02.1.7.03.4.A. Materialism
§ 4. Materialism.
Materialism is that system which ignores the distinction between matter and mind, and refers all the phenomena of the world, whether physical, vital, or mental, to the functions of matter.
A. The Doctrine of Epicurus.
Epicurus taught, (1.) That as ex nihilo nihil fit, the universe has always existed, and must continue to exist forever. (2.) That space, and the number of bodies which it contains, are infinite. (3.) These bodies are of two kinds, simple and compound. The simple bodies are atoms possessing form, magnitude, and weight. They are indivisible, unalterable, and indestructible. This is also the doctrine of modern science. Faraday says, “A particle of oxygen is ever a particle of oxygen, — nothing can in the least wear it. If it enters into combination, and disappears as oxygen; if it pass through a thousand combinations, animal, vegetable, and mineral — if it lie hid for a thousand years, and then be evolved, it is oxygen with its first qualities, neither more nor less. It has all its original force, and only that; the amount of force which it disengaged when hiding itself, has again to be employed in a reverse direction when it is set at liberty.” (4.) These atoms have their peculiar forces, distinct from their mere gravity. This, too, is the doctrine of modern science. It is included in what Faraday says in the passage just quoted. “Molecules,” say the scientific men of our day, “have been endowed with forces which give rise to various chemical qualities, and these never change either in their nature or in their amount.” (5.) Epicurus taught that the quantity of matter, and of course the amount of force in the world, is always the same. Neither can be increased or diminished. (6.) The atoms, of which the number is infinite, move through space with incredible velocity under the guidance of necessary physical laws. (7.) By the combination of these atoms under the influence of gravity and other physical forces, the universe was formed, and became a cosmos. This is very nearly the nebular hypothesis. (8.) The soul is material; or, in other words, all mental phenomena are due to the properties of matter. This, also, is proclaimed as the last result of modern science. (9.) The soul, of course, ceases to exist when the body dies; i.e., as death is the cessation of the vital, so it is also of the intellectual functions of the individual. The atoms of which the man is composed, with the forces which belong to them, continue to exist, and may enter into the composition of other men. But the man, as an individual, ceases to exist. This, almost in so many words, is the avowed doctrine of many physicists of the present day. (10.) Sensation is for us the only source of knowledge. By remembering former sensations, we form ideas, and by the combination of ideas we form judgments. Almost the very words of Hume, and the doctrine of the whole school of which he is the representative. (11.) As Epicurus held that nothing is incorporeal except a vacuum, he of necessity includes all the forms of existence under the head of matter. As there is no mind or spirit, there is no God, and no moral law. Virtue is only a prudent regard to happiness. In a certain sense he admitted the existence of God’s, but they were corporeal beings having no concern with the affairs of men. A recent German writer, in Herzog’s “Encyklopädie,” under the head of Materialismus, says that notwithstanding the great progress of modern science, the Materialists of our day have not advanced a step upon the system of Epicurus. That system, probably owing to the dominant influence of the higher philosophy of Plato and Aristotle, did not exert much influence on the ancient mind, or on the progress of human thought. It was not until modern times that Materialism gained any great power as a philosophical theory.
Hobbes (1588-1679) anticipated the movement towards Materialism which manifested itself in England during the last century “He made sensation the real basis of every mental operations the sole originator of our ideas, the sole medium and test of truth. As, therefore, we can perceive through sensation only what is material, he concluded that matter is the only reality, and that whatever exists to us must accordingly be a part of the material universe. The whole process of scientific investigation was thus reduced to the doctrine of bodies, beyond which, he maintained, there can be no knowledge whatever accessible to the human mind. This knowledge, however, does not refer simply to the existence of bodies, but also to their changes, of all which changes the ultimate principle is motion. The doctrine of bodies, therefore, includes the knowledge of all phenomena in relation to their probable causes; and of all possible causes as known from their observed effects. . . . . The mind itself he viewed as wholly material, the phenomena of consciousness being the direct result of our organization. The one great and fundamental fact of mind is sensation, which is nothing more or less than the effect of material objects around us, exerted by means of pressure or impact upon that material organization which we term the mind.” Thus it appears that Hobbes anticipated the great result of modern science, that all force may be resolved into motion.
Locke (1632-1704). The introduction of Materialism into England during the last century is generally attributed to the influence of Locke’s philosophy. Locke himself was far from being a Materialist, and the advocates of his system strenuously insist that his principles have no legitimate tendency to obliterate the distinction between matter and mind. Locke, however, in combating the doctrine of “innate ideas,” in the sense of abstract truths, seemed to deny that the mind was so constituted as to apprehend truth intuitively, and beyond the range of experience. He compared the mind to a “tabula rasa.” This figure suggests that all our knowledge is from without, as the slate contributes nothing to the matter written upon it. He defined ideas to be “anything with which the mind is immediately occupied when we think.” The origin of these ideas, he said, was sensation and reflection. If by reflection he meant the observation of the phenomena of the mind, his theory is one thing. If it mean the process of recalling, combining, analyzing, and otherwise elaborating the impressions upon us from without, his theory is another. Probably Locke himself, and certainly many of his followers, took it in the latter sense; and thus the two sources of ideas, or of knowledge, are reduced to one, and that one is sensation. But as sensation can give us the knowledge only of what is external and material, the theory in this form seemed to leave no room for the higher ideas of eternal and necessary truths. Locke attempts to account for our ideas, of time, space, infinity, cause, and even of right and wrong, from observation, i.e., from observation of what is without, or from impressions made upon our senses. It is a common criticism upon Locke’s great work, that in it he does not distinguish between the occasion and the source of our ideas. Our experience furnishes the occasion, and it may be the necessary condition, of waking the mind to the perception not only of the fact experienced, but also of the intuitive apprehension of the universal and necessary truth which the fact involves. If we did not see effects produced around us, and did not ourselves exercise efficiency, we might never have the idea of causation; but the conviction that every effect must have a cause is an intuitive judgment, which experience can neither produce nor limit. It is not from the observed tendency of some acts to produce happiness, and of others to produce misery, that we get the idea of the essential distinction between right and wrong; but from the constitution of the mind. Although Locke, and many of his disciples, were satisfied with his method of accounting for our ideas of God, of spirit, and of moral and religious truths, yet it is also certain that many of his followers felt justified on his principles to discard them.
