FOOTNOTES:

FOOTNOTES:[1]p. 7.[2]p. 173.[3]See p. 110.[4]But see an interesting note in Romanes'Mind and Motion and Monism(Longmans, 1895) p. 111.[5]Published in Trübner'sEnglish and Foreign Philosophical Libraryin 1878, but written 'several years ago' (preface). 'I have refrained from publishing it,' the author explains, 'lest, after having done so, I should find that more mature thought had modified the conclusions which the author sets forth.'[6]At times I have sought to make the argument of the chapter more intelligible by introducing references to earlier parts of the book or explanations in my own words. These latter I have inserted in square brackets.[7]p. 24.[8]p. 28.[9]p. 28.[10]p. 45.[11]p. 47.[12]p. 50.[13]p. 63.[14]pp. 58 ff.[15]With reference to the views and arguments of theCandid Examination, it may be interesting to notice here in detail that George Romanes (1) came to attach much more importance to the subjective religious needs and intuitions of the human spirit (pp. 131 ff.); (2) perceived that the subjective religious consciousness can be regarded objectively as a broad human phenomenon (pp. 147 f.); (3) criticized his earlier theory of causation and returnedtowardsthe theory that all causation is volitional (pp. 102, 118); (4) definitely repudiated the materialistic account of the origin of mind (pp. 30, 31); (5) returned to the use of the expression 'the argument from design,' and therefore presumably abandoned his strong objection to it; (6) 'saw through' Herbert Spencer's refutation of the wider teleology expressed by Baden Powell, and felt the force of the teleology again (p. 72); (7) recognized that the scientific objections to the doctrine of the freedom of the will are not finally valid (p. 128).[16]SeeMind and Motion and Monism, pp. 36 ff.[17]In some 'Notes' of the Summer of 1893 I find the statement, 'The result (of philosophical inquiry) has been that in his millennial contemplation and experience man has attained certainty with regard to certain aspects of the world problem, no less secure than that which he has gained in the domain of physical science, e.g.Logical priority of mind over matter.Consequent untenability of materialism.Relativity of knowledge.The order of nature, conservation of energy and indestructibility of matter within human experience, the principle of evolution and survival of the fittest.'[18]For the meaning of 'pure' agnosticism seebelow. ff.

[1]p. 7.

[2]p. 173.

[3]See p. 110.

[4]But see an interesting note in Romanes'Mind and Motion and Monism(Longmans, 1895) p. 111.

[5]Published in Trübner'sEnglish and Foreign Philosophical Libraryin 1878, but written 'several years ago' (preface). 'I have refrained from publishing it,' the author explains, 'lest, after having done so, I should find that more mature thought had modified the conclusions which the author sets forth.'

[6]At times I have sought to make the argument of the chapter more intelligible by introducing references to earlier parts of the book or explanations in my own words. These latter I have inserted in square brackets.

[7]p. 24.

[8]p. 28.

[9]p. 28.

[10]p. 45.

[11]p. 47.

[12]p. 50.

[13]p. 63.

[14]pp. 58 ff.

[15]With reference to the views and arguments of theCandid Examination, it may be interesting to notice here in detail that George Romanes (1) came to attach much more importance to the subjective religious needs and intuitions of the human spirit (pp. 131 ff.); (2) perceived that the subjective religious consciousness can be regarded objectively as a broad human phenomenon (pp. 147 f.); (3) criticized his earlier theory of causation and returnedtowardsthe theory that all causation is volitional (pp. 102, 118); (4) definitely repudiated the materialistic account of the origin of mind (pp. 30, 31); (5) returned to the use of the expression 'the argument from design,' and therefore presumably abandoned his strong objection to it; (6) 'saw through' Herbert Spencer's refutation of the wider teleology expressed by Baden Powell, and felt the force of the teleology again (p. 72); (7) recognized that the scientific objections to the doctrine of the freedom of the will are not finally valid (p. 128).

[16]SeeMind and Motion and Monism, pp. 36 ff.

[17]In some 'Notes' of the Summer of 1893 I find the statement, 'The result (of philosophical inquiry) has been that in his millennial contemplation and experience man has attained certainty with regard to certain aspects of the world problem, no less secure than that which he has gained in the domain of physical science, e.g.Logical priority of mind over matter.Consequent untenability of materialism.Relativity of knowledge.The order of nature, conservation of energy and indestructibility of matter within human experience, the principle of evolution and survival of the fittest.'

Logical priority of mind over matter.

Consequent untenability of materialism.

Relativity of knowledge.

The order of nature, conservation of energy and indestructibility of matter within human experience, the principle of evolution and survival of the fittest.'

[18]For the meaning of 'pure' agnosticism seebelow. ff.

I propose to consider, in a series of three papers, the influence of Science upon Religion. In doing this I shall seek to confine myself to the strictly rational aspect of the subject, without travelling into any matters of sentiment. Moreover, I shall aim at estimating in the first instance the kind and degree of influence which has been exerted by Science upon Religion in the past, and then go on to estimate the probable extent of this influence in the future. The first two papers will be devoted to the past and prospective influence of Science upon Natural Religion, while the third will be devoted to the past and prospective influence of Science upon Revealed Religion[19].

Few subjects have excited so much interest of late years as that which I thus mark out for discussion. This can scarcely be considered a matter of surprise, seeing that the influence in question is not only very direct, but also extremely important from every point of view. For generations and for centuries in succession Religion maintained an undisputed sway over men's minds—if not always as a practical guide in matters of conduct, at least as a regulator of belief. Even among the comparatively few who in previous centuries professedly rejected Christianity, there can be no doubt that their intellectual conceptions were largely determined by it: for Christianity being then the only court of appeal with reference to all these conceptions, even the few minds which were professedly without its jurisdiction could scarcely escape its indirect influence through the minds of others. But as side by side with the venerable institution a new court of appeal was gradually formed, we cannot wonder that it should have come to be regarded in the light of a rival to the old—more especially as the searching methods of its inquiry and the certain character of its judgements were much more in consonance with the requirements of an age disposed to scepticism. And this spirit of rivalry is still further fostered by the fact that Science has unquestionably exerted upon Religion what Mr. Fiske terms a 'purifying influence.' That is to say, not only are the scientific methods of inquiry after truth more congenial to sceptical minds than are the religious methods (which may broadly be defined as accepting truth on authority), but the results of the former have more than once directly contradicted those of the latter: science has in several cases incontestably demonstrated that religious teaching has been wrong as to matters of fact. Further still, the great advance of natural knowledge which has characterized the present century, has caused our ideas upon many subjects connected with philosophy to undergo a complete metamorphosis. A well-educated man of the present day is absolutely precluded from regarding some of the Christian dogmas from the same intellectual standpoint as his forefathers, even though he may still continue to accept them in some other sense. In short, our whole key of thinking or tone of thought having been in certain respects changed, we can no longer anticipate that in these respects it should continue to harmonize with the unalterable system of theology.

