The Old Riddle And The Newest Answer Part 7

Accordingly, as has already been urged, in regard of this question we are precisely where men have always been,--dependent upon arguments such as satisfied philosophers like Cicero, who declared that when we regard the starry heavens the existence of a Deity of surpa.s.sing intelligence must appear no less obvious than that of the sun in the sky.[146]

That scientific enlightenment is not incompatible with such reasoning, we have sufficient evidence in the fact that amongst those whose conclusions are wholly in accord with Cicero's, men are to be found standing in the very front rank of Science.

Like the Roman orator, Sir Isaac Newton declared that the existence of a Being endowed with intelligence and wisdom is a necessary inference from a study of celestial mechanics, and that to treat of G.o.d is therefore a part of Natural Philosophy.[147]

We a.s.sume, as absolutely self-evident [say Professors Stewart and Tait][148] the existence of a Deity, who is the Creator and Upholder of all things.

When we contemplate the phenomena of vision, [says Sir G. G.

Stokes,][149] it seems difficult to understand how we can fail to be impressed with the evidence of design thus imparted to us. But design is altogether unmeaning without a designing mind. The study then of the phenomena of nature leads us to the contemplation of a Being from whom proceeded the orderly arrangement of natural things that we behold.

Lord Kelvin's recent declaration is even more vigorous.[150]

I cannot say that with regard to the origin of life Science neither affirms nor denies creative power. Science positively affirms creating and directive power, which she compels us to accept as an article of belief.

Thirty years earlier Clerk-Maxwell in concluding his famous lecture before the British a.s.sociation[151] thus spoke concerning Molecules:

They continue this day as they were created, perfect in number and measure and weight, and from the ineffaceable characters impressed on them we may learn that those aspirations after accuracy in measurement, truth in statement, and justice in action, which we reckon among our n.o.blest attributes as men, are ours because they are essential const.i.tuents of the image of Him who in the beginning created, not only the heaven and the earth, but the materials of which heaven and earth consist.

It is of course not to be denied that there are eminent men of science who altogether dissent from such opinions, and reject Theism as false, or at least as lacking any rational claim on our acceptance. That, however, is not the point. The above testimonies have not been adduced as if their authority could settle the question, which is one to be determined not by authority, but by argument. At the same time, it is abundantly evident that it is not argument but supposed authority which influences the great majority of those who style themselves rationalists. By what modes of reasoning their creed is supposed to be established they have usually little idea: but they firmly believe, as they are constantly a.s.sured, that no one who knows what Science is can pretend to credit an antiquated doctrine which she has entirely exploded. It is to show what degree of truth attaches to such statements, that our witnesses have been called--and for this purpose their testimony is undoubtedly sufficient. As Lord Rayleigh in his Presidential address told the British a.s.sociation:[152]

It is true that among scientific men, as in other cla.s.ses, crude views are to be met with as to the deeper things of Nature; but that the life-long beliefs of Newton, of Faraday, and of Maxwell, are inconsistent with the scientific habit of mind, is surely a proposition which I need not pause to refute.

And when from authority we turn to the line of argument adopted by those who would impugn that upon which Theists rely, and who reject the idea of an intelligent First Cause either as superfluous, or as incapable of verification, we find but two courses one or other of which they feel themselves compelled to adopt, although it is not very easy to understand the state of mind which can rest satisfied with either.

Some, on the one hand, frankly admit that Science has not by her own proper methods discovered any ultimate principle of things, and never will. But on that very account, they maintain, this ultimate principle, whatever it may be, must remain utterly unknown to us--for we can never _know_ anything except by the methods of Science. Accordingly, although the theistic hypothesis would confessedly furnish such an explanation as is lacking, we must not adopt it because we cannot test it experimentally.