Hartley (1705-1757).
Hartley was a physician and a physiologist. Physiology and psychology have intimate relations. It is perhaps natural that those who devote themselves specially to the former, should make little of the latter. It is the marked characteristic of our age, so far as physicists are concerned, that it tries to merge psychology entirely into physiology. Hartley adopted the principles of Locke, and endeavored to show how it is that external things produce sensation and thought. This he did by his theory of vibrations. “The objects of the external world affect in some manner the extreme ends of the nerves, which spread from the brain as centre to every part of the body. This affection produces a vibration, which is continued along the nerve by the agency of an elastic ’ether, until it reaches the brain, where it constitutes the phenomenon we term sensation. When a sensation has been experienced several times, the vibratory movement from which it arises acquires the tendency to repeat itself spontaneously, even when the external object is not present. These repetitions or relics of sensations are ideas, which in their turn possess the property of recalling each other by virtue of mutual association among themselves.” This doctrine of association of ideas is the most important part of his system. He insists principally on the following law: “An idea is sometimes associated with another through the medium of a third; but in process of time this intermediate idea may be disregarded, and yet the connection between the first and third may, notwithstanding, remain. Thus the idea of pleasure, which is so indissolubly connected with money, arises from the conveniences which it is able to procure, while in the mind of the miser the conveniences are lost sight of, and the very possession of the money itself is regarded as containing the whole enjoyment. In this way Hartley accounts for almost all the emotions and passions of the human mind. The domestic affections, for instance, arise from the transference of the pleasure derived from parental kindness to the parent itself; the social and patriotic affections from transferring the pleasures of society to the country which affords them; in like manner, also, the moral and religious affections, the love of virtue and the love of God, arise from the pleasures connected with virtuous and pious conduct, being transferred to the law of action, or to the supreme Lawgiver, from whom these pleasures have emanated.” The connection of this theory with Materialism is obvious. If vibrations of the brain constitute sensation, and if the relics, or spontaneous repetitions of these vibrations constitute thought and feeling, then all mental and moral acts are mere affections of our material organism. It is also obvious that, according to this theory, there is no more freedom in volition than in sensation. The former is a mode, or relic of the latter. Although this tendency of his system was undeniable, and although his successors drew these conclusions from his principles, Hartley himself was not a Materialist. He was a very religious man. It is not at all uncommon for a man to hold a speculative theory inconsistent with his faith.
Morell quotes the following criticism of Hartley’s doctrine from the “Edinburgh Review": “There may be,” says the reviewer, “little shakings in the brain, for anything we know, and there may even be shakings of a different kind accompanying every act of thought or perception; — but that the shakings themselves are the thought or perception, we are so far from admitting, that we find it absolutely impossible to comprehend what is meant by the assertion. The shakings are certain throbbings, vibrations, or stirrings, in a whitish, half-fluid substance like custard, which we might see perhaps, or feel, if we had eyes and fingers sufficiently small or fine for the office. But what should we see or feel, upon the supposition that we could detect by our senses, everything that actually took place in the brain? We should see the particles of this substance change their place a little, move a little up or down, to the right or the left, round about or zigzag, or in some other course or direction. This is all that we could see, if Dr. Hartley’s conjecture were proved by actual observation; because this is all that exists in motion, according to our conception of it, and all that we mean when we say that there is motion in any substance. Is it intelligible, then, to say, that this motion, the whole of which we see and comprehend, is thought and feeling, and that thought and feeling will exist, wherever we can excite a similar motion in a similar substance? — In our humble apprehension the proposition is not so much false, as utterly unmeaning and incomprehensible.”
If history repeats itself, so does philosophy. What the “Edinburgh Review" said of Hartley nearly seventy years ago, Professor Tyndall says of the Materialists of our day. “The passage from the physics of the brain to the corresponding facts of consciousness is unthinkable. Granted that a definite thought and a definite molecular action in the brain occur simultaneously; we do not possess the intellectual organ, nor apparently any rudiment of the organ, which would enable us to pass, by a process of reasoning, from the one phenomenon to the other. They appear together, but we do not know why. Were our minds and senses so expanded, strengthened, and illuminated, as to enable us to see and feel the very molecules of the brain; were we capable of following all their motions, all their grouping, all their electric discharges, if such there be; and were we intimately acquainted with the corresponding states of thought and feeling, we should probably be as far as ever from the solution of the problem. How are these physical processes connected with the facts of consciousness? The chasm between the two classes of phenomena would still remain intellectually impassable. Let the consciousness of lose, for example, be associated with a right-handed spiral motion of the molecules of the brain, and the consciousness of hate with a left-handed spiral motion. We should then know when we love that the motion is in one direction, and when we hate that the motion is in the other, but the ’Why?’ would still remain unanswered. In affirming that the growth of the body is mechanical, and that thought, as exercised by us, has its correlative in the physics of the brain, I think the position of the ’Materialist’ is stated as far as that position is a tenable one. I think the Materialist will be able finally to maintain this position against all attacks; but I do not think, as the human mind is at present constituted, that he can pass beyond it. I do not think he is entitled to say that his molecular grouping and his molecular motions explain everything. In reality they explain nothing.”
