FOOTNOTES:

Lead thou me, God, Law, Reason, Motion, Life!All names alike for thee are vain and hollow.Lead me; for I will follow without strife;Or if I strive, still must I blindly follow.

Lead thou me, God, Law, Reason, Motion, Life!All names alike for thee are vain and hollow.Lead me; for I will follow without strife;Or if I strive, still must I blindly follow.

For many centuries physical science itself suffered from the dead weight of abstract notions accepted as data, and was inert for want of a true method. Its recent successes are an index to the advance which moral science might make if it could adopt the right way of investigation, comparison, and reflective reasoning. At the same time it must be confessed that for moral science this method has not as yet been made either easy of application or fruitful of results. Our subject-matter is so complex and so apparently distinct from sensible existence as to seem intangible. Both thought and language are the heritage of countless generations, wherein a medley of guesses and confused conceptions are stored. Of general laws in ethics we have as yet but instinctive, and as it were æsthetic, perceptions, fortified and enforced by theological beliefs, or converted into intellectual notions by philosophy. Still, this need not disturb us, when we reflect how long it was before the true method of scientific discovery in the analysis of matter was brought to light, and what a continuous progress from one determination to another followed upon the single law established in explanation of terrestrial gravity. The scientific solution of one ethical problem, whether that be ultimately effected through physiology by the establishment of correspondences between the physical and moral functions of humanity, or through comparative history and the study of evolution, may prove as fruitful for ethics as the discovery of Galileo was for physics. It is impossible to utter dogmatic predictions at this point of our knowledge. Yet we may indulge in hopes that are of the nature of dreams. Can we not in this way venture to anticipate that the men of the future may obtain demonstrated certainty with regard to man considered as an integral portion of the universe; that they may understand the conditions of his conduct as clearly as we now apprehend the behavior of certain gases; and that their problem will be, not how to check healthy normal appetites, but how to multiply and fortify faculties? Can we not dream that morality will be one branch of the study of the world as a whole, a department of τὰ φυσικά, when φύσις, regarded as a total unity, that suffers no crude radical distinction of mind and body, has absorbed our scientific attention?

We need not fear that either the new notion of Deity forced upon us by the extension of our knowledge, even should this destroy the last vestige of anthropomorphism, or the involved application of a positive method to ethics, will lead to what is dreaded as materialism. If materialism be not a mere name, it is feared because it is thought to imply egotism, immersion in sensuality, and indifference to ideas. But what is the prospect unrolled before us by science?[299]What is, in effect, the new intellectual atmosphere to which we must acclimatize our moral and religious sensibilities? Surely the most sublime, the most ideally imaginative, which it has ever been given to man to contemplate. The spectacle of the infinitely great and the infinitely small, alike of the mental and the physical, the natural and the supersensible, subordinated to unchangeable laws, and permeated by one single energy, revealed to us by science, contains nothing that need drive us to a stolid atheism, but rather such considerations as give the value of positive certainty to Christ's words about the sparrow. Weknownow that the whole past history of the universe is involved in the blood-beats of the smallest animalcule discernible by the microscope, that the farthest fixed star to which our telescopes have any access obeys the laws that determine the action of our muscles, that our thought holds in solution the experience of all preceding ages. If the religion of the future is to be founded on scientific bases of this nature, there is surely less room for the extravagances of egoism and sensuality than there was in the Catholic system from which emerged a Sixtus IV. and an Alexander VI. What St. Paul conceived but dimly, the physicist declares to us: we are all parts and members of the divine whole. It is the business of science not to make God nowhere in the universe, but everywhere, and to prove, what previous moralists have guessed, that the happiness and the freedom of man consist in his self-subordination to the laws of the world, whereof he is an essential, though an insignificant, part. Against the decrees of God, conceived as a sovereign subject to like fluctuations of emotion with ourselves, it was possible to offend again and again without losing the hope that at some facile moment, somemollia tempora fandi, he might be propitiated. The laws of the world are inexorable; they alone enforce with absolute equity the maxim τῷ δράσαντι παθεῖν.

