Читать книгу The Well and the Shallows - g.k Chesterton - Страница 9

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SOME little time ago Dr. David Forsyth delivered to the Section of Psychiatry (Royal Society of Medicine) an address which was certainly a psychological curiosity; of considerable interest to psychologists, pathologists, alienists and all other students of the mental breakdown in the modern world. It was a perfect and compact illustration of the very common combination of a superiority complex with arrested development, and inhibitions on almost all forms of intelligent curiosity. But I mention it here, not because of its narrowness, but of its direct negation of all that is really new in scientific discovery. It is no news to us that a materialist can be bigoted; but we do not always come upon so startling an example of his being antiquated.

It is not worth while to take any particular notice of all the diseased stuff about sadism and masochism being the sources of religion. We may note in passing, with a rather dreary amusement, that this sort of writer can never sustain a connected train of thought; and that he gets even these dismal technical terms hopelessly entangled; for he declares that Islam stands for sadism and Christendom for masochism, having just argued that the Christian persecution of heretics was typically sadistic. But all this judgment of great human events, good or bad, in terms of some obscure streak of lunacy, is itself an amusement for lunatics. It is exactly as if a man were to argue: "There is a special sort of madman who thinks he is made of glass; I will call this disease Vitreosity; and I will then show that anybody anywhere, who for any reason had anything to do with glass was a victim of vitreosity. The desert merchants who were said to have invented glass, the medieval craftsmen who so successfully coloured glass, the early astronomers who first fitted telescopes with lenses of glass, all showed Vitreosity in various stages of that disease; it is akin to subconscious libido because Peeping Tom looked through a window, which may have been made of glass; it is the root impulse of alcoholism, because people drink out of glasses; and Prince Albert and Queen Victoria were obviously stricken with raving and uncontrolled Vitreosity; because they built the Crystal Palace." The slight defect in this theory (which is quite as scientific as Dr. Forsyth's) is that in order to theorise, it is sometimes useful to think. It is obvious that all these people had a thousand other reasons for doing all they did, besides being mad on glass; and it is equally obvious that the great religions, true or false, had a thousand reasons for doing all they did, without being mad on masochism or sadism.

Only, as I say, we may well emerge from this slime and consider the real case of Dr. Forsyth, and his strange ignorance of the very elements of modern thought, and even rather specially of modern science. Now on the larger matter, his thesis was essentially this; that science and religion, so far from being reconciled or even reconcilable, were divided by the vital contradiction that science belongs to what he called "reality-thinking," or we call objective truth; while religion belonged to what he called "pleasure-thinking," or what most people call imagination. I need not mention the hundred obvious objections to this crude division; as, for instance, that religion has not confined itself to imagining pleasurable things, but has often been blamed by people like Dr. Forsyth for imagining unpleasant ones; or that it is arguing in a circle to prove at the end that religion is inconsistent with science merely by assuming at the beginning that it is inconsistent with truth. I am only concerned here to insist, not merely that the view is the reverse of the truth, but that the view is actually the very reverse of the modern view.

If there are two staring and outstanding facts about science and religion at this particular moment, they are these. First, that science is claiming much less than it did to show us a solid and objective reality. And second, that religion is claiming much more than it did (at least for centuries past) that its miracles and marvels of mystical experience can be proved to exist as a solid and objective reality. On the one side, the Atom has entirely lost the objective solidity it had for the nineteenth-century materialists. On the other side, the Ascension is accepted as a case of Levitation by many who would not accept it as an Ascension. On the one hand, the science of physics has almost become a science of metaphysics. For it is not merely, as is often said, that the Atom has become an abstract mathematical formula; it is almost as true to say that it has become a mere algebraic symbol. For the new physicists tell us frankly that what they describe is not the objective reality of the thing they observe; that they are not examining an object as the nineteenth century materialists thought they were examining an object. Some of them tell us that they are only observing certain disturbances or distortions, actually created by their own attempt to observe. Eddington is more agnostic about the material world than Huxley ever was about the spiritual world. A very unfortunate moment at which to say that science deals directly with reality and objective truth.