Such I conceive to be the ways in which Science has exerted her influence upon Religion, and it is needless to dwell upon the potency of their united effect. No one can read even a newspaper without perceiving how great this effect has been. On the one hand, sceptics are triumphantly confident that the light of dawning knowledge has begun finally to dispel the darkness of superstition, while religious persons, on the other hand, tremble to think what the future, if judged by the past, is likely to bring forth. On both sides we have free discussion, strong language, and earnest canvassing. Year by year stock is taken, and year by year the balance is found to preponderate in favour of Science.

This being the state of things of the present time, I think that with the experience of the kind and degree of influence which Science has exerted upon Religion in the past, we have material enough whereby to estimate the probable extent of such influence in the future. This, therefore, I shall endeavour to do by seeking to define, on general principles, the limits within which it is antecedently possible that the influence in question can be exercised. But in order to do this, it is necessary to begin by estimating the kind and degree of the influence which has been exerted by Science upon Religion in the past.

Thus much premised, we have in the first place to define the essential nature both of Science and of Religion: for this is clearly the first step in an analysis which has for its object an estimation of the actual and possible effects of one of these departments of thought upon the other.

Science, then, is essentially a department of thought having exclusive reference to the Proximate. More particularly, it is a department of thought having for its object the explanation of natural phenomena by the discovery of natural (or proximate) causes. In so far as Science ventures to trespass beyond this her only legitimate domain, and seeks to interpret natural phenomena by the immediate agency of supernatural or ultimate causes, in that degree has she ceased to be physical science, and become ontological speculation. The truth of this statement has now been practically recognized by all scientific workers; and terms describing final causes have been banished from their vocabulary in astronomy, chemistry, geology, biology, and even in psychology.

Religion, on the other hand, is a department of thought having no less exclusive reference to the Ultimate. More particularly, it is a department of thought having for its object a self-conscious and intelligent Being, which it regards as a Personal God, and the fountain-head of all causation. I am, of course, aware that the term Religion has been of late years frequently used in senses which this definition would not cover; but I conceive that this only shows how frequently the term in question has been abused. To call any theory of things a Religion which does not present any belief in any form of Deity, is to apply the word to the very opposite of that which it has hitherto been used to denote. To speak of the Religion of the Unknowable, the Religion of Cosmism, the Religion of Humanity, and so forth, where the personality of the First Cause is not recognized, is as unmeaning as it would be to speak of the love of a triangle, or the rationality of the equator. That is to say, if any meaning is to be extracted from the terms at all, it is only to be so by using them in some metaphorical sense. We may, for instance, say that there is such a thing as a Religion of Humanity, because we may begin by deifying Humanity in our own estimation, and then go on to worship our ideal. But by thus giving Humanity the name of Deity we are not really creating a new religion: we are merely using a metaphor, which may or may not be successful as a matter of poetic diction, but which most assuredly presents no shred of value as a matter of philosophical statement. Indeed, in this relation it is worse than valueless: it is misleading. Variations or reversals in the meanings of words are not of uncommon occurrence in the ordinary growth of languages; but it is not often that we find, as in this case, the whole meaning of a term intentionally and gratuitously changed by the leaders of philosophical thought. Humanity, for example, is an abstract idea of our own making: it is not an object any more than the equator is an object. Therefore, if it were possible to construct a religion by this curious device of metaphorically ascribing to Humanity the attributes of Deity, it ought to be as logically possible to construct, let us say, a theory of brotherly regard towards the equator, by metaphorically ascribing to it the attributes of man. The distinguishing features of any theory which can properly be termed a Religion, is that it should refer to the ultimate source, or sources, of things: and that it should suppose this source to be of an objective, intelligent, and personal nature. To apply the term Religion to any other theory is merely to abuse it.

From these definitions, then, it appears that the aims and methods of Science are exclusively concerned with the ascertaining and the proof of the proximate How of things and processes physical: her problem is, as Mill states it, to discover what are the fewest number of (phenomenal) data which, being granted, will explain the phenomena of experience. On the other hand, Religion is not in any way concerned with causation, further than to assume that all things and all processes are ultimately due to intelligent personality. Religion is thus, as Mr. Spencer says, 'anà prioritheory of the universe'—to which, however, we must add, 'and a theory which assumes intelligent personality as the originating source of the universe.' Without this needful addition, a religion would be in no way logically distinguished from a philosophy.

From these definitions, then, it clearly follows that in their purest forms, Science and Religion really have no point of logical contact. Only if Science could transcend the conditions of space and time, of phenomenal relativity, and of all human limitations, only then could Science be in a position to touch the supernatural theory of Religion. But obviously, if Science could do this, she would cease to be Science. In soaring above the region of phenomena and entering the tenuous aether of noumena, her present wings, which we call her methods, would in such an atmosphere be no longer of any service for movement. Out of time, out of place, and out of phenomenal relation, Science could no longer exist as such.

On the other hand, Religion in its purest form is equally incompetent to affect Science. For, as we have already seen, Religion as such is not concerned with the phenomenal sphere: her theory of ontology cannot have any reference to the How of phenomenal causation. Hence it is evident that, as in their purest or most ideal forms they move in different mental planes, Science and Religion cannot exhibit interference.

Thus far the remarks which I have made apply equally to all forms of Religion, as such, whether actual or possible, and in so far as the Religion ispure. But it is notorious that until quite recently Religion did exercise upon Science, not only an influence, but an overpowering influence. Belief in divine agency being all but universal, while the methods of scientific research had not as yet been distinctly formulated, it was in previous generations the usual habit of mind to refer any natural phenomenon, the physical causation of which had not been ascertained, to the more or less immediate causal action of the Deity. But we now see that this habit of mind arose from a failure to distinguish between the essentially distinct characters of Science and Religion as departments of thought, and therefore that it was only so far as the Religion of former times was impure—or mixed with the ingredients of thought which belong to Science—that the baleful influence in question was exerted. The gradual, successive, and now all but total abolition of final causes from the thoughts of scientific men, to which allusion has already been made, is merely an expression of the fact that scientific men as a body have come fully to recognize the fundamental distinction between Science and Religion which I have stated.

Or, to put the matter in another way, scientific men as a body—and, indeed, all persons whose ideas on such matters are abreast of the times—perceive plainly enough that a religious explanation of any natural phenomenon is, from a scientific point of view, no explanation at all. For a religious explanation consists in referring the observed phenomenon to the First Cause—i.e. to merge that particular phenomenon in the general or final mystery of things. A scientific explanation, on the other hand, consists in referring the observed phenomenon to its physical causes, and in no case can such an explanation entertain the hypothesis of a final cause without abandoning its character as a scientific explanation. For example, if a child brings me a flower and asks why it has such a curious form, bright colour, sweet perfume, and so on, and if I answer, Because God made it so, I am not really answering the child's question: I am merely concealing my ignorance of Nature under a guise of piety, and excusing my indolence in the study of botany. It was the appreciation of this fact that led Mr. Darwin to observe in hisOrigin of Speciesthat the theory of creation does not serve to explain any of the facts with which it is concerned, but merely re-states these facts as they are observed to occur. That is to say, by thus merging the facts as observed into the final mystery of things, we are not even attempting to explain them in any scientific sense: for it would be obviously possible to get rid of the necessity of thus explaining any natural phenomenon whatsoever by referring it to the immediate causal action of the Deity. If any phenomenon were actually to occur which did proceed from the immediate causal action of the Deity, thenex hypothesi, there would be no physical causes to investigate, and the occupation of Othello, in the person of a man of science, would be gone. Such a phenomenon would be miraculous, and therefore from its very nature beyond the reach of scientific investigation.

