Christianity and Greek Philosophy

WN GOD (c

GNIZABLE

the evidence of faith, but the co

es and schools which are arrayed against the doctrine that God is cognizable by

ed in their theological aspects, some are positive Atheists; others, strange to say, are earnest Theists; whilst others occupy a position of mere Indifferentism. Yet, notwi

tter, mind, and God. The assaults of Comte and the Materialists of his school are mainly directed against "the principle of causality" and "the principle of intentionality;" they would deny to man all knowledge of causes, efficient and final. The attacks of Hamilton and his school are directed against "the principle of the unconditioned," his philosophy of the conditioned is a plausible attempt to deprive man of all power to think the Infinite and Perfect, to conceive the Unconditioned and Ultimate Cause; whilst the Dogmatic Theologians are borrowing, and recklessly brandishing, the weapons of all these antagonists, and,

ol, of which John Stuart Mill must be reg

and unlikeness between these feelings or states of consciousness." 226 All our general notions, all our abstract ideas, are generated out of these feelings 227 by "inseparable association," which reg

S. Mill, "Logic," vol. i

s called "feeling." "Feeling, in the proper sense of the term, is a genus of which Sens

eelings--"the thread of consciousness"--we do know and can know nothing; and in affirming the existence of such substrata we are making a supposition we can not possibly verify. The ultimate datum of speculative philosophy is not "I think," but simply "Thoughts or feelings are." The belief in a permanent subject or substance, called matter, as the ground and plexus of physical phenomena, and of a permanent subject or substance, called mind, as the ground and plexus of mental phenomena, is not a primitive a

s matter as "a permanent possibility of sensation," 229 and mind as "a permanent possibility of feeling." 230 And "the belief in these permanent possibilities," he assures us, "includes all that is essential or characteristic in the belief in substance." 231 "If I am asked," says he, "whether I believe in matter, I ask whether the questioner accepts this definition of it. If he does, I believe in matter: and so do all Berkeleians. In any other sense than this, I do not. But I affirm with confidence that this conception of matter includes the whole meaning attached to it by the common world, apart from philosophical, and sometimes from theological theories. The reliance of mankind on the real existence of visible and tangible objects, means reliance on th

turn) "Logic," bk

ination of Sir Wm. Hamilton'

return) Ibid.,

return) Ibid.,

turn) Ibid., vol.

turn) "Logic," bk

ere a personal self that feels, thinks, and wills? It would seem not. Mind, as well as matter, resolves itself into a "series of feelings," varying and fugitive from moment to moment, in a sea of possibilities of feeling.

ination of Sir Wm. Hamilton'

of recurrence, co-existence, and resemblance. The existence of self, except as "a series of feelings;" the existence of any thing other than self, except as a feigned unknown cause of sensation, is ri

f the presence of their readers, and extremely careful not to shock their feelings or prejudices; besides, he has too much conscious self-respect to avow himself an atheist. As a speculative philosopher, he would rather regard Theism and Theology as "open questions," and he satisfies himself with saying, if you believe in the existence of God, or in Christianity, I do not interfere with you. "As a theory," he tells us that his doctri

idity if there be no external world offering marks of design. If the external world is only a mode of feeling, a series of mental states, then our notion of the Divine Existence may be only "an association of feelings"--a mode of Self. And if we have no positive knowledge of a real self as existing, and God's existence is no more "real than our own," then the Divine existence stands on a very dubious and uncertain foundation. It can have no very secur

ze, interrogate consciousness, the verdict of which, even Mr. Mill as

ination of Sir Wm. Hamilton'

ination of Sir Wm. Hamilton'

tminster Review, July, 183

ination of Sir Wm. Hamilton'

ontained in this conception of an external world? This evening I remember that at noonday I beheld the sun, and experienced a sensation of warmth whilst exposing myself to his rays; and I expect that to-morrow, under the same conditions, I shall experience the same sensations. I now remember that last evening I extinguished my light and attempted to leave my study, but, coming in contact with the closed door, experienced a sense of resistance to my muscular effort, by a solid and extended body exterior to myself; and I expect that this evening, under the same circumstances, I shall experience the same sensations. Now, does a belief in "a permanent possibility of sensations" explain all these experiences? does it account for that immediate knowledge of an external object which I had on looking at the sun, or that presentative knowledge of resistance and

ination of Sir Wm. Hamilton'