Instead of materialism, it might be more reasonable, perhaps, to dread fatalism; but fatalism is a rock on which all systems, philosophical and religious, when carried to abstract conclusions, have tended to drift. Science cannot be more fatalistic than Calvinism; yet the instinctive belief in the liberty of the individual has survived all logic, and is likely still to do so till such time as the prevailing intuition shall be positively proved. And even were the conviction that we are not free agents in the old sense of the phrase to be forced upon us, the sting of fatalism would be extracted together with the belief in an omnipotent personality, framing men of set purpose for honor and dishonor. It was the clash of the human and the divine wills, both equally finite, though the latter was isolated by abstraction and ticketed with the epithet of infinity—in other words, the fiction of a despot ruling over slaves—that gave its terror to necessity.

Before the latest discoveries of physical science, as before the highest philosophical analysis, the cruder distinctions of soul and body, spirit and matter, tend to disappear. The nature of the universe is proved too subtle for this dichotomy. Only a coarse intelligence will, therefore, run to the conclusion that so-called matter, with its supposed finality, is absolute; or that so-called thought, with its supposed infinity, is universal. The finer intelligence, convinced of the correlation between these apparently antagonistic moments, must pause to contemplate the everlasting sequences of time past extended into time to come, and in the end must feel persuaded of its own indissoluble connection with that, whatever it may be, which is permanent in the universe. The moment Now is a potential eternity. That we are is a sufficient proof that we have been and that we shall be. Each act, as it has had immeasurable and necessary antecedents, will be fruitful of immeasurable and necessary consequents; for the web of the world is ever weaving, and to drop a thread in it is utterly impossible. That we are such or such is, again, the proof that our qualities have in them something significant, both for that which has been, and for that which will be for everlasting. We have been, we are, we shall be, a part of the eternal complex. Not, therefore, are we at liberty to assume definite propositions concerning what is called the immortality of the soul. To do so in the present state of knowledge would be as much a begging of the question as to dogmatize upon the so-called personality of God. Suspension of judgment is as imperatively required of us by science as faith in the unintelligible was demanded by the Catholic Church. As then trial of the faith wrought patience, so now wise abstinence from dogmatism is the attitude of faith.

Following this course of thought into particulars, we have no reason to apprehend that personal license should result from a system of purely positive ethics based upon that conception of our relation to the universe which science is revealing. On the contrary, we may expect from the establishment of such a system a code of conduct more stringent in all that can concern the well-being of the individual than any that has yet been conceived. In the future, sensual excess will surely be reckoned a form of madness, and what we now dignify by the name of vice will be relegated, shorn of Satanic lustre, to the lazar-house. Nor need we fear that purely mental problems should lose their value or become less interesting. No amount of demonstration that the mind is dependent on the brain can so confuse the reason of a lucid thinker as to make him conclude that, therefore, there is no mind. Reduce all our emotions, our habits, our thoughts, to modes of cell-existence—prove that thinking and feeling are functions of nerve-centres—the mystery has only shifted its centre of gravity; we are still ourselves for better or for worse; thought and feeling are still the essential part of us; man remains, in spite of all, the only known being to whom the command γνῶθι σεαυτὸν has been given, together with the faculty of obeying this command. Physical Science does not exclude her elder sisters Philosophy and Religion, though she may compel religion to abandon mythology, and supply philosophy with new worlds for analysis. What she does is to substitute solid, if slowly discovered, knowledge for guesses, and a patient but progressive method for the systems which ontologist after ontologist has built and pulled to pieces. Will not the men of the future look back with wonder on the ages in which religion, philosophy, and the science of nature were supposed to be at war, instead of being, as they will be then, one system?

FOOTNOTES:[297]"General conceptions in which a series of similarly recurring natural processes may be embraced."—Helmholtz.[298]Page411, note.[299]By science here and elsewhere, when used without a qualifying epithet, I mean to include what is also known as philosophy. In science, thus understood, thought embraces the whole field of knowledge in a survey that has less in common with the metaphysics of the schoolmen than with the analytic method of the natural sciences.

[297]"General conceptions in which a series of similarly recurring natural processes may be embraced."—Helmholtz.

[297]"General conceptions in which a series of similarly recurring natural processes may be embraced."—Helmholtz.

[298]Page411, note.

[298]Page411, note.

[299]By science here and elsewhere, when used without a qualifying epithet, I mean to include what is also known as philosophy. In science, thus understood, thought embraces the whole field of knowledge in a survey that has less in common with the metaphysics of the schoolmen than with the analytic method of the natural sciences.

