Читать книгу The Philosophy of Natural Theology - William Jackson T. - Страница 5

"'Twere well, says one sage, erudite, profound,

Terribly arch'd and aquiline his nose,

And overbuilt with most impending brows,

'Twere well could you permit the World to live

As the World pleases: what's the World to you?

Much. I was born of woman, and drew milk

As sweet as charity from human breasts.

I think, articulate, I laugh and weep,

And exercise all functions of a man.

How then should I and any man that lives

Be strangers to each other?"[3]

There are, however, doubters whom the writer can scarcely desire to address—human beings in whose hearts to deny God kindles a vivid delight, because belief in Him would compel the renunciation of some darling wickedness. The true spring of their Materialism, Pantheism,—or whatever else happens to be the adopted form of Negation—lies within the will[g] itself. And, therefore, the wish to be better must precede the wish to hear any one who reasons of righteousness, temperance, or judgment to come.

To those who doubt, yet desire that Truth—whichever way Truth may incline—shall distinctly prevail, the ensuing pages are dedicated. And one main endeavour to be kept in view by both writer and reader is, that, laying aside passion and prejudice, these questions may be discussed under the siccum lumen—the purified ray—of Right Reason. To argue for victory may be allowed an advocate who pleads subject to the intervention of a judge. But here we have no arbiter to say what is or is not allowable; here, too, the matter is in itself something graver than corporeal life, or death, or all else beneath the sky; here, finally, the case is personal, since each reasoner first settles an account with his own heart; next, tries and decides a conclusive issue, and by his own sentence, accepts more than any human foresight can declare. Here, then, special pleading[4] is altogether out of place on either side, and we must, if we aim at what is best, argue for nothing more or less than the plain and simple truth.

There must, of course, be difficulties in keeping this straight and honest road. Few men like making admissions apparently at variance with their own conclusions; fewer still like to forego pleas which, though in their own judgment unsound, are certainly specious, and to many minds persuasive. Such, however, is the wish and aim of the present essayist. And, that he may bind himself the more firmly to his own resolution, he requests his readers to believe that any over-statement or other error of which he may fairly be found guilty, is occasioned by the unpleasantly common cause of ignorance,—a cause which Dr. Johnson confessed was his reason for defining "pastern" as a "horse's knee." "Ignorance, madam, pure ignorance," he replied, to the surprise of his fair critic, who expected an elaborate defence. Per contra, the essayist may equitably claim that he shall not be convicted by a too summary and inconsiderate process. At the first blush, there will certainly appear in the eyes of many readers numerous seeming mistakes, which, if carefully scrutinized, may afterwards be held the reverse. At all events, plain dealing and honest purpose demand that, when Truth is the issue truly sought, those who approach it from opposite sides must (if they desire to do right) sift their objections and difficulties as well as their favourite arguments.

Reasoning on Natural Theology falls necessarily into two divisions. The first is made up of arguments drawn from the world without us. The second, of arguments drawn from the world within[h]. Each path of reasoning is subject to a cross division. We may argue affirmatively to a definite conclusion. We may also argue negatively with the same end in view;—we may show how much more difficult and less tenable is the contradictory hypothesis.

It would be an awkward and almost impracticable task to keep these kinds of reasoning far apart. The natural procedure of thought, is to combine, rather than to dissever, when we marshal facts for the purpose of a full and wide generalization. Yet it does seem practicable to mark every transition of thought distinctly; and, if clearly marked, the distinction may easily be kept in mind.

With this precaution, it may appear allowable to treat Natural Theology in a more discursive manner than could otherwise be permitted. The object of so doing will be to divest discussion as much as possible of a dry, logical stiffness; and, by ranging round each topic[i] to look at it in various lights; a process which generally discovers both the weakness and the strength of reasoning. Any one who has read Plato will understand the advantage of Dialogue in this respect. A more familiar book, Coleridge's "Friend," is another apt illustration. Each of its series of essays takes a sweep of the kind; and each "landing-place" affords a rest to the reader, and a fresh beginning to the intellectual tour. Without venturing to copy the quaint invention of landing-places, the present writer intends making every Chapter the occasion of a fresh start. The separate trains of thought will thus proceed from distinct points, and travel by separate routes, so as to admit of full inspection in their progress. Each argument allowed by the reader to be valid, will finally link itself to its neighbours; and all thoughtful persons know how to estimate the strength of convergent conclusions.

The writer trusts, also, that he may be allowed to escape the two alternatives,—either circumlocution, or the use of an objectionable pronoun singular, by employing the plural "we." This word may perhaps have a further good effect; it may remind both reader and writer that they are engaged as pilgrim-companions on a journey of joint exploration.

At the head of all their reasonings, Natural Theologians usually place the celebrated argument from Design. It would be impossible, in discussing it, to reproduce here the many illustrative examples of Design which have been collected. It would likewise be useless; partly, because they are all easily accessible and mostly well known; partly, because their appositeness as illustrations is now fully admitted; and the controversy turns upon questions of another and more abstract kind. It is asked whether the analogy founded on these instances is relevant?—whether it proves too little, or too much?—and, how far the inferences drawn from such examples really go? Our plan will, therefore, be to devote our second Chapter to the examination of such objections; to the review and elucidation of the argument from Design. But if the reader wishes really to study the various questions closely connected with this celebrated line of thought, and to view the reasoning in a shape so complete as to be at once relevant and satisfactory, he may be pleased to bestow a leisure hour on the consecutive perusal of Chapters II., V., and VI., with their appended notes and illustrations.