ast be recalled, how distinguished from the present? and how, without a knowledge of the past as distinguished from the present, can the future be forecast? Mr. Mill feels the pressure of this difficulty, and frankly acknowledges it. He admits that, on the hypothesis that mind is simply "a series of feelings," the phenomena of memory and expectation are "inexplicable" and "incomprehensible." 241 He is, therefore, under the necessity of completing his definition of mind by adding that it is a series of feelings which "is aware of itself as a series;" and, still further, of supplementing this definition by the conjecture that "something which has ceased to exist, or is not yet in existence, can still, in a manner, be present." 242 Now he who can understand how a series of feelings can flow on in time, and from moment to moment drop out of the present into non-existence, and yet be present and conscious of itself as a series, may be accorded the honor of understanding Mr. Mill's definition of mind or self, and may be permitted to rank himself as a distinguis

rn) "Exam. of Hamil

: (return) I

242: (ret

stly and unreservedly accepts the testimony of consciousness in all its integrity must answer at once, we have an immediate consciousness, not merely of the phenomena of mind, but of a personal self as passively or actively related to the phenomena. We are conscious not merely of the act of volition, but of a self, a power, producing the volition. We are conscious not

sel, "Prolegomena Logica,"

, and which I know abides the same under all phenomenal changes, constitutes my personal identity. It is this abiding self which unites the past and the present, and, from the present stretches onward to the future. We know self immediately, as existing, as in active operati

rld? Are we conscious of perceiving external objects immediately and in themselves, or only mediately t

ese primary qualities, which are immediately perceived as real and objectively existing, we mention extension in space and resistance to muscular effort, with which is indissolubly associated the idea of externality. It is true that extension and resistance are only qualities, but it is equally true that they are qualities of something, and of something which is external to ourselves. Let any one attempt to conceive of extension without someth

n) Hamilton, "Lectur

turn) "Logic," bk

rity, we are necessarily involved in the Nihilism of Hume and Fichte; the phenomena of mind and m

the Materialistic School a

ations to other events, as similar or dissimilar, co-existent or successive. These relations are constant; under the same conditions, they are always the same. The constant resemblances which link phenomena together, and the constant s

) Masson, "Recent Bri

tive Philos. of A. Comte," Westminste

hilosophy propounded by Aug. Comte; we are now ch

nses inform me of two successive phenomena--the proximity of fire and the melting of wax. It is now agreed among all schools of philosophy that this is all the knowledge the senses can possibly supply. The observation of a great number of like cases assures us that this relation is uniform. The highest scientific generalization does not carry us one step beyond this fact. Induction, therefore, gives us no access to causes beyond phenomena. Still, this does not justify Comte in the assertion that causes are to us absolutely unknown. The question would still ar

d that we have no perception of the causal nexus in t

is doctrine is stated with remarkable clearness and accuracy by Cousin: "If we seek the notion of cause in the action of one ball upon another, as was previously done by Hume, or in the action of the hand upon the ball, or the primary muscles upon the extremities, or even in the action of the will upon the muscles, as was done by M. Maine de Biran, we shall find it in none of these cases, not even in the last; for it is possible there should be a paralysis of the muscles which deprives the will of power over them, makes it unproductive, incapable of being a cause, and, consequently, of suggesting the notion of one. But what no paralysis can prevent

r and causation, so far as it refers to the material world, and compels us to believe that whenever we see material objects put in motion from a state of rest, or deflected from their rectilinear

hilosophical Fragments,"

peaking of causes. And there is not a rational being on the face of the globe--a child, a savage, or a philosopher--who does not instinctively and spontaneously affirm that every movement, every change, every new existence, must have a cause. Now what account can philosophy render of this universal belief? One answer, and only one, is possible. The reason of man (that power of which Comte takes no account) is in fixed and changeless relation to the principle of causation, just as sense is in fixed and changeless relation to exterior phenomena, so that we can not know the external world, can not think or speak of phenomenal existence, except as effects. In the expressive and forcible language of Jas. Martineau: "By an irresistible law of thought all phenomena pr

(return) "Es

nest. Every fact of human nature, just as much as every fact of physical nature, must be accepted in all its integrity, or all must be alike rejected. The phenomena of mind can no more be disregarded than the phenomena of matter. Rational intuitions, necessary and universal beliefs, can no more be ignored than the uniform facts of sense-perception, without rendering a system of knowledge necessarily incomplete, and a system of truth utterly impossible. Every one truth is connected with every other truth in the universe. And yet Comte demands that a large class of facts, the most immediate and direct of all our cognitions, shall be rejected because they are not in harmony with the fundamental assumption of the positive philosophy that all knowledge is confined to phenomena perceptible to sense. Now it were just as easy to cast the Alps into the Mediterranean as to obliterate from the

