, did
are ever likely to acquire
to these difficulties,
;
but because, in addition
is
reasoning
;
a force most apt to
dis-
divide and disintegrate
integration
and though division and
may
often be the necessary preliminaries
still
of social development,
forces
more necessary are the
without which there
which bind and
stiffen,
would be no society
It is true,
to develop.
no doubt, that we can, without any
great expenditure of research, accumulate instances in
which Authority has perpetuated error and retarded
progress;
least of
for,
unluckily,
none of the
influences,
Reason
by which the history of the race has been moulded have been productive of unmixed good.
all,
The
springs
at
which we quench our
Yet,
if
thirst
are
always turbid.
we
are to judge with equity
between these
that
it
rival claimants,
we must
not forget
to which, in
is
Authority rather than Reason
the
main,
we
;
owe,
that
it
not religion only, but ethics
is
and
politics
Authority which supplies
in
us with
science
;
essential
elements
the
premises
of
that
it
is
Authority rather than Reason
social life
;
which lays deep the foundations of
is
that
it
Authority rather than Reason which cements
its
superstructure.
And
is
though
it
may seem
to savour
if
of paradox,
it
yet no exaggeration to say, that
we would
find the quality in
which we most notably
230
AUTHORITY AND REASON
we
should look for
it,
excel the brute creation,
not
so
much
in our faculty of convincing and being
convinced
by the
exercise
of
reasoning,
as
in
our capacity for influencing and being influenced
through the action of Authority.
PART
IV
SUGGESTIONS TOWARDS A PROVISIONAL PHILOSOPHY
CHAPTER
I
THE GROUNDWORK
I
We have now considered
classes of them,
beliefs, or certain
important
con-
under three aspects.
We have
;
sidered
them from the point of view of
;
their practical
necessity
from that of their philosophic proof
origin.
and
from that of their scientific
to
Inquiries relating
distinct in their
the
same subject-matter more
it
character
would
be
difficult
to
it
conceive.
is
It
remains for us to consider whether
extract from their
possible to
combined
results
any general view
which
may command
at least
a provisional assent.
if
It is evident,
of course, that this general view,
we
are fortunate
enough
to
reach
it,
will
not be of
the nature of a complete or adequate philosophy.
The
unification of
into
all
belief into
an ordered whole,
compacted
one coherent
is
is
structure under the
stress of reason,
an ideal which
also
we can never
in
abandon
;
but
it
one which,
the present
condition of our knowledge, perhaps even of our
faculties,
we seem incapable of attaining. For the moment we must content ourselves with something
234
less
THE GROUNDWORK
than
this.
The
best system
we can hope
to
construct will suffer from gaps and rents, from loose
ends and ragged edges.
It
does not, however, follow
from
value
this that
;
it
will
be without a high degree of
it
and, whether valuable or worthless,
may at
least represent the best within
our reach.
best in relation
to submit, as
I
By
to
the best
I,
of course,
If
reflective
reason.
mean we have
think
belief,
we
must, to an incomplete rationalisation of
this
ought not to be because
in
a
fit
of
intellectual despair
we
are driven to treat reason as
an
illusion
;
nor yet because
we have
deliberately
resolved to transfer our allegiance to irrational or
non-rational
inclination
;
but because reason
is,
itself
assures
us that such
a course
at
If
the lowest,
the least irrational one open to us.
find our
we have
to
way over
difficult
seas and under
murky
skies without
compass or chronometer, we need not
to drive at
on that account allow the ship
care every indication, be
random.
Rather ought we to weigh with the more anxious
it
negative or positive, and
help
from whatever quarter
it
may come, which can
us to guess at our position and to lay out the course
which
it
behoves us to
first
steer.
Now, the
scheme of
tinction
and most elementary principle
in
which ought to guide us
framing any provisional
unification, is to decline to
draw any
dis-
between
different classes of belief
where no
relevant distinction can as a matter of fact be dis-
covered.
To
pursue the opposite course would be
THE GROUNDWORK
gratuitously to
235
irrationalise (to coin a convenient
start
;
word) our scheme from the very
to destroy,
its
by a quite arbitrary treatment, any hope of
symmetrical
yet,
if
and
healthy
development.
And
there be
tained in the
any value in the criticisms conSecond Part of these Notes, this is which the advocates of
blundered.
invariably
precisely the mistake into
naturalism
have
Without
any preliminary
analysis, nay, without
any apparent
suspicion that a preliminary analysis
or
desirable,
was necessary
assume that
a
different,
they have chosen
stand
to
scientific beliefs
not only upon
solid,
but upon
others
;
a
much more
platform than any
that scientific standards supply the sole test
of truth, and scientific methods the sole instruments
of discovery.
The
to to
reader
is
already in possession of
it
some
of
the arguments which are, as
seems
not
to me, fatal
such
repeat
claims,
and
it
is
is
necessary here
to
in
them.
to
What
more
our present
the absence
purpose
is
find
out whether,
of philosophic
proof,
judgments about the
phe-
nomenal, and more particularly about the material,
world possess any other characteristics which,
in
our attempt at a provisional unification of knowledge,
forbid
classes
us
to
place
them on a
imagine,
will
level
with
other
of
of belief.
That there are
I
differences
some
sort
no one,
attempt to deny.
But are they of a kind which require us either
to give
any special precedence to science, or to
236
THE GROUNDWORK
?
exclude other beliefs altogether from our general
scheme
One
sight
beliefs
peculiarity there
to
is
which seems
certain
say,
at
first
effectually
distinguish
scientific
from any which belong,
;
to ethics
or
theology
a peculiarity which may, perhaps, be best
'
expressed by the word
inevitableness.'
Every-
body
has,
and everybody
in their
is
obliged to have,
some
convictions about the world in which he lives
victions
(as
—con-
which
I
narrow and particular form
called beliefs of perception,
all,
what
have before
memory, and expectation) guide us
savages,
children,
and philosophers
alike,
;
in
the ordinary
conduct of day-to-day existence
ralised
which,
when gene-
and extended, supply us with some of the
leading presuppositions on which the whole fabric
of science appears logically to depend.
tions quite
No
convicI
answering to
in
this description can,
aesthetics,
think,
be found either
ethics,
is,
or theology.
for the
Some
kind of morality
no doubt, required
social
life.
is,
stability
even of the rudest form of
Some
sense of beauty, some kind of religion,
to
perhaps,
be discovered (though
this
is
disputed) in every
is
human community.
in
But certainly there
nothing
any of these great
departments of
thought
quite corresponding to our habitual
judgments about
the things
we
see and handle
it,
;
judgments which,
practically
with reason or without
all
mankind are
compelled to entertain.
Compare,
for example, the central truth of theo-
THE GROUNDWORK
237
— 'There logy
—
'
is
a God'
— with one of the fundamental
(itself
presuppositions of science
a generalised state-
ment of what is given in ordinary judgments of perThere is an independent material world.' ception) disposed to doubt whether so good a myself am I
made out for accepting the second of these propositions as can be made out for accepting the
case can be
first.
But while
it
has been found by many, not only
possible, but easy, to
doubt the existence of God, 2
doubts as to the independent existence of matter
have assuredly been confined
of subjective
reflection,
to the rarest
moments
like
and have dissolved
touch
of what
summer
mists at the
call reality.
first
we
are
pleased to
opinion of
a
Now, what are we to make of many persons, perhaps
ground
for
this fact?
In the
it
of most,
affords
to
conclusive
elevating
science
a
different plane of certitude
from that on which other
systems of belief must be content to dwell.
evidence of the senses, as
The
we
loosely describe these
judgments of perception,
of
as
all
is
for
such persons the best
it is
evidence
:
it is
inevitable, so
it,
true
;
seeing
the proverb has
is
indeed believing.
is
This
somewhat crude view, however,
can accept.
of these beliefs
is
not one which we
the production
The coercion exercised in
not, as
has been already shown, a
rational coercion.
;
Even while we submit to it we may judge it and in the very act of believing we may be conscious that the strength of our belief is
238
far in excess of
justify.
I
THE GROUNDWORK
anything which mere reasoning can
am making no
belief
complaint of this disparity
reasons.
between
and
its
On
the contrary,
I
have already noted
view that
it
my
dissent from
the popular
is
our business to take care that, as far
as possible, these
two
shall in
I
every case be nicely
adjusted.
It
cannot,
contend, be our duty to do
if it
that in the
name
of reason which,
were done,
be
in
would bring any kind of
standstill.
rational life to
an immediate
it
And even
it
if
we
could suppose
to
our duty,
is
not one
which, as was
shown
the last chapter, perform.
beliefs
If
we
are practically
in
competent
case
to
this
be true
the
of those
which owe
their origin largely to Authority,
or the
less
is
non-rational
it
action of
mind on mind, not
of
of
true
in
the
arise
case
those elementary
sense-stimulation.
judgments which
out
Whether
or not
if
it
there be an independent material universe
to philosophic doubt.
may be open
it
But
which
that,
exists,
is
expedient that the belief
with
is
in
it
should
all
be
accepted
a
credence
for
practical purposes
I
immediate and unwavering,
If
admits,
think, of
no doubt whatever.
we
could
in
suppose a community to be called into being who,
its
dealings with the
'
external world,' should permit
all its
action to wait
upon speculation, and require
metaphysical
full
difficulties to
be solved before reposing
belief in
some such
material surroundings as those
its
which we habitually postulate,
members would
THE GROUNDWORK
complete than that which,
239
be overwhelmed by a ruin more rapid and more
in
a preceding chapter,
was prophesied
the causes of
for
those
its
who
should succeed in
position
ousting authority from
belief.
natural
among
But supposing
on
this
be
so, it follows necessarily,
accepted biological principles, 1 that a
kind of
credulity so essential to the welfare, not merely of
the race as a whole, but of every single
it,
member
of
its
will
be bred by elimination and selection into
If
we consider what must have 2 happened at that critical moment in the history of organic development when first conscious judgments of sense-perception made themselves felt as important
inmost organisation.
links
in
the chain connecting
action,
is
it
nervous
not plain
irritability
with
muscular
that
any
individual in
qualified
whom
such judgments were habitually
and enfeebled by even the most legitimate
scepticism would incontinently perish, and that those
only would survive
who
possessed, and could pre-
sumably transmit to
their descendants, a stubborn
assurance which was beyond the power of reasoning
either to fortify or to
undermine
?
No
other
such process would come to the assistance of
faiths,
however
true,
which were the growth of
higher and later stages of civilised development.
At the first glance, the reader may be disposed to think that to bring in science to show why no peculiar certainty should attach to scientific premises is logically inadmissible. But this is not so though
1
:
the converse procedure,
to establish scientific
in
by which scientific conclusions would be made premises, would, no doubt, involve an argument
•
a circle.
Cf.
Note,
p.
304.
24o
THE GROUNDWORK
first place,
all,
For, in the
such faiths are not necessarily,
in the struggle for
nor perhaps at
existence.
an advantage
In the second place, even where they are
it
an advantage,
is
rather to the
community
as a
whole
in its struggles
with other communities, than to
each particular individual in his struggle with other
individuals, or with the inanimate forces of Nature.
In the third place, the whole machinery of selection
and elimination has been weakened,
if
not paralysed,
by
it
civilisation itself.
still
And,
it
in the fourth place,
were
in full
operation,
could not, through the
mere absence of time and opportunity, have produced any sensible effect in moulding the organism for the reception of beliefs which, by hypothesis, are
the
recent
acquisition
of
a small and advanced
minority.
We are
is
now
in
a position to answer the question
put a few pages back.
What,
I
then asked,
if
any,
the import, from our present point of view, of the
universality
and inevitableness which unquestionably
judgments about the world of
to these
attach
to
certain
phenomena, and
answer must
import.
judgments alone
peculiarities
?
The
Faith
is
be, that these
exist,
have no
They
but they are irrelevant.
if
or assurance, which,
least
not in excess of reason,
at
independent of
it,
seems to be a necessity in
there
every great department of knowledge which touches
on action
;
and what great department
is
THE GROUNDWORK
which does not
teaches us that
?
241
The
analysis of sense-experience
it
we
require
in
our ordinary dealings
cursory examiit is
with the material world.
The most
nation into the springs of moral action shows that
an indispensable supplement to ethical speculation.
Theologians are for the most part agreed that without
it
religion
is
but the ineffectual profession of a barren
value, however, of these
creed.
The comparative
faiths is not to
be measured either by their intensity
their diffusion.
It is
or
all
by the degree of
true that
men, whatever their speculative opinions, enjoy
a practical assurance with regard to
what they see
and touch.
It is
also true that
few
men have an
of which
;
assurance equally strong about matters
their senses
tell
them nothing immediately
this
and
that
at
many men have on such
But as
if,
subjects no assurance
all.
is
precisely
what we should
need
for
expect
other
in the progress of evolution, the
faiths
had
arisen
under
conditions
very
different
from those which produced our innate and
in sense-perception,
long-descended confidence
can
how
we
regard
it
as a distinction in favour of the
latter?
We
that
can scarcely reckon universality and
necessity as badges of pre-eminence, at the
same
moment
we
recognise them as marks of the
elementary and primitive character of the beliefs to
which they give their all-powerful,
less irrational,
but
none the
for
sanction.
believing that the
The time has passed further we go back towards
R
the
242
•
THE GROUNDWORK
we
get to Virtue and to
state of nature,' the nearer
Truth.
We
cannot,
then, extract
out of the coercive
character of certain unreasoned beliefs any principle
of classification which
sional
shall help us to
the proviin
philosophy
of
which
we
are
search.
What
in
such a principle would require us to include
our system of beliefs contents us not.
to exclude
if,
What
it
would require us
part with.
we may
with
not willingly
this
And
dissatisfied
double
deficiency, we examine more closely into its character and origin, we find, not only that it is without
rational justification
—of which
right
it
at this stage of our
inquiry
we have no
it
to
complain
—but
that
the very account which
gives of
itself
precludes
intel-
us from finding in
lectual repose.
I
even a temporary place of
do
not,
be
it
observed,
make
it
a matter of
complaint that those
who
erect the inevitable judg-
ments of sense-perception into a norm or standard
of right belief have thereby
substituted (however
unconsciously) psychological compulsion for rational
necessity as
I
;
for,
as rational necessity does not, so far
can see, carry us at the best beyond a system of
'solipsism,'
if
it
mere
must,
are to
somehow
or other, be
supplemented
we
force an entrance into
any larger and worthier inheritance.
rather
is,
My
complaint
that having asked us to acquiesce in the
guidance of non-rational impulse, they should then
require us arbitrarily to narrow
down
the impulses
THE GROUNDWORK
which we
243
may
follow to the almost animal instincts
lying at the root of our judgments about material
phenomena.
It is
surely better
—
less
repugnant,
I
mean, to reflective reason
—
to
frame for ourselves
it
some wider scheme which, though
the last resort
be founded
in
upon our needs,
shall
at least take
account of other needs than those
brute progenitors.
we
I
share with our
And
here,
if
not elsewhere,
may
claim the
support of the most famous masters of speculation.
Though they have
not,
it
may
be,
succeeded
in
supplying us with a satisfactory explanation of the
Universe, at least the
Universe which they have
sought to explain has been something more than a
mere
collection of hypostatised
in space,
sense-perceptions,
packed side by side
architects of systems
and following each
All the great
to provide
other with blind uniformity in time.
have striven
accomwider
modation within their schemes
for ideas of
sweep and richer content
to support,
;
and whether they desired
to
to
modify, or
oppose the popular
theology of their day, they have at least given
hospitable
welcome
to
some
of
its
most important
conceptions.
In the case of such
men
as
Leibnitz,
I
Kant,
think,
Hegel, this
is
obvious enough.
It is true,
even
in
such a case as that of Spinoza.
Philosophers,
indeed,
may find
but small satisfaction in his methods
or conclusions.
They may
see but
little
to
admire
r
in
his elaborate but illusory
show of quasi-mathematical
2
244
THE GROUNDWORK
;
demonstration
in the
Nature which
feel
is
so unlike the
at
Nature of the physicist that we
its
no surprise
being also called
God
;
in the
unlike the
prise at
God of the
theologian
God Who is so that we feel no sur;
His
also being called
Nature
in the
a priori
metaphysic which evolves the universe from definitions
;
in the
;
freedom which
is
indistinguishable from
is
necessity
in the volition
;
which
indistinguishable
is
from
intellect
in the love
which
;
indistinguish-
able from reasoned
acquiescence
in
the universe
from which have been expelled purpose, morality,
beauty, and causation, and which contains, therefore,
but scant room for theology, ethics, aesthetics, and
science.
In the two hundred years and
more which
it
have elapsed since the publication of
his system,
may be doubted whether two hundred
been convinced by his reasoning.
to interest the
persons have
Yet he continues
?
world
;
and why
Not, surely, as a
guide through the mazes of metaphysics.
pioneer of
'
Not
all
as a
higher
'
criticism.
Least of
because
he was anything so commonplace as a heretic or an
atheist.
The
true reason appears to
me
to
be very
different.
It is partly,
at least, because in despite
of his
positive teaching
he was endowed with a
religious imagination which, in
however abstract and
which enabled
metaphysical a fashion, illumined the whole profitless
bulk of inconclusive demonstration
;
him
to find
in
notions
most remote from sense;
experience the only abiding realities
and
to convert
a purely rational adhesion to the conclusions sup-
THE GROUNDWORK
and unmoral substance,
into
245
posed to flow from the nature of an inactive, impersonal,
something not
quite inaptly termed the
It will,
Love
of God.
perhaps, be objected that
we have no
to
right to claim support
from the example of systemasked, can
makers with whose systems we do not happen
agree.
How,
it
may be
if
it
concern us
that Spinoza extracted something like a religion out
of his philosophy,
we do not
it
accept his philosophy
to
?
Or
of
that
Hegel found
Idea,'
It
possible
hitch
large
fragments of Christian
the
'
if
dogma into the development we are not convinced by his
us,
I
dialectic
?
concerns
reply,
inasmuch as
a truth
facts like these furnish fresh confirmation of
reached before by another method.
istic
The
natural-
creed, which merely systematises
and expands
the ordinary judgments of sense-perception,
we found
by
direct examination to be quite inadequate.
We
now note
that
its
inadequacy has been commonly
assumed by men whose speculative genius is admitted, who have seldom been content to allow
that the world of which they
had
to give
an account
could be narrowed down
to the naturalistic pattern.
in
But a more serious objection
to the point of
view
it
here adopted remains to be considered.
will
Is not,
be asked, the whole method followed throughout
?
the course of these Notes intrinsically unsound
it
Is
not substantially identical with the attempt, not
'
24b
THE GROUNDWORK
for the first time, to rest superstition
made now
scepticism,
upon
and
to
frame our creed, not
logic,
in accord-
ance with the rules of
of desire?
It
but with the promptings
it
begins (may
;
not be said
?)
by
disits
crediting reason
and having thus guaranteed
it
results against inconvenient criticism,
proceeds to
'
make
the needs of
man
the measure of
objective
reality, to erect his
convenience into the touchstone
of Eternal Truth, and to mete out the Universe on
a plan authenticated only by his wishes.
Now, on
to
this criticism
it
I
have, in the
first
place,
observe that
errs in assuming, either that the
is
object aimed at in the preceding discussion
to
discredit reason, or that as a matter of fact this has
been
its
effect.
On
at
the contrary, be the character
it
of our conclusions what
may, they have at
fullest
least
been arrived
free,
by allowing the
If
play to
rational
investigation.
one consequence
of this investigation has been to diminish the im-
portance
causes
the
commonly
by which
of
attributed to reason
belief
is
among
it
the
produced,
that
this
is
by
has
action
reason
itself
result
been brought about.
If another
consequence has
to
been that doubts have been expressed as
theoretic
validity
is
the
of
certain
universally accepted
beliefs, this
because the right of reason to deal
with every province of knowledge, untrammelled by
arbitrary restrictions or customary immunities, has
been assumed and acted upon.
this,
If,
in addition to all
we have been
incidentally compelled to admit
THE GROUNDWORK
that as yet
247
we
are without a satisfactory philosophy,
the admission has not been asked for in the interests
either of scepticism or of superstition.
Reason
is
not honoured by pretending that she has done what
as a matter of fact
is still
undone
;
nor need
we be
driven into a universal license of credulity by recognising that
we must for the
present put up with some
falls far
working hypothesis which
tive perfection.
short of specula-
But, further,
is it
true to say that, in the absence
of reason,
for
we have
?
contentedly accepted mere desire
the theory here advocated
our guide
No doubt
requires us to take account, not merely of premises
and
tion.
their conclusions, but of needs
and
their satisfac-
But
this is
only asking us to do explicitly and
naturalistic theory
is
on system what on the
stitution of
done
unconsciously and at random.
By
the very con-
our being
we seem
in
practically driven to
assume a
real
world
correspondence with our
A harmony of some kind between our inner selves and the universe
ordinary judgments of perception.
of which
we form
a part
is
thus the tacit postulate
'
at the root of
' ;
every belief we entertain about
phe-
nomena and all that I now contend for is, that a like harmony should provisionally be assumed between that universe and other elements
which are of a
later,
in
our nature
of a more uncertain, but of no
ignobler, growth.