The third Chapter is intended as a critical propædeutic or foundation for the constructive science of Natural Theology. So far as our experience of men in great cities teaches anything with respect to the speculative difficulties which keep them from God, it seems to teach one undoubted fact. There is grounded in their minds a persuasion (underlying all further objections), that, whatever else we can know, little or nothing is to be learned concerning God. The idea of Theism is thus isolated from every other idea; and there is a presumption against all reasoning which in any way leads up to a determinate thought of the Divine Being or the Divine attributes.

Some such doubters allege the necessary limitation of human knowledge in general:—

"Know then thyself, presume not God to scan;

The proper study of mankind is man."

But, is not one chief object in knowing man, to acquaint ourselves with God? In this spirit Quarles says:—

"Man is man's A B C; there's none that can

Read God aright, unless he first spell man."

We may be perfectly sure that every human being, who (as Pope continues) hangs between the sceptic and the stoic,—

"In doubt to deem himself a god or beast,"

will never arrive at any knowledge of God whatsoever.

Others, again, who suppose mankind to know a great deal, conceive all special thought which transcends the every-day human circle, to be encompassed by a number of difficulties exceptionally its own. If, it is said, there are angelic natures, they must needs pity our poor attempts to survey super-human or extra-human spheres of existence:—

"Superior beings, when of late they saw

A mortal man unfold all nature's law,

Admir'd such wisdom in an earthly shape,

And show'd a Newton as we show an ape."[5]

Pope's cynicism has been lately re-echoed in various comparisons. A death-watch has been supposed to speculate on the final end of a clock; a timepiece on the nature of its makers. Writers who use similitudes may be asked to remember that if Man really possesses reason (to say nothing of an immortal spirit), he cannot be ranged in analogy with apes, death-watches, and timepieces. The moment brute organisms, or inorganic constructions, are represented as reasoning, they cease to be what they are—a Thing suddenly becomes a Person. If this were all, the speech and faculties of Man would be represented as intact, though veiled beneath some shape worthy of the invention of a Babrias or an Æsop. But this is not all. The monstrous shape is at once both Thing and Person, and its thinkings in this double character are supposed to show by their grotesque failures the absurdity of our human endeavour to reason concerning God or Immortality.

To this whole kind of preoccupation the third Chapter is addressed. There are really no special difficulties in the way of Theism. It argues from the known to the unknown; so do all the inductive sciences. It accepts more than it can explain; so do we, each and all, in accepting the truth of our own individuality and personal identity, of the world outside us, and the mind within, which scrutinizes that changing world. The more thoroughly questions relating to our first sources of knowledge are debated, the more surely shall we perceive how safe is the starting-point of Natural Theology.

Against Materialism, on the other hand, there may be urged a series of difficulties properly its own, and this may be most easily seen by placing it in contrast with pure Idealism. The Materialistic starting-point is from an unauthorized postulate—in common parlance, an unfounded assumption; each step it takes is attended with a fresh need of postulation, amounting at last to the gravest burden of improbability. And when the materializing goal is reached we gain nothing—no treasure is discovered—no vista opened into new realms of intellectual or moral empire. We are only told that our supposed insight was but a dream. We are only warned to dream no more. Materialism has murdered insight.

With the argument of this Chapter there arises a very important question, which the reader is entreated to put to himself more than once, and bestow upon it from time to time a pause of serious thought. In a negative form the question runs thus: Since the difficulties supposed to bar the first march of Natural Theology are in no wise peculiar to it, but attach themselves equally to a multitude of our daily grounds of thinking and acting, must we not, if, on account of such difficulties, we deny Natural Theism, also deny those persuasions of ordinary life? How else can we maintain our critical consistency? Let no man henceforward be confident that there exists an outward world of either men or things—let him not carelessly suppose that he has even an individual mind to speak of as his own—let all that concerns otherness—all that concerns selfness be relegated along with the Divine Being to the region of the Unknown and the Unknowable.

But we may imagine that, instead of denying these truths of common life, many men will be hardy enough to affirm them. If so, in accepting these they clearly accept a great deal more. To be consistent they must accept also the reasonable beliefs and first principles upon which reposes Theism.

The question thus put is therefore a dilemma or choice between two alternatives. And there may seem to remain no great doubt as to which alternative most practical reasoners will accept. This kind of dilemma will recur at many several steps of our inquiry, but having been illustrated in one instance at considerable length, its examination on other occasions may be safely left to the intelligence of the thoughtful reader.

The four following chapters argue for the truth of Theism on four several and independent grounds. These arguments are purely constructive; and each is so far apart from the other three as to stand or fall upon its own merits. But, when each of these four arguments has been separately examined, if admitted either wholly or in a modified shape, their consilient and conjoint effect must be taken into consideration[j].

To minimize impediments in the way of true knowledge; and to rise into clearness;—these should be the hopes and aims of us all. Life is full of foiled endeavours; but let us onward now with the hopeful!