Priestley owes his permanent reputation to his important discoveries in the department of physical science. He was, however, prominent during his life for the part he took in philosophical and theological controversies. Devoted to science, the senses were for him the great sources of knowledge; all others, except supernaturaI revelation which he admitted, he distrusted. He adopted with enthusiasm the theory of Hartley which resolved thought and feeling into vibrations of the brain. Hartley, he said, had done more for the doctrine of mind than Newton accomplished for the theory of the material universe. He did not hesitate to avow himself a Materialist. “Priestley,” says Morell, “rested the truth of Materialism upon two deductions. The first was, that thought and sensation are essentially the same thing — that the whole variety of our ideas, however abstract and refined they may become, are, nevertheless, but modifications of the sensational faculty. . . . . The second deduction was, that all sensation, and, consequently, all thought, arises from the affections of our material organization, and therefore consists entirely in the motion of the material particles of which the nerves and brain are composed.” He was a necessitarian, and in morals a utilitarian. Believing, however, in God and in divine revelation, he admitted a future state of existence. As the Bible teaches the doctrine of the resurrection of the body, Priestley believed that man would be restored to conscious existence when that event occurred. His principal works bearing on this subject are: “Examination of Reid, Beattie, and Oswald,” “Doctrine of Philosophical Necessity Explained,” “Disquisitions relating to Matter and Spirit,” and “Hartley’s Theory of the Human Mind, with Essays relating to the subject of it.”
Hume is regarded as their master by the most advanced physicists of the modern scientific school, so far as their general principles and method of philosophizing are concerned. He was neither a Materialist nor an Idealist, but rather a Nihilist, as his great object was to show that no certainty could be attained in any department of knowledge. He affirmed nothing and denied everything. Such knowledge as we have comes from sensation, therefore, he maintained that as we have no sensation of efficiency, we can have no idea of it, and no evidence of its reality. A cause is not that which produces an effect, but simply that which uniformly precedes it. Consequently, anything can be the cause of anything. Again, as we have no perception by the senses of substance, there can be no such thing. This applies to mind as well as matter. Nothing exists to us but our thoughts and feelings. We are “nothing but a bundle or collection of different perceptions, which succeed each other with an inconceivable rapidity, and are in perpetual flux and movement.”
C. Materialism in France during the Eighteenth Century. The sensational philosophy, as it is called, found a much more congenial soil in France than in England. Locke’s “Essay" was translated into the language of that country and made the subject of comments and lectures. His leading principles were adopted without the limitations and qualifications with which he had presented them, and conclusions drawn from them which Locke would have been the first to repudiate.
Condillac, one of the first and most influential of the disciples of Locke, in his first work, “Essai sur l’Origine des Connaissances Humaines,” differed comparatively little from the English philosopher. But in his “Traité des Sensations,” he virtually discarded “reflection" as a source of our ideas, and regarded all thoughts, feelings, and volitions as “transformed sensations.” “While he answered the question concerning the relation between the soul and body, by assuming their identity, he took theistic ground in accounting for the origin of the world. This middle ground was occupied also, at least ostensibly, by Diderot and D’Alembert in the French “Encyclopédie,” who, notwithstanding their sensational theory as to the source of our knowledge, and their making happiness the ground of morals and end of life, not only maintained theistic principles, but insisted on the necessity of a divine revelation. This, however, was probably more a matter of prudence than of conviction.”
These, however, were only the first steps. The extreme of materialistic atheism was soon reached and avowed. La Mettrie published his “L’Histoire Naturelle de l’Ame" in 1745, his “L’Homme Machine,” the same year, and his “L’Homme Planté,” in 1749. Helvetius published his work “De l’Esprit" in 1758. His book entitled “De l’Homme" was published after his death. The climax was reached by Baron d’Holbach in his “Système de la Nature,” in which Materialism, fatalism, and atheism were openly avowed. According to this system matter and motion are eternal; thought is an agitation of the nerves; the soul the result of our corporeal organization; the will the strongest sensation; the ground of morals a regard to our own happiness. There is no freedom, no morality, no future existence, no God. When these principles got hold of the popular mind, then came the end.
D. Positivism.
Comte, the author of the “Positive Philosophy,” was born in 1798, and died in 1859. The greater part of his life was passed in poverty and neglect. His only occupation was teaching. Ten years were devoted to the preparation of a course of lectures on philosophy which secured him wealth and fame. He called his system “Philosophie Positive,” because it purported “to assume nothing beyond the content of observed facts.” The fundamental principle of the “Positive Philosophy" is the one so often referred to, namely, that the senses are the only source of our knowledge, hence nothing exists but matter. There is no mind distinct from matter; no such thing as efficiency; no causes, whether first or final; no God; no future state of existence for man. Theology and psychology are, therefore, banished from the domain of science. Science is solely occupied in the observation of facts, and in deducing from them the laws by which they are determined. These laws, however, are not forces operating in a uniform manner, but simply statements of the actual order in the sequence of events. This sequence is not only uniform but necessary. Our business is simply to ascertain what it is. The only method by which this can be done is observation. This task is much easier in some departments than in others; for in some the facts to be observed are less numerous and less complicated. In mathematics and astronomy the facts are all of one kind; whereas in physiology and sociology they are of very different kinds, and vastly more complicated. The same rule, however, applies to all departments. In all, the sequence of events is uniform and necessary; and if we can only, by a sufficient induction of facts, ascertain what the law of sequence is, we shall be able to predict the future as certainly in one department as in another. The astronomer can tell what will be the position of the stars and planets a century hence. The Positivist will he able to foretell with equal certainty how a man will act in any given circumstances, and what will be the progress and state of society in time to come.
It follows, therefore, according to the Positive Philosophy, (1.) That all our knowledge is confined to physical phenomena. (2.) That all we can know of such phenomena is, that they are, and the relations in which they stand to each other. (3.) That these relations are all included under the heads of sequence and resemblance. (4.) These relations constitute the laws of nature, and are invariable. (5.) As everything that exists is material, these laws, or “invariable relations of succession and resemblance,” control all the phenomena of mind, as we call it, and of social life and of history, as well as those of nature, in the common sense of that word. (6.) As everything is included in the department of physics, everything is controlled by physical laws, and there is no more freedom in human acts than in the motions of the stars; and, therefore, the one can be predicted with the same certainty as the other. The following quotations from the “Philosophie Positive,” “freely translated and condensed by Harriet Martineau,” include all the points above mentioned.