Whether
as that
this
correspondence
is
'
best described
which obtains between a
need
'
and
its
24 8
THE GROUNDWORK
may be open
on the one
to question.
if
'satisfaction,'
But, at
all
events, let
it
is,
be understood that
side,
the relation so
described
something different
its
from that between a premise and
conclusion, so,
on the other,
that
it is
intended to be equally remote from
its
between a desire and
fulfilment.
I
That
it
has
not the logical validity of the first
admitted, or rather asserted.
casual,
have already
it
That
'
has not the
'
wavering, and purely
is
subjective
character
of the second
not less true.
is
For the correspon-
dence postulated
not between the fleeting fancies
of the individual and the immutable verities of an
unseen world, but between these characteristics of
our nature, which
we
recognise as that in us which,
is
though not necessarily the strongest,
which,
the highest
;
though not always the most universal,
is
nevertheless the best.
But because
this
theory
may seem
alike
remote
from familiar forms both of dogmatism and scepticism,
and because
I
am
on that account the more
anxious that no unmerited plausibility should be
attributed to
it
through any obscurity
in
my way
of
presenting
it,
let
me draw
out,
even
at the cost of
some
not,
repetition,
a brief catalogue of certain things
which may, and of certain other things which
may
be legitimately said concerning
it.
We
may
it
say of
it,
then, that
it
furnishes us with
no adequate philosophy of
not say of
that
it
religion.
But we may
or,
leaves religion worse,
indeed,
otherwise provided for in this respect than science.
THE GROUNDWORK
249
We
the
'
may
say of
it
that
it
assumes without proof
'
a certain consonance between the
subjective
'
and
to
objective
'
;
between what we are moved
in fact
is.
believe and
what
We
may
not say that
the presuppositions of science
solid, or,
depend upon any more
gives us a
indeed,
upon any
it,
different, foundation.
We
may
say of
if
we
please, that
it
practical,
but not a theoretic, assurance of the truths
it
with which
is
concerned.
But,
if so,
we must
describe in the
same
technical language our assur-
ance respecting the truths of the material world.
We
may
say of
it
that
it
accepts provisionally the
theory, based
on
scientific
methods, which traces back
the origin of
all beliefs
to causes which, for the
most
part, are non-rational,
and which carry with them no
But
warranty that they
will issue in right opinion.
it
we may not say
of
that the distinction thus
drawn
between the non-rational causes which produce the
immediate judgments of sense-perception, and those
which produce judgments
in the
sphere of ethics or
theology, implies any superior certitude in the case of
the former.
We We
to
may
say of
it
that
it
admits judgments of
sense-perception to
be
the
most
inevitable,
but
denies them to be the most worthy.
may
say of
it
generally, that as
it
assumes
the Whole, of which
include
we
desire a reasoned knowledge,
it
human
consciousness as an element,
refuses to regard
any system which,
like Naturalism,
leaves large tracts and aspects of that consciousness
250
THE GROUNDWORK
for
unaccounted
and
the
derelict as other than, to that
;
extent, at least, irrational
to circumscribe
and that it utterly declines
frontiers
Knowable by
itself
whose
delimitation
Reason
assures us can be justified
on no rational principle whatsoever.
25
]
CHAPTER
BELIEFS
II
AND FORMULAS
After
these hints towards the formation of a proit
visional philosophy,
may perhaps be
it
convenient,
before proceeding to say what remains to be said on the character of the beliefs for which
may provide
which
a foundation, to interpolate some observations on the
formal side of their historical development,
will
not only serve,
I
hope, to
general scheme here advocated,
make clearer the but may help to
solve certain difficulties which have sometimes been
felt in
the interpretation of theological and ecclesias-
tical history.
Assuming, as we
sumption that
grow.
do, that
can hardly do otherwise than
it
Knowledge exists, we make the further as-
has grown and must yet further
In what manner, then, has that growth been
?
accomplished
What
must
are the external signs of
its
its
?
successive stages,
the marks of
strike all
gradual evolution
One,
at least,
even with a careless eye, the
lation
who have surveyed, course of human specuformulas
in
—
I
mean
the recurring process by which the
explanations or explanatory
terms of
uni-
which mankind endeavour
to
comprehend the
252
BELIEFS
AND FORMULAS
some
tier to
its
verse are formed, are shattered, and then in
new shape are formed again.
times represent
tier that
it,
It is not,
as
we some-
by the steady addition of
not
the fabric of knowledge uprises from
It
is
foundation.
material, nor
by mere accumulation of
even by a plant-like development, that
Rather are we
our beliefs grow less inadequate to the truths which
they strive to represent.
like
one
who
is
perpetually engaged in altering
some ancient
dwelling in order to satisfy new-born needs.
The
ground-plan of
build here
in repair,
;
it is
being perpetually modified.
We
kept
we
pull
down
is
there.
One
part
is
another part
suffered to decay.
And
in
even those portions of the structure which may
themselves appear quite unchanged, stand in such
new
relations to the rest,
and are put
to such different
uses, that they
would scarce be recognised by
their
original designer.
Yet even
this
metaphor
haps misleading.
We
ceive the true history
it
inadequate, and permore accurately conof knowledge if we represent
is
shall
under the similitude of a
plastic
body whose shape
through
and
size are in constant process of alteration
the operation both of external and of internal forces.
The
internal forces are those of reason.
The
ex-
ternal forces correspond to those non-rational causes
on whose importance
of these agencies
I
have already dwelt.
Each
by
may be supposed
is
to act both
way
of destruction and of addition.
By
their joint
operation
new
material
deposited at one point,
BELIEFS
old
AND FORMULAS
at
253
material
is
eroded
another
;
and the whole
is
mass, whose balance
constantly changing
has been thus disturbed,
its
configuration and settling
it
towards a new position of equilibrium, which
approach, but can never quite attain.
may
We must not, however, regard this body of beliefs
as
being equally mobile
it
in
all
its
parts.
Certain
elements in
have the power of conferring on the
in
whole something
ture.
the nature of a definite strucas 'theories,' 'hypotheses,'
These are known
and
'generalisations,'
'explanatory
beliefs
formulas'
in
general.
They
represent
by which other
arranged.
beliefs are co-ordinated.
in
They supply the framework
is
which the
rest of
is
knowledge
the noblest
if it
Their
;
right construction
work of reason and
without their aid reason,
all,
could be exercised at
would
itself
be driven from particular to particular
in helpless
bewilderment.
action
Now
some
the
and reaction
is
between
these
formulas and their contents
the most salient, and in
respects the most interesting, fact in the history
of thought.
justify,
Called into being, for the most part, to
or at least to organise, pre-existing beliefs,
office
they can seldom perform their
ing part, at
precision to
least,
without modify-
of their material.
While they give
what would otherwise be indeterminate,
permanence
flux,
and a
be
in
relative
to
what would otherwise
a state of
they do so at the cost of some
occasional violence to the beliefs with which they
deal.
Some
of these are distorted to
make them
254
fit
BELIEFS
into
their
AND FORMULAS
Others,
predestined niches.
more
in
refractory,
are
destroyed
beliefs
or
ignored.
Even
to
science,
where the
that
have
be
ac-
counted for have often a native vigour born of the
imperious needs of sense-perception,
times disposed to see, not so
as
we are somemuch what is visible,
to
what theory informs us ought
be seen.
While
in the region of aesthetic (to take another example),
where
belief
is
of feebler growth, the inclination to
admire what squares with some current theory of
the beautiful, rather than with what appeals to any
real feeling for
beauty,
is
so
common
that
it
has
ceased even to amuse.
But
this
reaction
of formulas
on the
is
beliefs
first
which they co-ordinate or explain
stage in the process
is
but the
we
are describing.
The
it
next
the change, perhaps even the destruction, of the
itself
formula
by the victorious forces that
has prebelief,
viously held in check. or
The
plastic
body of
some portion of
and
it,
under the growing stress of
influences,
external
it
internal
breaks through,
may be
it
with destructive violence, the barriers by
at
which
was
one time controlled.
A
new theory
has to be formed, a
new arrangement
unfruitful
of knowledge
has to be accepted, and under changed conditions
the
same
cycle of not
changes begins
again.
I
do not know that any
is
illustration
of
this
familiar process
required, for in truth such examples
are abundant in every department of
Knowledge.
BELIEFS
AND FORMULAS
255
As chalk consists of little else but the remains of dead animalcule, so the history of thought consists
of
little
else but
an accumulation of abandoned ex-
planations.
In that vast cemetery every thrust of
the shovel turns up
some bone
;
that once
formed part
of a living theory
and the biography of most of
I
these theories would,
think, confirm the general
their birth, maturity,
account which
I
have given of
and decay.
II
Now we may
world as
it
well suppose that under existing
is
circumstances death
is
as necessary in the intellectual
It
it,
in the organic.
may
not always
result in progress, but without
doubtless, progress
would be impossible
;
and
if,
therefore, the constant
substitution of one explanation for another could be
effected smoothly,
and as
it
were
in silence,
without
disturbing anything beyond the explanations themselves,
regret.
this is
it
need cause
in general neither
anxiety nor
But, unfortunately, in the case of Theology,
not always the
way
things happen.
There,
as elsewhere, theories arise, have their day,
and
fall
;
but there, far more than elsewhere, do these theories
in their fall
endanger other
interests than their own.
for this differ-
More than one reason may be given
ence.
To
begin with,
in
I
Science the beliefs of sense-
perception, which, as
have implied, are commonly
vigorous enough to resist the warping effect of theory,
even when the
latter is in its full strength, are not im-
256
BELIEFS AND FORMULAS
by
its
perilled
decay.
They
provide a solid nucleus
of unalterable conviction, which survives uninjured
through
all
the mutations of intellectual fashion.
We
do not require the assistance of hypotheses
our
faith in
to sustain
what we see and
hear.
Speaking broadly,
that faith
is
unalterable and self-sufficient.
is
Theology
which
ness.
less happily situated.
There
it
often
happens that when a theory decays, the
it
beliefs to
refers are infected
by a contagious weakare animated as
is
The
explanation and the thing explained are
mutually dependent.
with a
lest
They
it
were
common
life,
and there
always a danger
they should be overtaken by a
common
destruc-
tion.
Consider
this
difference
between Science and
Theology
in the light of the following illustration.
The whole
instructed
world were quite recently
agreed that heat was a form of matter.
unanimity they
now hold
that
it is
a
With equal mode of motion.
inconsistent,
is
These opinions are not only absolutely
but the change from one to the other
revolutionary,
and involves the profoundest modification of our
general views of the material world.
Yet no one's
confidence in the existence of
some
quality in things
by which
his sensations of
;
thereby disturbed
warmth are produced is and we may hold either of these
in turn, or
theories, or both of
them
no theory
at
all,
without endangering the stability of our scientific faith.
Compare with
this
example drawn from physics
one of a very different kind drawn from theology.
BELIEFS
If
AND FORMULAS
257
there be a spiritual experience to which the history
of religion
tion with
bears witness,
If there
is
it
is
that of Reconcilia-
God.
be an 'objective' cause to
it is
which the feeling
found
in
confidently referred,
to
be
the central facts of the Christian story.
as the subject
is
Now, incommensurable
touched on in the
last
with that
paragraph, they resemble
each other at least in this
— that
both have been the
theme of
much
speculation,
satisfied
and that the accounts of
one generation,
to
them which have
the likeness ends.
an-
other have seemed profitless
and empty.
But there
In the physical case, the feeling
it is
of heat and the inward assurance that
really con-
nected with
some
quality in the external
body from
it,
which we suppose ourselves to derive
survive
every changing speculation as to the nature of that
quality'
and the mode of
its
operation.
In
the
spiritual case, the
sense of Reconciliation connected
by the Christian conscience with the life and death of Christ seems in many cases to be bound up with
the explanations of the mystery which from time to
time have been hazarded by theological theorists.
And
as these explanations have fallen out of favour,
the truth to be explained has too often been aban-
doned
and
also.
is
This
I
not the place to press the subject further
in
;
have neither the right
these Notes to assume
is
the truth of particular theological doctrines, nor
it
my
business to attempt to prove them.
I
But
this
much more
may perhaps be
allowed to say by
s
258
BELIEFS
of parenthesis.
is
AND FORMULAS
view which
this
way
If the point of
Essay
science
intended to
set, in
recommend be
accepted, the
precedent
is
the
first
of the above examples,
by
the one which ought to be followed by
theology.
as the
when a belief is only accepted conclusion of some definite inferential process,
doubt,
it
No
with that process
stance,
must stand or
is
fall.
If,
for in-
we
believe that there
hydrogen
forced
in the sun,
solely because that conclusion
is
upon us by
certain
arguments based upon spectroscopic observaarguments should ever be
be shaken
is
tions, then, if these
dis-
credited,
the belief in solar hydrogen would, as a
necessary
consequence,
or
destroyed.
But
in cases
where the
belief
rather the occasion
it,
of an hypothesis
than a conclusion from
the
destruction of the hypothesis
may be
in science
a reason for
devising a
new
one, but
belief.
is
certainly
no reason for
abandoning the
take
Nor
do we ever
example,
any other view.
the
We
to
do
not,
for
step over a precipice because
we
are
dissatisfied
with
all
attempts
account for gravitation.
In theology,
lean
however, experience does sometimes
too
timidly
on
theory,
and when
it
in
the
course of time theory decays,
perience in
its
fall.
drags down expersons are there
How many
say,
who, because they dislike the theories of Atone-
ment propounded,
or
by Anselm, or by Grotius,
which
the
versions
in the
of
these
have
imbedded
up the doc-
themselves
devotional literature of Western
'
Europe,
feel
bound
in
reason
'
to give
BELIEFS
trine itself
?
AND FORMULAS
259
Because they cannot compress within
the rigid limits of
some
semi-legal formula a mystery
for
which, unless
it
were too vast
mystery
our
full
intellectual
comprehension, would surely be too narrow for our
spiritual needs, the
itself is
to be rejected
!
Because they cannot contrive to their satisfaction a
system of theological jurisprudence which
clude
shall
inis
Redemption as a leading
case,
Redemption
no longer to be counted
among
the consolations of
mankind
!
in
There
is,
however, another reason beyond the
natural strength of the
judgments due
to sense-per-
ception which tends to
make
the change or abandon-
ment of explanatory formulas a smoother operation
in science
than
it is
in
theology
;
and
this
reason
is
to
be found
its
in the fact that
full
Religion works, and, to
produce
results,
must needs work, through
It has, therefore,
the agency of organised societies.
a social side, and from this
not,
I
its
speculative side can-
believe,
is
be kept wholly
distinct.
all
For although
these
feeling
the effectual bond of
it
societies,
feelings themselves,
would seem, cannot be pro-
perly developed without the aid of something which
is,
or which does duty as, a reason.
alien material
;
They
require
some
on which, so
to speak, they
may
be precipitated
round which they
may
crystallise
and coalesce.
reason
is
In the case of political societies this
race, of language,
founded on identity of
2 6o
BELIEFS AND FORMULAS
of country, or even of
mere material
on a
interest.
But
when
the religious society and the political are not,
as in primitive times, based
common
ground,
the desired reason can scarcely be looked for else-
where, and, in
fact,
never
is
looked for elsewhere,
religious formulas.
than in the acceptance of
common
Whence
fulfil
it
comes about
that these formulas
have
to
two functions which are not merely
distinct but
incomparable.
They
are both a statement of theo-
logical conclusions
and the symbols of a corporate
unity.
They
represent at once the endeavour to
systematise religious truth and to organise religious
associations
;
and they are therefore subject
to
two
kinds of influence, and involve two kinds of obligation,
which, though seldom distinguished, are never
identical,
and may sometimes even be opposed.
is
The
distinction
it
a simple one
prolific in
;
but the refusal
to recognise
has been
embarrassments,
the duty of con-
both for those
who have assumed
and
for those
triving symbols,
on
whom
has fallen the
burden of interpreting them.
The
rage for defining 1
which seized so large a portion of Christendom, both
Roman and non-Roman,
troubles,
definitions,
during the
Reformation
to turn the
and the fixed determination
when made,
not,
into impassable barriers be-
tween
hostile ecclesiastical divisions, are
I
among
the
the
most obvious, but
satisfactory, facts in
think,
among
most
modern
religious history.
To
the
definitions
1
taken
Note
at
simply as well-intentioned
end of next chapter.
Cf.
BELIEFS
efforts to
AND FORMULAS
raise
261
make
clear that
which was obscure, and
I
systematic that which was confused,
tions.
no objec-
Of
the practical necessity for
I
some formal
I
basis of Christian co-operation
am, as
have
said,
most firmly convinced.
age
But not every formula which
its
represents even the best theological opinion of
is
therefore fitted to unite
furtherance of
support of
men for all time in common religious objects, or in common religious institutions and
;
the
the
the
error committed in this connection
by the divines
of
the Reformation, and the counter-Reformation,
largely consisted in the
mistaken supposition that
symbols and decrees,
could
in
whose very elaboration
be read the sure prophecy of decay, were
capable of providing a convenient framework for a
perpetual organisation.
It is,
however, beyond the scope of these Notes
to discuss the
dangers which the inevitable use of
theological formulas as the
tical
groundwork of
ecclesias-
co-operation
may have upon
Christian unity,
is. I
important and interesting as the subject
am
properly concerned solely with the other side of the
same
shield,
namely, the dangers with which this
inevitable combination of theory
and practice may
the parallel case of
is
threaten the smooth development of religious beliefs
—dangers which do not follow
science,
in
where no such combination
to
be found.
The
they
doctrines of science have not got to be discussed
;
amid the confusion and clamour of the market-place
stir
neither hate nor love
;
the fortunes of no
202
BELIEFS
AND FORMULAS
;
living polity are
bound up with them
nor
is
there
any danger
watchwords.
lest
they become petrified into party
is
Theology
differently
situated.
There the explanatory formula may be so historically intertwined with the sentiments and traditions of the ecclesiastical organisation
;
the heat and
so welded
pressure of ancient conflicts
may have
them
even
together, that to modify one
and leave the
other untouched seems well-nigh impossible.
in
Yet
such cases
it is
interesting to note
how unexstill
pectedly the most
effected
;
difficult
adjustments are sometimes
how, partly by the conscious, and
;
more
little
;
by the unconscious, wisdom of mankind
kindly forgetfulness
;
by a
by a few happy inconsistencies
by methods which might not always bear the scrutiny
of the logician, though they
may
well be
condoned
by the philosopher, the changes required by the
general
tion
movement
might,
of belief are
made
with less
fric-
and
at a smaller cost
— even
to the enlightened
— than
perhaps,
antecedently
have
been
imagined.
263
CHAPTER
BELIEFS, FORMULAS,
I
III
AND REALITIES
The
were
road which theological thought
is
thus compelled
it is
to travel would, however, be rougher even than
it
not for the fact that large
changes and adapa fact to which
the reader's
tations of belief are possible within the limits of the
same unchanging
it
formulas.
This
is
has not been necessary hitherto to
It
call
attention.
not,
I
has been more convenient, and so far
think, misleading, to follow familiar usage,
and
to
identity of belief
assume that identity of statement involves that when persons make the same
;
assertions intelligently
and
this
in
good
faith
they
mean
is
the
same
thing.
But
on closer examination
all
seen not to be the case.
In
branches of know-
ledge abundant examples are to be discovered of
statements which do not
described in the
fall
into the cycle of
change
last section,
which no lapse of time
think, be found
nor growth of learning would apparently require us
to revise.
But
in
every case
it
will,
I
that, with the doubtful exception of purely abstract
propositions, these statements, themselves
unmoved,
represent a moving body of
belief,
varying from one
2
64
BELIEFS, FORMULAS,
AND REALITIES
period of life to another, from individual to individual,
and from generation
to generation.
I
Take an
an opinion at
instance at random.
it
suppose that
the world, so long as
all
thinks
it
worth while to have
upon the
subject, will continue to
accept without
amendment
the assertion that Julius
in the first
Caesar was murdered at
B.C.
Rome
century
this
But are we,
therefore,
to suppose that
in the
if
proposition must
mean
the
same thing
mouths
refuse
of
all
who
use
it ?
Surely not.
Even
we
to take account of the associated sentiments
which
give a different colour in each man's eyes to the
same
intellectual
judgment, we cannot ignore the
varying
positions
which the judgment
It is
itself
may
hold in different systems of belief.
manifestly
absurd to say that a statement about the
mode and
memoria
time of Caesar's death has the same significance for
the schoolboy
tcchnica,
who
learns
it
as a line in a
(if
and the historian
such there be) to
whom
it
represents a turning-point in the history of
the world.
Nor
is
it
possible to
deny that any
alteration in our views
on the nature of Death, or on
necessarily alter the import
the nature of
Man, must
of a proposition which asserts of a particular
that
man
he suffered a particular kind of death.
This may perhaps seem
to
be an unprofitable
subtlety
it
;
and
so, to
be sure,
in this particular case,
is
is.
But a similar
reflection
of obvious im-
portance
when we come
'
to consider, for example,
is
such propositions as
there
a God,' or
'
there
is
BELIEFS, FORMULAS,
a world of material things.'