On the other hand, on the other plane, the plane of historical and practical argument, it is the very moment at which religion really is appealing to reality and objective truth. The Church throws down the unanswered challenge of Lourdes; the Spiritualists positively claim to prove their new religion by experiments, like a thesis in chemistry or electricity; and a vast number of independent intellectuals, who are neither Catholics nor Spiritualists, have begun to show an entirely new interest in the logical, or even the legal case for some of the great historic miracles. For instance, there have been two or three books following on the line of the brilliant but strictly scientific book called Who Moved The Stone; and the tendency of the most detached writers is to admit more and more that the evidence for such events has been underrated. The youngest school of Catholic apologists, such as Father Knox and Mr. Christopher Hollis and Mr. Arnold Lunn, attack almost entirely with the weapons of proof and practical evidence; and it is no longer pretended that they always have the worst of it. A very unfortunate moment at which to say that religion deals only with pleasant fancies and imaginations.

Dr. Forsyth's antiquated style of thought interests me here, however, only as drawing attention to the familiar modern facts of which he seems never to have heard. And most relevant here is the fact of that extraordinary scientific change in the attitude to facts. It has its place in this series, because it is one of the great changes which had not developed in any full and public fashion, even by the time that I finally sought admission to the Church; and, at the much earlier time when I had already begun to think about it, all the popular science that a layman heard of was dominated by the now dead materialism of Haeckel. It is, therefore, true to say that this huge revolution in the philosophy of physical science was one of the world events which came after my conversion; but would have hugely hastened it, if it had come before my conversion. Only the exact nature of the effect, of this scientific revolution upon personal religion, is often misstated and widely misunderstood.

It is not, as some seem to fancy, that we think there is anything particularly Christian about electrons, any more than there is anything essentially atheistic about atoms. It is not that we propose to base our philosophy on their physics; any more than to base our ancient theology on their most recent biology. We are not "going to the country" with a set of slogans or party-cries, like Electrons for the Elect, or For Priest and Proton. The catastrophic importance for Catholics, of this collapse of materialism, is simply the fact that the most confident cosmic statements of science can collapse. If fifty years hence the electron is as entirely exploded as the atom, it will not affect us; for we have never founded our philosophy on the electron any more than on the atom. But the materialists did found their philosophy on the atom. And it is quite likely that some spiritual fad or other is at this moment being founded on the electron. To a man of my generation, the importance of the change does not consist in its destroying the dogma (which was after all a detail, though a very dogmatic dogma), "Matter consists of indivisible atoms." But it does consist in its destroying the accepted, universal and proclaimed and popularised dogma: "You must accept the conclusions of science." Scores and hundreds of times I have heard, through my youth and early manhood, the repetition of that ultimatum: "You must accept the conclusions of science." And it is that notion or experience that has now been concluded; or rather excluded. Whatever else is questionable, there is henceforth no question of anybody "accepting" the conclusions of science. The new scientists themselves do not ask us to accept the conclusions of science. The new scientists themselves do not accept the conclusions of the new science. To do them justice, they deny vigorously that science has concluded; or that it has, in that sense, any conclusion. The finest intellects among them repeat, again and again, that science is inconclusive.

Which is all very well, and all very wise, and all very true to the gradual adjustment of truths on their own plane. But meanwhile-there is such a thing as human life. The Victorian agnostics waited hopefully for science to give them a working certainty about life. The new physicist philosophers are in no way different, except that they wait hopelessly instead of hopefully. For they know very well the real meaning of relativity; that their own views may pass from being relatively right to being relatively wrong. And meanwhile, as I say, there is such a thing as wanting a working rule as to whether we should pay our debts or murder our enemies. We would not wait for a nineteenth-century enlightenment that might come. We certainly will not wait for a twentieth-century enlightenment that cannot come. If we want a guide to life, it seems that we must look elsewhere.