Properly speaking, then, the religious theory of final causes does not explain any of the phenomena of Nature: it merely re-states the phenomena as observed—or, if we prefer so to say, it is itself an ultimate and universal explanation of all possible phenomena taken collectively. For it must be admitted that behind all possible explanations of a scientific kind, there lies a great inexplicable, which just because of its ultimate character, cannot be merged into anything further—that is to say, cannot be explained. 'It is what it is,' is all that we can say of it: 'I am that I am' is all that it could say of itself. And it is in referring phenomena to this inexplicable source of physical causation that the theory of Religion essentially consists. The theory of Science, on the other hand, consists in the assumption that there is always a practically endless chain of physical causation to investigate—i.e. an endless series of phenomena to be explained. So that, if we define the process of explanation as the process of referring observed phenomena to their adequate causes, we may say that Religion, by the aid of a general theory of things in the postulation of an intelligent First Cause, furnishes to her own satisfaction an ultimate explanation of the universe as a whole, and therefore is not concerned with any of those proximate explanations or discovery of second causes, which form the exclusive subject-matter of Science. In other words, we recur to the definitions already stated, to the effect that Religion is a department of thought having, as such, exclusive reference to the Ultimate, while Science is a department of thought having, as such, no less exclusive reference to the Proximate. When these two departments of thought overlap, interference results, and we find confusion. Therefore it was that when the religious theory of final causes intruded upon the field of scientific inquiry, it was passing beyond its logical domain; and seeking to arrogate the function of explaining this or that phenomenonin detail, it ceased to be a purely religious theory, while at the same time and for the same reason it blocked the way of scientific progress[20].

This remark serves to introduce one of the chief topics with which I have to deal—viz. the doctrine of Design in Nature, and thus the whole question of Natural Religion in its relation to Natural Science. In handling this topic I shall endeavour to take as broad and deep a view as I can of the present standing of Natural Religion, without waiting to show step by step the ways and means by which it has been brought into this position, by the influence of Science.

In the earliest dawn of recorded thought, teleology in some form or another has been the most generally accepted theory whereby the order of Nature is explained. It is not, however, my object in this paper to trace the history of this theory from its first rude beginnings in Fetishism to its final development in Theism. I intend to devote myself exclusively to the question as to the present standing of this theory, and I allude to its past history only in order to examine the statement which is frequently made, to the effect that its general prevalence in all ages and among all peoples of the world lends to it a certain degree of 'antecedent credibility.' With reference to this point, I should say, that, whether or not the order of Nature is due to a disposing Mind, the hypothesis of mental agency in Nature—or, as the Duke of Argyll terms it, the hypothesis of 'anthropopsychism'—must necessarily have been the earliest hypothesis. What we find in Nature is the universal prevalence of causation, and long before the no less universal equivalency between causes and effects—i.e. the universal prevalence of natural law—became a matter of even the [vaguest] appreciation, the general fact that nothing happens without a cause of some kind was fully recognized. Indeed, the recognition of this fact is not only presented by the lowest races of the present day, but, as I have myself given evidence to show, likewise by animals and infants[21]. And therefore, it appears to me probable that those psychologists are right who argue that the idea of cause is intuitive, in the same sense that the ideas of space and time are intuitive—i.e. the instinctive or [inherited] effect of ancestral experience.

Now if it is thus a matter of certainty that the recognition of causality in Nature is co-extensive with, and even anterior to, the human mind, it appears to me no less certain that the first attempt at assigning a cause of this or that observed event in Nature—i.e. the first attempts at a rational explanation of the phenomena of Nature—must have been of an anthropopsychic kind. No other explanation was, as it were, so ready to hand as that of projecting into external Nature the agency of volition, which was known to each individual as the apparent fountain-head of causal activity so far as he and his neighbours were concerned. To reach this most obvious explanation of causality in Nature, it did not require that primitive man should know, as we know, that the very conception of causality arises out of our sense of effort in voluntary action; it only required that this should be the fact, and then it must needs follow that when any natural phenomenon was thought about at all with reference to its causality, the cause inferred should be one of a psychical kind. I need not wait to trace the gradual integration of this anthropopsychic hypothesis from its earliest and most diffused form of what we may term polypsychism (wherein the causes inferred were almost as personally numerous as the effects contemplated), through polytheism (wherein many effects of a like kind were referred to one deity, who, as it were, took special charge over that class), up to monotheism (wherein all causation is gathered up into the monopsychism of a single personality): it is enough thus briefly to show that from first to last the hypothesis of anthropopsychism is a necessary phase of mental evolution under existing conditions, and this whether or not the hypothesis is true.

Thus viewed, I do not think that 'the general consent of mankind' is a fact of any argumentative weight in favour of the anthropopsychic theory—so far, I mean, as the matter of causation is concerned—whether this be in fetishism or in the teleology of our own day: the general consent of mankind in the larger question of theism (where sundry other matters besides causation fail to be considered) does not here concern us. Indeed, it appears to me that if we are to go back to the savages for any guarantee of our anthropopsychic theory, the pledge which we receive is of worse than no value. As well might we conclude that a match is a living organism, because this is to the mind of a savage the most obvious explanation of its movements, as conclude on precisely similar grounds that our belief in teleology derives any real support from any of the more primitive phases of anthropopsychism.

It seems to me, therefore, that in seeking to estimate the evidence of design in Nature, we must as it were startde novo, without reference to anterior beliefs upon the subject. The question is essentially one to be considered in the light of all the latest knowledge that we possess, and by the best faculties of thinking that we (the heirs of all the ages) are able to bring to bear upon it. I shall, therefore, only allude to the history of anthropopsychism in so far as I may find it necessary to do so for the sake of elucidating my argument.

And here it is needful to consider first what Paley called 'the state of the argument' before the Darwinian epoch. This is clearly and tersely presented by Paley in his classical illustration of finding a watch upon a heath—an illustration so well known that I need not here re-state it. I will merely observe, therefore, that it conveys, as it were in one's watch-pocket, the whole of the argument from design; and that it is not in my opinion open to the stricture which was passed upon it by Mill where he says,—'The inference would not be from marks of design, but because I already know by direct experience that watches are made by men.' This appears to me to miss the whole point of Paley's meaning, for there would be obviously no argument at all unless he be understood to mean that the evidence of design which is supposed to be afforded by examination of the watch, is supposed to be afforded by this examination only, and not from any of the direct knowledge alluded to by Mill. For the purposes of the illustration, it must clearly be assumed that the finder of the watch has no previous or direct knowledge touching the manufacture of watches. Apart from this curious misunderstanding, Mill was at one with Paley upon the whole subject.