AND REALITIES
265
Both these statements
might
may,
be,
and
are,
accepted by the rudest savage
and by the most
so
far
advanced philosopher.
tell,
They
the last
as
we can
continue to be actill
cepted by
men
in all stages of culture
is
inhabitant of a perishing world
frozen into un-
consciousness.
Yet
plainly the
savage
in
and
the
philosopher
use
these
words
very
different
meanings.
From
the tribal deity of early times to
or, if
the Christian God,
you prefer
it,
the Hegelian
Absolute
;
from Matter as conceived by primitive
it
man
to
Matter as
is
conceived by the modern
!
physicist,
how
vast the interval
The
formulas are
the same, the beliefs are plainly not the same.
so wide are they apart, that while to those
Nay,
hold
who
the earlier view the later would be quite meaningless, it
may
require the highest effort of sympathetic
imagination for those whose minds are steeped in
the later view to reconstruct, even imperfectly, the
substance of the
fully
child.
earlier.
The
civilised
understand the savage, nor the grown
man cannot man the
Now
this
a question of some interest
is
suggested by
the wide
reflection.
Can we,
at
in the face of
divergence of meaning frequently conveyed by the
same formula
endures
in
different
is
times, assert that
what
which
such cases
?
anything more than a mere
into
husk or
shell
Is
it
more than the mould
266
BELIEFS, FORMULAS,
AND REALITIES
at will
?
any metal, base or precious, may be poured
Does
identity of expression imply anything
which
deserves to be described as community of belief?
Are we here dealing with
some idea, in
things, or only with
words
?
In order to answer this question
we must have
Language
the first place, of the relation of
to Belief, and, in the second place, of the relation of
Belief to Reality.
That the
relation
between the
first
I
of these pairs
is
of no very precise or definite kind
have already indicated.
that
it
And
the fact
is
so obvious
insist
would hardly be worth while
it
to
on
it
were
not that Formal Logic
and conventional
relation
;
usage both proceed on exactly the opposite supposition.
They assume
a constant
between
the
symbol and the thing symbolised
is
and they
phrase
consider that so long as a word
is)
'
used
(as the
in the
same
sense,'
it
corresponds, or ought to
correspond, to the same thought.
artificial
But
;
this
is
an
simplification
of the facts
a convention,
most convenient
about concrete
for certain purposes, but
seldom or
never observed when we are expressing opinions
realities.
If
in
the sweat of our
brow we can secure that inevitable differences of meaning do not vitiate the particular argument in
hand,
we have done
all
that logic requires,
and
all
that lies in us to accomplish.
Not only would more
in
be impossible, but more would most certainly be
undesirable.
Incessant
variation
the
is
uses
to
which we put the same expression
necessary
if
absolutely
is,
the complexity of the Universe
even
BELIEFS, FORMULAS,
in the
AND REALITIES
267
most imperfect fashion,
If
to find a response in
thought.
terms were counters, each purporting
always to represent the whole of one unalterable
aspect of reality, language would become, not the
servant of thought, nor even
its ally,
but
its
tyrant.
The
wealth of our ideas would be limited by the
poverty of
flourish,
our
vocabulary.
exist.
Science
could
not
all
nor Literature
All play of mind,
;
variety, all
development would perish
its
and mankind
would spend
energies, not in using words, but in
endeavouring to define them.
It
was
this
logical
nightmare which oppressed
the intellect of the Middle Ages.
The schoolmen
all,
have been attacked
for
not occupying themselves
with experimental observation, which, after
was
a
no particular business of
excessive subtleties
theirs
;
for
indulging in
in
— surely
for
no great crime
metaphysician
;
and
endeavouring to combine
the philosophy and the theology of their day into
a coherent whole
—an attempt which seems
A
full
to
me
to
be entirely praiseworthy.
better reason for their
not having accomplished the
promise of their
lies at
genius
is
to
be found
in
the assumption which
the root of their interminable deductions, namely,
that language
is,
or can be made, what logic by a
it
convenient convention supposes
if it
to be,
and that
were so made,
it
would be an instrument better
to
fitted
on that account
deal
with
the
infinite
variety of the actual world.
2 6S
BELIEFS, FORMULAS,
AND REALITIES
III
If language,
from the very nature of the
it
case,
hangs thus loosely to the belief which
to
endeavours
fit
express,
how
which
closely does the belief
it is
to the
?
reality with
intended to correspond
really
To
those
hear some persons talk one would
suppose
i.e.
that the enlightened portion of mankind,
who happen
Universe.
to agree with them,
were blessed with
a precise knowledge respecting large tracts of the
They
are ready on small provocation to
embody
their beliefs,
whether
scientific or theological,
in a series
of dogmatic statements which,
as they
will tell you, accurately
express their
own
accurate
opinions,
and between which and any
is
differing state-
ments on the same subject
which divides
of Error.
fixed that great gulf
for ever the realms of
I
Truth from those
Now
would venture
to
warn the reader
against paying any undue
meed
of reverence to the
axiom on which
axiom,
not
I
this
view essentially depends, the
mean, that 'every belief must be either true or
It
;
true.'
is,
of course, indisputable.
it is
But
it is
also
unimportant
that
if
and
unimportant for
this reason,
we
insist
on assigning every
not
belief to
one or
it
other of these two mutually exclusive classes,
will
be found that most,
if
all,
the positive beliefs
beliefs, in
which deal with concrete
short,
reality
—the very
in
'
about which a reasonable
himself
man may be
expected
strictness
I
principally to interest
—would
not
have to be classed among the
true.'
do not
'
BELIEFS, FORMULAS,
say,
AND REALITIES
as
269
be
it
observed, that
all
propositions about the
;
concrete world must needs be erroneous
for,
we
of
have seen, every proposition provides the
verbal expression for
fitting
many
is,
different beliefs,
and
these
it
may be
that
one expresses the
full truth.
My
contention merely
that inasmuch as any frag-
mentary presentation of a concrete whole must, because
full
it
is
fragmentary, be therefore erroneous, the
will
complexity of any true belief about reality
necessarily transcend the comprehension of
intelligence.
any
finite
We
know
only in part, and
we
there-
fore
know
But
it
wrongly.
may perhaps be
incomplete.'
said that observations like
'
these involve
a confusion between the
'
not true
and the
'
A
it
belief,
as the
phrase
it
is,
may be
'true so far as
It
goes,'
even though
does
not go far enough.
may
contain the truth and
nothing but the truth, but not the whole truth.
should
it
Why
under such circumstances receive so severe
?
a condemnation
Why is
it
to
be branded, not only
?
as inadequate, but as erroneous
To
be,
this
I
reply
that the division of beliefs into the True, the Incom
plete,
and the Wholly False may
is,
and
for
in
many
first
purposes
place
it
a very convenient one.
But
the
is
not philosophically accurate, since that
is
which
is
incomplete
falsity.
touched throughout with some
in the
element of
not
And
second place
it
does
happen
to
be the division
on which we are
engaged.
dictories
'
We
'
are dealing with the logical contra'
True and
Not
True.'
And what makes
270
it
BELIEFS, FORMULAS,
AND REALITIES
is,
worth while dealing with them
that the partilies
all
cular classification of beliefs
at
which they suggest
controversy
in in
the
root
of
much
it
needless
branches of knowledge, and not least
theology
;
and that everywhere
of thought and,
It
is
it
has produced some confusion
be,
may
all
some
defect of charity.
not in
human
nature that those
who
start
from
the assumption that
opinions are either true or
not true, should do otherwise than take for granted
that
their
own
;
particular
opinions belong
all
to the
former category
and that therefore
inconsistent
opinions held by other people must belong to the
latter.
Now
this, in
the current affairs of
life,
and
in the
ordinary commerce between
not merely a pardonable but a
ing at things.
man and man, is necessary way of lookand even dangerous
But
it is
foolish
when we
vouring
are
engaged on the deeper problems of
science, metaphysics, or theology;
in solitude to
when we are endea-
take stock of our position in the
presence of the
Infinite.
our ignorance of our ignorance, at least
realise that to describe
However profound may be we should
false
(when using language strictly)
which has even
is
any scheme of belief as wholly
imperfectly met the needs of mankind,
the height
of arrogance
;
and that
to claim for
any
beliefs
which
we happen to approve that they are wholly
the height of absurdity.
true, is
Somewhat more, be
least
it
observed,
is
thus required
of us than a bare confession of ignorance.
The
modest of men would admit without
difficulty
BELIEFS, FORMULAS,
that there are a great
AND REALITIES
271
many
things which he does
not understand
;
but the most modest
may perhaps
be willing to suppose that there are some things
which he does.
Yet outside the
I
relations of abstract
propositions (about which
say nothing) this cannot
be admitted.
Nowhere
else
— neither
is
in
our know-
ledge of ourselves, nor in our knowledge of each
other, nor in our
knowledge of the material world,
there any belief
nor
in
our knowledge of God,
is
which
more than an approximation, any method
free
which
error.
is
from
flaw,
any
the
result not
tainted with
The
simplest intuitions
fall
and the remotest
condemnation.
speculations
under
is
same
And though
the fact
apt to be hidden from us
by the unshrinking
attained results,
definitions with
it
which alike
in
science and theology
it
is
our practice to register
would, as
we have
seen,
be a
serious mistake to suppose that
any complete correimpec-
spondence between Belief and Reality was secured
by the
linguistic
precision
and the
logical
cability of the propositions by which beliefs them-
selves are
communicated and recorded.
persons this train of reflection suggests
To some
despair.
nothing but sceptical
misgiving
and
intellectual
us from both.
To me it What
seems, on the other hand, to save
kind of a Universe would that
be which we could understand ? If it were inIf our telligible (by us), would it be credible?
reason could comprehend
it,
would
believe
it
not be too
it
narrow
for
our needs
?
'
I
because
is
272
BELIEFS, FORMULAS,
'
AND REALITIES
'
impossible
may be
is
a pious paradox.
I
disbelieve
because
it
simple'
commends
to
itself to
me
as
an axiom.
discretion
:
An
axiom doubtless
be used with be perverted
;
an axiom which
may
easily
in the interests of idleness
and superstition
an
axiom, nevertheless, which contains a valuable truth not always remembered by those who make especial
profession of worldly wisdom.
IV
However
advocated
this
may
be,
the
opinions
here
may
help us to solve certain difficulties
occasionally suggested
ing with the relation
It
by current methods of dealbetween Formulas and Beliefs.
has not always, for instance, been found easy to
the
reconcile
immutability claimed for theological
the
doctrines
logical
with
movement observed
them
can
in
theo-
ideas.
Neither of
readily
be
abandoned.
verities
The
conviction that there are Christian
which, once secured for the
human
race,
is
cannot by any lapse of time be rendered obsolete
one which no Church would willingly abandon.
Yet
the fact that theological thought follows the laws
which govern the evolution of
it
all
other thought, that
changes from age to age, largely as regards the
emphasis given to
regards
is
relative
its
various elements, not
inconsiderably as
the
substance
of those
elements themselves,
the
a fact written legibly across
pages of ecclesiastical history.
How
?
is
this
apparent contradiction to be accommodated
BELIEFS, FORMULAS,
AND REALITIES
quite
273
Consider
different kind.
another
difficulty— one
of
a
The common
sense of mankind has
been shocked
at the value occasionally attributed to
uniformity of theological profession,
when
it
is
per-
haps obvious from
many
of the circumstances of the
it
case that this carries with
no security
for
uni-
formity of inward conviction. or at least an which, to
religion, if
There
is
an unreality,
externality about
such professions
those
it is
who
think
(rightly
enough) that
to
be of any value, must come from
but a shallow form of
the heart,
is
apt not unnaturally to be repulsive.
it
Yet, on the other hand,
historical
is
criticism
which
shall attribute this desire
for conformity either to
differences
mere impatience of expressed of opinion (no doubt a powerful and What,
then,
it
widely distributed motive), or to the perversities of
Priestcraft.
to take
is
the view which
?
we ought
if
of
it ?
Is
good or bad
serve
?
and,
good,
what purpose does
it
Now
on which
these questions
if
at least in part,
may be answered, I think, we keep in mind two distinctions
I
in this
and the preceding chapter
have
ventured to
first place,
insist
— the
distinctions,
I
mean, in the
between the function of formulas as the
systematic expression of religious doctrine, and their
function as the basis of religious co-operation
;
and
the distinction,
in
the
second place,
between the
accuracy of any formula and the real truth of the
various beliefs which
it is
capable of expressing.
Uniformity of profession, for example, to take the
T
;
274
BELIEFS, FORMULAS,
AND REALITIES
while there
last difficulty first,
can be regarded as unimportant
forget that,
is
only by those
who
no
necessary connection whatever between the causes
which conduce to successful co-operation and those
which
truth
conduce to the
of these two
attainment of speculative
the
first
objects
may, under
certain circumstances, be
much more important than
is
the second.
A
Church
something more than a
persons engaged more
It
body of more or
or less
less qualified
successfully in the study of theology.
requires a very different equipment from that which
is
sufficient for a learned society.
Sornething more
It is
is
asked of
it
than independent research.
an
organisation charged with a great practical work.
For the successful promotion of
cipline,
this
work
unity, dis;
and self-devotion are the principal requisites
and, as in the case of every other such organisation
the most powerful source of these qualities
is
to
be
found
in the feelings
aroused by
common
;
memories,
common
in
hopes,
all
common
;
loyalties
by professions
all
which
agree
by a ceremonial which
all
share
by customs and commands which
therefore,
obey.
He,
who would wish
Church or
(as
alter
to expel such influences
either from
State,
on the ground that they
will) the
may
alter
they most certainly
members of the community, left to follow at will their own speculative devices, would otherwise form, may know
opinions which, in their absence, the
something of science or philosophy, but assuredly
shows very
little
of
human
nature.
BELIEFS, FORMULAS,
AND REALITIES
275
if it
But
is
it
will
perhaps be said that co-operation,
only to be had on these terms,
So, indeed,
it
bought too dear.
of the
may easily be may. The history
fact.
Church
is
unhappily there to prove the
But as
it
this is true of religious organisations, so also is
true of every other organisation
— national,
political,
military,
what you
will
—by which the
work
of the
world
is
rendered possible.
There are circumstances
justifiable, or
which
may make
schism
justifiable, as there are cir-
cumstances which make treason
justifiable.
mutiny
But without going into the ethics of
revolt,
without endeavouring to determine the exact
degree of error, oppression, or crime on the part of
those
who
stay within the organisation which
may
render innocent or necessary the secession of those
who
leave.it,
it is,
in
my judgment,
is,
perfectly plain that
something very different
in the
or ought to be, involved
acceptance or rejection of
common
formulas
than an announcement to the world of a purely
speculative
agreement
respecting the niceties
of
doctrinal statement.
This view
may
perhaps be more readily accepted
when
I have pointed out, no agreement about theological or any other doctrine
it is
realised that, as
insures, or, indeed,
is
capable of producing, sameness
of belief.
We
are no
more able
to believe
what
other people believe than to feel what other people
feel.
tion of a landscape.
stirs
same descripDoes anyone suppose that it within them precisely the same quality of sentifriends read together the
Two
!
276
BELIEFS, FORMULAS,
AND REALITIES
surely
ment, or evokes precisely the same subtle associations
?
And yet,
if
this
be impossible, as
it
is,
even
be
in the
case of friends attuned, so far as
key,
may
be, to the
it
same emotional
an
how
hopeless must
in the case of
artist
and a
rustic,
an Ancient
and a Modern, an But
if
Andaman islander and a European
no representation of the splendours of Nature
can produce in us any perfect identity of admiration,
why
expect the definitions of theology or science to
in
produce
not be.
us any perfect identity of belief?
It
may
This uniformity of conviction, which so many
attain for themselves,
is
have striven to
and
to
impose
upon
their fellows,
an unsubstantial phantasm, born
of a confusion between language and the thought
which language so imperfectly expresses.
world, at least,
In this
in the
we
are
doomed
to differ
even
cases where
we most
agree.
There
true.
is,
however, consolation to be drawn from
is,
I
the converse statement, which
If there are differences
hope, not less
where we most agree,
where we most human race, from whatever stock its members may have sprung, in whatever age they may be born, whatever creed they may profess, together in the presence of the One Reality, engaged, not wholly in vain, in
surely also there are agreements
differ.
I
like
to think of
the
spelling out
share
its
being
if
some fragments of to none are
;
its its
message.
All
oracles wholly
in the
dumb.
spiritual
And
both
in the natural
world and
the advancement
we have made on our
BELIEFS, FORMULAS,
AND REALITIES
277
forefathers be so great that our interpretation
indefinitely
seems
removed from
that which primitive
man
could alone comprehend, and wherewith he had to
be content,
it
may
be,
indeed
I
think
still
it
is,
the case
that our approximate guesses are
closer to his
than they are to their
as
common
Object, and that far
we seem
to
have
travelled, yet,
measured on the
is
celestial scale,
our intellectual progress
is
scarcely to
be discerned, so minute
Truth.
the parallax of Infinite
These
observations,
however,
seem
only to
render more distant any satisfactory solution of the
first
of the difficulties propounded above.
;
If
if
knowagree-
ledge must, at the best, be so imperfect
ment,
real
inner agreement,
about the object of
;
knowledge can thus never be complete
addition to
this,
and
if,
in
is,
the history of religious thought
like all other history,
one of change and develop-
ment, where and what are those immutable doctrines
which, in the opinion of most theologians, ought to
be handed on, a sacred
generation
?
trust,
from generation to
is, I
The answer
to this question
think,
ethics.
suggested by the parallel cases of science and
For
all
these things
may be
to
said of
them
as well as
state-
of theology,
and they also are the trustees of
be
preserved
ments which ought
through
all
unchanged
revolutions in scientific and ethical theory.
I
Of
a
are,
these statements
or a definition.
do not pretend
to give either
list
But without saying what they
it is
at least permissible, after the discussion in
278
BELIEFS, FORMULAS,
AND REALITIES
Rare indeed
if
the last chapter, to say what, as a rule, they are not.
They
are not Explanatory.
is
it
to
find explanations of the concrete which,
they ento
dure at
all,
do not require perpetual patching
keep
the
them
in repair.
Not among
these, but
among
statements of things explained, of things that want explanation, yes,
and of things that are inexplicable, we
about the real world
for
must search
for the propositions
capable of ministering
unchanged
indefinite
periods to the uses of Mankind.
Such propositions
is
may record a particular They may embody an
'
'
fact,'
as that 'Csesar
dead.'
ethical
imperative, as that
Stealing
is
wrong.'
They may convey some
Nature
is
great
principle, as that the order of
uniform, or
if
that
'
God
exists.'
I
All these statements, even
accurate (as
assume, for the sake of argument, that
they
are), will,
no doubt, as
I
have
said,
have a
dif-
ferent import for different persons ages.
and
for different
But
this is not
only consistent with their value
as vehicles for the transmission of truth
to
it.
—
it is
essential
meaning could be exhausted by one generation, they would be false for the next. It is
If their
because they can be charged with a richer and richer
content as our knowledge slowly grows to a fuller harmony with the Infinite Reality, that they may be
counted
among
the most precious of our inalienable
possessions.
NOTE
The permanent
tical
value which the results of the great ecclesiasfirst
controversies of the
four centuries have
had
for
Christ-
BELIEFS, FORMULAS,
endom,
as
AND REALITIES
by the more
279
compared with
that possessed
transitory
speculations of later ages, illustrates, I think, the suggestion con-
tained in the text.
For whatever opinion the reader may enterwhich the Church arrived on the doctrine
were not
in the nature
tain of the decisions at
of the Trinity,
it is
at least clear that they
of explanations.
They
were, in fact, precisely the reverse.
They
it
were the negation of explanations.
The
all
various heresies which
combated were, broadly speaking,
mystery as
far as possible into
endeavours to bring the
harmony with contemporary specuit
lations, Gnostic, Neo-platonic, or Rationalising, to relieve
from
this or that difficulty
:
in short, to
do something towards
'
explain-
ing'
it.
The Church
held that
all
such explanations or partial ex-
planations inflicted irremediable impoverishment on the idea of
lation.
Godhead which was essentially involved in the Christian reveThey insisted on preserving that idea in all its inexplicable fulness and so it has come about that while such simplifications
the
;
as those of the Arians, for example, are so alien
and impossible to
modern modes of thought
Christianity they
that
if
they had been incorporated with
it,
must have destroyed
the doctrine of Christ's
Divinity
still
gives reality
and
life
to the worship of millions of
pious souls,
who
are wholly ignorant both of the controversy to
its
which they owe
its
preservation,
and of the
technicalities
which
discussion has involved.
28o
CHAPTER
4
IV
'
ULTIMATE SCIENTIFIC IDEAS
unlikely,
If,
as
is
not
there
are
readers
who
know-
accept unwillingly this profession of all-pervading
error in so far as
it
applies to our scientific
ledge
—who are
disposed to represent Science as a
bright
Land
of Goshen,
beneath the unclouded
lies
splendours of the midday sun, while Religion
beyond, wrapped in the impenetrable darkness of the
Egyptian plague
—
I
would suggest
for their further
consideration certain arguments, not
in the
drawn
in
like those
preceding section from the nature of our
in general,
knowledge
nor like those
an
earlier
portion of this Essay from the deficiencies which
may be
sively
detected in scientific proof, but based excluscientific
upon an examination of fundamental
in themselves.
ideas considered
For these
ideas
possess a quality, exhibited no doubt equally by ideas
in
other departments of knowledge, which admirably
illustrates
our ignorance of what
we know
best,
our
blindness to what
indeed,
is
we
see most clearly.