“The first characteristic of the Positive Philosophy is that it regards all phenomena as subjected to invariable natural laws. Our business is, — seeing how vain is any research into what are called causes, whether first or final, — to pursue an accurate discovery of these laws, with a view to reducing them to the smallest possible number.” “Our positive method of connecting phenomena is by one or other of two relations, — that of similitude or that of succession, — the mere fact of such resemblance or succession being all that we can pretend to know; and all that we need to know; for this perception comprehends all knowledge which consists in elucidating something by something else, — in now explaining, and now foreseeing certain phenomena, by means of the resemblance or sequence of other phenomena.” “If we regard these functions [of the mind] under their statical aspect,— that is, if we consider the conditions under which they exist, — we must determine the organic circumstances of the case, which inquiry involves it with anatomy and physiology. If we look at the dynamic aspect, we have to study simply the exercise and results of the intellectual powers of the human race, which is neither more nor less than the general object of the Positive Philosophy."Vol. i. p. 11.
Comte is obliged to use the word “power,” and to speak of its exercise, yet all his philosophy denies the existence of any such thing as efficiency. The laws which determine events are nothing more than facts of uniform sequence. According to the passage just quoted, one department of psychology (the statical) belongs to anatomy and physiology; the other (the dynamic) to the observed sequence of certain facts called intellectual. The sequence is invariable. The intervention of will is necessarily excluded, because philosophy, at least Positivism, is nothing unless it secures the power of prevision. But free acts cannot be foreseen by man. Hence Comte says, “The arbitrary can never be excluded while political phenomena are referred to will, divine or human, instead of being connected with invariable natural laws.” “If social events were always exposed to disturbance by the accidental intervention of the legislator, human or divine, no scientific prevision of them would be possible.”
Intellectual exercises being regarded as a function of the brain, Comte says, “The positive theory of the intellectual and affective functions is therefore henceforth unchangeably regarded as consisting in the study, both rational and experimental, of the various phenomena of internal sensibility, which are proper to the cerebral ganglia, apart from their external apparatus. It is, therefore, simply a prolongation of animal physiology, properly so called, when this is extended so as to include the fundamental and ultimate attributes.”
Comte, being an ardent phrenologist, founded one of the arguments for his system on the organization of the brain; but his great dependence was upon the law of human development. He admitted no essential difference between man and irrational animals. The superiority of man is only in the degree of his intelligence, which is due to his better physical organization. According to Comte, the whole human race, and every individual man, passes through three distinct stages, which he calls the theological, the metaphysical, and the positive. During the first stage all events are referred to supernatural causes. In the first part of this stage of their progress, men were fetich-worshippers; then they gradually became polytheists, and monotheists. This he endeavors to prove historically in regard to the Greeks, the Romans, and the inhabitants of western Europe. As men outgrew the fetich age, so they outgrew the polytheistic and monotheistic forms of belief. That is, they ceased to refer phenomena to the agency of supernatural beings.
During the metaphysical stage, phenomena are referred to unseen causes, to occult powers, or forces, that is, to something which the senses cannot detect. This also has passed away, and men have come to recognize the great fact that there are no spiritual agencies in the universe, no efficient causes, nothing but events to be arranged according to the laws of sequence and resemblance. The order of events is invariable and necessary. What it has been in the past, it will be in the future. As this is the law of the development of the race collectively, so it is of the individual man. Every one, in his progress from infancy to manhood, passes through these several stages, the theological, the metaphysical, and the positive. We first believe in supernatural agencies (witches, ghosts, souls, angels, etc.); then in occult causes; then only in facts discerned by the senses. The history of the race and the experience of the individual man are thus made the broad and sure foundation of the Positive Philosophy.
Remarks
1. Considering that the advocates of this philosophy are a mere handful; considering that nine hundred and ninety-nine millions of the thousand millions of our race still believe in God, it is a rather violent assumption that mankind have reached the stage of Positivism. It may be readily admitted that the progress of science and of Christianity has banished alchemy, astrology, witchcraft, and necromancy from enlightened portions of our race, but it has had a scarcely discernible effect in banishing belief in mind as distinct from matter, or in efficient causes, or in God. Admitting, therefore, the principle of the argument to be correct, the conclusion arrived at is contradicted by facts. 2. The principle itself, however, is a groundless assumption. There has been no such development of the race, and there is no such development of the individual man, as the argument supposes. Much less is it true, as Comte maintains, that these several methods of dealing with phenomena are antagonistic and mutually exclusive; that if we believe in spiritual agents, we cannot believe in unseen, metaphysical causes; and that if we believe in the latter we cannot believe in the former. The fact is, the great mass of mankind, educated and uneducated, believe in both. They believe in God and mind, as well as in occult causes, such as electricity, magnetism, and other physical forces; which, in Comte’s sense of the word, are metaphysical. With regard to this assumed law of progress, Prof. Huxley, who is as completely emancipated from the trammels of authority as any man of science now living, says, in the first place, that Comte contradicts himself as to this fundamental principle. In proof he quotes a long passage from the “Philosophie Positive,” in which Comte teaches, — “(a.) As a matter of fact, the human intellect has not been invariably subjected to the law of the three states, and, therefore, the necessity of the law cannot be demonstrable à priori. (b.) Much of our knowledge of all kinds has not passed through the three states, and more particularly, as M. Comte is careful to point out, not through the first. (c.) The positive state has more or less coexisted with the theological, from the dawn of human intelligence. And, by way of completing the series of contradictions, the assertion that the three states are ‘essentially different and even radically opposed,’ is met a little lower on the same page by the declaration that ’the metaphysical state is, at bottom, nothing but a simple general modification of the first.’" “Men of science,” he adds, “are not in the habit of paying much attention to ’laws’ stated in this fashion.”