Again, it is no real objection to the argument or illustration to say, as we often have said, that it does not account for the watchmaker. The object of the argument from design is toprovethe existence of a designer: not toexplainthat existence. Indeed, it would be suicidal to the whole argument in its relation to Theism, if the possibility of any such explanation were entertained; for such a possibility could only be entertained on the supposition that the being of the Deity admits of being explained—i.e. that the Deity is not ultimate.

Lastly, the argument is precisely the same as that which occurs in numerous passages of Scripture and in theological writings all over the world down to the present time. That is to say, everywhere in organic nature we meet with innumerable adaptations of means to ends, which in very many cases present a degree of refinement and complexity in comparison with which the adaptations of means to ends in a watch are but miserable and rudimentary attempts at mechanism. No one can know so well as the modern biologist in what an immeasurable degree the mechanisms which occur in such profusion in nature surpass, in every form of excellence, the highest triumphs of human invention. Hence at first sight it does unquestionably appear that we could have no stronger or better evidence of purpose than is thus afforded. In the words of Paley: 'arrangement, disposition of parts, subserviency of means to an end, relation of instruments to a use, imply the presence of intelligence and mind.'

But next the question arises, Although such things certainly [may][22]imply the presence of mind as their explanatory cause, are we entitled to assume that there can be in nature no other cause competent to produce these effects? This is a question which never seems to have occurred to Paley, Bell, Chalmers, or indeed to any of the natural theologians up to the time of Darwin. This, I think, is a remarkable fact, because the question is one which, as a mere matter of logical form, appears to lie so much upon the surface. But nevertheless the fact remains that natural theologians, so far as I know without exception, were satisfied to assume as an axiom that mechanism could have no cause other than that of a designing mind; and therefore their work was restricted to tracing out in detail the number and the excellency of the mechanisms which were to be met with in nature. It is, however, obvious that the mere accumulation of such cases can have no real, or logical, effect upon the argument. The mechanisms which we encounter in nature are so amazing in their perfections, that the attentive study of any one of them would (as Paley in his illustration virtually, though not expressly, contends) be sufficient to carry the whole position, if the assumption be conceded that mechanism can only be due to mind. Therefore the argument is not really, or logically, strengthened by the mere accumulation of any number of special cases of mechanism in nature, all as mechanisms similar in kind. Let us now consider this argument.

If we are disposed to wonder why natural theologians prior to the days of Darwin were content to assume that mind is the only possible cause of mechanism, I think we have a ready answer in the universal prevalence of their belief in special creation. For I think it is unquestionable that, upon the basis of this belief, the assumption is legitimate. That is to say, if we start with the belief that all species of plants and animals were originally introduced to the complex conditions of their several environments suddenly and ready made (in some such manner as watches are turned out from a manufactory), then I think we are reasonably entitled to assume that no conceivable cause, other than that of intelligent purpose, could possibly be assigned in explanation of the effects. It is, of course, needless to observe that in so far as this previous belief in special creation was thus allowed to affect the argument from design, that argument became an instance of circular reasoning. And it is, perhaps, equally needless to observe that the mere fact of evolution, as distinguished from special creation—or of the gradual development of living mechanisms, as distinguished from their sudden and ready-made apparition—would not in any way affect the argument from design, unless it could be shown that the process of evolution admits the possibility of some other cause which is not admitted by the hypothesis of special creation. But this is precisely what is shown by the theory of evolution as propounded by Darwin. That is to say, the theory of the gradual development of living mechanisms propounded by Darwin, is something more than a theory of gradual development as distinguished from sudden creation. It is this, but it is also a theory of a purely scientific kind which seeks to explain the purely physical causes of that development. And this is the point where natural science begins to exert her influence upon natural theology—or the point where the theory of evolution begins to affect the theory of design. As this is a most important part of our subject, and one upon which an extraordinary amount of confusion at the present time prevails, I shall in my next paper carefully consider it in all its bearings.

FOOTNOTES:[19][The third paper is not published because Romanes' views on the relation between science and faith in Revealed Religion are better and more maturely expressed in the Notes.—Ed.][20]To avoid misunderstanding I may observe that in the above definitions I am considering Religion and Science under the conditions in which they actually exist. It is conceivable that under other conditions these two departments of thought might not be so sharply separated. Thus, for instance, if a Religion were to appear carrying a revelation to Science upon matters of physical causation, such a Religion (supposing the revelation were found by experiment to be true) ought to be held to exercise upon Science a strictly legitimate influence.[21]Mental Evolution in Animals, pp. 155-8.[22][I have put 'may' in place of 'do' for the sake of argument.—Ed.]

[19][The third paper is not published because Romanes' views on the relation between science and faith in Revealed Religion are better and more maturely expressed in the Notes.—Ed.]

[20]To avoid misunderstanding I may observe that in the above definitions I am considering Religion and Science under the conditions in which they actually exist. It is conceivable that under other conditions these two departments of thought might not be so sharply separated. Thus, for instance, if a Religion were to appear carrying a revelation to Science upon matters of physical causation, such a Religion (supposing the revelation were found by experiment to be true) ought to be held to exercise upon Science a strictly legitimate influence.

[21]Mental Evolution in Animals, pp. 155-8.

[22][I have put 'may' in place of 'do' for the sake of argument.—Ed.]

Suppose the man who found the watch upon a heath to continue his walk till he comes down to the sea-shore, and suppose further that he is as ignorant of physical geography as he is of watch-making. He soon begins to observe a number of adaptations of means to ends, which, if less refined and delicate than those that formed the object of his study in the watch, are on the other hand much more impressive from the greatly larger scale on which they are displayed. First, he observes that there is a beautiful basin hollowed out in the land for the reception of a bay; that the sides of this basin, which from being near its opening are most exposed to the action of large rolling billows, are composed of rocky cliffs, evidently in order to prevent the further encroachment of the sea, and the consequent destruction of the entire bay; that the sides of the basin, which from being successively situated more inland are successively less and less exposed to the action of large waves, are constituted successively of smaller rocks, passing into shingle, and eventually into the finest sand: that as the tides rise and fall with as great a regularity as was exhibited by the movements of the watch, the stones are carefully separated out from the sand to be arranged in sloping layers by themselves, and this always with a most beautiful reference to the places round the margin of the basin which are most in danger of being damaged by the action of the waves. He would further observe, upon closer inspection, that this process of selective arrangement goes into matters of the most minute detail. Here, for instance, he would observe a mile or two of a particular kind of seaweed artistically arranged in one long sinuous line upon the beach; there he would see a wonderful deposit of shells; in another place a lovely little purple heap of garnet sand, the minute particles of which have all been carefully picked out from the surrounding acres of yellow sand. Again, he would notice that the streams which come down to the bay are all flowing in channels admirably dug out for the purpose; and, being led by curiosity to investigate the teleology of these various streams, he would find that they serve to supply the water which the sea loses by evaporation, and also, by a wonderful piece of adjustment, to furnish fresh water to those animals and plants which thrive best in fresh water, and yet by their combined action to carry down sufficient mineral constituents to give that precise degree of saltness to the sea as a whole which is required for the maintenance of pelagic life. Lastly, continuing his investigations along this line of inquiry, he would find that a thousand different habitats were all thoughtfully adapted to the needs of a hundred thousand different forms of life, none of which could survive if these habitats were reversed. Now, I think that our imaginary inquirer would be a dull man if, as the result of all this study, he failed to conclude that the evidence of Design furnished by the marine bay was at least as cogent as that which he had previously found in his study of the watch.