This
quality,
;
not very easy to describe in a sentence
it
but perhaps
may be
provisionally indicated
by
saying
that,
although these ideas seem quite simple
'ULTIMATE SCIENTIFIC IDEAS'
so long as
281
we
only have to handle them for the
life,
practical purposes of daily
yet,
when they
all
are
subjected to
critical
investigation,
;
they appear to
precision of
crumble under the process
outline
;
to lose
to vanish like
the magician
in
the story,
leaving only an elusive mist in the grasp of those
who would
involved
in
arrest them.
Nothing, for instance, seems simpler than the idea
the statement that
we are, each of us,
situ-
ated at any given
moment
in
some particular portion
of space, surrounded
things,
by a multitude of material
merely a
which are constantly acting upon us and upon
each other.
A
proposition of this kind
is
generalised form of the judgments which we make
every minute of our waking
lives,
about whose
meaning we entertain no manner of doubt, which, indeed, provide us with our familiar examples of all
that
is
most
lucid
and most certain.
it is
Yet the purport
clear only
;
of the sentence which expresses
is
till it
examined,
is
certain only
in
it
till it is
questioned
while
almost every word
suggests,
all
and has long sug-
gested, perplexing problems to
to consider them.
who
?
are prepared
What
be
are
'we'?
it
What
made
is
'
is
space
Can
is
'
we
'
in space, or is
only our bodies about which any
?
such statement can be
and, in particular, what
is
What
'
a
'
'
thing
'
?
a material thing
?
What
'
meant by saying
?
that
one
is
material thing
acts
upon another
'material
What
act
meant by saying
'us'?
that
things'
upon
Here
are six
282
'ULTIMATE SCIENTIFIC IDEAS'
all
questions
directly
and obviously arising out of
Yet, direct and
our most familiar acts of judgment.
obvious as they
they involve
are,
it is
hardly too
much
to say that
all
the leading problems of
that
is
modern
philosophy, and
the the
man who
fortunate
has found an
answer
to
them
possessor of a
tolerably complete system of metaphysic.
Consider, for example, the simplest of the
six
questions enumerated above, namely, What is a Nothing could be plainer till material thing ?
'
'
you consider
it.
Nothing can be obscurer when
'
you
do.
A
'
thing
has qualities
Is
it
—hardness, weight,
?
shape, and so forth.
qualities, or is
it
merely the sum of these
If
it
something more
is
merely
the
sum
of
?
its qualities,
have these any independent
something more, what
'
existence
Nay,
is
such an independent existence
If
'
even conceivable?
is
it
is
the relation of the
'
qualities
to the
'
something
regard a
self-
more
'
?
'
Again,
can
we on
'
reflection
thing
as an isolated
somewhat,' an entity
solitary
?
sufficient
and potentially
it
Or must we
not
rather regard
as being
'
what
it is
in virtue of its
relation to other
somewhats,' which, again, are what
it,
they are in virtue of their relation to
other
latter
?
and
to each
And
if
we
take, as
I
think
we
by
must, the
it
alternative,
are
we
not driven
into a
profitless
telligible
progression through parts which are unin-
by themselves, but which yet obstinately any
fully intelligible whole. ?
refuse to coalesce into
Now,
I
do not serve up these cold fragments of
'ULTIMATE SCIENTIFIC IDEAS'
283
ancient though unsolved controversies for no better purpose than to weary the reader who is familiar
with
metaphysical discussion,
and
to
puzzle
the
reader
who
is
not.
I
rather desire to direct atten-
tion to the universality of a difficulty
which many
persons seem glad enough
to
acknowledge when
they come across
it
it
in
Theology, though they admit
only with reluctance in the case of Ethics and
^Esthetics,
it
'
and
for the
most part completely ignore
when they
are dealing with our knowledge of
phenomena.'
Yet
in this respect, at least, all these
branches of knowledge would appear to stand very
much upon an
ture
equality.
In
all
of
them conclusions
In of
seem more certain than premises, the superstruc-
more
stable
than the foundation.
full
all
them we move with
security only
assurance and a practical
among
In
all
ideas which are relative
and
and
dependent.
of
them these
ideas, so clear
so sufficient for purposes of everyday thought and
action,
become confused and but dimly
in
intelligible
when examined
analysis.
the unsparing light of critical
We
it
need
not, therefore,
be surprised
if
we
find
hard to isolate the permanent element
it
in
Beauty,
;
seeing that
the ground
clear,
eludes us in material objects
that
of
Moral
Law
should not be wholly
seeing that the ground of Natural
;
Law
is
so
obscure
we do not adequately comprehend God, seeing that we can give no very satisfactory Yet I think account of what we mean by 'a thing.'
that
284
'ULTIMATE SCIENTIFIC IDEAS'
is
a more profitable lesson
to be learnt
from admis-
sions like these than the general inadequacy of our
existing metaphysic.
to consider carefully
And
it is
the
more necessary
is,
what that lesson
it
inasmuch as
a very perverted version of
forms the basis of the
only modern system of English growth which, professing to provide
us with
a general philosophy,
has
received
any appreciable amount of popular
support.
Mr. Spencer's theory admits, nay,
insists,
that
what
it
calls
'
ultimate scientific ideas
'
are inconsistent
and, to use his
own
phrase,
'
unthinkable.'
forth, are
Space,
time, matter, motion, force,
and so
each in
it
turn
shown
to
involve contradictions which
to solve,
is
it
beyond our power
is
and obscurities which
;
beyond our power
dialectic of
to penetrate
while the once
is
famous
for the
Hamilton and Mansel
invoked
purpose of enforcing the same lesson with
the
regard to
Absolute and the
Unconditioned,
which those thinkers identified with God, but which
Mr. Spencer prefers to describe as the Unknowable.
So
at least,
far,
so
good.
Though
the
details
'
of the
I,
demonstration
may
not be altogether to our liking,
its
have no particular quarrel with
is in
general
that
tenor,
I
which
just
obvious harmony with
much
have
been insisting on.
But when we have
to consider the conclusion
trives to extract
which Mr. Spencer conhas proved, or supposes
'
from these premises, our differences
become
irreconcilable.
He
himself to have proved, that the
ultimate ideas
'
of
'ULTIMATE SCIENTIFIC IDEAS'
science and
285
the
'ultimate
ideas' of theology are
is
alike 'unthinkable.'
What
the proper inference
?
to
be drawn from these statements
Why,
clearly,
that science
and theology are so
far
on an equality
are
that every proposition which considerations like these
oblige us to assert about the one,
assert
also about the other
;
we
bound
to
and
that our general
theory of knowledge must take account of the fact
that both these great departments of
it
are infected
by the same weakness.
This, however,
is
not the inference drawn by Mr.
Spencer.
The
idea that the conclusions of science
is
should be profaned by speculative questionings
to
him
intolerable.
He
shrinks
from an
admission
which seems to him
its train.
to carry universal scepticism in
And he
'
has, accordingly, hit
upon a device
for
'
reconciling
the differences between science and
religion
by which so lamentable a catastrophe may
His method
is
be avoided.
a simple one.
He
divides the verities which have to be believed into
those which relate to the
relate to the
Knowable and those which
Unknowable.
What
is
knowable he
appropriates, without exception, for science.
is
What
both
unknowable he abandons, without
reserve, to reli-
gion.
With
the
results
of
this
arbitration
contending parties should,
It
is
in his opinion,
be
satisfied.
true that religion
it is
may complain
it
that
by
this
all
arrangement
that that
is
it
'
made
'
the residuary legatee of
unthinkable
;
but then,
should remember
title
obtains in exchange an indefeasible
to
all
'
286
'ULTIMATE SCIENTIFIC IDEAS'
is
'
that
real.'
Science, again,
'
may complain
relative
'
that
'
its
activities are confined to the
and the
it
de-
pendent
' ;
but then,
'
it
should remember that
has
a monopoly of the
all
intelligible.'
;
The one
all
possesses
known worth knowing. With
that can be
spoils
the other,
that
seems
so equal a partition of the
both disputants should be content.
fairness of this curious
its validity.
its
Without contesting the
arrangement,
I
am
compelled to question
Science cannot thus transfer the burden of
obscurities
religion
;
own
and contradictions
is
to
the
shoulders of
and Mr. Spencer
only, perhaps, misled
into supposing such a procedure to
his use of the
be possible by
'
word
the
'
ultimate.'
'
'
Ultimate
scientific
'
ideas may, in his opinion, be
unthinkable
'
without
prejudice
to
thinkableness
of
'
proximate
scientific ideas.
The one may
'
dwell for ever in the
penumbra of what he calls nascent consciousness,' in the dim twilight where religion and science are indistinguishable
;
while the other stands out, definite
and
certain, in the full light of
experience and
verifi-
cation.
Such a view
is
not,
I
'
think, philosophically
tenable.
' '
As soon
as
the
is
unthinkableness
'
of
ultimate scientific ideas
speculatively recognised,
the fact
must react upon our speculative attitudes
'
towards
proximate
'
scientific ideas.
That which
that
in
the order of reason
is
dependent cannot be unaffected
by the weaknesses and the obscurities of
which
it
on
depends.
If the
one
is
unintelligible, the
other can hardly be rationally established.
•ULTIMATE SCIENTIFIC IDEAS'
In order to prove this
287
—
if
proof be required
limits
— we
need not travel beyond the ample
Spencer's
of Mr.
own
philosophy.
To be sure he obstinately
'
shuts his ears against speculative doubts respecting
the conclusions of science.
is
To
*
ask whether science
substantially true
is
[he observes]
light.'
It
much
is, I
like asking
whether the sun gives
admit, very
principles,
much we
like
it.
But then, on Mr. Spencer's
give light?
to admit,
if
I
does the sun
shall
After due consideration
think, that
it
have
does not.
not only
For the question,
and
force,
asked
intelligently,
involves the comprehension of matter, space, time,
which
are,
according to Mr. Spencer,
is
all
incomprehensible, but there
that, if his
the further difficulty
'
system
is
to
be believed,
what we are con-
scious of as properties of matter, even
down to weight
and
resistance,
are
but subjective affections pro-
duced by objective agencies, which are unknown and
unknowable.'
the sun
is
2
It
would seem, therefore, either that
it
a
'
subjective affection,' in which case
light'; or
it is
can hardly be said to 'give
'unknown'
re-
and 'unknowable,'
specting
it
in
which case no assertion
can be regarded as supplying us with any
scientific certitude.
very flattering specimen of
The
tions
truth
is
that Mr. Spencer, like
many
of his
predecessors, has impaired the value of his specula-
by the hesitating timidity with which he has
pursued them.
first
1
Nobody
;
is
required to
investigate
principles
but those
p. 19.
2
who
voluntarily undertake
ii.
First Principles,
Principles of Psychology,
493.
288
'ULTIMATE SCIENTIFIC IDEAS'
its results.
the task should not shrink from
And
if
among
these
we have
to count a theoretical sceptic-
ism about
scientific
knowledge,
we make
matters,
it.
not better, but worse, by attempting to ignore
In
Mr. Spencer's case
ill
this
procedure has,
among
other
consequences, caused him to miss the moral which
at
one moment lay ready to
his hand.
He
has had
the acuteness to see that our beliefs cannot be limited
to the sequences
and the co-existences of phenomena
relies,
;
that the ideas
on which science
and
in
terms
of which
all
science has to be expressed, break
;
down
it,
under the
think
lies
stress of criticism
in
that
beyond what we
we know, and
infinite
field
closest relationship with
an
which we do not know, and
faculties
which with our present
we can never know,
making what
But he
in-
yet which cannot be ignored without
we do know unintelligible and
evitably lead him.
meaningless.
has failed to see whither such speculations must
He
has failed to see that
if
the
certitudes of science lose themselves in
depths of
unfathomable mystery,
these
it
may
the
well be that out of
same depths there should emerge the certitudes
;
of religion
'
and that
if
dependence of the
'
knowable
'
upon the
'
unknowable
embarrasses us
not in the one case, no reason can be assigned
it
why
should embarrass us in the other.
Mr. Spencer,
dividing
us,
all,
in short,
has avoided the error of
all
reality into a Perceivable
which concerns
if
it
and an Unperceivable which,
concerns us not.
exists
at
Agnosticism
so understood
'ULTIMATE SCIENTIFIC IDEAS'
he
explicitly repudiates
289
by
his theory,
if
not by his
practice.
But he has not seen
that, if this simpleis
minded creed be once abandoned, there
venient halting-place
till
no conto a
:
we have swung round
almost
its
theory of things which
is
precise opposite
its
a theory which, though
side from
its
it
shrinks on
critical
speculative
no severity of
analysis,
yet
.
on
practical side finds the source of its constructive
in the
energy
deepest needs of man, and thus recogin beauty,
in
reli-
nises, alike in science, in ethics,
gion, the halting expression of a reality
beyond our
reach, the half-seen vision of transcendent Truth.
290
CHAPTER V
SCIENCE
AND THEOLOGY
The
those
point of view
we have
thus reached
is
is
obviously
the precise
opposite of that which
either accept
simplicity, or
adopted by
who
the
naturalistic
view of
things in
its
who
agree with natural-
ism
in
taking our knowledge of Nature as the core
to
and substance of their creed, while gladly adding
it
such supernatural supplements as are permitted
their rationalising philosophy.
them by the canons of
Of
these last there are two varieties.
There are
those
who
refuse to
add anything
to the teaching
of science proper, except such theological doctrines
as they persuade themselves
scientific premises.
may be deduced from
And
there are those who, being
less fastidious in the
matter of proof, are prepared,
to admit so
tentatively
and provisionally,
much
of
theology as they think their naturalistic premises do
not positively contradict.
It
must,
I
think, be admitted that the
classes
of these two
are
at
members some disadvantage
compared with the
naturalistic philosophers proper.
SCIENCE AND THEOLOGY
291
To
be sure, the scheme of belief so confidently prolatter
is,
pounded by the
incoherent and
hid from
as
we have
But
its
seen, both
is
inadequate.
incoherence
its
them by the inevitableness of
;
positive
the,
teaching
while
its
inadequacy
is
covered by
as yet, unsquandered heritage
ideals
of sentiments
and
which has come down to us from other ages
inspired
by other
faiths.
set-off against this, they
principles,
On the other hand, may justly claim that
as a
their
such as they are, have been worked out
to their legitimate conclusion.
They have reached
at least rest,
their journey's end,
if it is
is
and there they may
not given them to be thankful.
Far
different
the fate of those
who
are reluctantly travelling the
road to naturalism, driven thither by a false philo-
sophy honestly entertained.
To them
much
'
each
new
discovery in geology, morphology, anthropology, or
the 'higher criticism,' arouses as
theological
anxiety as
it
does
scientific
interest.
They
This
is
are
perpetually occupied in the task of
reconciling,' as
the phrase goes,
'
religion
and
science.'
to
them, not an intellectual luxury, but a pressing and
overmastering necessity.
only on sufferance.
territories
It
For
rules
their theology exists
over
its
hereditary
as a tributary vassal
dependent on the
Province
its
forbearance of some encroaching overlord.
after province
which once acknowledged
its
sove-
reignty has been torn from
grasp
;
and
it
depends
no longer upon
its
own
action, but
upon the uncon-
trolled policy of its too powerful neighbour,
how long
292
it
SCIENCE AND THEOLOGY
shall
preserve a precarious authority over the
remainder.
Now, my reasons
this
for
entirely dissenting from
melancholy view of the relations between the
departments of belief have been one of
various
the chief themes of these Notes.
But
it
must not
it
be supposed that
our business to
sible, into
'
I
intend either to deny that
'
is
reconcile
all beliefs,
so far as pos-
a self-consistent whole, or to assert that, be-
cause a perfectly coherent philosophy cannot as yet be
attained,
it is,
in the
meanwhile, a matter of complete
contradictions and obscurities
indifference
how many
we admit
dictions
into our provisional system.
Some
contra(
I
and obscurities there needs must be. That we should not be able completely to harmonise the detached hints and isolated fragments in which alone
Reality comes into relation with us
;
that
we
should
but imperfectly co-ordinate what
we
so imperfectly
for
to.
comprehend,
the present
is what we might expect, and what we have no choice but to submit
I
jj
Yet
the
it
will,
think, be found
on examination that between
different
discrepancies
which
exist
departments
of belief are less in
number and import-
ance than those which exist within the various dethat the difficulties which partments themselves
;
science, ethics, or theology
have
to solve in
common
more formidable by far them from each other and
are
;
than any which divide
that, in particular, the
supposed
between science and religion,' which occupies so large a space in contemporary
'
conflict
SCIENCE AND THEOLOGY
literature, is the
293
theme of so much vigorous debate,
and seems
to so
many
is
earnest souls the one question
worth resolving,
either concerned for the
most part
trifling,
with matters in themselves comparatively
or
touches interests lying far
theology.
.
beyond the
limits of
pure
Of course,
it
must be remembered that
I
am now
differ-
talking of science, not of naturalism.
The
are,
ences between naturalism and theology
irreconcilable, since naturalism
is
no doubt,
by
definition the
negation of
all
theology.
But science must not be
Science
dragged into every one of the many quarrels which
naturalism has taken upon
in
its
shoulders.
is
no way concerned,
for instance, to
deny the
reality
of a world unrevealed to us in sense-perception, nor
the existence of a
God who, however
say,
is
imperfectly,
may
All
be known by those who diligently seek Him.
says, or
its
it
ought to
;
that these are matters
beyond
jurisdiction
to be
tried, therefore, in
other
courts, and before judges administering different laws.
But we may go
further.
The
being of
God may
be beyond the province of science, and yet it may be from a consideration of the general body of
scientific
knowledge that philosophy draws some
important motives for accepting the doctrine.
Any
I
complete survey of the
'
proofs of theism
'
would,
;
need not say, be here quite out of place
order to
lies in
yet,
in
make
clear
where
I
think the real difficulty
shall include
framing any system which
I
both
theology and science,
may be
permitted to say
294
SCIENCE AND THEOLOGY
to
It
enough about theism
difficulty
show where
does not
lie in
I
think the
does not
is
lie.
the doctrine
that there
a supernatural
or, let
us say, a meta-
physical
natural
to this
ground, on which the whole system of
phenomena depend
;
nor in the attribution
or,
it
ground of the quality of reason,
speak,
included.
is,
may
all
be,
is,
of something higher than reason, in which reason so
to
This
belief,
with
its
inherent
obscurities,
it
no
doubt,
necessary
so
far,
to
theology, but
is
at the
same time
in
my
judgment, from being repugnant to science
without
it,
that,
the scientific view of the natural world
less,
would not be
than
it is
but more, beset with
difficulties
at present.
fact
This
as the
to that
has been in part obscured by certain
the popular statements of what
Design.'
is
infelicities in
'
known
in-
Argument from
argument
it
In a famous answer
has been pointed out that the
ference from the adaptation of
rightly convinces
articles that
means
to ends,
which
us
in
the case of manufactured
they are not the result of chance, but
are produced
by
intelligent contrivance, can scarcely
be legitimately applied to the case of the universe as
a whole.
within
An
induction which
the
circle
of
it is
phenomena,
may be perfectly may be
valid
quite
meaningless when
circle
itself.
employed
to account for the
You
cannot infer a
God from
the
existence of the world as you infer an architect from
the existence of a house, or a mechanic from the
existence of a watch.
SCIENCE AND THEOLOGY
295
length, so
it
Without discussing the merits of this answer at much may, I think, be conceded to it that
—
suggests a doubt whether the theologians
thus rely upon an inductive proof of the being of
are not in a position
who God
somewhat
similar to that of the
empirical philosophers
who
rely
upon an inductive
proof of the uniformity of Nature.
of
The
uniformity
Nature, as
I
have before explained, cannot be
for
it
proved by experience,
is
what makes proof
from experience possible. 1
We
must bring
and we
But
it,
or
something
like
it,
to the facts in order to infer anyall.
thing from them at
Assume
it,
shall
no
doubt
find that, broadly
call
is
speaking and
it.
in the rough,
what we
formity
the facts conform to
inductive
it.
this con-
not
proof,
and must not be
I
confounded with
contend
that, if
In the
start
same way,
in
do not
we
from Nature without God,
we
shall
be logically driven to believe
Him
by
a mere consideration of the examples of adaptation
which Nature undoubtedly contains.
that
It is
enough
when we bring this belief with us to the study of phenomena, we can say of it, what we have just said
of the principle of uniformity, namely, that,
'
broadly
speaking and
it,
in the rough,' the facts
harmonise with
and that
it
gives a unity and a coherence to our
it
apprehension of the natural world which
otherwise possess.