rds a philosophy radically theological, so often as we seek to penetrate, o

rn) "Positive Philo

t to regular laws, and do we not actually obtain prevision of its phenomena? If it were the product of mind, its order would be variable and free." Here, then, it is admitted that freedom is an essential characteristic of mind. And this admission is no doubt a thoughtless, unconscious betrayal of the innate belief of all minds in the freedom of the will. But when Comte comes to deal with this freedom as an objective question of philosophy, when he directs his attention to the only will of which we have a direct and immediate knowledge, he denies freedom and variety, and asserts in the most arbitrary manner that the movements of the mind, like all the phenomena of nature, must be subject to uniform, c

count can be rendered of planetary motion if the terms "centrifugal force" and "centripetal force" are abandoned? "From the two great conditions of every Newtonian solution, viz., projectile impulse and centripetal tendency, eject the idea of force, and what remains? The entire conception is simply made up of this, and has not the faintest existence without it. It is useless to give it notice to quit, and pretend that it is gone when you have only put a new name upon the door. We must not call it 'attraction,' lest there should seem to be a power within; we are to speak of it only as 'gravitation,' because that is only 'weight,' which is nothing but a 'fact,' as if it were not a fact that holds a power, a true dynamic affair, which no imagination can chop into incoherent successions. 255 Nor is the evasion more successful when we try the phrase, 'tendency of bodies to mutual approach.' The approach itself may be called a phenomenon; but the 'tendency' is no phenomenon, and can not be attributed by us to the bodies without regarding them as th

y on Correlation of Physical Forces," pp

wer of whose agency we have daily experience

turn) Martineau's

of force which may be taken as the type of all the rest" is the consciousness of living effort in volition. 257 All force, then, is of one type, and that type is mind; in its last analysis external causation may be resolved into Divine energy. Sir John Herschel does not hesitate to say that "it is reasonable to regard the force of gravitation as the direct or ind

eturn) "Human Ph

urn) "Outlines of

s to "the history of what is," and forbids all inquiry into reasons why it is. The question whether there be any intelligent purpose in the order and arrangement of the univer

a science eminently religious, as if the famous words, 'The heavens declare the glory of God, had lost none of their truth... No science has given more terrible shocks to the doctrine of final causes than astronomy. 259 The simple knowledge of the movement of the earth must have destroyed the original and real foundation of this doctrine--the idea of the universe subordinated to the earth, and consequently to man. Besides, the accurate exploration of the solar system could not fail to dispel that blind and unlimited admiration which the general order of nature inspires, by showing i

e to pronounce upon their relative "advantages." The arrogance of these critics is certainly in startling and ludicrous contrast with the affected modesty which, on other occasions, restrains them from "imputing any intentions to nature." It is quite enough for our purpose to know that the tracing of evidences of design in those parts of nature accessible to our

not see that the saying of the Psalmist was emptied of all meaning by their discoveries. No persons seem to have been more willing than these very men named to ascribe all the glory to Him who established these laws. Kepler says: "The astronomer, to whom God has given to see more clearly with his inward eye, from what he has discovered, both can

ve Philosophy," vol. ii. pp. 3

mers's "Institutes of Theol

ations of resemblance and succession among phenomena." We can not possibly know any thing of even the existence of "causes" or "forces" lying back of phenomena, nor of "reasons" or "purposes" determining the relations of phenomena. The "law of gravitation" must, therefore, be simply the statement of a fact, the expression of an observed order of phenomena. But the simple statement of a fact is no explanation of the fact. The formal expression of an observed order of succession among p

mediately concerned is whether gravitation alone is adequate to the explanation of the phenomena of the heavens? A review in extenso of Comte's answer to this question would lead us into all the inextricable mazes of the nebular hypothesis, and involve us in a more extended discussion than our space permits and our limited scientific knowledge justifies. For the masses of the people the whole question of cosmical development resolves itself into "a balancing of authorities;" they are not in a position to verify the reasonings for and against this

another part of the work; for how came the sun and its atmosphere to have such materials, such motions, such a constitution, and these consequences followed from their primordial condition? How came the parent vapor thus to be capable of coherence, separation, contraction, solidification? How came the laws of its motion, attraction, repulsion, condensation, to be so fixed as to lead to a beautiful and harmonious system in the end? How came it to be neither too fluid nor too tenacious, to contract neither too quickly nor too slowly for the successive formation of the several planetary bodies? How came that substance, which at one time was a luminous vapor, to be at a subsequent perio

urn) "Astronomy an

almers's "Institutes of T

tion, the centrifugal forces which impel the planets would fling them off into space. Were it not for these centrifugal forces, the force of gravitation would dash them against the sun. The ultimate fact of astronomical science, therefore, is not the law of gravitation, but the adjustment between this law and other laws, so as to produce and maintain the existing order. 264 2d. There is Light, flowing from numberless luminaries; and Heat, radiating everywhere from the warmer to the colder regions; and there are a number of adjustments needed in order to the beneficial operation of these agents. Suppose we grant that by merely mechanical causes the sun became the centre of our system, how did it b