And yet in ordinary life we have no difficulty in arguing from effect to cause in just the same manner, and satisfying ourselves of the existence of what we can as little touch or see as the First Cause itself. Thus we are convinced of the genius of Shakespeare and Napoleon, and that there was a difference between the character of Robespierre and that of Howard the Philanthropist. But no man ever saw or touched either genius or character, which can be known only by their results. It is by inference far less legitimate that those proceed who, like Haeckel, seek in the forces of Nature themselves an explanation of phenomena which, as we know them, they are wholly incapable of producing. Instead of arguing that a cause must therefore exist which is beyond Nature, but whose character our own experience enables us in some measure, and a.n.a.logically, to learn, these philosophers start with the a.s.sumption that no such cause is possible, and then proceed to draw the consequence that the condition of Nature must once have been totally different from what it actually is, enabling her forces to produce results which no experience of any sort indicates as possible.

Those who adopt such an att.i.tude of nescience, and in the proper sense of the word are termed Agnostics, find themselves compelled accordingly to leave their system in the air, with no basis more solid than the elephant and tortoise on which Hindoo astronomers rested the world. They must ignore the fundamental principle of Causation, from which we started our present enquiry, and in consequence it is impossible that their systems should, as Professor Weismann says, satisfy our intellectual needs.

Others, on the other hand, declare that the Theistic hypothesis must be dismissed, because a better has been found, Science having discovered within her own sphere an effectual subst.i.tute for the supposed First Cause. When we enquire what this may be, we are told that it is the "Law of Substance," or "Evolution," or "Nature" herself, or an "Infinite Eternal Energy unknown and unknowable," but devoid of intellect and will--or "Monism," or some other similar abstraction which can represent no idea at all, unless--as often happens--it be clad in the robes of its rival, and credited with the very powers and attributes denied to the First Cause, so as to become practically the same thing under another and misleading name. Regarding this point there will be more to be said presently. Here, it will be sufficient to note that this is in truth the only meaning which can be attached to much of the language of so-called scientific writers.

Who [asks Mr. Wollaston][153] is this Nature ... who has such tremendous power, and to whose efficiency such marvellous performances are ascribed? What are her image and attributes when dragged from her wordy lurking-place? Is she aught but a pestilent abstraction, like dust cast in our eyes to obscure the workings of an intelligent First Cause?

So at the end of his life Clerk-Maxwell characteristically observed, that he had studied many queer religions and philosophies, but had found none of them that would work without G.o.d concealed somewhere.

Finally, a warning uttered by Lord Rayleigh in the address quoted above must not be forgotten. After acknowledging that "unfortunately" there are writers speaking in her name who have set themselves to foster the prevailing belief that Science necessarily tends towards materialism, he thus continued:

It would be easy, however, to lay too much stress upon the opinions of even such distinguished workers as these. Men who devote their lives to investigation cultivate a love of truth for its own sake, and endeavour instinctively to clear up, and not, as is too often the object in business and politics, to obscure, a difficult question. So far the opinion of a scientific worker may have a special value; but I do not think that he has a claim superior to that of other educated men, to a.s.sume the att.i.tude of a prophet. In his heart he knows that underneath the theories that he constructs there lie contradictions which he cannot reconcile. The higher mysteries of being, if penetrable at all by the human intellect, require other weapons than those of calculation and experiment.

XII

PURPOSE AND CHANCE

An objection is no doubt awaiting us which many consider absolutely fatal to the argument for purpose or design in nature, as above presented. That argument, it will be said, rests entirely upon the a.s.sumption that the sole alternative to Purpose is _Chance_, an a.s.sumption which, if not dishonest, betrays ignorance scarcely less discreditable: for men of science constantly warn us that there is no such thing as Chance,--that every occurrence in nature, one as much as another, testifies to the uniformity and regularity of natural causation,--and that if we speak of any phenomenon being due to Chance, this term is but a conventional symbol signifying that we do not know what caused it.