1
would not
This phrase has a Kantian ring about
it
;
but
I
need not say that
not here used in the Kantian sense. The argument is touched on, as the reader may recollect, at the end of Chapter I., Part II. See, however, below a further discussion as to what the uniformity of
it
is
Nature means, and as
to
what may be properly inferred from
it.
296
SCIENCE AND THEOLOGY
But the argument from design,
it is
in
whatever shape
us. Nor The argument
accepted,
is
not the only one in favour of theism
with which scientific knowledge furnishes
is it,
to
my mind,
the most important.
from design rests upon the world as known.
But
fact
something also
that
may be
inferred from the
mere
we know
I
— a fact which, like every other, has to
for.
be accounted
for
?
And how
is
it
to be accounted
I
need not repeat again what
have already
it is
said about Authority
that,
and Reason
;
for
evident
whatever be the part played by reason among
the proximate causes of belief,
among
the ultimate
at
all.
causes
it
plays, according to science,
no part
On
the naturalistic hypothesis, the whole premises
of knowledge are clearly due to the blind operation
of material causes, and in the last resort to
alone.
these
On
that hypothesis
reason than
we
possess
we no more free will. As
all
possess free
all
our
voli-
tions are the inevitable product of forces
which are
quite alien to
morality, so
our conclusions are
the inevitable product of forces which are quite alien
to reason.
As
the casual introduction of conscience,
into the chain of causes
'
or a
in
'
good
will,'
which ends
a
virtuous action
ought not to suggest any idea
little
of merit, so the casual introduction of a
ratiocina-
tion as a stray link in the chain of causes
in
which ends
what we are pleased
to describe as a
'
demonstrated
conclusion,'
ought not to be taken as implying that
SCIENCE AND THEOLOGY
the conclusion
is
297
in
harmony with
fact.
Morality
air of
and reason are august names, which give an
respectability to certain actions
and certain argu-
ments
if
;
but
it is
quite obvious on examination that,
the naturalistic hypothesis be correct, they are but
unconscious tools in the hands of their unmoral and
non-rational antecedents, and that the real responsibility for all
they do
lies in
the distribution of matter
to prevail far
and energy which happened
the incalculable past.
back
in
These conclusions
the
are,
no doubt, as we saw
at
beginning of
this
Essay, embarrassing enough
to
to Morality.
But they are absolutely ruinous
Knowledge.
system as
the system
For
they
require
us
to
accept
is
a
rational,
itself
one of whose doctrines
is
that
the product of causes
truth
which
have no tendency
or
to
to
rather than falsehood,
truth.
falsehood
rather
than
is
Forget,
if
you
or
please, that reason itself
the result, like nerves
muscles,
of physical antecedents.
in
Assume
laws.
(a
tolerably
violent assumption) that
dealing with
her premises she obeys only her
own
Of
what value
is
this
autonomy
or
if
those premises are
settled for her
is
by purely
irrational forces,
which she
?
powerless to control,
even
to
comprehend
The
professor of naturalism rejoicing in the display
is
of his dialectical resources,
at his
like
a voyager, pacing
own
pleasure up and
that
who should suppose
down the ship's deck, his movements had some
important share in determining his position on the
I
TJNTVF.Rcittv
ft
—
2 9S
;
SCIENCE AND THEOLOGY
illimitable ocean.
And
the parallel would be com-
plete
if
we can
conceive such a voyager pointing to
the alertness of his step and the vigour of his limbs
as auguring well for the successful prosecution of his
journey, while assuring you in the very
that
the vessel, within
all
same breath whose narrow bounds he
activity,
is
displays
this
meaningless
drifting
he
knows not whence nor whither, without pilot or captain, at the bidding of shifting winds and incalculable currents.
Consider the following propositions, selected from
the naturalistic creed or deduced from
(i.)
it
:
My beliefs,
all,
in so far as
they are the result of
reasoning at
are founded on premises produced
in the last resort
(ii.)
by the
'
collision of atoms.'
in
Atoms, having no prejudices
likely
to turn out
likely,
favour of
as
is
truth, are as
wrong premises
right ones
;
nay,
more
inasmuch as truth
single
and error manifold.
(iii.)
My
premises, therefore, in the
first
place,
and
my
is
conclusions in the second, are certainly unfalse.
trustworthy, and probably
over,
Their
falsity,
;
more-
of a kind which cannot be remedied
it
since
any
attempt to correct
suffering
must
start
from premises not
under
exist.
the
same
again,
defect.
But no such
about the
it is
premises
(iv.)
Therefore,
my
opinion
original causes
which produced
my
premises, as
an inference from them, partakes of their weakness
SCIENCE AND THEOLOGY
so
that
I
299
cannot either securely doubt
my own
is
certainties or
be certain about
my own
;
doubts.
This
forced
is
scepticism indeed
scepticism which
by
its
own
inner nature to be sceptical even
kills belief nor lets it live.
about
itself;
which neither
may perhaps be suggested in reply argument, that whatever force it may have
But
it
to this
against
the
old-fashioned
naturalism,
its
edge
is
blunted
when turned against more recent growth
be,
the evolutionary agnosticism of
;
since the latter establishes the
it
existence of a machinery which, irrational though
does really tend gradually, and
in the
long run,
to
produce true opinions rather than
is,
I
false.
That
machinery
need not say, Selection, and the
other forces there be) which bring
into
other forces
the
'
(if
'
more and more perfect harmony Some harmony is necesits environment.' argument in order that any sary so runs the form of life may be possible and as life develops,
organism
'
with
—
—
;
the
harmony
in
necessarily
becomes more and more
is
complete.
But since there
this
is,
no more important
itself
form
which
harmony can show
between
than truth
for the
fact,
of belief, which
perfect
indeed, only another
name
correspondence
belief
and
Nature, herein acting as a kind of cosmic Inquisition, will repress
by judicious persecution any lapses
from the standard of naturalistic orthodoxy.
doctrine will be fostered
;
Sound
error will be discouraged
or destroyed
;
until at last,
by methods which are
!
S oo
SCIENCE AND THEOLOGY
origin,
neither rational themselves nor of rational
the cause of reason will be fully vindicated.
Arguments
them.
In the
like these are,
however, quite
is
insuffi-
cient to justify the conclusion which
first
drawn from
life
place,
they take no account of
in
any causes which were
appeared upon the planet.
operation before
Until there occurred the
unexplained leap from the Inorganic to the Organic,
Selection, of course,
had no place among the evoluwhile
tionary
processes
;
even
after that
date
it
was, from the nature of the case, only concerned to foster and perpetuate those chance-born beliefs which
minister to the continuance of the species.
But what
an utterly inadequate basis for speculation is here are to suppose that powers which were evolved
We
in
primitive
man and
his
kill
animal progenitors
in
order that they might
in security, are
with success and marry
fitted to
on that account on
explore the
secrets of the universe.
We are
which
to suppose that the
fundamental
beliefs
these
powers
ol
reasoning are to be exercised reflect with sufficient
precision
remote aspects of
in
reality,
though they
pro-
were produced
cesses
the main by physiological
which date from
a
stage
of development
when
the only curiosities which had to be satisfied
were those of fear and those of hunger.
To
say-
that instruments of research constructed solely for
uses like these cannot be expected to supply us with
a metaphysic or a theology,
is
to say far too
little.
They cannot be expected
to
give us any general
SCIENCE AND THEOLOGY
301
view even of the phenomenal world, or to do more
than guide us
faction of
in
comparative safety from the
satis-
one useful appetite
to the satisfaction of
another.
On
back
this theory,
therefore,
sceptical
we
are again
in
driven
to
the
same
position
which we found ourselves
of the
'
left
by the older forms
creed.
positive,'
or
naturalistic
On
this
theory, as on the other, reason has to recognise that
her rights of independent judgment and review are
merely
tive
is,
titular dignities, carrying with
;
them no
effec-
powers
and
that,
whatever her pretensions, she
for the
most
part, the
mere
editor
and interpreter
of the utterances of unreason.
I
do not believe that any escape from these peris
plexities
to the
possible, unless
we
are prepared to bring
it
study of the world the presupposition that
rational Being,
was the work of a
intelligible,
and
at the
who made it same time made us, in howit.
ever feeble a fashion, able to understand
conception does not solve
1
|This
all
difficulties
it
;
far
from
it.
But, at least,
it is
not on the face of
incoherent.
It
does not attempt the impossible task of extract;
ing reason from unreason
nor does
'
it
require us
1 According to a once prevalent theory, innate ideas were true because they were implanted in us by God. According to my way of putting it, there must be a God to justify our confidence in (what used I have given the argument in a form which to be called) innate ideas. avoids all discussion as to the nature of the relation between mind and body. Whatever be the mode of describing this which ultimately commends itself to naturalistic psychologists, the reasoning in the
'
text holds good. Cf. the purely sceptical presentation of the argument contained in Philosophic Doubt, chap. xiii.
302
SCIENCE AND THEOLOGY
accept
to
among
scientific
conclusions
any which
effectually shatter
the
credibility of scientific pre-
ni
Theism, then, whether or not
it
can in the
strict
meaning of the word be described as proved by
science,
is
a principle which science, for a double
its
reason, requires for
own
completion.
The
;
ordered
system of phenomena asks for a cause
ledge of that system
for
it
our know-
is
inexplicable unless
we assume
a rational Author.
Under
this head, at least,
there
should be no
'
conflict
between science and
theism smoothes away
raises,
its
it is
religion.'
It is true,
of course, that
if
some of the
difficulties
which atheism
difficulties
I
not
on that account without
of
own.
We
which
cannot, for example, form,
will
not say any adequate,
but even any tolerable, idea of the
mode
it,
in
God is
That
related
to,
and
it,
acts on, the world of phenomena.
He
created
to believe.
is
we are driven that He sustains How He created how He sustains
it, it,
impossible for us to imagine.
But let it be observed no peculiar
that the difficulties which thus arise are
heritage of theology, or of a science which accepts
among
in
its
presuppositions the central truth which
theology teaches.
Naturalism
itself
has to face them
a yet more embarrassing form.
For they meet
us not only in connection with the doctrine of God,
but in connection with the doctrine of man.
Not
SCIENCE AND THEOLOGY
Divinity
303
alone
intervenes
its
in the
world of things.
Each
same.
living soul, in
measure and degree, does the
which acts on
to,
its
Each
living soul
surround-
ings raises questions analogous
and in some ways
more perplexing than, those suggested by the action of a God immanent in a universe of phenomena.
Of course
roundings,
I
I
the connection between
am aware that, in man and
thus speaking of
his material sur-
am assuming the
truth of a theory which
some men of science (in this, however, travelling a beyond their province) would most energetically But their denial really only serves to deny.
little
emphasise the extreme
raised
difficulty
of the problem
by the
relation of the Self to
phenomena.
So
hardly pressed are they by these difficulties that, in
order to evade them, they attempt an impossible act
of suicide
;
and because the Self refuses
to figure as
a
to
phenomenon among phenomena,
fit
or complacently
in to
a purely scientific view of the world, they
of suppressing
it
set about the hopeless task
alto-
gether.
to permit
Enough has
already been said on this point
it
me
to pass
by.
I
will, therefore,
only
observe that those
viction entertained
who ask
us to reject the conus, that
by each one of
he does
actually and
effectually intervene
in
the material
to
world,
may have many grounds
that
it
of objection
theology, but should certainly not include
among
them the reproach
incredible.
asks us to believe the
But, in truth, without going into the metaphysics
3o 4
SCIENCE AND THEOLOGY
1
of the Self, our previous discussions
contain ample
material for showing
how
impenetrable are the mists
to matter,
which obscure the relation of mind
things to the perception of things.
of
Neither can be
eliminated from our system.
Both must perforce
has
form elements
reality.
in
every adequate representation of
artist
still
Yet the philosophic
to arise
who shall combine
the two into a single picture, with-
out doing serious violence to essential features, either
of the one or the other.
I
am
II.
myself, indeed, dis-
posed to doubt whether any concession made by the
1
Cf. ante,
Part
II.,
Chaps.
I.
and
It
may be worth
which
I
while re-
have made Every theory of the relation between Will, little reference in the text. or, more strictly, the Willing Self and Matter must come under one of (i) Either Will acts on Matter, or (2) it does not. If it two heads does act on Matter, it must be either as Free Will or as Determined Will. If it is as Free Will, it upsets the uniformity of Nature, and our most fundamental scientific conceptions must be recast. If it is as Determined Will, that is to say, if volition be interpolated as a necessary link between one set of material movements and another, then, indeed, it leaves the uniformity of Nature untouched but it violates mechanical principles. According to the mechanical view of the world, the condition of any material system at one moment is absolutely determined by its condition at the preceding moment. In a world so conceived there is no room for the interpolation even of Determined Will among
minding the reader of one
set of difficulties to
:
—
;
It is mere surplusage. Will does not act on Matter, then we must suppose either running in a parallel stream to the physiological changes of the brain, though neither influenced by it nor influencing it which is, of course, the ancient theory of pre-established harmony; or else we must suppose that it is a kind of superfluous consequence of certain physiological changes, produced presumably without the exhaustion of any form of energy, and having no effect whatever, either upon the material world or, I suppose, upon
the causes of material change.
(2.)
If the
that volition belongs to a psychic series
—
other psychic conditions. This reduces us to automata, and automata of a kind very difficult to find proper accommodation for in a world
scientifically conceived.
None
of these alternatives
to
seem very
attractive, but
one of them
would seem
be
inevitable.
SCIENCE AND THEOLOGY
1
305
subjective
'
to the 'objective,' or
by the 'objective'
to the 'subjective,' short of the total destruction of
one or the other,
scheme.
will avail to
produce a harmonious
And
certainly
no discord could be so
barren, so unsatisfying, so practically impossible, as a
harmony attained
it is
at
such a
cost.
We must acquiesce,
But
in-
then, in the existence of an unsolved difficulty.
a difficulty which meets
us, in
an even more
tractable form,
when we
strive to realise the nature
little
of our
own
relations to the
world
in
which we
move, than when we are dealing with a
in respect to the
all
like
problem
of
Divine
Spirit,
all
Who is the
change.
Ground
being and the Source of
IV
But though there should thus be no
between
theology and
science,
to
conflict
either
as
to
the
existence of
God
or
as
it
the possibility of
His
com-
acting on phenomena, idea of
by no means follows that the
is
God which
is
suggested by science
patible with the idea of
God which
is
developed by
theology.
Identical, of course,
they need not be.
if all
Theology would be unnecessary
of learning about
we
are capable
God
and
could be inferred from a study
of Nature.
Compatible, however, they seemingly
religion are to
must
be, if science
be at one.
And
yet
I
know
not whether those
who
are most
persuaded that the claims of these two powers are
irreconcilable rest their case willingly
upon the most
x
306
SCIENCE AND THEOLOGY
incongruity between
striking
them which can be
or,
produced
—
I
mean
the existence of misery and the
triumphs of wrong.
Yet no one
is,
indeed, could
arises.
be, blind to the difficulty
which thence
the world as presented to us by science
conjecture a
From we might
;
but
God of power and a God of reason we never could infer a God who was wholly
So
that
loving and wholly just.
what
religion pro-
claims aloud to be His most essential attributes are
precisely those respecting
which the oracles of science
are doubtful or are dumb.
One
reason,
I
suppose,
why
this insistent
thought
does not, so
favourite
ethics
is
far as
my
observation goes, supply a
attack,
is
weapon of
obviously as
controversial
that
much
interested in the moral
attributes of
to
God
shall
as theology can ever be (a point
which
I
presently return).
in
But another
reason,
no doubt, may be found
the fact that the
difficulty is
one which has been profoundly realised by
religious
minds ages before organised science can
;
be said to have existed
while,
on the other hand,
the growth of scientific knowledge has neither in-
creased nor diminished the burden of
weight.
I
it
by a
feather-
The
question, therefore, seems, though not,
think, quite correctly, to
be one which
is
wholly, as
it
were, within the frontiers of theology, and which
left
theologians may, therefore, be
best they may, undisturbed
plied
true,
to deal with as
by any arguments supin
by
it
science.
is in
If this
be not
little
theory
strictly
practice but
wide of the mark.
SCIENCE AND THEOLOGY
307
The facts which
life
raise the
problem
in its acutest
form
belong, indeed, to that portion of the experience of
which
;
is
the
common
is
property of science and
theology
but theology
much more deeply
be,
con-
cerned
in
them than science can ever
and has
these
long faced the unsolved problem which they present.
The weight which
centuries
is
it
has thus borne for
all
not likely
it
now
it
to
is
crush
it
;
and, para-
doxical though
seems,
yet surely true, that
what
is
a theological stumbling-block
;
may
also be a
religious aid
'
and that
it
is
in part the
in
thought of
all
creation groaning
and travailing
pain together,
waiting for redemption,' which creates in
man
the
deepest need for faith in the love of God.
I
conceive, then, that those
who
talk of the
'
con-
flict
between science and
religion'
do
not, as a rule,
refer to the difficulty presented
by the existence
opinion,
is
?
of Evil.
Where,
then,
in
their
the
It
point of irreconcilable difference to be found
will,
I
suppose, at once be replied, in Miracles.
in
it
But
though the answer has
though, without doubt,
real kernel of the
I
a measure of truth,
it is
possible to approach the
problem from the side of miracles,
to
confess this
seems
;
me
to
be
in fact
is
but seldom
accomplished
while
the very term
more sugFree
gestive of controversy, wearisome, unprofitable, and
unending, than any other in
Will alone being excepted.
the language,
Into this Serbonian
bog
3 o8
SCIENCE AND THEOLOGY
I
scarcely dare ask the reader to follow me, though
I
the adventure must,
am afraid,
is
be undertaken
if
the
purpose of
In the
this
chapter
to
it
be accomplished.
first place,
then,
seems
to
me unfortunate
Nature should
its
that the principle of the Uniformity of
so often be dragged into a controversy with which
connection
is
so dubious and obscure.
For what do
we mean by saying that Nature is uniform ? We may mean, perhaps we ought to mean, that (leaving
Free Will out of account) the condition of the world
at
one moment
next,
is
so
if
connected with
its
it
condition
at the
that
we
could imagine
position,
its
brought
twice into
history
exactly the same
in
subsequent
would
I
each case be exactly the same.
Now
this
no one,
suppose, imagines that uniformity in
quarrel
sense has any
is
with
miracles.
to
If
a
miracle
a wonder wrought by
God
meet the
needs arising out of the special circumstances of
a particular moment, then,
supposing the circumif
stances were to recur, as they would
the world
the
were twice
?niracle,
to
pass through the
same phase,
we cannot
doubt, would recur also.
It is
not possible to suppose that the uniformity of Nature
thus broadly interpreted would be marred by
Him
on
Whom
But
it
Nature depends, and
Who
is
immanent
in all its
changes.
will
be replied that the uniformity with
which miracles are thus said to be consistent carries
with
it
no important consequences whatever.
is
Its
truth or untruth
a matter of equal indifference to
;
SCIENCE AND THEOLOGY
the
practical
309
philosopher.
man, the man of science, and the It asserts in reality (it may be said) no
that
if
more than
itself,
it
this,
history once
so,
began repeating
like
would go on doing
a recurring
decimal.
But as history
in fact
never does exactly
is
repeat
itself,
as the universe never
twice over pre-
cisely in the
same
condition,
we
should no more be
able to judge the future from the past, cr to detect
the
operation
of particular laws
this
of Nature in a
world where only
prevailed, than
kind of theoretic uniformity
the misrule of chaos
we should under
and blind chance.
There
is
force in these observations, which are,
however, much more embarrassing to the philosophy
of science than to that of theology.
all
Without doubt
this
experimental inference, as well as the ordinary
of
life,
conduct
general
certain
depends on supplementing
the uniformity of
view of working hypotheses which are not always,
they
Nature with
though
ought
it.
to
be,
most
carefully
is,
dis-
tinguished from
is
One
of these
that
Nature
of a
not merely uniform as a whole, but
;
is
made up
bundle of smaller uniformities
that there
is
or, in
other words,
a determinate relation, not only between
the
successive phases of the whole universe, but
it
between successive phases of certain fragments of
which successive phases we commonly describe as Another of these working 'causes' and 'effects.'
hypotheses
is,
that though the universe as a whole
itself,
never repeats
these isolated fragments of
it
3io
SCIENCE AND THEOLOGY
do.
And
posal
a third is, that we have means at our diswhereby these fragments can be accurately
divided off from the rest of Nature, and confidently
recognised
when they
recur.
Now
I
doubt whether
any one of these three presuppositions
noted,
lie
—which, be
it
at the very root of the collection of empirical
maxims which we
logic
dignify with the
name
of inductive
— can,
from the point of view of philosophy, be
It is
regarded as more than an approximation.
to believe that the concrete
hard
Whole
of things can be
It
is is
still
thus cut
up
into independent portions.
harder to
believe
that
any such portion
;
ever
repeated absolutely unaltered
since
its
its
character
all
must surely
in part
depend upon
relation to
the other portions, which (by hypothesis) are not
repeated with
it.
And
it
is
quite impossible to
believe that inductive logic has succeeded of
its
by any
methods
in
providing a sure criterion for deterportion
is
mining,
when any such
all
apparently re-
peated, whether
all,
the elements, and not more than
are again present which on previous occasions did
it
really constitute
If this
a case of cause
'
'
and
'
effect.'