Duke of Argyll, "Reig

'Cosh, "Typical Forms an

nly pretend to the character of the historian of what is." "I can not make Nature an intelligent being who does nothing in vain, who acts by the shortest mode, who does all for the best." 267 All the supposed consorting of means to ends which has hitherto been regarded as evidencing Intelligence is simply the result of "the elective affinities of organic elements" and "the differentiation of organs" consequent mainly upon exterior conditions. "Functions are a result, not an end. The animal undergoes the kind of life that his organs impose, and submits to the imperfections of his organization. The naturalist studies the play of his apparatus, and if he has the right of admiring most of its parts, he has likewise that of showing the imperfection of other parts, and the practical uselessness of those which fulfill no functions." 268 And it is further claimed that there are a great many structures

ell, "History of Inductive

eturn) Id., ib.,

ganic Unity in Animals and Vegetabl

ss of the crutch are all matters of calculation and adjustment; and, thirdly, all the adaptations of the crutch are well-considered, in order to enable the lame man to walk; the function of the crutch is the final cause of its creation. This crutch is clearly out of place in Geoffroy's argument, and utterly breaks down. It

to know that God is a mere "utilitarian;" or, if they do not believe in God, that nature is a miserable "Benthamite?" Why may not the idea of beauty, of symmetry, of order, be a standard for the universe, as much as the idea of utility, or mere subordination to some practical end? May not conformity to one grand and comprehensive plan, sweeping over all nature, be perfectly compatible with the adaptation of individual existences to the fulfillment of special ends? In civil architecture we have conformity to a general plan; we have embellishment and ornament, and we have adaptation to a special purpose, all combined; why may not these all be combined in the architecture of the universe? The presence of any one of these is sufficient to prove design, for mere ornament or beauty is itself a purpose, an object, and an end. The concurrence of all these is an overwhelming evidence of design. Wherever found, they are universally recognized as the product of intelligence

n) Duke of Argyll, "

gs, and arms. "No comparative anatomist has the slightest hesitation in admitting that the pectoral fin of a fish, the wing of a bird, the paddle of the dolphin, the fore-leg of a deer, the wing of a bat, and the arm of a man, are the same organs, notwithstanding that their forms are so varied, and the uses to which they are applied so unlike each other." 270 All these are homologous in structure--they are formed after an ideal archetype or model, but that model or type is variously modified to adapt the animal to the sphere of life in which it is destined to move, and the organ itself to the functions it has to perform, whether swimming, flying, walking, or burrowing, or that varied manipulation of which the human hand is capable. These varied modifications of the vertebrated type, for special purposes, are unmistakable examples of final causation. Whilst the silent members, the rudimental limbs instanced by Oken, Martins, and others-

Carpenter's "Comparat

) Agassiz, "Essay on

ive Sciences," vol. i. p. 644; "The Reign of Law,"

to render that account intelligible to other minds, without using such terms as "contrivance," "purpose," "adaptation," "design." A striking illustration of this may be found in Darwin's volume "On the Fertilization of Orchids." We select from his volume with all the more pleasure because he is one of the writers who enjoins "caution in ascribing intentions to nature." In one sentence he says: "The Labellum is developed into a long nectary, in order to attract Lepidoptera; and we shall presently give reasons for suspecting the nectar is purposely so lodged that it can be sucked only slowly, in order to give time for the curious chemical quality of the

enter's "Principles of Comp

urgh Review, October, 1862;

alves without design, and no design seemed more probable than the circulation of the blood." 275 The wonderful discoveries in Zoology which have immortalized the name of Cuvier were made under the guidance of this principle. He proceeds on the supposition not only that animal forms have some plan, some purpose, but that they have an intelligible plan, a discoverable purpose. At the outset of his "Règne Animal" he says: "Zoology has a principle of reasoning which is peculiar to it, and which it employs to advantage on many occasions; that is, the principle of the conditions of existence, commonly called final causes." 276 The application of this principle enabled him to understand and arrange the structures of animals

"History of Inductive S

story of Inductive Science

. A list of the "great discoverers" is given