Amongst those who take up this position, which is well-nigh universal, no better representative need be sought than Professor Huxley, who treated the point formally, and was manifestly well satisfied with his performance. We have already heard him declare belief in Chance to be an absurdity of which none but parsons could be guilty, a cla.s.s in which he clearly conceived the low-water-mark of intelligence to be reached. On another occasion,[154] he set himself expressly to the exposure of what he described as, "The most singular of the, perhaps immortal, fallacies, which live on, t.i.thonus-like, when sense and force have long deserted them."

Probably the best answer [he writes] to those who talk of Darwinism meaning the reign of "Chance," is to ask them what they themselves understand by "Chance." Do they believe that anything in this universe happens without reason or without a cause? Do they really conceive that any event has no cause, and could not have been predicted by any one who had a sufficient insight into the order of Nature? If they do, it is they who are the inheritors of antique superst.i.tion and ignorance, and whose minds have never been illumined by a ray of scientific thought.

As an object lesson for his enlightenment, the Professor bids one of these benighted folk betake himself to the sea-sh.o.r.e on which a heavy storm is breaking; and having painted a rather elaborate word-picture of the scene, he thus continues:

Surely here, if anywhere, he [the unenlightened one] will say that chance is supreme, and bend the knee as one who has entered the very penetralia of his divinity. But the man of science knows that here as everywhere, perfect order is manifested; that there is not a curve of the waves, not a note in the howling chorus, not a rainbow-glint on a bubble, which is other than a necessary consequence of the ascertained laws of nature; and that with a sufficient knowledge of the conditions, competent physico-mathematical skill could account for, and indeed predict, every one of these "chance" events.

This, however, is mere beating of the air, having no bearing whatever upon the question at issue; and we can only wonder that so able a man as Huxley could thus absolutely miss the whole point, while remaining serenely unconscious that he did so. No sane man ever entertained the foolish notion with which he credits his man of straw. On the contrary, it is precisely those whom he so heartily despises, that _dis_believe in Chance, and deny it any share in the making of the world. They neither regard Chance as a possible cause of phenomena, nor make of it a kind of deity or fetish, as some appear inclined to do with Science. Their contention is that according to those who, with Huxley, reject the idea of intelligent purpose, Chance would needs be introduced as a ruling element in nature, which would be absurd. Nor in thus arguing do they introduce any notion so irrational as that of "absolute" Chance, of events happening without causes. But unquestionably there can be "relative" Chance. A cause fully sufficient for the production of a result, may have no tendency whatever to determine or direct this result to a particular end; and if in such circ.u.mstances this end be attained it is by Chance. In particular, should many independent results of purely mechanical forces combine to produce a result, as intelligence would combine them, its production can only be ascribed to Chance.

"Chance" has therefore a very real meaning. It is not a Cause, but the absence of Cause: not of Cause altogether, but of the _determining_ Cause requisite for the production of certain results. The argument based upon the impotence of Chance to obtain such results, is precisely that which the most exact of all the Sciences, Mathematics, accepts and applies in the Theory of Chances.

The answer to the question which Professor Huxley evidently deems unanswerable is plain enough. By "Chance" is meant the concurrence, unguided by Purpose, of independent forces to produce a definite effect.

"Chance" denotes the absence of Purpose, as "Vacuum" denotes the absence of air; and when it is denied that certain results can come about by chance, or fortuitously, it is as when we deny that life can be sustained _in vacuo_. It is no positive feature or action of the vacuum that we have in mind, for its essence is negative; but just because of that negative character, experience has taught us, that it cannot fulfil certain functions. In the same manner the potency of "Chance" is denied, simply because it is not Purpose.

That there are phenomena for which "Chance" thus defined cannot account is, surely, obvious. If a man sits down at a piano and plays "G.o.d Save the King," no evidence in the world would persuade Professor Huxley or any one else, that the performer had never before seen a musical instrument, nor knew of the existence of such an air or any other, but just put his fingers on the keys as the spirit moved him. Such a story would be rightly felt to be absolutely incredible: and yet the notes he produced--equally with those of the howling chorus of winds and waves--were the necessary effects of physical causes; given that particular strings were struck, they could not but follow. The whole point is, however, that in this case the result is _not_ a howling chorus, but a melody; not mere formless noise, but an orderly composition, constructed on definite principles which our mind can recognize. It is in regard of this particular feature of the result that Force of itself, as we have seen, explains nothing, and that, if there is to be any explanation at all, we must know something as to how Force received the needful Direction or Determination.