But there is this great difference between the two cases. Whereas by subsequent inquiry he could ascertain as a matter of fact that the watch was due to intelligent contrivance, he could make no such discovery with reference to the marine bay: in the one case intelligent contrivance as a cause is independently demonstrable, while in the other case it can only be inferred. What, then, is the value of the inference?

If, after the studies of our imaginary teleologist had been completed, he were introduced to the library of the Royal Society, and if he were then to spend a year or two in making himself acquainted with the leading results of modern science, I fancy that he would end by being both a wiser and a sadder man. At least I am certain that in learning more he would feel that he is understanding less—that the archaic simplicity of his earlier explanations must give place to a matured perplexity upon the whole subject. To begin with, he would now find that every one of the adjustments of means to ends which excited his admiration on the sea-coast were due to physical causes which are perfectly well understood. The cliffs stood at the opening of the bay because the sea in past ages had encroached upon the coast-line until it met with these cliffs, which then opposed its further progress; the bay was a depression in the land which happened to be there when the sea arrived, and into which the sea consequently flowed; the successive occurrence of rocks, shingle, and sand was due to the actions of the waves themselves; the segregation of sea-weeds, shells, pebbles, and different kinds of sand, was due to their different degrees of specific gravity; the fresh-water streams ran in channels because they had themselves been the means of excavating them; and the multitudinous forms of life were all adapted to their several habitats simply because the unsuited forms were not able to live in them. In all these cases, therefore, our teleologist in the light of fuller knowledge would be compelled to conclude at least this much—that the adaptations which he had so greatly admired when he supposed that they were all due to contrivance in anticipation of the existing phenomena, cease to furnish the same evidence of intelligent design when it is found that no one of them was prepared beforehand by any independent or external cause.

He would therefore be led to conclude that if the teleological interpretation of the facts were to be saved at all, it could only be so by taking a much wider view of the subject than was afforded by the particular cases of apparent design which at first appeared so cogent. That is to say, he would feel that he must abandon the supposition of anyspecialdesign in the construction of that particular bay, and fall back upon the theory of a much moregeneraldesign in the construction of one great scheme of Nature as a whole. In short he would require to dislodge his argument from the special adjustments which in the first instance appeared to him so suggestive, to those general laws of Nature which by their united operation give rise to a cosmos as distinguished from a chaos.

Now I have been careful thus to present in all its more important details an imaginary argument drawn from inorganic nature, because it furnishes a complete analogy to the actual argument which is drawn from organic nature. Without any question, the instances of apparent design, or of the apparently intentional adaptation of means to ends, which we meet with in organic nature, are incomparably more numerous and suggestive than anything with which we meet in inorganic nature. But if once we find good reason to conclude that the former, like the latter, are all due, not to the immediate, special and prospective action of a contriving intelligence (as in watch-making or creation), but to the agency of secondary or physical causes acting under the influence of what we call general laws, then it seems to me that no matter how numerous or how wonderful the adaptations of means to ends in organic nature may be, they furnish one no other or better evidence of design than is furnished by any of the facts of inorganic nature.

For the sake of clearness let us take any special case. Paley says, 'I know of no better method of introducing so large a subject than that of comparing a single thing with a single thing; an eye, for example, with a telescope.' He then goes on to point out the analogies between these two pieces of apparatus, and ends by asking, 'How is it possible, under circumstances of such close affinity, and under the operation of equal evidence, to exclude contrivance in the case of the eye, yet to acknowledge the proof of contrivance having been employed, as the plainest and clearest of all propositions in the case of the telescope?'

Well, the answer to be made is that only upon the hypothesis of special creation can this analogy hold: on the hypothesis of evolution by physical causes the evidence in the two cases isnotequal. For, upon this hypothesis we have the eye beginning, not as a ready-made structure prepared beforehand for the purposes of seeing, but as a mere differentiation of the ends of nerves in the skin, probably in the first instance to enable them better to discriminate changes of temperature. Pigment having been laid down in these places the better to secure this purpose (I use teleological terms for the sake of brevity), the nerve-ending begins to distinguish between light and darkness. The better to secure this further purpose, the simplest conceivable form of lens begins to appear in the shape of small refractive bodies. Behind these sensory cells are developed, forming the earliest indication of a retina presenting a single layer. And so on, step by step, till we reach the eye of an eagle.

Of course the teleologist will here answer—'The fact of such a gradual building up is no argument against design: whether the structure appeared on a sudden or was the result of a slow elaboration, the marks of design in either case occur in the structure as it stands.' All of which is very true; but I am not maintaining that the fact of a gradual developmentin itselfdoes affect the argument from design. I am maintaining that it only does so because it reveals the possibility (excluded by the hypothesis of sudden or special creation) of the structure having been proximately due to the operation of physical causes. Thus, for the value of argument, let us assume that natural selection has been satisfactorily established as a cause adequate to account for all these effects. Given the facts of heredity, variation, struggle for existence, and the consequent survival of the fittest, what follows? Why that each step in the prolonged and gradual development of the eye was brought about by the elimination of all the less adapted structures in any given generation, i.e. the selection of all the better adapted to perpetuate the improvement by heredity. Will the teleologist maintain that this selective process is itself indicative of special design? If so, it appears to me that he is logically bound to maintain that the long line of seaweed, the shells, the stones and the little heap of garnet sand upon the sea-coast are all equally indicative of special design. The general laws relating to specific gravity are at least of as much importance in the economy of nature as are the general laws relating to specific differentiation; and in each illustration alike we find the result of the operation of known physical causes to be that of selection. If it should be argued in reply that the selection in the one case is obviously purposeless, while in the other it is as obviously purposive, I answer that this is pure assumption. It is perhaps not too much to say that every geological formation on the face of the globe is either wholly or in part due to the selective influence of specific gravity, and who shall say that the construction of the earth's crust is a less important matter in the general scheme of things (if there is such a scheme) than is the evolution of an eye? Or who shall say that because we see an apparently intentional adaptation of means to ends as the result of selection in the case of the eye, there is no intention served by the result of selection in the case of the sea-weeds, stones, sand, mud? For anything that we can know to the contrary, the supposed intelligence may take a greater delight in the latter than in the former process.

For the sake of clearness I have assumed that the physical causes with which we are already acquainted are sufficient to explain the observed phenomena of organic nature. But it clearly makes no difference whether or not this assumption is conceded, provided we allow that the observed phenomena are all due to physical causes of some kind, be they known or unknown. That is to say, in whatever measure we exclude the hypothesis of the direct or immediate intervention of the Deity in organic nature (miracle), in that measure we are reducing the evidence of design in organic nature to precisely the same logical position as that which is occupied by the evidence of design in inorganic nature. Hence I conceive that Mill has shown a singular want of penetration where, after observing with reference to natural selection, 'creative forethought is not absolutely the only link by which the origin of the wonderful mechanism of the eye may be connected with the fact of sight,' he goes on to say, 'leaving this remarkable speculation (i.e. that of natural selection) to whatever fate the progress of discovery may have in store for it, in the present state of knowledge the adaptations in nature afford a large balance of probability in favour of creation by intelligence.' I say this passage seems to me to show a singular want of penetration, and I say so because it appears to argue that the issue lies between the hypothesis of special design and the hypothesis of natural selection. But it does not do so. The issue really lies between special design and natural causes. Survival of the fittest is one of these causes which has been suggested, and shown by a large accumulation of evidence to be probably a true cause. But even if it were to be disproved as a cause, the real argumentative position of teleology would not thereby be effected, unless we were to conclude that there can be no other causes of a secondary or physical kind concerned in the production of the observed adaptations.