1
seems paradoxical,
it is
chiefly because
we
is
habitually use phraseology which, strictly interpreted,
seems to imply that a
called,
is is
'
law of Nature,' as
it
a sort of self-subsisting entity, to whose
confided
charge
some department
it
in the
world of
phenomena, over which
rules with undisputed sway.
fully
1 See some of these points more Doubt, Part I., Chap. II.
worked out
in Philosophic
—
SCIENCE AND THEOLOGY
311
Of
course this
is
not so.
In the world of phenois
mena, Reality
happens.
'
is
exhausted by what
this
and what
Beyond
there
is
nothing.
These
for
laws
'
are merely abstractions devised
by us
own guidance through the complexities of fact. They possess neither independent powers nor And if we would use language actual existence. with perfect accuracy, we ought, it would seem,
our
either to say that the
followed by precisely the
same cause would always be same effect, if it recurred
that,
which
it
never does
;
or
in certain regions of
Nature, though only in certain regions,
we can
de-
tect subordinate uniformities of repetition which,
though not exact, enable us without sensible
in-
security or error to anticipate the future or reconstruct the past.
This hurried glance which
reader to take into
I
have asked the
inductive
that
it is
theory
is
some obscure corners of by no means intended to suggest
;
as easy to believe in a miracle as not
or even that
to,
on other grounds, presently
ought not
show,
in
to
be referred
miracles
it
to
be regarded as incredible.
judgment, that no
profit
But
does
my
can yet be ex-
tracted from controversies as to the precise relation
in
which they stand to the Order of the world.
Those engaged in these controversies have not uncommonly committed a double error. They have, in the first place, chosen to assume that we have a
perfectly clear
and generally accepted theory as
to
what
is
meant by the Uniformity of Nature, as
to
3 i2
SCIENCE AND THEOLOGY
is
what
meant by
particular
Laws
of Nature, as to
the relation in which the particular
Laws stand
to
the general Uniformity, and as to the kind of proof
by which each
committed
is
to
be established.
And, having
this philosophic error,
they proceed to
add
to
it
the historical error of crediting primitive
theology with a knowledge of this theory, and with
a desire to improve upon
that apostles
it.
They seem to suppose
in
and prophets were
its
the habit of
looking at the natural world in
ordinary course,
if
with the eyes of an eighteenth-century deist, as
it
were a bundle of uniformities which, once
set
going,
went on
;
for
ever automatically repeating
their
themselves
and that
message
to
mankind
consisted in announcing the existence of another,
or supernatural world, which occasionally upset one or two of these natural uniformities
miracle.
by means of a
No
;
such theory can be extracted from
their writings,
and no such theory should be read
this not
into
them
and
is
merely because such an
is
attribution
unhistorical, nor yet because there
for
any ground
'
doubting the interaction of
'
the
spiritual
'
and the
'
natural
'
'
;
but because this ac-
count of the
preted
natural
itself is
one which,
if
inter-
strictly,
seems open to grave philosophical
is
objection,
proof.
and
certainly deficient in philosophic
The
miracles
real difficulties
lie
connected with theological
elsewhere.
:
Two qualities
seem
to
be of
their essence
they must be wonders, and they must
;
SCIENCE AND THEOLOGY
313
be wonders due to the special action of Divine power
and each of these
its
qualities raises a special
first is
problem of
own.
That raised by the
the question of
if
evidence.
What amount
of evidence,
?
any,
is suffi-
cient to render a miracle credible
And on
this,
which
I
is
apart from the main track of
my
is,
argument,
may perhaps
by evidence
content myself with pointing out, that
is is
if
meant, as
it
usually
historical
testimony, this
not a fixed quantity, the
same
for
every reasonable man, no matter what
other opinions.
It varies,
may be
his
and must necessarily vary,
'
with the general views, the
psychological climate,'
It
is
which he brings to
to
its
consideration.
to agree
in
possible
get twelve plain
men
on the evidence
which requires them to bring
a verdict of guilty or
not guilty, because they start with a
common
stock
of presuppositions, in the light of which the evidence
submitted to them may, without preliminary discussion,
be interpreted.
But when, as
is
in the case of
theological miracles, there
no such
common
stock,
any agreement on a verdict can scarcely be looked
for.
One
of the jury
may
hold the naturalistic view
of the world.
To
him, of course, the occurrence of
a miracle involves the abandonment of the whole
philosophy
interpret
in
terms of which he
is
accustomed to
custom,
pre-
the universe.
Argument,
judice, authority
— every conviction-making machine,
by which
his
rational
and
non-rational,
scheme of
belief has
been fashioned
— conspire
to
make
this
vast intellectual revolution difficult.
And we need
3 i4
SCIENCE AND THEOLOGY
surprised
that
not be
even
the most excellent
is
evidence for a few isolated incidents
cient
quite insuffi-
to
effect his
conversion
to
;
nor that he occa-
sionally
shows a disposition
go very extraordinary
lengths in contriving historical or critical theories for
the purpose of explaining such evidence away.
Another may believe
quite superfluous.
in
'
verbal inspiration.'
To
its
it
him, the discussion of evidence in the ordinary sense
is
Every
miracle,
whatever
character, whatever the circumstances in
which
occurred, whatever
its relation,
whether essential or
religion, is to
it
accidental, to the general
scheme of
be accepted with equal confidence, provided
narrated in the works of inspired authors.
written
:
be
is
It
it is
therefore true.
And
in the light of this
presupposition alone must the results of any merely
critical
or historical discussion be finally judged.
A
third of our
supposed jurymen may reject both
naturalism and verbal inspiration.
the evidence alleged in favour of
'
He may appraise
Wonders due
to
'
the special action of Divine
altogether different
action therein.
power by the light of an theory of the world and of God's
consider religion to be as
He may
itself.
necessary an element in any adequate scheme of
belief as
science
Every
event, therefore,
whether
rence
is
wonderful or not, a belief in
involved in that religion,
religion
whose occurevery event by
whose disproof the
would be seriously imit
poverished or altogether destroyed, has behind
the whole combined strength of the system to which
SCIENCE AND THEOLOGY
it
315
belongs.
external
It is not,
indeed, believed independently
of
evidence,
any more
But
than the most
ordinary occurrences in history are believed independently of external evidence.
as
it
does not require,
some people appear
to suppose, the impossible
accumulation of proof on proof, of testimony on
testimony, before the presumption against
neutralised.
exist at
all.
it
can be
For, in truth, no such presumption
may
Strange as the miracle must seem, and
inharmonious when considered as an alien element
in
an otherwise naturalistic
setting,
it
it
may assume
a
character of inevitableness,
may
almost proclaim
aloud that thus
to those
it
has occurred, and not otherwise,
it
who
consider
in its relation,
not to the
natural world alone, but to the spiritual, and to the
needs of
man
as a citizen of both.
VI
Many
enough
other varieties of
;
'
psychological climate
I
'
might be described
to
but what
have said
it
is,
perhaps,
show how absurd
is
to expect
any
until
unanimity as to the value of historical evidence
some better agreement has been
evidence can be estimated.
arrived at respecting
the presuppositions in the light of which alone such
I
pass, therefore,
to
the difficulty raised by the second, and
much more
miracles
to
fundamental,
attribute
of
theological
which
to
I
'
have adverted, namely, that they are due
special action
the
of God.'
But
this,
be
it
3 i6
SCIENCE AND THEOLOGY
is,
observed,
from a religious point of view,
no
peculiarity of miracles.
Few schemes
I
of thought
all
which have any religious flavour about them at
wholly exclude the idea of what
call
will
venture to
power,'
the
'
preferential
exercise of Divine
whatever differences of opinion
may
exist as to the
manner
in
which
it is
manifested.
There are those
who reject miracles but who, at least in those fateful moments when they imaginatively realise their own
helplessness, will admit
is
what
in
a certain literature
called a
'
special Providence.'
'
There are those
who reject the notion of special Providence,' but who admit a sort of Divine superintendence over the
general course of history.
There are
those, again,
who
reject in its ordinary
shape the idea of Divine
conceive that they can
superintendence,
but
who
escape from philosophic reproach by beating out the
idea yet a
little
thinner,
and admitting that there
'
does exist somewhere a
righteousness.'
Power which makes
think
all
for
For
which
them.
my own
part,
I
these
various
opinions are equally open to the only form of attack
it is
worth while to bring against any one of
as (supposing religion in any
'
And if we allow,
action
'
shape to be true) we must allow, that the
ential
is
prefer-
of Divine
power
is
possible, nothing
all
gained by qualifying the admission with
limitations
those
dif-
fanciful
and distinctions with which
ferent
schools
it.
of thought
have seen
itself,
fit
to
is
en-
cumber
The admission
however,
one
SCIENCE AND THEOLOGY
which, in whatever shape
it
317
may be made, no doubt
difficulty.
suggests questions of great
How can
directs
all,
the
Divine Being
everything
Who is the Ground Who sustains all, that
is,
and Source of
pro-
duces
all,
be connected more closely with one part
of that which
If
He
has created than with another
?
every event be wholly due to Him,
how can we
say that any single event, such as a miracle, or any
tendency of events, such as
ness,' is specially
'
making
for righteous-
His
?
What room for difference
or
distinction
is
there within the circuit of His universal
power?
and
Since the relation between His creation
is
Him
throughout and
in
every particular one of
absolute dependence, what meaning can
to
we
attach
the metaphor which represents
it,
Him
as taking
?
part with one fragment of
or as hostile to another
Now
ethics
is
it
has, in the first place, to
be observed that
in
almost as
much concerned
itself.
dealing with
if
this difficulty as theology
For
believe
in
'
preferential
action,'
we cannot neither can we
'
believe in the moral qualities of which
action
'
preferential
qualities of
is
the sign
;
and with the moral
God is bound up
to
the fate of anything which deserves
all.
I
be called morality at
am
not
now arguing
that ethics cannot exist unsupported
this
by theism.
On
shall
theme
I
have already said something, and
have to say more.
My
present contention
is,
that
in
though history may show plenty of examples
heathendom of
ethical theory being far in
it
advance
to
of the recognised religion,
is
yet impossible
3 i8
SCIENCE AND THEOLOGY
that
suppose
morality
would not ultimately be
destroyed by the clearly realised belief in a
God
Who
evil.
was
either indifferent to
good or
inclined to
For a universe
in
which
all
all
the power was on the
side of the Creator,
and
the morality on the side
of creation, would be one compared with which the
universe of naturalism would shine out a paradise
indeed.
Even
the poet has not dared to represent
Jupiter torturing Prometheus without the
dim
figure
of
Avenging Fate waiting silently
if
in the
background.
But
the idea of an immoral Creator governing a
world peopled with moral, or even with sentient,
creatures,
is
a speculative nightmare, the case
is
not
materially
mended by
substituting for an immoral
Creator an indifferent one.
Once assume a God,
later, to
and we His
shall
be obliged, sooner or
introduce
harmony
duct.
into our
system by making obedience to
with the established rules of conto
will coincident
We cannot frame our advice
hypothesis
that
to
mankind on
is
the
defy Omnipotence
the
of
beginning of wisdom.
adjustment
tenance of
is
But
if
this
process
to
be done consistently with the maindistinction
will
any eternal and absolute
between right and wrong, then must His
'good
will,'
be a
and we must suppose
Him
to look with
favour upon
some
parts of this
mixed world of good
others.
If,
and
evil,
and with disfavour upon
on the
other hand, this distinction seems to us metaphysically
impossible
;
if
we cannot do
otherwise than
SCIENCE AND THEOLOGY
regard
319
Him
as related in precisely the
same way
to
in-
every portion of His creation,
different
looking with
eyes upon
misery and happiness,
virtue,
truth
and
error, vice
and
then our theology must
surely drive us, under whatever disguise, to
ethics of
all
empty
ethical significance,
and
to reduce virtue
to a colourless acquiescence in the
Appointed Order. But
authors
Systems there are which do not shrink from
these
will,
I
speculative
think,
conclusions.
their
be found rather among those who
approach the problem of the world from the side of
a particular metaphysic, than those
from the side of science.
He who
sees in
who approach it God no
of
more than the Infinite Substance of which the world phenomena constitutes the accidents, or who
requires Subject,
Him
for
no other purpose than as
'
Infinite
to supply the
unity
'
without which the
'
world of phenomena would be an
unmeaning flux of
unconnected
to
particulars,'
may naturally suppose Him
But
I
be equally related to everything, good or bad, that
is,
has been,
or can be.
is
do not think that the
;
man
of science
similarly situated
for the doctrine
of evolution has in this respect
made
a change in his
it
position which, curiously enough, brings
that occupied in this matter
closer to
ethics
'
by theology and
'
than
it
was
in the
days when
special creation
was
the fashionable view.
I
am
is,
not contending, be
it
observed, that evolu-
tion strengthens the evidence for theism.
My
point
rather
that
if
the existence of
God
be assumed,
3 2o
SCIENCE AND THEOLOGY
evolution does, to a certain extent, harmonise with
that belief in
His 'preferential
action'
which religion
and morality
alike require us to
attribute to
Him.
For whereas the material and organic world was once supposed to have been created all of a piece,' and to show contrivance on the part of its Author
'
merely by the machine-like adjustment of its parts, so now science has adopted an idea which has always
been an essential part of the Christian view of the Divine economy, has given to that idea an undreamed-of extension, has applied
universe of
it
to the
whole
phenomena,
it
organic
and inorganic,
enriched,
and has returned
again
to theology
strengthened, and developed.
Can
we, then, think
attri-
of evolution in a God-created world without
buting to
Author the notion of purpose slowly worked out; the striving towards something which is not, but which gradually becomes, and in the fulness
its
?
of time will be
Surely not.
But,
if
I
not,
can
it
be
denied that evolution
—the evolution,
mean, which
takes place in time, the natural evolution of science,
as distinguished from
the dialectical
evolution
of
metaphysics
of that
'
—does
involve something in the nature
'
preferential action
which
it
is
so difficult
?
to understand, yet so impossible to abandon
;
321
CHAPTER
VI
SUGGESTIONS TOWARDS A PROVISIONAL UNIFICATION
But
in
if I
confined myself to saying that the belief
is
a
God who
is,
not merely substance,' or
'
'
subject,'
but
in Biblical language,
'
a living God,' affords no
science,
I
ground of quarrel between theology and
should
much
understate
my
thought.
I
hold,
is
on the
contrary, that
tolerated, but
it
some such presupposition
is
not only
;
actually required,
by science
it
that
if
be accepted
in the case of science,
can hardly be
refused in the case of ethics, aesthetics, or theology
and that
if it
be thus accepted as a general
principle,
it
applicable to the whole circuit of belief,
will
be
found to provide us with a working solution of some,
at least, of the
difficulties
with which naturalism
is
incompetent to deal.
difficulties
For what was it that lay at the bottom of those Speaking broadly, it may be described ?
perpetual
collision,
as
the
the ineffaceable inconbeliefs, in so far as
gruity,
between the origin of our
This
these
can be revealed to us by science, and the
it
beliefs themselves.
was
that, as
I
showed
Y
in the first part of this
Essay, touched with the frost
322
A PROVISIONAL UNIFICATION
showed
Second
of scepticism our ideals of conduct and our ideals of
beauty.
Part, cut
all
This
it
was
that, as
I
in the
down scientific philosophy
to the root.
I
And
the later discussions with which
have occupied
the attention of the reader serve but to emphasise
afresh the inextricable confusion which the naturalistic
hypothesis introduces into every department
of practice and of speculation,
by refusing
to allow
us to penetrate beyond the phenomenal causes by
which, in the order
of
Nature,
our beliefs
are
produced.
Review each of these departments
in the light of the
in turn, and,
its
it
preceding discussion, compare
that
position in a theological setting with
which
necessarily occupies in a naturalistic one.
Let the
case of science be taken
first,
for
it is
a crucial one.
ourselves
Here,
if
anywhere,
we might suppose
Here,
if
independent of theology.
anywhere, we
might expect to be able to acquiesce without embarrassment
in
the negations of naturalism.
But
when once we have
at the root of
realised the scientific truth that
lies
every rational process
an
irrational
is
one
;
that reason,
from a
;
scientific
point of view,
itself
a natural product
it
and that the whole material
to causes, physical, physioit
on which
logical,
works
is
due
and
social,
which
I
neither
just
creates
nor
controls,
in
we
shall (as
showed
now) be driven
mere
self-defence to hold that, behind these non-
rational forces,
and above them, guiding them by
it
slow degrees, and, as
were, with difficulty, to a
A PROVISIONAL UNIFICATION
rational issue, stands that
323
in
Supreme Reason
whom
we must
thing.
thus believe,
if
we
are to believe in any-
Here, then, we are plunged
of theology.
at
once into the middle
to
The
'
belief in
God, the attribution
I
Him
of reason, and of what
have called
world which
'
prefer-
ential action
in relation to the
He
has
created,
all
seem forced upon us by the
is
single
that,
it
assumption that science
with the rest of
its
not an
illusion,
and
teaching,
we must
accept what
has to say to us about
itself as
a natural product.
At no
smaller cost can
its
we
reconcile the origins of
science with
pretensions, or relieve ourselves of
the embarrassments in which
naturalistic
we
are involved by a
theory of Nature.
if
But evidently the
It
is
admission,
once made, cannot stand alone.
impossible to refuse to ethical beliefs what
we have
For the
already
conceded
to
scientific
is
beliefs.
analogy between them
products.
complete.
Both are natural
remoter causes
as
it is
Neither rank
among
their
any which share their essence.
trace
And
easy to
back our back our
scientific beliefs to
is
sources which have
it is
about them nothing which
trace
rational, so
easy to
ethical beliefs to sources
is
which have
about them nothing which
us,
ethical.
Both require
therefore,
sources for
shall
phenomenal some ultimate ground with which they
to
seek behind
these
be congruous
;
and as we have been moved
to
postulate a rational
God
in the interests
of science,
Y 2
3 24
A PROVISIONAL UNIFICATION
we can
scarcely decline to postulate a moral
so
God
in the interests of morality.
But, manifestly, those
who have gone
thus far
cannot rest here.
origin to the long
If
we
are to assign a 'providential'
train of events
and complex
which
have resulted
in the recognition of a
moral law,
we
must embrace within the same theory those
ments and
would tend
influences, without
senti-
which a moral law
to
become a mere catalogue of commandit
ments, possessed,
maybe, of an undisputed authority,
little
but obtaining on that account but
obedience.
in the
if
This was the point on which
first
I
dwelt at length
portion of this Essay.
I
then showed, that
the
pedigrees of conscience, of our ethical ideals, of our
capacity for admiration, for sympathy, for repentance,
for righteous indignation,
were
finally to lose
them-
selves
among
the
its
accidental
variations
on which
the creed
Selection does
work,
it
was inconceivable that
they should retain their virtue
when once
of naturalism had thoroughly penetrated and discoloured every
mood
of thought and belief.
But
if,
deserting naturalism,
we
regard
the evolutionary
process issuing in these ethical results as an instru-
ment
for carrying out a
Divine purpose, the natural
is
history of the higher sentiments
seen under a
due, doubtless
wholly different
light.
They maybe
they are in fact due, to the same selective mechanism
which produces the most cruel and the most disgusting of Nature's contrivances for protecting the species
of
some loathsome
parasite.
Between the two cases
A PROVISIONAL UNIFICATION
science cannot, and naturalism will not,
valid distinction.
325
draw any
in, and by the conception of design revolutionises our point of view. The most unlovely germ of instinct or of
But here theology steps
appetite to which
is
we
trace back the origin of
report,
all
that
most noble and of good
no longer throws
Rather
is
discredit
it
upon
its
developed offshoots.
consecrated by them.
it is
For
if,
in
the region of
Causation,
wholly by the earlier stages that the
region of Design
it
later are determined, in the
is
only through the later stages that the earlier can be
understood.
But
if
these be the consequences which flow from
substituting a theological for a naturalistic interpretation of science, of ethics,
what changes
destroys
the
will
the
and of ethical sentiments, same process effect in our
Naturalism, as
of
objective
conception of aesthetics
?
we
saw,
possibility
beauty
;
— of
and
beauty as a
real,
persistent quality of objects
leaves nothing but feelings of beauty on the one side,
and on the other a miscellaneous assortment of
objects, called beautiful in their
moments of
in
favour,
by which, through the chance operation of obscure
associations, at
some
period,
and
some persons,
these feelings of beauty are aroused.
A
conclusion
of this kind no doubt leaves us chilled and depressed
spectators of our
it
own
aesthetic enthusiasms.
And
will
may be
that to put the scientific theory in a theo-
logical setting, instead of in
a naturalistic one,
not wholly remove the unsatisfactory effect which
326
A PROVISIONAL UNIFICATION
the theory itself
may
leave upon the mind.