It is only in regard of human action that we can, as in the above instance, find an example of what may be called pure fortuity, for such action alone can be traced up to an initial cause, namely the exercise of Will. No one can have a right to call the action of natural forces fortuitous; on the contrary, we have seen arguments that in the inorganic world itself purpose must be recognized. But an action directed by purpose to one result may be quite fortuitous in regard of another. A man who digging a foundation for a house finds a buried treasure, discovers this by chance. Although his action was ruled by a most definite purpose, that purpose was not this. So again when, according to the old story, certain Phnician mariners finding no stones on the sea-sh.o.r.e suitable for the purpose, used blocks of natron to support their cooking-pots, and so produced gla.s.s, they were led to the discovery by mere chance. And in like manner, however definitely the forces of matter may be determined each to its own proper end, there are results which if produced by them must be as purely fortuitous as such an invention made by men who thought only of preparing their dinner. The cable which was being laid to America having, in 1865, snapped and sunk in mid-Atlantic, it was determined in the following year to attempt its recovery. Meanwhile the sh.o.r.e-end at Valencia was still connected with the dial-plate, on which messages had been scored between s.h.i.+p and sh.o.r.e while the cable was intact. A telegraphist was constantly on duty, watching the needle which was never still, being deflected hither and thither by the earth-currents, working through the wires. On a sudden, however, the needle spelled out the letters "Got it," and it was known with absolute certainty that there was a man at the other end. It is no doubt perfectly true that each previous movement had been the necessary consequence of the force applied, just as truly as those which coincided with the conventions of the telegraphist's alphabet; but win any one say that such coincidence could conceivably be attributable to the forces of magnetism alone, however exact to the laws according to which they operate?

It must always be remembered that the question we have to discuss is, how far Science casts any light upon such questions as the one before us. And since "Science" is taken to mean knowledge acquired through the observation of phenomena alone, we have at present to enquire whether material forces, the only ones of which observation directly tells us anything, could have produced such effects as we have considered, otherwise than by mere "Chance"? If they could not, is it imaginable that they produced these effects at all? And it appears obvious that unless there be Purpose at the back of Nature, Chance must be acknowledged as the architect of the universe.

Professor Huxley tells us, it is true, that such an idea could be entertained by no one whose mind had ever been illumined by a ray of scientific thought. In face of this it is rather remarkable to find that the idea was undoubtedly entertained by Mr. Darwin, who took for granted that to deny Purpose is to affirm Chance.

I am conscious [he wrote to Asa Gray][155] that I am in an utterly hopeless muddle. I cannot think that the world, as we see it, is the result of chance; and yet I cannot look at each separate thing as the result of Design.

And again:[156]

I cannot any how be contented to view this wonderful universe, and especially the nature of man, and to conclude that everything is the result of brute force. I am inclined to look at everything as resulting from designed laws, with the details, whether good or bad, left to the working out of what we call chance. Not that this notion _at all_ satisfies me.

Professor Haeckel too is by no means in accord on this point with his friend Professor Huxley. He writes:[157]

One group of philosophers affirms, in accordance with the teleological conception, that the whole cosmos is an orderly system, in which every phenomenon has its aim and purpose; there is no such thing as chance. The other group, holding a mechanical theory, expresses itself thus: The development of the universe is a monistic mechanical process, in which we discover no aim or purpose whatever; what we call design in the organic world is a special result of biological agencies; neither in the evolution of the heavenly bodies nor in that of the crust of our earth do we find any trace of a controlling purpose--all is the result of chance.