I trust that I have now made it sufficiently clear why I hold that if we believe the reign of natural law, or the operation of physical causes, to extend throughout organic nature in the same universal manner as we believe this in the case of inorganic nature, then we can find no better evidence of design in the one province than in the other. The mere fact that we meet with more numerous and apparently more complete instances of design in the one province than in the other is,ex hypothesi, merely due to our ignorance of the natural causation in the more intricate province. In studying biological phenomena we are all at present in the intellectual position of our imaginary teleologist when studying the marine bay: we do not know the natural causes which have produced the observed results. But if, after having obtained a partial key in the theory of natural selection, we trust to the large analogy which is afforded by the simpler provinces of Nature, and conclude that physical causes are everywhere concerned in the production of organic structures, then we have concluded that any evidence of design which these structures present is of just the same logical value as that which we may attach to the evidence of design in inorganic nature. If it should still be urged that the adaptations met with in organic nature are from their number and unity much more suggestive of design than anything met with in inorganic nature, I must protest that this is to change the ground of argument and to evade the only point in dispute. No one denies the obvious fact stated: the only question is whether any number and any quantity of adaptations in any one department of nature afford other or better evidence of design than is afforded by adaptations in other departments, when all departments alike are supposed to be equally the outcome of physical causation. And this question I answer in the negative, because we have no means of ascertaining the extent to which the process of natural selection, or any other physical cause, is competent to produce adaptations of the kind observed.

Thus, to take another instance of apparent design from inorganic nature, it has been argued that the constitution of the atmosphere is clearly designed for the support of vegetable and animal life. But before this conclusion can be established upon the facts, it must be shown that life could exist under no other material conditions than those which are furnished to it by the elementary constituents of the atmosphere. This, however, it is clearly impossible to show. For anything that we can know to the contrary, life may actually be existing upon some of the other heavenly bodies under totally different conditions as to atmosphere; and the fact that on this planet all life has come to be dependent upon the gases which occur in our atmosphere, may be due simply to the fact that it was only the forms of life which were able to adapt themselves (through natural selection or other physical causes) to these particular gases which could possibly be expected to occur—just as in matters of still smaller detail, it was only those forms of life that were suited to their several habitats in the marine bay, which could possibly be expected to be found in these several situations. Now, if a set of adjustments so numerous and so delicate as those on which the relations of every known form of life to the constituent gases of the atmosphere are seen to depend, can thus be shown not necessarily to imply the action of any disposing intelligence, how is it possible to conclude that any less general exhibitions of adjustment imply this, so long as every case of adjustment, whether or not ultimately due to design, is regarded as proximately due to physical causes?

In view of these considerations, therefore, I think it is perfectly clear that if the argument from teleology is to be saved at all, it can only be so by shifting it from the narrow basis of special adaptations, to the broad area of Nature as a whole. And here I confess that to my mind the argument does acquire a weight which, if long and attentively considered, deserves to be regarded as enormous. For, although this and that particular adjustment in Nature may be seen to be proximately due to physical causes, and although we are prepared on the grounds of the largest possible analogy to infer that all other such particular cases are likewise due to physical causes, the more ultimate question arises, How is it that all physical causes conspire, by their united action, to the production of a general order of Nature? It is against all analogy to suppose that such an end as this can be accomplished by such means as those, in the way of mere chance or 'the fortuitous concourse of atoms.' We are led by the most fundamental dictates of our reason to conclude that there must be some cause for this co-operation of causes. I know that from Lucretius' time this has been denied; but it has been denied only on grounds offeeling. No possiblereasoncan be given for the denial which does not run counter to the law of causation itself. I am therefore perfectly clear that the only question which, from a purely rational point of view, here stands to be answered is this—Of what nature are we to suppose thecausa causarumto be?

On this point only two hypotheses have ever been advanced, and I think it is impossible to conceive that any third one is open. Of these two hypotheses the earliest, and of course the most obvious, is that of mental purpose. The other hypothesis is one which we owe to the far-reaching thought of Mr. Herbert Spencer. In Chapter VII of hisFirst Principleshe argues that all causation arises immediately out of existence as such, or, as he states it, that 'uniformity of law inevitably follows from the persistence of force.' For 'if in any two cases there is exact likeness not only between those most conspicuous antecedents which we distinguish as the causes, but also between those accompanying antecedents which we call the conditions, we cannot affirm that the effects will differ, without affirming either that some force has come into existence or that some force has ceased to exist. If the co-operative forces in the one case are equal to those in the other, each to each, in distribution and amount; then it is impossible to conceive the product of their joint action in the one case as unlike that in the other, without conceiving one or more of the forces to have increased or diminished in quantity; and this is conceiving that force is not persistent.'

Now this interpretation of causality as the immediate outcome of existence must be considered first as a theory of causation, and next as a theory in relation to Theism. As a theory of causation it has not met with the approval of mathematicians, physicists, or logicians, leading representatives of all these departments of thought having expressly opposed it, while, so far as I am aware, no representative of any one of them has spoken in its favour[23]. But with this point I am not at present concerned, for even if the theory were admitted to furnish a full and complete explanation of causality, it would still fail to account for the harmonious relation of causes, or the fact with which we are now alone concerned. This distinction is not perceived by the anonymous author 'Physicus,' who, in hisCandid Examination of Theism, lays great stress upon Mr. Spencer's theory of causation as subversive of Theism, or at least as superseding the necessity of theistic hypothesis by furnishing a full explanation of the order of Nature on purely physical grounds. But he fails to perceive that even if Mr. Spencer's theory were conceded fully to explain all the facts of causality, it would in no wise tend to explain the cosmos in which these facts occur. It may be true that causation depends upon the 'persistence of force': it does not follow that all manifestations of force should on this account have been directed to occur as they do occur. For, if we follow back any sequence of physical causation, we soon find that it spreads out on all sides into a network of physical relations which are literally infinite both in space (conditions) and in time (antecedent causes). Now, even if we suppose that the persistence of force is a sufficient explanation of the occurrence of the particular sequence contemplated so far as the exhibition of force is there concerned, we are thus as far as ever from explaining thedeterminationof this force into the particular channel through which it flows. It may be quite true that the resultant is determined as to magnitude and direction by the components; but what about the magnitude and direction of the components? If it is said that they in turn were determined by the outcome of previous systems, how about these systems? And so on till we spread away into the infinite network already mentioned. Only if we knew the origin of all series of all such systems could we be in a position to say that an adequate intelligence might determine beforehand by calculation the state of any one part of the universe at any given instant of time. But, as the series are infinite both in number and extent, this knowledge is clearly out of the question. Moreover, even if it could be imagined as possible, it could only be so imagined at the expense of supposing an origin of physical causation in time; and this amounts to supposing a state of things prior to such causation, and out of which it arose. But to suppose this is to suppose some extra-physical source of physical causation; and whether this supposition is made with reference to a physical event occurring under immediate observation (miracle), or to a physical event in past time, or to the origin of all physical events, it is alike incompatible with any theory that seeks to give a purely physical explanation of the physical universe as a whole. It is, in short, the old story about a stream not being able to rise above its source. Physical causation cannot be made to supply its own explanation, and the mere persistence of force, even if it were conceded to account for particular cases of physical sequence, can give no account of the ubiquitous and eternal direction of force in the construction and maintenance of universal order.