If
And
that
fact,
'
yet
it
surely does something.
is
we cannot say
'
Beauty
in the
in
any
particular case an
objective
sense in which science requires us to believe
for
facts,
that 'mass,'
example, and
'configuration,' are
'objective'
we
are
not
precluded on that
it
account from referring our feeling of
to
God, nor
from supposing that
in
the
thrill
of
some deep
far-off
;
emotion we have for an instant caught a
reflection of
Divine beauty. This
is,
indeed,
my faith
and
in
it
the differences of taste which divide manall
kind lose
their harshness.
For we may
liken
ourselves to the
sion winding
members
of
some
endless proces-
along the borders of a sunlit lake.
individual there will shine along
its
Towards each
surface a
moving lane of splendour, where the ripples
;
catch and deflect the light in his direction
either
while on
hand the waters, which
to his neighbour's eyes
are brilliant in the sun, for
guished.
ness.
him lie dull and undistinSo may all possess a like enjoyment of loveliall
So do
if
owe
it
to
one unchanging CD O Source.
derive
it,
And
after
there be an endless variety in the immediate
objects from which
all,
we severally
I
know
not,
that this should furnish
any matter for regret.
And,
lastly,
we come
to theology,
denied by
all,
naturalism to be a branch of knowledge at
but
whose
truth
we have been
obliged to assume in
A PROVISIONAL UNIFICATION
327
order to find a basis for the only knowledge which
naturalism allows.
Those who are prepared
theory which
offers
to
admit
that, in
dealing the
with the causes of scientific and ethical
least
difficulty
'
belief,
is
that
'
which
assumes them to have been
providentially
guided,
are not likely to raise objections to a similar theory
in the case of religion.
almost always claimed for
that they were due to God.
their beliefs about
God
The
it,
belief in religion has almost always carried with
in
some shape or
other, the belief in Inspiration.
is,
To
religion
this rule there
no doubt,
is
to be found an
apparent exception in what
known
as natural
as
attain,
—natural
to
religion
being
defined
the
in
religion
which unassisted reason may
contrast to that which can be reached only
aid of revelation.
by the
object
But, for
my own
part,
I
altogether to the theory underlying this distinction.
I
do not believe
'
that, strictly speaking, there
is
any
sure
'
such thing as
that
if
unassisted reason.'
'
And
I
am
there be, the conclusions of
natural religion
are not
among
its
products.
The
that,
attentive reader
does not require to be told
according to the
in
views here advocated, every idea involved
proposition as that
'
such a
There
is
a moral Creator and
328
A PROVISIONAL UNIFICATION
the
Ruler of
world'
(which
I
may
assume, for
purposes of
illustration, to constitute
is
the substance
of natural religion)
due to a complex of causes, of
;
which human reason was not the most important and
that this natural religion never
would have been
approval,
it
heard
of,
much less have been received with
itself to
had
it
not been for that traditional religion of which
vainly supposes
be independent.
But
cepted
;
if this if
way
of considering the matter be ac-
we
are to apply unaltered, in the case
of religious beliefs, the procedure already adopted in
the case of
scientific,
ethical,
and
aesthetic beliefs,
and assume
cend the
'
for
them a Cause harmonious with
their
essential nature,
we must evidently in so doing transcommon division between natural and
'
'
supernatural.'
We cannot consent to
see the
'
pre-
ferential
working of Divine power' only
in those
religious manifestations
which refuse to accommodate
themselves to our conception (whatever that
of the strictly
'
may be)
nor can
natural
'
order of the world
;
we deny
explain.
'
a Divine origin to those aspects of religious
development which natural laws seem competent to
The
'
familiar distinction, indeed,
'
between
natural
and
supernatural
'
coincides neither with
that
between natural and
'
spiritual,
'
nor with that
between
preferential action
'
and
'
non-preferential,'
'
'
nor with that between
It
is,
phenomenal and noumenal.'
is
perhaps, less important than
;
sometimes supat
all
posed
and
is,
in
it
this particular
connection,
events,
as
seems
to me, merely irrelevant
and
A PROVISIONAL UNIFICATION
confusing
lation.
329
—
a burden, not an
aid, to religious specu-
For, whatever difference there
may be between
the growth of theological knowledge and of other
knowledge, their resemblances are both numerous
and
instructive.
In both
we
note that
movement has
In both, that
it
been sometimes so rapid as to be revolutionary, sometimes so slow as to be imperceptible.
has been sometimes an advance, sometimes a retrogression.
In both, that
it
has been sometimes on lines
permittingalong, perhaps an indefinite, development,
sometimes
in directions
where farther progress seems
is,
barred for ever.
In both, that the higher
from the
point of view of science, largely produced by the lower.
In both, that, from the point of view of our provisional philosophy, the lower
is
only to be explained
final
by the higher.
In both, that the
product counts
among
which
its
causes a vast multitude of physiological,
psychological, political, and social antecedents with
it
has no direct rational or spiritual
then, can
affiliation.
How,
facts into
we most
completely absorb these
?
our theory of Inspiration
It
would, no
is
doubt, be inaccurate to say that inspiration
that,
seen from
its
Divine
side,
which we
side.
call
it
discovery
is
when seen from the human
ledge,
But
not,
I
think, inaccurate to say that every addition to
knowto a
whether
in the individual or the
community,
is
whether
scientific, ethical,
or theological,
due
co-operation between the
lates
human
soul which assimiinspires.
and the Divine power which
Neither
33°
acts,
or,
A PROVISIONAL UNIFICATION
as
far
as
we can pronounce upon such
For
as
it
I
matters, could act, in independent isolation.
'unassisted reason'
is,
have already
is
said,
a fiction;
and pure receptivity
impossible to conceive.
Even
it
the emptiest vessel must limit the quantity and
determine the configuration of any liquid with which
may be
filled.
But because this view involves a use of the term
1
inspiration
it
'
which, ignoring
all
minor
distinctions,
extends
belief
is
to every case in to
which the production of
'
due
the
'
preferential action
of Divine
dis-
power,
it
does not, of course, follow that minor
tinctions
is,
do not
exist.
All
I
wish here to
insist
on
that the sphere of Divine influence in matters of
belief exists as a whole,
and may therefore be studied
improbably, to study
it
as a whole
;
and
that, not
as
a whole would prove no unprofitable preliminary to
any examination into the character of
portant parts.
its
more im-
So
this
studied,
it
becomes evident
is
that Inspiration,
is
if
use of the word
to
be allowed,
limited to no
age, to
no country,
to
no people.
It is
required by
teach.
truth,
those
who
learn not less than
by those who
to
Wherever an approach has been made
old discovery, or has forced the secret of a
wherever any individual soul has assimilated some
new
Its
one,
there
is its
co-operation to be discovered.
work-
ings are to be traced not merely in the later develop-
ment of
beliefs,
but far back
among
their
unhonoured
beginnings.
Its aid
has been granted not merely
A PROVISIONAL UNIFICATION
331
along the main line of religious progress, but in the
side-alleys to
for
which there seems no
full
issue.
Are we,
in
example, to find a
measure of inspiration
the highest utterances of
Hebrew prophet or psalmist,
had
in
and
tions
to
suppose that the primitive religious concepto the Semitic race
?
common
them no
'
touch of the Divine
it
Hardly,
if
we
also believe that
was these primitive conceptions which the
'
Chosen
People
were divinely ordained
until they
to purify, to elevate,
fitting
and
to
expand
became
elements in
a religion adequate to the necessities of a world.
Are we,
again, to
deny any measure of
inspiration
to the ethico-religious teaching of the great Oriental
reformers, because there
was
that in their general
still
systems of doctrine which prevented, and
vents, these from
pre-
merging
as a
?
whole
in the
main
are
stream of religious advance
Hardly, unless
we
prepared to admit that
thorns or figs from
are of
men may
gather grapes from
thistles.
These things assuredly
in
God
;
and whatever be the terms
faith, let
which we
choose to express our
us not give colour to
the opinion that His assistance to
mankind has been
narrowed down
to the sources,
however unique, from
which we immediately, and consciously, draw our
own
spiritual
If
nourishment.
is
a preference
shown by any
for
a more
in
limited conception
of the
it
Divine intervention
I
matters of
belief,
It
must,
in
suppose, be on one of
first
two grounds.
may,
the
place, arise out of
a natural reluctance to force into the same category
33 2
A PROVISIONAL UNIFICATION
transcendent intuitions of prophet or apostle
earlier
faiths,
the
and the stammering utterances of
clouded as these are by human ignorance and marred by human sin. Things spiritually so far asunder ought not, it may be thought, by any system of They belong classification, to be brought together. They differ not merely infinitely to separate worlds.
in
degree, but absolutely
in
kind
;
and a
is
risk of
serious error
must
arise
if
the
same term
loosely
and hastily applied
nature,
lie
to things which, in their essential
so far apart.
rather, plainly are,
Now, that there may be, or, many modes in which belief is
co-operation
I
assisted
by Divine
have already admitted.
'
That the
to deny.
word
to
It is
I
'
inspiration
may, with advantage, be confined
I
one or more of these
do not desire
and
a question of theological phraseology, on which
not competent to pronounce
;
am
if
I
have
argu-
seized
upon the word
it is
for the purposes of
my
ment,
with no desire to confound any distinction
which ought to be preserved, but because there is no other term which so pointedly expresses that Divine
element
in the
formation of beliefs on which
This,
if
it
was
my
business to lay stress.
does, after
all,
my
theory be
it
true,
exist,
howsoever
I
may be
;
described, to the
full
extent which
have indicated
and though the
differ infinitely
beliefs
which
it
assists in
producing
nearness
from one another
is
in their
to absolute truth, the fact
not disguised, nor the
honour due to the most
spiritually perfect utterances
A PROVISIONAL UNIFICATION
in
333
aught imperilled, by recognising
But, in the second place,
in all
some marks
of Divine intervention.
it
may be
is
objected that
incapable of
inspiration thus broadly conceived
providing mankind with any satisfactory criterion of
religious truth.
in so
Since
is
its
co-operation can be traced
much
that
imperfect, the
mere
fact of its co-
operation cannot in any particular case be a protection
even against gross
error.
If,
therefore,
we seek
in
it not merely a Divinely ordered cause of belief, but also a Divinely ordered ground for believing, there
must be some means of marking off those examples of its operation which rightfully command our full intellectual allegiance, from those which are no more
than evidences of an influence towards the truth
working out
This
is
its
purpose slowly through the ages.
dispute.
in
beyond
Nothing that
I
have said
about inspiration
affects in
general as a source of belief
of inspiration as an authority for belief.
any way the character of certain instances Nor was it
;
intended to do so
problems,
for the
problem, or group of
which would thus have been raised is altogether beside the main course of my argument. They belong, not to an Introduction to Theology,
but to Theology
in religious
itself.
Whether there
is
an authority
without
if it
matters of a kind
altogether
;
parallel in scientific or ethical matters
exists, is its character,
what,
its
and whence come
claims
to our obedience, are questions
on which theologians
have
differed,
and
still
differ,
and which
it
is
quite
—
334
A PROVISIONAL UNIFICATION
beyond
this
my
province to decide.
is
For the subject of
I
Essay
the 'foundations of belief/ and, as
have already indicated, 1 the kind of authority contemplated by theologians
the sense in which that
is
never
is
'
fundamental,' in
word
here used.
The
deliverances of no organisation, of no individual, of
no record, can
lie at
the roots of belief as reason,
It is
whatever they may do as cause.
always possible
to ask whence these claimants to authority derive
their credentials,
what
titles
the organisation or the
individual possesses to our obedience, whether the
records are authentic, and what
port.
is
their precise im-
And
the
mere
fact that
such questions
may
be
put,
and that they can neither be thrust aside as
answered without elaborate
critical
irrelevant nor be
and
historical discussion,
shows
clearly
enough
that
we have no
business with
them
here.
•
in
But although
this
it is
evidently beyond the scope of
discus-
work
to enter
sion of theological method,
upon even an elementary it seems right
strict
that
I
should endeavour, in
continuation of the argu-
ment of
this chapter, to
say something on the source
from which, according to Christianity, any religious
authority whatever must ultimately derive
tion.
its
jurisdicis
What
I
have so
far tried to establish
this
that the great
1
body of our
beliefs, scientific, ethical,
See ante, chapter on Authority and Reason.
A PROVISIONAL UNIFICATION
theological,
335
form a more coherent and satisfactory
Theistic setting,
Naturalistic
one.
whole
than
if
if
we consider them in a we consider them in a
The
itself,
further question, therefore, inevitably suggests
Whether we can
if
carry the
process a step
further,
and say that they are more coherent and
considered in a Christian setting than
?
satisfactory
in a
merely Theistic one
The answer
often given
is
in the negative.
It is
always assumed by those
who do
it is
it
not accept the
doctrine of the Incarnation, and
not
uncommonly
conceded by those who do, that
additional burden
to reason.
constitutes an
upon
faith,
a
new stumbling-block
And many who
are prepared to accom-
modate
1
their beliefs to the requirements of (so-called)
difficulties
Natural Religion,' shrink from the
and
perplexities in which this central mystery of Revealed
Religion threatens to involve them.
these difficulties
?
But what are
scientific.
Clearly they are not
We
are here altogether outside the region where
scientific ideas possess
any worth, or
It
scientific cate-
gories claim any authority.
may be a realm
it
of
shadows, of empty dreams, and vain speculations.
But whether
it
be
this,
or whether
it
be the abiding:-
place of the highest Reality,
evidently must be
explored by methods other than those provided for
us by the accepted canons of experimental research.
Even when we
relation of our
are endeavouring to
comprehend the
to the material
own finite personalities
environment with which they are so intimately con-
336
A PROVISIONAL UNIFICATION
we
of
find, as
nected,
we have
seen, that
all
familiar
modes
explanation
break down
and
become
meaningless.
Yet we
If,
certainly exist,
and presumably
devise formulae
we have
which
bodies.
then,
we cannot
shall elucidate the familiar
mystery of our
daily existence,
we need
lend
neither be surprised nor
embarrassed
if
the unique mystery of the Christian
itself to
faith refuses to
inductive treatment.
But though the very uniqueness of the doctrine
places
it
beyond the ordinary range of
scientific
criticism, the
same cannot be
said for the historical
least,
it
evidence on which, in part at
it
rests.
Here,
will
perhaps be urged,
we
are on solid and familiar
to
ground.
trary
We
have only got
between
ignore the arbi-
distinction
'sacred'
and
'secular,'
and apply the well-understood methods of
criticism to
historic
a particular set of ancient records, in
all
order to extract from them
satisfy
that
is
necessary to
our curiosity.
If they
break down under
ourselves
cross-examination,
further
we need
trouble
no
about the metaphysical dogmas to which
they point.
No
immunity or privilege claimed
support
for
the subject-matter of belief can extend to the merely
human evidence adduced
does evidently rest on
in its
;
and as
in
the last resort the historical element in Christianity
human
testimony,
nothing
can be simpler than to subject this to the usual
scientific tests,
and accept with what equanimity we
which they
elicit.
is
may any
results
But, in truth, the question
not so simple as
A PROVISIONAL UNIFICATION
those
337
who make
use of arguments like these would
'
have us suppose.
tions.
is,
Historic
method has
'
its
limita-
It is self-sufficient
only within an area which
indeed, tolerably extensive, but which does not
embrace the universe.
deep plunge
For, without taking any very
into the philosophy of historical criticism,
we may
easily perceive that our
judgment
as to the
truth or falsity of
any particular
historic statement
depends, partly on our estimate of the writer's trustworthiness, partly on our estimate of his
means of
But
information, partly on our estimate of the intrinsic
probability of the facts to which he testifies.
these things are not
'
independent variables,' to be
their results are balanced
it
measuied separately before
and summed
that,
up.
On
the contrary,
is
manifest
trustis
in
many
and
cases,
our opinions on the
worthiness
competence of the witnesses
us
modified by our opinion as to the inherent
likeli-
hood of what they
tell
;
and that our opinion
as to the inherent likelihood of
what they
tell
us
may depend on
no
historical
considerations with respect to which
is
method
able to give us any con-
clusive information.
In most cases, no doubt, these
questions of antecedent probability have to be themselves decided solely, or mainly, on historic grounds,
and, failing anything
historic instinct.
more
scientific,
by a kind of
are,
But other cases there
though
bring
they be rare, to whose consideration
larger principles,
we must
drawn from a wider theory of the
first,
world
;
and among these should be counted as
z
338
A PROVISIONAL UNIFICATION
in speculative interest and in ethical
both
importance,
the early records of Christianity.
That
point
of
this
has been done, and, from their
quite
rightly
own
view,
done,
by
a
various
criticism,
destructive
schools
of
New
Testament
everyone
is
aware.
Starting from
to accept
philosophy
which forbade them
much of the substance
of the Gospel narrative, they very properly set to
work
to devise a variety of
hypotheses which would
all its
account for the fact that the narrative, with
peculiarities,
was
nevertheless
there.
Of
these
hypotheses there are many, and some of them have
occasioned an admirable display of erudite ingenuity,
fruitful
of instruction from every point of view, and
time.
for all
But
it
is
a great, though common,
error to describe these learned efforts as examples
of the unbiassed application of historic methods to
historic
documents.
they are
It
would be more correct
to
say
that
endeavours,
by the unstinted
apparatus,
into
employment of an elaborate
critical
to
force the testimony of existing records
con-
formity with theories on the truth or falsity of which
it
is
for
philosophy,
I
not
history,
to
pronounce.
What view
which these
take of the particular philosophy to
critics
make appeal
the reader already
is
knows
;
and our immediate concern
not again to
discuss the presuppositions with which other people
have approached the consideration of
New
Testa-
ment
history, but to arrive at
some conclusion about
our own.
A PROVISIONAL UNIFICATION
339
How,
then, ought the general theory of things at
affect
which we have arrived to
our estimate of the
antecedent probability of the Christian views of
Christ
?
Or,
'
if
such a phrase
as
'
antecedent
probability
be thought to suggest a much greater
is
nicety of calculation than
like this, in
at
all
possible in a case
what temper
of mind, in
what mood of
expectation,
ought our provisional philosophy to
induce us to consider the extant historic evidence
for the Christian story
?
The
in a
reply must,
I
think,
depend, as
I
shall
show
moment, upon the view
;
we
its
take of the ethical import of Christianity
ethical import, again,
while
must depend on the degree
to
which
it
ministers to our ethical needs.
IV
Now
ethical
ethical needs, important
though they
are,
occupy no great space, as a
writers.
;
rule, in
the works of
I
I
do
not
say this by
way
of
criticism
for
grant that any examination
into
these needs would have only an indirect bearing on the essential subject-matter of ethical
philosophy,
since no inquiry into their nature, history, or value
would
help
either
to
establish
the
fundamental
its details.
principles of a moral code or to elaborate
But, after
all,
as
I
have said before, an assortment
of
'
categorical imperatives,'
however authoritative
of actual
z 2
and complete, supplies but a meagre outfit wherewith
to
meet the storms and
stresses
34 o
A PROVISIONAL UNIFICATION
If
experience.
we
are to possess a practical system,
tell
which
to do,
shall
not merely
men what
it
;
they ought
if
but assist them to do
still
more,
we
are
to regard the spiritual quality of the soul as pos-
sessing an intrinsic value not to be wholly measured
by the external actions
to
which
it
gives
rise,
much
more than
aspirations
for their
this will
be required.
It will
not only be
necessary to claim the assistance of those ethical
and
ideals
which are not
less effectual
purpose though nothing corresponding to
exist,
them should
but
it
will also
be necessary,
if it
be possible, to meet those ethical needs which must work more harm than good unless we can sustain
the belief that there
is
somewhere
to
be found a
Reality wherein they can find their satisfaction.
These are
facts of
moral psychology which, thus
I
broadly stated, nobody,
think, will be disposed to
dispute, although the widest differences of opinion
may and do
prevail as to the character,
number and
It
relative importance of the ethical
needs thus called
is,
into existence
certain,
by
ethical
commands.
difficulty
further,
felt
though
it,
more
may be
in
admitting
that these needs can be satisfied in
many
cases but imperfectly, in
without
sanctions.
for
the
aid
of theology
some cases not at all, and of theological
interests of
One commonly
is
recognised ethical need,-
example,
for
harmony between the
and those of the community. In a fashion, and for a very narrow circle limited rude and
the individual of ethical commands, this
is
deliberately provided
A PROVISIONAL UNIFICATION
by the prison and the
of
the
criminal
law.
scaffold, the
It
is
341
whole machinery
with less
provided,
deliberation, but with greater delicacy of adjustment,
and over a wider area of duty, by the operation of
public opinion.
But
it
can be provided, with any
approach to theoretical perfection, only by a future
life,
such as that which
is
assumed
in
more than
one system of religious
belief.
is
Now
tions,
the question
at
once suggested by cases
if so,
of this kind whether, and,
under what
limita-
we can argue from
it
the existence of an ethical
need to the
alone
reality of the conditions
satisfied.
under which
would be
Can
we, for example,
argue from the need for some complete correspondence between virtue and
another world than
will
this,
felicity,
to the reality of
where such a correspondence
?
be completely effected
A
great ethical philo-
sopher has,
in substance, asserted that
we
can.