After showing that the individual man does not pass through these several states, Prof. Huxley says, “What is true of the individual is, mutatis mutandis, true of the intellectual development of the species. It is absurd to say of men in a state of primitive savagery, that all their conceptions are in a theological state. Nine tenths of them are eminently realistic, and as ’positive’ as ignorance and narrowness can make them.”
Besides, it is not true that the race of men now existing on the earth, were in their primitive state fetich-worshippers, or that they gradually rose to polytheism and monotheism. The reverse is true. Not only revelation, but all history and tradition, go to show that the primitive state of our race was its highest state, at least so far as religion is concerned. Monotheism was the earliest form of religion among men. To that succeeded nature-worship and pantheism, and to that polytheism. It is a historical fact that monotheism was not reached by a process of development. Monotheism was first; it gradually perished from among men, except as miraculously preserved among the Hebrews, and from them diffused through the medium of, or rather, in the form of, Christianity. It extends nowhere beyond the influence, direct or indirect, of the supernatural revelation contained in the Bible. This is a fact which scientific men should not overlook in their deductions.
3. Comte was guilty of the unfairness of confining his survey to a small portion of the nations of the earth; and that the portion too which had been brought under the influence of Christianity. If the law which he sought to establish be universal and necessary, it must have operated from the beginning in India and China as well as in Europe. The millions of those regions have not reached the monotheistic, much less the metaphysical, and still less the positive stage of development. India especially furnishes a striking refutation of this theory. The Hindus are a highly intellectual race. Their language and literature are on a par with those of Greece and Rome. Their philosophers, nearly three thousand years ago, anticipated the highest results reached by the Schellings and Hegels of our day. Yet of all the nations of the earth the Hindus are the least materialistic, or positive, in their views of nature. With them the supernatural or spiritual is alone real. The Hindus, therefore, cannot be subject to that universal and necessary law of development which is assumed as the foundation of the Positive Philosophy. 4. It is of course presumptuous and idle to attempt to reason men out of their senses, or to convince them that what their very nature teaches them is true, is utterly false and untrustworthy. This, however, Comte not only attempts, but his whole system is rounded on the assumption that our nature is a delusion and a lie. That is, it is founded on the assumption that intuitive truths are false. It is intuitively true that we are free agents. This Comte denies. It is intuitively true that there is a specific and essential difference between right and wrong. This is denied. It is intuitively true that every effect has an efficient cause. This too is denied. It is intuitively true that there is a God to whom men are responsible for their character and conduct. This also is denied. Had all the intellect and all the knowledge ever possessed by men and angels been concentrated in the person of Comte, it had still been folly in him to attempt to found a system involving the denial of such truths as these. The Christian is not afraid to say one thing more. It is intuitively true, to all who have eyes to see, that Jesus Christ is the Son of God, and that his gospel is the wisdom of God and the power of God unto salvation, and that it is absolutely impossible that any theory which is opposed to these divine intuitions can be true.
Another illustration of the presumptuous character of this philosophy is found in what it teaches concerning Sociology. Scientific men of all countries have long been laboriously engaged in making meteorological observations, and yet such are the number and complexity of the causes which determine the state of the weather, that no man is able to predict how the wind will blow forty-eight hours, much less, a year, in advance. The causes which determine human action in the individual and in society, are far more complex and inscrutable than those which determine the state of the weather. Yet Comte assumes to have reduced Sociology to a science, vying with mathematics in certainty. “I will venture to say,” is his confident assertion, “that Sociological science, though only established by this book, already rivals mathematical science itself, not in precision and fecundity, but in positivity and rationality.”
Practical Applications of Positivism. The practical applications of this philosophy are very serious. Positivism claims the right of absolute and universal control over all human affairs; over education, politics, social organization, and religion. As the progress of science has banished all liberty of opinion or of action from the departments of mathematics and astronomy, so it must banish it from every other department of human thought and activity. Speaking of liberty of conscience, Comte says: “Negative as we now see this dogma to be, signifying release from old authority, while waiting for the necessity of positive science, the absolute character supposed to reside in it gave it energy to fulfil its revolutionary destination. . . . . This dogma can never be an organic principle; and, moreover, it constitutes an obstacle to reorganization, now that its activity is no longer absorbed by the demolition of the old political order. . . . . Can it be supposed,” he asks, “that the most important and the most delicate conceptions, and those which by their complexity are accessible to only a small number of highly prepared understandings, are to be abandoned to the arbitrary and variable decisions of the least competent minds.” This argument is conclusive. If social life, the acts of men, are as much and as certainly determined by physical laws as material changes, those who have ascertained these laws are entitled to control all other men. As it would be preposterous to allow men to build our houses or navigate our ships who would not obey the laws of nature, so it would be absurd, on this hypothesis, to allow those ignorant of social laws to govern society. Comte avows his admiration, not of popish doctrine, but of the papal organization, which in the new order of things he proposes to continue. “Papal infallibility,” he says, “was a great intellectual and social advance.” Prof. Huxley pithily characterizes Positivism, in this regard, as “Catholicism minus Christianity.”