[299]By science here and elsewhere, when used without a qualifying epithet, I mean to include what is also known as philosophy. In science, thus understood, thought embraces the whole field of knowledge in a survey that has less in common with the metaphysics of the schoolmen than with the analytic method of the natural sciences.

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THE REVISION OF THE ENGLISH VERSION OF THE NEW TESTAMENT. With an Introduction by the Rev.P. Schaff, D.D. 618 pp., Crown 8vo, Cloth, $3 00.

This work embraces in one volume:

I. ON A FRESH REVISION OF THE ENGLISH NEW TESTAMENT. ByJ. B. Lightfoot, D.D., Canon of St. Paul's, and Hulsean Professor of Divinity, Cambridge. Second Edition, Revised. 196 pp.II. ON THE AUTHORIZED VERSION OF THE NEW TESTAMENT in Connection with some Recent Proposals for its Revision. ByR. C. Trench, D.D., Archbishop of Dublin. 194 pp.III. CONSIDERATIONS ON THE REVISION OF THE ENGLISH VERSION OF THE NEW TESTAMENT. ByC. J. Ellicott, D.D., Bishop of Gloucester and Bristol. 178 pp.

I. ON A FRESH REVISION OF THE ENGLISH NEW TESTAMENT. ByJ. B. Lightfoot, D.D., Canon of St. Paul's, and Hulsean Professor of Divinity, Cambridge. Second Edition, Revised. 196 pp.

II. ON THE AUTHORIZED VERSION OF THE NEW TESTAMENT in Connection with some Recent Proposals for its Revision. ByR. C. Trench, D.D., Archbishop of Dublin. 194 pp.

III. CONSIDERATIONS ON THE REVISION OF THE ENGLISH VERSION OF THE NEW TESTAMENT. ByC. J. Ellicott, D.D., Bishop of Gloucester and Bristol. 178 pp.

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Samuel Johnson.By Leslie Stephen.—Edward Gibbon. By James Cotter Morison.—Sir Walter Scott.By Richard H. Hutton.—Percy Bysshe Shelley.By John A. Symonds.—Oliver Goldsmith.By William Black.—David Hume.By Professor Huxley.—Daniel Defoe.By William Minto.—Robert Burns.By Principal Shairp.—Spenser.By R. W. Church.—Thackeray.By Anthony Trollope.—Burke.By John Morley.

STANLEY'S THROUGH THE DARK CONTINENT. Through the Dark Continent; or, The Sources of the Nile, Around the Great Lakes of Equatorial Africa, and Down the Livingstone River to the Atlantic Ocean. With 149 Illustrations and 10 Maps. ByHenry M. Stanley. 2 vols., 8vo, Cloth, $10 00; Sheep, $12 00; Half Morocco, $15 00. (Sold by Subscription only.)THE CREEDS OF CHRISTENDOM.Bibliotheca Symbolica Ecclesiæ Universalis.The Creeds of Christendom, with a History and Critical Notes. By the Rev.Philip Schaff, D.D., LL.D., Professor of Biblical Literature in the Union Theological Seminary, N. Y. Three volumes. Vol. I. The History of Creeds. Vol. II. The Greek and Latin Creeds, with Translations. Vol. III. The Evangelical Protestant Creeds, with Translations. 8vo, Cloth, $15 00.SYMONDS'S GREEK POETS. Studies of the Greek Poets. ByJohn Addington Symonds. 2 vols., Square 16mo, Cloth. (Just Ready.)

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THE CREEDS OF CHRISTENDOM.Bibliotheca Symbolica Ecclesiæ Universalis.The Creeds of Christendom, with a History and Critical Notes. By the Rev.Philip Schaff, D.D., LL.D., Professor of Biblical Literature in the Union Theological Seminary, N. Y. Three volumes. Vol. I. The History of Creeds. Vol. II. The Greek and Latin Creeds, with Translations. Vol. III. The Evangelical Protestant Creeds, with Translations. 8vo, Cloth, $15 00.

SYMONDS'S GREEK POETS. Studies of the Greek Poets. ByJohn Addington Symonds. 2 vols., Square 16mo, Cloth. (Just Ready.)

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Transcriber's Notes:Simple spelling, grammar, and typographical errors were corrected.Anachronistic and non-standard spellings retained as printed.P.81assigned the first footnote to the first anchor.

Simple spelling, grammar, and typographical errors were corrected.

Anachronistic and non-standard spellings retained as printed.

P.81assigned the first footnote to the first anchor.


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