We are thus, as it were, driven upon the theory of Theism as furnishing the only nameable explanation of this universal order. That is to say, by no logical artifice can we escape from the conclusion that, as far as we can see, this universal order must be regarded as due to some one integrating principle; and that this, so far as we can see, is most probably of the nature of mind. At least it must be allowed that we can conceive of it under no other aspect; and that if any particular adaptation in organic nature is held to be suggestive of such an agency, the sum total of all adaptations in the universe must be held to be incomparably more so. I shall not, however, dwell upon this theme since it has been well treated by several modern writers, and with special cogency by the Rev. Baden Powell. I will merely observe that I do not consider it necessary to the display of this argument in favour of Theism that we should speak of 'natural laws.' It is enough to take our stand upon the [broadest] general fact that Nature is a system, and that the order observable in this system is absolutely universal, eternally enduring, and infinitely exact; while only upon the supposition of its being such is our experience conceived as possible, or our knowledge conceived as attainable.

Having thus stated as emphatically as I can that in my opinion no explanation of natural order can be either conceived or named other than that of intelligence as the supreme directing cause, I shall proceed to two other questions which arise immediately out of this conclusion. The first of these questions is as to the presumable character of this supreme Intelligence so far as any data of inference upon this point are supplied by our observation of Nature; and the other question is as to the strictly formal cogency of any conclusions either with reference to the existence or the character of such an intelligence[24]. I shall consider these two points separately.

No sooner have we reached the conclusion that the only hypothesis whereby the general order of Nature admits of being in any degree accounted for is that it is due to a cause of a mental kind, than we confront the fact that this cause must be widely different from anything that we know of Mind in ourselves. And we soon discover that this difference must be conceived as not merely of degree, however great, but of kind. In other words, although we may conclude that the nearest analogue of thecausa causarumgiven in experience is the human mind, we are bound to acknowledge that in all fundamental points the analogy is so remote that it becomes a question whether we are really very much nearer the truth by entertaining it. Thus, for instance, as Mr. Spencer has pointed out, our only conception of that which we know as Mind in ourselves is the conception of a series of states of consciousness. But, he continues, 'Put a series of states of consciousness as cause and the evolving universe as effect, and then endeavour to see the last as flowing from the first. I find it possible to imagine in some dim way a series of states of consciousness serving as antecedent to any one of the movements I see going on; for my own states of consciousness are often indirectly the antecedents to such movements. But how if I attempt to think of such a series as antecedent toallactions throughout the universe ...? If to account for this infinitude of physical changes everywhere going on, "Mind must be conceived as there," "under the guise of simple-dynamics," then the reply is, that, to be so conceived, Mind must be divested of all attributes by which it is distinguished; and that, when thus divested of its distinguishing attributes the conception disappears—the word Mind stands for a blank.'

Moreover, 'How is the "originating Mind" to be thought of as having states produced by things objective to it, as discriminating among these states, and classing them as like and unlike; and as preferring one objective result to another?'[25]

Hence, without continuing this line of argument, which it would not be difficult to trace through every constituent branch of human psychology, we may take it as unquestionable that, if there is a Divine Mind, it must differ so essentially from the human mind, that it becomes illogical to designate the two by the same name: the attributes of eternity and ubiquity are in themselves enough to place such a Mind in a categorysui generis, wholly different from anything which the analogy furnished by our own mind enables us even dimly to conceive. And this, of course, is no more than theologians admit. God's thoughts are above our thoughts, and a God who would be comprehensible to our intelligence would be no God at all, they say. Which may be true enough, only we must remember that in whatever measure we are thus precluded from understanding the Divine Mind, in that measure are we precluded from founding any conclusions as to its nature upon analogies furnished by the human mind. The theory ceases to be anthropomorphic: it ceases to be even 'anthropopsychic': it is affiliated with the conception of mind only in virtue of the one fact that it serves to give the best provisional account of the order of Nature, by supposing an infinite extension of some of the faculties of the human mind, with a concurrent obliteration of all the essential conditions under which alone these faculties are known to exist. Obviously of such a Mind as this no predication is logically possible. If such a Mind exists, it is not conceivable as existing, and we are precluded from assigning to it any attributes.

Thus much on general grounds. Descending now to matters of more detail, let us assume with the natural theologians that such a Mind does exist, that it so far resembles the human mind as to be a conscious, personal intelligence, and that the care of such a Mind is over all its works. Even upon the grounds of this supposition we meet with a number of large and general facts which indicate that this Mind ought still to be regarded as apparently very unlike its 'image' in the mind of man. I will not here dwell upon the argument of seeming waste and purposeless action in Nature, because I think that this may be fairly met by the ulterior argument already drawn from Nature as a whole—viz. that as a whole, Nature is a cosmos, and therefore that what to us appears wasteful and purposeless in matters of detail may not be so in relation to the scheme of things as a whole. But I am doubtful whether this ulterior argument can fairly be adduced to meet the apparent absence in Nature of that which in man we term morality. For in the human mind the sense of right and wrong—with all its accompanying or constituting emotions of love, sympathy, justice, &c.—is so important a factor, that however greatly we may imagine the intellectual side of the human mind to be extended, we can scarcely imagine that the moral side could ever become so apparently eclipsed as to end in the authorship of such a work as we find in terrestrial nature. It is useless to hide our eyes to the state of matters which meets us here. Most of the instances of special design which are relied upon by the natural theologian to prove the intelligent nature of the First Cause, have as their end or object the infliction of painful death or the escape from remorseless enemies; and so far the argument in favour of the intelligent nature of the First Cause is an argument against its morality. Again, even if we quit the narrower basis on which teleological argument has rested in the past, and stand that argument upon the broader ground of Nature as a whole, it scarcely becomes less incompatible with any inference to the morality of that Cause, seeing that the facts to which I have alluded are not merely occasional and, as it were, outweighed by contrary facts of a more general kind, but manifestly constitute the leading feature of the scheme of organic nature as a whole: or, if this were held to be questionable, it could only follow that we are not entitled to infer that there is any such scheme at all.