Religion is not excepted from this absolute subjection. The Positive Philosophy, as it denies the existence of the soul and the being of God, would seem to leave no place for religion. Comte placed on the title-page of his “Discours sur l’Ensemble du Positivisime,” the announcement that his design was to reorganize society “sans Dieu ni Roi.” Nevertheless, as men must have, as they always have had, some religion, a philosophy which aspired to absolute dominion over all the departments of human life, must make some provision for this universal, although imaginary, necessity of our nature. Comte, therefore, published a catechism of religious belief, and a ritual of religious worship. The object of worship was to be the aggregate of humanity formed by the absorption of the successive generations of men. Every great man has two forms of existence: one conscious before death; the other after death, unconscious, in the hearts and intellects of other men. The God of the Positive Philosophy is, therefore, the aggregate of the memories of great men. “Undoubtedly,” says Huxley, “‘Dieu’ disappeared, but the ‘Noveau Grand-Être Suprême,’ a gigantic fetich, turned out bran-new by M. Comte’s own hands, reigned in his stead. ‘Roi’ also was not heard of; but in his place I found a minutely-defined social organization, which, if it ever came into practice, would exert a despotic authority such as no sultan has rivalled, and no Puritan presbytery in its palmiest days could hope to excel. While, as for the ‘culte systématique de l’humanité,’ I, in my blindness, could not distinguish it from sheer Popery, with M. Comte in the chair of St. Peter, and the names of most of the saints changed.”
There are, however, to be two forms of worship, the one private, the other public. The special object of the former is woman, because she is the most perfect representative of humanity. As “Mother, she excites veneration; as wife, affection, and as daughter, kindness. To excite these sentiments, ideal woman is to be worshipped. Humanity, or the memory of great men, is the object for public worship, regarding which minute details are given. The new religion is to have ten sacraments, a peculiar architecture, and an extended hierarchy, under the control of one absolute High Priest. Such is the system which Comte was allowed to believe would supersede the gospel of Jesus Christ. It has already almost passed away. Among the advanced men of science in England there is scarcely one so poor as to do it reverence.
E. Scientific Materialism.
Leading Principles. The leading principles of the modern scientific form of Materialism are embraced, by some at least, who do not consider themselves Materialists. They, however, adopt the language of the system, and avow principles which, in their generally accepted meaning, constitute what in the history of human thought is known as Materialism. The most important of these principles are the following, many of which, however, are not peculiar to the system.
1. Matter and force are inseparable. Wherever there is matter there is force, and wherever there is force there is matter. This proposition, at least in the first instance, is to be understood only of physical force. 2. All physical forces, such as light, heat, chemical affinities, electricity, magnetism, etc., etc., are convertible. Light may be converted into heat, and heat into light; either into electricity, and electricity into either; and so through the whole range. This is what is called the correlation of forces. Count Rumford, in a communication to the Royal Society of London, in 1798, satisfied that the heat generated in boring cannon could not be otherwise accounted for, advanced the doctrine that heat is a peculiar mode of motion. Since then the doctrine has been generalized, and it is now the commonly received opinion that all the physical forces are resolvable into motion. This generalization, however, is not accepted by all scientific men. They find it impossible to conceive how gravitation, which acts instantaneously at all distances, can he motion. It is simply a force which tends to produce motion. 3. This motion, however, is not of a fluid, or ether, or any other imponderable substance peculiar to each particular kind of force. As sound consists in, or rather is produced by the vibrations of the atmosphere, it was natural to assume that light was the undulation of one medium, heat of another, electricity of another. This theory is discarded. The motion intended is motion in the molecules of the matter affected. When iron is heated, nothing is added to it. There is no imponderable substance called caloric. All that occurs is, that the molecules of the iron are agitated in a particular way. If the iron be magnetized, it is only a different kind of motion imparted to its constituent atoms. So of all other kinds of force. When, however, light or heat is radiated from a distant object, the motion which constitutes these forces must be transmitted through some medium. For where there is motion, there must be something that moves. And, therefore, if heat be motion in the molecules of the sun, that heat could not reach us unless there was some material medium between us and the sun. 4. The physical forces are not only convertible one into any of the others, but they are quantitively equivalent; that is, a given amount of heat will produce an amount of light or of electricity, or of any other force, which, if it could be utilized, would reproduce precisely that amount of heat. A cannon-ball, when it impinges on a target, produces heat enough to give it the velocity which it had at the moment of contact. A certain amount of light and heat derived from the sun is expended in the formation of a certain amount of wood or coal; that amount of wood or coal will furnish precisely the amount of light and heat which was expended in its production. Count Rumford experimented to determine the quantitive relation between motion and heat, and arrived at very nearly the same conclusion as that reached by Dr. Joule of Manchester, England, who found that one pound of matter, falling seven hundred and seventy-two feet, will produce heat enough to raise the temperature of a pound of water one degree of Fahrenheit. This is now received as the unit of force. 5. Force is indestructible. It is never increased or diminished What is lost in one form is taken up in another. Forces are, therefore, indestructible, convertible, and imponderable agents. This correlation and conservation of forces is declared by Dr. Carpenter, the eminent physiologist, to be “now amongst the best established generalizations of physical science,” and the greatest scientific triumph of the age; “thanks,” as he says, “to the labors of Faraday, Grove, Joule, Thomson, and Tyndall, to say nothing of those of Helmholtz and other distinguished continental savans.”
Correlation of the Physical and Vital Forces. So long as this doctrine of the correlation of forces is confined to the department of physics, it is a purely scientific question, in which the theologian has no special interest. Unhappily it has not been thus confined. Dr. Carpenter, in the paper just quoted, says, “Every thoughtful physiologist must desire to see the same course of inquiry thoroughly pursued in regard to the phenomena of living bodies.” The first step in that direction, he adds, was taken by Dr. Mayer of Germany, in his remarkable treatise on “Organic Movement in its Relation to Material Changes.”
There appear to be three forms of opinion among scientific men, of the “advanced" school, as to the relation between vital and physical forces. First, there are some, of whom Dr. Carpenter is one, who hold that the forces by which vital processes are carried in, are light, heat, electricity, and so forth, but that these are directed or controlled by a force of a different kind, called “a directing agency.”
Dr. Carpenter’s Theory.