Each party is right--according to its definition of chance. The general law of causality, taken in conjunction with the law of substance, teaches us that every phenomenon has a mechanical cause; in this sense there is no such thing as chance. Yet it is not only lawful, but necessary to retain the term for the purpose of expressing the simultaneous occurrence of two phenomena, which are not causally related to each other, but of which each has its own mechanical cause independent of the other. Everybody knows that chance, in this monistic sense, plays an important part in the life of man and in the universe at large. That, however, does not prevent us from recognizing in each "chance" event, as we do in the evolution of the entire cosmos, the universal sovereignty of nature's supreme law, _the law of substance_.

There is a good deal here which is less clear in the way of argument than could be wished. The famous _Law of Substance_, as we have seen, has two articles: The indestructibility of matter, and the conservation of energy. What light either of these principles may be supposed to shed on such questions as the adaptation of organs to their functions is by no means obvious. To say that there is no design in the organic world, because it is a special result of biological agencies,--is quite of a piece with the contention which has actually been made, that we can no longer argue to Design, with Paley, from the a.n.a.logy of a watch, since "nearly every part of a watch is now made by inanimate machinery."[158]

Thus much, however, is perfectly clear: the competence of Chance is recognized to originate a world like ours, and to enable Nature, as Professor Clifford says, seemingly to answer our questionings with an intelligence akin to our own.

It would thus appear that when Newton asks,--Was the eye fas.h.i.+oned without knowledge of the laws of light, or the ear, without knowledge of those of sound?--we are to answer in the affirmative, and to say that such organs are but special results of biological agencies, under the general management of the Law of Substance.

That such a reply cannot with any truth be termed scientific is plain--for it touches matters which by her own acknowledgment Science cannot reach;--nor does it seem probable that this kind of talk would convince anybody, were there nothing more. Undoubtedly those who persuade themselves that the Order of the Universe can be sufficiently explained without introducing the idea of purpose or design, are influenced by other considerations than these.

(1) With some it is the argument, which appears chiefly to have weighed with Mr. Darwin, who constantly speaks of it as the great obstacle to that belief in Design which the marvels of the universe would otherwise necessitate. This he based on certain features in Nature which appeared to him incompatible with the work of a beneficent Author, mainly the existence of suffering amongst animals in whose case it cannot be supposed to subserve any purpose of moral benefit. As he wrote to Asa Gray:[159]

I own that I cannot see as plainly as others do, and as I should wish to do, evidence of design and beneficence on all sides of us.

There seems to me too much misery in the world. I cannot persuade myself that a beneficent and omnipotent G.o.d would have designedly created the Ichneumonidae with the express intention of their feeding within the living bodies of caterpillars, or that a cat should play with mice. Not believing this, I see no necessity in the belief that the eye was expressly designed.

Such a mode of meeting the arguments for Design, though only indirect, undoubtedly deserves serious consideration, touching as it does the darkest of all mysteries--the Origin of Evil. It is clear, however, that in Mr. Darwin's case, and probably in that of many others, its effect was due in no slight degree to imagination rather than to reason. He picks out one or two instances of seeming cruelty in Nature, as though they were something exceptional, and appears to imply that they create an obstacle to a belief which Nature as a whole almost forces upon him.

In reality, the same sort of thing goes on everywhere. Animal life from beginning to end is a record of rapine and slaughter, as Tennyson declared in a verse too trite to bear quotation. The most petted of pet dogs has no more compunction than a tiger in worrying creatures weaker than itself, and a robin-redbreast takes far more lives daily than does a sparrow-hawk. But to draw from these facts such large conclusions--is quite another matter. Can we imagine that we are qualified by the fulness of our knowledge to p.r.o.nounce judgment and declare that there can be no good end where we fail to perceive one? As Mr. Darwin admits in the very same pa.s.sage: "I feel most deeply that the whole subject is too profound for the human intellect. A dog might as well speculate on the mind of Newton."