Nature, as red in tooth and claw with ravin, is thus without question a large and general fact that must be considered by any theory of teleology which can be propounded. I do not think that this aspect of the matter could be conveyed in stronger terms than it is by 'Physicus[26],' whom I shall therefore quote:—

'Supposing the Deity to be, what Professor Flint maintains that he is—viz. omnipotent, and there can be no inference more transparent than that such wholesale suffering, for whatever ends designed, exhibits an incalculably greater deficiency of beneficence in the divine character than that which we know in any, the very worst, of human characters. For let us pause for one moment to think of what suffering in Nature means. Some hundreds of millions of years ago some millions of millions of animals must be supposed to have become sentient. Since that time till the present, there must have been millions and millions of generations of millions and millions of individuals. And throughout all this period of incalculable duration, this inconceivable host of sentient organisms have been in a state of unceasing battle, dread, ravin, pain. Looking to the outcome, we find that more than one half of the species which have survived the ceaseless struggle are parasitic in their habits, lower and insentient forms of life feasting on higher and sentient forms; we find teeth and talons whetted for slaughter, hooks and suckers moulded for torment—everywhere a reign of terror, hunger, sickness, with oozing blood and quivering limbs, with gasping breath and eyes of innocence that dimly close in deaths of cruel torture! Is it said that there are compensating enjoyments? I care not to strike the balance; the enjoyments I plainly perceive to be as physically necessary as the pains, and this whether or not evolution is due to design.... Am I told that I am not competent to judge the purposes of the Almighty? I answer that if there arepurposes, Iamable to judge of them so far as I can see; and if I am expected to judge of His purposes when they appear to be beneficent, I am in consistency obliged also to judge of them when they appear to be malevolent. And it can be no possible extenuation of the latter to point to the "final result" as "order and beauty," so long as the means adopted by the "Omnipotent Designer" are known to have been so [terrible]. All that we could legitimately assert in this case would be that, so far as observation can extend, "He cares for animal perfection"to the exclusion of"animal enjoyment," and even to thetotal disregardof animal suffering. But to assert this would merely be to deny beneficence as an attribute of God[27].'

The reasoning here appears as unassailable as it is obvious. If, as the writer goes on to say, we see a rabbit panting in the iron jaws of a spring trap, and in consequence abhor the devilish nature of the being who, with full powers of realizing what pain means, can deliberately employ his whole faculties of invention in contriving a thing so hideously cruel; what are we to think of a Being who, with yet higher faculties of thought and knowledge, and with an unlimited choice of means to secure His ends, has contrived untold thousands of mechanisms no less diabolical? In short, so far as Nature can teach us, or 'observation can extend,' it does appear that the scheme, if it is a scheme, is the product of a Mind which differs from the more highly evolved type of human mind in that it is immensely more intellectual without being nearly so moral. And the same thing is indicated by the rough and indiscriminate manner in which justice is allotted—even if it can be said to be allotted at all. When we contrast the certainty and rigour with which any offence against 'physical law' is punished by Nature (no matter though the sin be but one of ignorance), with the extreme uncertainty and laxity with which she meets any offence against 'moral law,' we are constrained to feel that the system of legislation (if we may so term it) is conspicuously different from that which would have been devised by any intelligence which in any sense could be called 'anthropopsychic.'

The only answer to these difficulties open to the natural theologian is that which is drawn from the constitution of the human mind. It is argued that the fact of this mind having so large an ingredient of morality in its constitution may be taken as proof that its originating source is likewise of a moral character. This argument, however, appears to me of a questionable character, seeing that, for anything we can tell to the contrary, the moral sense may have been given to, or developed in, man simply on account of its utility to the species—just in the same way as teeth in the shark or poison in the snake. If so, the occurrence of the moral sense in man would merely furnish one other instance of the intellectual, as distinguished from the moral, nature of God; and there seems to be in itself no reason why we should take any other view. The mere fact that tousthe moral sense seems such a great and holy thing, is doubtless (under any view) owing to its importance to the well-being of our species. In itself, or as it appears to other possible beings intellectual like ourselves, but existing under unlike conditions, the moral sense of man may be regarded as of no more significance than the social instincts of bees. More particularly may this consideration apply to the case of a Mind existing, according to the theological theory of things, wholly beyond the pale of anything analogous to those social relations out of which, according to the scientific theory of evolution, the moral sense has been developed in ourselves[28].

The truth is that in this matter natural theologians begin by assuming that the First Cause, if intelligent,mustbe moral; and then they are blinded to the strictly logical weakness of the argument whereby they endeavour to sustain their assumption. For aught that we can tell to the contrary, it may be quite as 'anthropomorphic' a notion to attribute morality to God as it would be to attribute those capacities for sensuous enjoyment with which the Greeks endowed their divinities. The Deity may be as high above the one as the other—or rather perhaps we may say as much external to the one as to the other. Without being supra-moral, and still less immoral, He may be un-moral: our ideas of morality may have no meaning as applied to Him.

But if we go thus far in one direction, I think,per contra, it must in consistency be allowed that the argument from the constitution of the human mind acquires more weight when it is shifted from the moral sense to the religious instincts. For, on the one hand, these instincts are not of such obvious use to the species as are those of morality; and, on the other hand, while they are unquestionably very general, very persistent, and very powerful, they do not appear to serve any 'end' or 'purpose' in the scheme of things, unless we accept the theory which is given of them by those in whom they are most strongly developed. Here I think we have an argument of legitimate force, although it does not appear that such was the opinion entertained of it by Mill. I think the argument is of legitimate force, because if the religious instincts of the human race point to no reality as their object, they are out of analogy with all other instinctive endowments. Elsewhere in the animal kingdom we never meet with such a thing as an instinct pointing aimlessly, and therefore the fact of man being, as it is said, 'a religious animal'—i.e. presenting a class of feelings of a peculiar nature directed to particular ends, and most akin to, if not identical with, true instinct—is so far, in my opinion, a legitimate argument in favour of the reality of some object towards which the religious side of this animal's nature is directed. And I do not think that this argument is invalidated by such facts as that widely different intellectual conceptions touching the character of this object are entertained by different races of mankind; that the force of the religious instincts differs greatly in different individuals even of the same race; that these instincts admit of being greatly modified by education; that they would probably fail to be developed in any individual without at least so much education as is required to furnish the needful intellectual conceptions on which they are founded; or that we may not improbably trace their origin, as Mr. Spencer traces it, to a primitive mode of interpreting dreams. For even in view of all these considerations the fact remains that these instinctsexist, and therefore, like all other instincts, may be supposed to have adefinitemeaning, even though, like all other instincts, they may be supposed to have had anatural cause, which both in the individual and in the race requires, as in the natural development of all other instincts, the natural conditions for its occurrence to be supplied. In a word, if animal instincts generally, like organic structures or inorganic systems, are held to betoken purpose, the religious nature of man would stand out as an anomaly in the general scheme of things if it alone were purposeless. Hence we have here what seems to me a valid inference, so far as it goes, to the effect that, if the general order of Nature is due to Mind, the character of that Mind is such as it is conceived to be by the most highly developed form of religion. A conclusion which is no doubt the opposite of that which we reached by contemplating the phenomena of biology; and a contradiction which can only be overcome by supposing, either that Nature conceals God, while man reveals Him, or that Nature reveals God while man misrepresents Him.

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