Dr. Carpenter denies that there is any such thing as vitality, or vital force, or nisus formativus, or Bildungstrieb. Two germs may be selected between which neither the microscope nor chemical analysis can detect the slightest difference; yet one develops into a fish, another into a bird. Why is this? Dr. Carpenter answers because of a “directing agency" residing in the germ. His language is: “The prevalent opinion has until lately been, that this power is inherent in the germ; which has been supposed to derive from its parent not merely its material substance, but a nisus formativus, Bildungstrieb, or germ-force, in virtue of which it builds itself up into the likeness of its parent, and maintains itself in that likeness until the force is exhausted, and at the same time imparting a fraction of it to each of its progeny.” This opinion he rejects; but adds, “When we look carefully into the question, we find that what the germ really supplies, is not the force, but the directive agency; thus rather resembling the control exercised by the superintendent builder, who is charged with working out the design of the architect, than the bodily force of the workmen who labor under his guidance in the construction of the fabric.” The conclusion at which he arrives is “that the correlation between heat and the organizing force of plants is not less intimate than that which exists between heat and motion. The special attribute of the vegetable germ is its power of utilizing, after its own peculiar fashion, the heat which it receives, and of applying a constructive power to the building up of its fabric after its characteristic type.” On this doctrine of Carpenter it may be remarked, (1.) That it seems to be self-contradictory. He denies to the germ a nisas formativus, or, Bildungstrieb, and attributes to it “a constructive power.” What is the difference? The English phrase is a literal translation of the German word. (2.) He says that “heat and the organizing force of plants" are correlated, i.e., they are convertible one into the other and are quantitively equivalent; and yet the relation between them is analogous to that between a superintending builder and the strength of the workmen. According to this, the physical strength of the hod man is convertible into the intellect of the builder and is its quantitive equivalent. We do not see how this contradiction is to be avoided, unless he uses the phrases “constructive force,” “organizing force,” sometimes for the “directing agency" in the germ, and sometimes, for the physical forces which that agency controls. But if he distinguishes between the “directing agency" and “the organizing force,” then there is no correlation between the physical force and “the vital activity of the germ.”
3. According not only to the common, but to the latest, opinion of physiologists, the germ supplies something more than “a directing agency" (which must itself be a force). It not only directs, but it effects, or produces changes. It is an operative force, acting not by, but against physical forces or chemical affinities; counteracting them as long as it continues. As soon as the germ or plant or tissue dies, the physical forces obtain ascendency and disintegration takes place. This Dr. Carpenter himself admits. The most marked characteristic, he says, which distinguishes “vital from every kind of physical activity,” is, “the fact that a germ endowed with life, develops itself into an organism of a type resembling that of its parent; that this organism is the subject of incessant changes, which all tend, in the first place, to the evolution of its typical form; and subsequently to its maintenance in that form, notwithstanding the antagonism of chemical and physical agencies, which are continually tending to produce its disintegration; but that, as its term of existence is prolonged, its conservative power declines so as to become less and less able to resist these disintegrating forces, to which it finally succumbs, leaving the organism to be resolved by their agency into the components from which its materials were originally drawn.” This does not mean that chemical agencies have no part to act in the growth and development of plants and animals, but it certainly does mean that the vital force or life is an agency or power different from any kind of physical force. Life and physical force, therefore, are not identical. They are not correlated. The former is not a mere form of the latter. On of the most eminent of living physiologists is Dr. John Marshall, and he, although far from belonging to the old school, distinctly takes the ground that there is a vital force which cannot be resolved into any of the physical forces operative in the external, inorganic world. He says: “All the strictly physical processes within the body, whether chemical, mechanical, thermic, electric, or photic, are performed by modifications of the common force which produces similar phenomena in the inorganic world around us. There exists, however, in the living animal, as in the living vegetable organism, a special formative or organizing energy, evolving the perfect animal or plant from the primitive ovum or ovule, developing its various tissues and organs, and conserving them from the commencement to the termination of its individual existence. The influence of this force, moreover, extends from the parent to the offspring, generation after generation.” This is the commonly received doctrine, that physical phenomena are to be referred to physical forces; vital phenomena to vital force; and mental phenomena to mind. The new doctrine, however, is that all phenomena are to be referred to physical forces, no other forces being either known or knowable. The more advanced Opinions. The second view adopted in reference to the relation of physical to vital force, is, that if there be any difference it cannot be known. Physical forces are known. They can be measured. They can not only be converted one into another, but can be proved to be quantitively equivalent. If any other kind of force be assumed to account for vital phenomena, the assumption is gratuitous. It is taking for granted that something exists of which we know, and can know nothing. It must, therefore, lie beyond the sphere of science and is of no importance. Even Dr. Carpenter uses such language as this: “Another class of reasoners have cut the knot which they could not untie, by attributing all the actions of living bodies for which physics and chemistry cannot account, to a hypothetical ’vital principle;’ a shadowy agency that does everything in its own way, but refuses to be made the subject of scientific examination; like the ’od-force,’ or the ’spiritual power’ to which the lovers of the marvellous are so fond of attributing the mysterious movements of turning and tilting tables.” “If a man asks me,” says Prof. Huxley, “what the politics of the inhabitants of the moon are, and I reply, that I do not know; that neither I, nor any one else, have any means of knowing; and that, under these circumstances, I decline to trouble myself about the subject at all, I do not think he has any right to call me a skeptic.” It is thus he banishes vitality from the sphere of science, because everything, except matter and its functions, belongs to the region of the unknown and the unknowable. Prof. Tyndall and Herbert Spencer take, at times, the same ground.
But, although such writers as Dr. Carpenter, in apparent contradiction to their own admissions, acknowledge the existence of “a directing agency" in the living germ, the majority of the writers of this school refuse to recognize any such agency or force as a scientific truth. The only difference between the second and third views on this general subject, above referred to, is, that according to the one, the assumption of vital as distinct from physical force, is regarded as gratuitous and unnecessary; according to the other, any such assumption is declared to be unphilosophical, and to be utterly discarded. The same writer sometimes takes one, and sometimes the other of these grounds. The Argument for the correlation of Physical and Vital Forces.