He
held that the reality of the Moral
reality of a
Law
the
implied the
sphere where
it
could for ever be obeyed,
to
'
under
conditions
' ;
satisfactory
Practical
Reason
his
and
for
system
was thus that he found a place in Freedom, for Immortality, and for God.
it
The
metaphysical machinery, indeed, by which Kant
results
is
endeavoured to secure these
of a kind which
we cannot employ.
somewhat
But we may well ask whether
similar inferences are not fitting portions
I
of the provisional philosophy
am endeavouring
to
recommend
;
and, in particular, whether they do not
train of
harmonise with the
thought we have been
342
A PROVISIONAL UNIFICATION
in the
pursuing
course of this Chapter.
If the reality
of scientific and of ethical knowledge forces us to
assume the existence of a
rational
and moral Deity,
by whose preferential assistance they have gradually
come into existence, must we not suppose that the Power which has thus produced in man the knowledge of right and wrong, and has added to
faculty of creating ethical ideals,
it
the
must have provided
the
some
satisfaction
for
the ethical needs which
spiritual
life
historical
development of the
?
has
gradually called into existence
Manifestly the argument in this shape
is
one
which must be used with caution.
To
to
reason purely
a priori from our general notions concerning the
working of Divine Providence
the
reality
of
particular historic events in time, or to the preva-
lence of particular conditions of existence through
eternity,
would imply a knowledge of Divine matters
remaining what they
not,
I
which we certainly do not possess, and which, our
faculties
are,
a revelation from
us.
Heaven could
suppose, communicate to
events,
is
My
contention, at
I
all
of a
much humbler
in
kind.
confine
myself to asking whether,
a
universe which,
by
is
hypothesis,
is
under
moral
governance, there
facts or
not a presumption in favour of
if
events which minister,
?
true, to
our highest
if
moral demands
it
and whether such a presumption,
exists, is
not sufficient, and more than
the
sufficient,
to
neutralise
counter-presumption which has
so
uncritically
governed
much
of
the
criticism
A PROVISIONAL UNIFICATION
343
directed in recent times against the historic claims
of Christianity
?
For
my own
part,
I
cannot doubt
in
that both these questions should be answered
affirmative
the
variety of
and if ways by which Christianity
;
the reader will consider the
is,
in
fact,
I
fitted effectually to minister to our ethical needs,
find
it
hard to believe that he
will
arrive at
any
different conclusion.
v
I
need not say that no complete treatment of
contemplated here.
this question is
Any
adequate
survey of the relation in which Christianity stands to
the moral needs of
man would
unsuited
to
lead us into the very
heart of theology, and would require us to consider
topics
altogether
these
controversial
pages.
illustrate
Yet
it
may, perhaps, be found possible to
without penetrating far into
;
my meaning
same
territories
more properly occupied by theologians
time, the
while, at the
shall
examples of which
I
make use may
serve to show that,
among
the
needs ministered to by Christianity,
are some which
increase rather than diminish with the growth of
knowledge and the progress of science
Religion
is
;
and that
this
therefore no
mere reform, appropriate
only to a vanished epoch in the history of culture
and
civilisation,
but a development of theism
to us than ever.
now
more necessary
I
am
aware, of course, that this
strange discord with opinions very
may seem in commonly held.
'
344
A PROVISIONAL UNIFICATION
in addition
There are many persons who suppose that,
to
any metaphysical
or
scientific
objections
to
Christian doctrines, there has arisen
a legitimate
feeling of intellectual repulsion to them, directly
to our
due
more extended perception of the magnitude
and complexity of the material world.
of Copernicus,
Christianity
:
The discovery
it
has been said,
is
the death-blow to
in other
words, the recognition by the
human
race of the insignificant part which they and
their planet play in the cosmic
drama renders the
This
Incarnation, as
is
it
were, intrinsically incredible.
not a question of logic, or science, or history.
No
is
criticism of
documents, no haggling over
'
natural
or 'supernatural,' either creates the difficulty or
able to solve
it.
For
it
arises out of
what
I
may
almost
'
call
an
aesthetic
sense of
disproportion.
;
What is man,
that
son of man, that
Thou art mindful of him and the Thou visitest him ? is a question
'
charged by science with a weight of meaning
far
beyond what
lips first
it
could have borne for the poet whose
it.
uttered
And
those whose studies bring
perpetually to their
this material world,
remembrance the immensity of
utterly imperceptible
life
in general,
who know how brief and how is the impress made by organic and by human life in particular, upon
it
the mighty forces which surround them, find
hard to
believe that on so small an occasion this petty satellite
of no very important sun has been chosen as the
theatre of an event so solitary
Reflection, indeed,
and so stupendous.
shows that those who thus
A PROVISIONAL UNIFICATION
345
argue have manifestly permitted their thoughts about
God
to be controlled
to
by a singular theory of His
to
relations
man and
the world, based on an
unbalanced consideration of the vastness of Nature.
They have conceived
mass of His own works
Him
;
as
moved by
the
as lost in spaces of His
own
have
creation.
fallen
Consciously or unconsciously, they
the absurdity of supposing that
as
it
into
He
considers His creatures,
contractor or
were, with the
;
eyes of a
a
politician
that
He
by
measures their value according to their physical or
intellectual
importance
;
and that
He
sets store
the
number of square miles they
truth,
inhabit or the foot-
pounds of energy they are capable of developing.
In
is
the
inference
they should have drawn
of precisely the opposite kind.
The
in
very sense
of the place occupied in the material universe
by
the
man
the
intelligent
animal,
creates
man
moral being a new need for Christianity, which,
before science measured
out
the heavens for us,
can hardly be said to have existed.
Metaphysically
speaking, our opinions on the magnitude and complexity of the natural world should, indeed, have no
bearing on our conception of God's relation, either
to us or to
it.
Though we supposed
six
size
the sun to
have been created some and
yet
to
thousand years ago,
of the Peloponnesus,'
be 'about the
fundamental
matter
the
problems
concerning
time
and
space,
and
spirit,
God and man,
to
would not on that account have
be formally
346
A PROVISIONAL UNIFICATION
But then, we are not creatures of pure
restated.
reason
;
and those who desire the assurance of
effectual relation with the
an intimate and
life,
Divine
and who look
find
to this for strength
and conso-
lation,
that
it
the progress
of scientific
difficult
knowtheism.
ledge makes
it
more and more
trusting
to obtain
by the
aid
of any merely speculative
The
feeling
of
dependence which was
easy for the primitive
tribes,
who regarded themand supposed
selves as their God's peculiar charge,
Him
is
in
some
special sense to dwell
;
among
their
them,
not easy for us
nor does
longer
it
tend to become
naive
easier.
We
can
no
share
anthropomorphism.
We
search out
God
with eyes
grown
with
old in studying Nature, with minds fatigued
by centuries of metaphysic, and imaginations glutted
material
infinities.
It
is
in
vain
that
we
to
it
describe
reduce
Him as immanent in creation, and refuse Him to an abstraction, be it deistic or be
The overwhelming
force
pantheistic.
and regularity
the sharp
of
the great natural
movements
dull
impression of an
ever-present Personality deeply
concerned
in
our spiritual well-being.
He
is
hidden,
not revealed, in the multitude of phenomena, and as
our knowledge of phenomena increases,
out of
all
He
retreats
realised connection with us farther
and yet
farther into the illimitable
unknown.
from
the
Then
doctrine,
it
is
that,
through the aid of Christian
distorting
in-
we
are saved
fluences of our
own
discoveries.
The
Incarnation
;
A PROVISIONAL UNIFICATION
throws the whole scheme of things, as
easily
347
we
It
are too
into
apt
to
represent
far
it
to
ourselves,
a
different
and
truer
proportion.
abruptly
changes the whole scale on which we might be disposed to measure the magnitudes of the
universe.
What we should otherwise think great, we now perceive to be relatively small. What we should otherwise think trifling, we now know to be immeasurably important. And the
change
is
not only morally needed, but
is
philoso-
phically justified.
sufficient
Speculation by
that,
itself
should be
sight
to
convince us
in the
of a
righteous God, material grandeur and moral excellencies
are
incommensurable quantities
;
and that
an
infinite
accumulation of the one cannot compen-
sate for the smallest diminution of the other.
Yet
I
know
could
not whether, as a theistic speculation, this truth
effectually maintain
itself
against the brute
pressure of external Nature.
at
In the world looked
by the
light of simple theism, the evidences of
lie
God's material power
daily
about us on every
side,
added
to
by
science, universal, overwhelming.
The
evidences of His moral interest have to be
grain by
grain,
anxiously extracted,
through the
speculative analysis of our moral nature.
Mankind,
analysis
however, are not
given to
speculative
and
if it
be desirable that they should be enabled to
;
obtain an imaginative grasp of this great truth
if
they need to have brought
home
to
them
that, in the
is
sight of God, the stability of the heavens
of less
;
343
A PROVISIONAL UNIFICATION
the moral
importance than
spirit,
I
growth of a human
know
not
how
this
end could be more
completely attained than by the Christian doctrine
of the Incarnation.
A
somewhat
similar train of thought
is
suggested
by the progress of one
investigation.
particular branch of scientific
Mankind
can
never
have
been
ignorant of the dependence of mind on body.
The
feebleness of infancy, the decay of age, the effects
of sickness, fatigue and pain, are facts too obvious
and too
insistent ever to
have passed unnoticed.
But the movement of discovery has prodigiously
emphasised our sense of dependence on matter.
We
now know
which
ties
that
it is
no loose or variable connection
body.
mind
to
There may, indeed, be
far as
tell us,
neural changes which do not issue in consciousness
but there
is
no consciousness, so
accepted
observations and experiments can
not associated with
which
is
neural changes.
Looked
at,
therefore, from the outside,
from the point of view
biologist,
necessarily
life
adopted by the
it
the psychic
seems, as
were, but an intermittent phosphor-
escence accompanying the cerebral changes in certain
highly organised mammals.
countless
And
science, through
channels,
with
irresistible
force
drives
home
body
to each
one of us the lesson that we are
in perpetual
severally
for
bound over
servitude
to a
whose existence and
qualities
we have no
responsibility whatever.
As
the reader
is
well aware, views like these
A PROVISIONAL UNIFICATION
will
349
all
not stand
is
critical
examination.
Of
creeds,
materialism
inside
the one which, looked at from the
— from
the point of view of knowledge and
the knowing Self
sophically
—
is
least capable of
being philo-
defended,
or
even
coherently stated.
is
Nevertheless, the
practice, to
burden of the body
not,
in of
be disposed of by any mere process
critical analysis.
From
it
birth
to
death,
without
pause or
respite,
encumbers us on our path.
its
We
can never disentangle ourselves from
nor divide with
performances.
it
meshes,
the responsibility for our joint
may tell us that we But science, ought to control it, and that we can. hinting that, after all, we are but its product and
Conscience
its
plaything, receives
ominous support from our
Philosophy
experiences of mankind.
may
assure
us that the account of body and mind given by
materialism
is
neither consistent nor intelligible.
Yet
body remains the most fundamental and all-pervading fact with which mind has got to deal, the one
from which
it
can least easily shake
itself free, itself
the
one that most complacently lends
theory destructive of high endeavour.
to every
Now, what
lation
is
wanted here
is
not abstract specu-
or
negative dialectic.
These, indeed,
may
They
lend us their aid, but they are not very powerful
allies
in this particular
species of warfare.
can assure us, with a well-grounded confidence, that
materialism
is
wrong, but they have (as
its
I
think)
nothing satisfactory to put in
place,
and cannot
35o
A PROVISIONAL UNIFICATION
shall
pretend to any theoretic explanation which
cover
all
the facts.
thing that shall
What we need, then, is someappeal to men of flesh and blood,
is
struggling with the temptations and discouragements
which
baffled
flesh
and blood
of
heir
to
;
;
confused and
sure
that
by theories
not sure
heredity
the
physiological view represents at least one aspect of
the truth
soling
;
how any
larger
to
and more conit
;
truth can
be welded on
yet swayed
towards the materialist side
materialist reasoning than
less,
it
may
be,
by
by the inner confirmation
which a humiliating experience gives them of their
own subjection to the body. What support does the belief in a Deity ineffably remote from all human conditions bring to men thus
hesitating whether
they are to count themselves
as beasts that perish, or
among
the Sons of
God
?
What
bridge can be found to span the immeasurable
gulf which separates Infinite Spirit from creatures
who seem
little
is
more than physiological accidents
there,
?
What
which
faith
will
other than the
Incarnation,
enable us to realise that, however far
?
apart, they are not hopelessly divided
lectual perplexities
The
intel-
which haunt us
in that
dim region
allayed.
it
where mind and matter meet may not be thus
But they who think with
likeness of
will
me
that,
though
are
is
a
hard thing for us to believe that
we
made
in the
God,
it
is
yet a very necessary thing,
not be anxious to deny that an effectual trust in
this great truth,
a
full
satisfaction of this
ethical
A PROVISIONAL UNIFICATION
need, are
351
among
the natural fruits of a Christian
theory of the world.
One more
topic there
is,
of the same family as
just
those with which
we have
I
been dealing, to
briefly direct the
which, before concluding,
reader's attention.
I
must
have already said something
as the 'problem of
it
about what
is
known
evil,'
and
the immemorial difficulty which
throws
in the
way
of a completely coherent theory of the world on a
religious or moral basis.
I
do not suggest now that
content myself
the doctrine of the Incarnation supplies any philo-
sophic solution of this difficulty.
I
with pointing out that the difficulty
is
much
less op-
pressive under the Christian than under any simpler
form of Theism
;
and that though
it
may
it
retain units
diminished whatever speculative force
possesses,
moral grip
is
loosened, and
it
no longer parches up the
springs of spiritual hope or crushes moral aspiration.
For where precisely does the
lies in
difficulty lie
?
It
the supposition that an all-powerful Deity has
infinite,
chosen out of an
or at least an unknown,
number
pain
is
of possibilities to create a world in which
a prominent, and apparently an ineradicable,
element.
gratuitous.
His action on
this
view
is,
so to speak,
;
He
might have done otherwise
He
has done thus.
He
might have created sentient
;
beings capable of nothing but happiness
fact created
He
to
has in
them
prone to misery, and subject by
their very constitution
possibilities of
and circumstances
extreme
physical pain and mental affliction.
352
A PROVISIONAL UNIFICATION
can
How
love
?
One
of
Whom
He
this
can be said excite our
?
How
be a
?
can
claim our obedience
How
can
He
fitting object
of praise, reverence, and
worship
So runs the
familiar argument, accepted
in their
by some as a permanent element
philosophy
;
melancholy
wrung from others
in
as a cry of anguish
under the sudden stroke of
bitter experience.
This reasoning
is
essence an explication of
in the attribute of
what
is
supposed to be involved
;
Omnipotence
His
and the sting of
its
conclusion
lies in
the inferred indifference of
creatures.
it
God
to the sufferings of
There
are, therefore,
two points
at
which
first
may be
it is
assailed.
We
may
argue, in the
place, that in dealing with subjects so far
above
our reach,
in general the height of philosophic
temerity to squeeze out of every predicate the last
significant
drop
all
it
can apparently be forced to yield
;
or
drive
the
arguments
it
suggests
to
their
it
extreme
logical
conclusions.
it is
And,
in particular,
may be urged
includes the
that
erroneous, perhaps even un-
meaning, to say that the universality of Omnipotence
power
to
do that which
is
irrational
;
and
that,
without knowing the Whole,
it is
we cannot say
of any part whether
rational or not.
These are metaphysical considerations which, so long as they are used critically, and not dogmatically,
to
negatively,
not positively, seem
is
to
me
have
force.
it
But there
a second
line of attack,
I
on which
is
more
my
business to
insist.
have
already pointed out that ethics cannot permanently
A PROVISIONAL UNIFICATION
flourish side
353
by
side with a creed
which represents
;
God
its
as indifferent to pain
is
and
sin
so that,
if
our
provisional philosophy
circuit
to include morality within
(and what harmony of knowledge would
not
?),
that
be which did
the
conclusions
which
apparently follow from the co-existence of Omni-
potence and of Evil are not to be accepted.
this speculative reply
is,
Yet
after
all,
but a fair-weather
argument
large,
;
too abstract easily to
frail
move mankind
at
too
for the support,
even of a philo-
sopher, in
it
moments
of extremity.
Of what
use
is
to
those who, under the stress of sorrow, are
to
permitting themselves
doubt the goodness of
inevitably
God, that such doubts must
wither virtue at the root
frighten them.
?
tend
to
will
it.
No
is
such conclusion
They have
fall
already almost reached
virtue in a world
Of what
worth, they cry,
where
sufferings like theirs
alike
on the just and on
that
the unjust
?
For themselves, they know only
;
they are solitary and abandoned
too strong for
victims of a
them
to
to control, too callous
Power for them
certain
to soften, too far for
cation,
them
to reach, deaf to suppli-
blind
pain.
their
Tell
them,
with
theologians,
that
misfortunes are explained
taint
;
and
justified
by an hereditary
that,
tell
them, with
certain
philosophers,
its
could
they understand
the world in
completeness, their agony would
show
of
itself
an element necessary to the harmony
the
Whole,
and
they
will
think
you
A A
are
mocking them.
Whatever be the worth of specu-
354
A PROVISIONAL UNIFICATION
it
lations like these,
is
not in the
moments when
is
they are most required that they come effectually
to
our rescue.
in
What
is
needed
to
such a living
shall
faith
God's relation
for that
Man
rise
as
leave
no place
helpless resentment against the
appointed Order so apt to
sight
within us at the
this
faith
is
of
undeserved
pain.
And
possessed by those
who
vividly realise the Christian
form of Theism.
For they worship One
they
?
Who
ills
is
no
is
remote contriver of a universe to whose
indifferent.
If
suffer,
He
did
He
not on
their
account suffer also
If
suffering
falls
not always
?
on the most
guilty,
was
He
not innocent
is
Shall
they cry aloud that the world
their convenience,
ill-designed for
when He
its
for their sakes
It
is
sub-
jected Himself to
beliefs like these
conditions?
in
true that
do not
any narrow sense resolve
But
our doubts nor provide us with explanations. they give us something better than
tions.
many
explana-
For they
to a
minister,
or
rather the Reality
behind them ministers, to one of our deepest ethical
needs
:
need which,
far
from showing signs of
civili-
diminution, seems to
sation,
grow with the growth of
and to touch us ever more keenly as the
hardness of an earlier time dissolves away.
Here, then, on the threshold of Christian Theology,
I
bring
my
felt
task to a conclusion.
I
feel,
on looking
the
back over the completed work, even more strongly
than
I
during
its
progress,
how hard was
A PROVISIONAL UNIFICATION
task
I
355
have undertaken, and how
successfully
at to
far
beyond
my
a
powers
accomplish.
For
I
have
aimed
nothing
less
than to
show,
within
reasonable compass and in a manner to be under-
stood by
all,
how,
in face of the
complex tendencies
ours,
which sway
this strange
age of
we may
best
draw together our
visional stability.
beliefs
into a
comprehensive
unity which shall possess at least a relative and pro-
In so bold an attempt
I
may
well
have
failed.
Yet, whatever be the particular weak-
nesses and defects which
mar
the
success of
my
endeavours, three or four broad principles emerge
from the discussion, the essential importance of
which
I
I
find
it
impossible to doubt, whatever errors
in their application.
may have made
1.
It
seems beyond question that any system
it
which, with our present knowledge and,
may
be,
our existing
surfer
faculties,
we
are able to construct must
from obscurities, from defects of proof, and
from incoherences.
Narrow
it
down
to bare science to reduce
in plenty.
it
—and
further
2.
no one has seriously proposed
—
you
will still find all three,
and
No
unification of belief of the slightest theo-
retical
value can take place on a purely scientific
a basis,
I
basis
— on
No
mean, of induction from par'
ticular experiences,
3.
whether
external
'
or
'
internal.'
philosophy or theory of knowledge (epis-
temology) can be satisfactory which does not find
room within
can
tell
it
for the quite obvious, but not suffi-
ciently considered fact that, su far as empirical science
us anything about the matter, most of the
356
A PROVISIONAL UNIFICATION
all its
proximate causes of belief, and
ultimate causes,
are non-rational in their character.
4.
No unification of beliefs
;
can be practically ade-
quate which does not include ethical beliefs as well
as scientific ones
•
nor which refuses to count
among
also
ethical beliefs, not
merely those which have imme-
diate reference to moral
commands, but those
which make possible moral sentiments, ideals and
aspirations,
and which
satisfy
our ethical needs.
to
its
Any
system which,
when worked out
for the spirit of
legitimate
issues, fails to effect this
object can afford no per-
manent habitation
man.
principles
To
enforce, illustrate,
and apply these
has been the main object of the preceding pages.
How
far
I
have succeeded
in
showing that the
least
incomplete unification open to us must include the
fundamental elements of Theology, and of Christian
Theology,
I
leave
it
for
others to determine
;
re-
peating only the conviction, more
than once exit
pressed in the body of this Essay, that
explanations
are explained
is
not
which
;
survive, but the things which
not theories, but the things about
;
which
we
theorise
and
that, therefore,
no
failure
on
my
I
part r-m
ethical,
imperil the great truths, be
they
religious,
or
scientific,
whose interdepen-
dence
have endeavoured to
establish.
THE END
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