Thus Prof. Huxley, although a few years since a firm advocate of vital, as distinct from physical force, in his discourse on the “Physical Basis of Life,” takes the opposite ground. The argument is this: the elements furnished by the mineral kingdom are taken up by the plant, and, under the influence of light and heat, transformed into organized matter. The products of vegetation, starch, sugar, fibrine, etc., are purely material. This is true even of protoplasm, or living matter, or the physical basis of life, as it is called, which is elaborated by the plant out of the lifeless materials furnished by the soil and the atmosphere. There is indeed a great difference between the products of vegetation and the lifeless elements out of which they are formed. But so there is between the elements of water and water itself. If an electric spark be passed through a volume of oxygen and hydrogen gas, it becomes water, which weighs precisely as much as the volume of the two gases of which it is composed. It is oxygen and hydrogen in combination, and nothing more. Yet the properties of the water are entirely different from those of the oxygen and hydrogen. In like manner there is a great difference between the properties of the carbonic acid, the water, and the ammonia, of which the plant is composed, and the living plant itself. But as it would be unphilosophical to assume the existence of an unknown something called aquosity to account for the difference between water and its elements, it is no less unphilosophical to assume the existence of an unknown something called vitality to account for the difference between it and the lifeless materials of which living matter is composed.
Animal Life. In like manner all the phenomena of animal life are referred to the physical forces inseparable from the matter which composes the animal structure. It is true the functions of matter in the animal tissues are higher than in those of the plant. But the advocates of the theory under consideration, endeavor to reduce the difference between animal and vegetable life to a minimum. It is only the upper surface of the leaf which is susceptible of the peculiar effects of light. So it is only the optic nerve that is affected in a way which is necessary to vision. The sensitive plant contracts when touched; and so does the animal muscle when the proper stimulus, nervous or electric, is applied. In short, as all the operations of vegetable life are due to physical forces, so all the phenomena of animal life are due to the same causes. On this subject Prof. Huxley says: “The matter of life is composed of ordinary matter, differing from it only in the manner in which its atoms are aggregated. It is built up of ordinary matter, and again resolved into ordinary matter when its work is done.” By protoplasm, or matter of life, he sometimes means matter which exhibits the phenomena of life; and sometimes, matter which having been elaborated by the plant or animal, is capable of supporting life. Hence he calls boiled mutton protoplasm. The only difference between inorganic, lifeless matter, and living plants or animals, is in the manner in which their atoms are aggregated. “Carbon, hydrogen, oxygen, and nitrogen, are all lifeless bodies. Of these, carbon and oxygen unite, in certain proportions, and under certain conditions, to give rise to carbonic acid; hydrogen and oxygen produce water; nitrogen and hydrogen give rise to ammonia. These new compounds, like the elementary bodies of which they are composed, are lifeless. But when they are brought together, under certain conditions they give rise to the still more complex body, protoplasm, and this protoplasm exhibits the phenomena of life. I see no break in this series of steps in molecular complication, and I am unable to understand why the language which is applicable to any one term of the series may not be used to any of the others. . . . . When hydrogen and oxygen are mimxed in a certain proportion, and an electric spark is passed through them, they disappear, and a quantity of water, equal in weight to the sum of their weights, appears in their place. There is not the slightest parity between the passive and active powers of the water and those of the oxygen and hydrogen which have given rise to it.” “What justification is there, then, for the assumption of the existence in the living matter of a something which has no representative, or correlative, in the not living matter which gave rise to it? What better philosophical status has ’vitality’ than ’aquosity?’ And why should ’vitality’ hope for a better fate than the other ’itys’ which have disappeared since Martinus Scriblerus accounted for the operation of the meat-jack by its inherent ’meat-roasting quality,’ and scorned the materialism of those who explained the turning of the spit by a certain mechanism worked by the draught of the chimney? . . . . If the properties of water may be properly said to result from the nature and disposition of its component molecules, I can find no intelligible ground for refusing to say that the properties of protoplasm result from the nature and disposition of its molecules.” The doctrine, therefore, is, that carbonic acid, water, and ammonia, lifeless bodies, under certain conditions, become living matter, not in virtue of any new force or principle communicated to them, but solely in virtue of a different arrangement of their molecules. Of this living matter all plants and animals are composed, and to the properties or physical forces inherent in the matter of which they are composed, all the phenomena of vegetable and animal life are to be referred. “Protoplasm,” says Prof. Huxley, “is the clay of the potter: which, bake it and paint it as he will, remains clay, separated by artifice and not by nature, from the commonest brick or sun-dried clod.” As the brick, no matter what its shape or color, can have no properties not inherent in the clay, so vegetable or animal organisms can have no properties which do not belong to protoplasm, which, in the last analysis, is nothing but carbonic acid, water, and ammonia.
Professor Huxley is not only a distinguished naturalist, but a popular lecturer and preacher of “Lay Sermons,” and thus has become a representative man among the advocates of this new form of Materialism. He is, however, very far from standing alone. “Some of the most distinguished living physicists, chemists, and naturalists, says Dr. Beale, “have accepted this physical theory of life. They have taught that life is but a mode of ordinary force, and that the living thing differs from the non-living thing, not in quality, or essence, or kind, but merely in degree.” “So long,” says the same writer, “as the advocates of the physical doctrine of life contented themselves with ridiculing ’vitality’ as a fiction and a myth, because it could not be made evident to the senses, measured or weighed, or proved scientifically to exist, their position was not easily assailed; but now when they assert dogmatically that vital force is only a form or mode of ordinary motion they are bound to show that the assertion rests upon evidence, or it will be regarded by thoughtful men as one of a large number of fanciful hypotheses, advocated only by those who desire to swell the ranks of the teachers and expounders of dogmatic science, which, although pretentious and authoritative, must ever be intolerant and unprogressive.”