The Unseen World and Other Essays [62]
is common enough, and unhappily a great deal has been done to strengthen it by the very persons to whom the interests of religion are presumed to be a professional care. It is nevertheless a very superficial conception, and no book which is vitiated by it can have much philosophic value. It is simply the crude impression which, in minds unaccustomed to analysis, is left by the fact that theologians and other persons interested in religion are usually alarmed at new scientific truths, and resist them with emotions so highly wrought that they are not only incapable of estimating evidence, but often also have their moral sense impaired, and fight with foul means when fair ones fail. If we reflect carefully on this class of phenomena, we shall see that something besides mere pride of opinion is involved in the struggle. At the bottom of changing theological beliefs there lies something which men perennially value, and for the sake of which they cling to the beliefs as long as possible. That which they value is not itself a matter of belief, but it is a matter of conduct; it is the searching after goodness,--after a higher life than the mere satisfaction of individual desires. All animals seek for fulness of life; but in civilized man this craving has acquired a moral significance, and has become a spiritual aspiration; and this emotional tendency, more or less strong in the human race, we call religious feeling or religion. Viewed in this light, religion is not only something that mankind is never likely to get rid of, but it is incomparably the most noble as well as the most useful attribute of humanity.
Now, this emotional prompting toward completeness of life requires, of course, that conduct should be guided, as far as possible, in accordance with a true theory of the relations of man to the world in which he lives. Hence, at any given era the religious feeling will always be found enlisted in behalf of some theory of the universe. At any time, whatever may be their shortcomings in practice, religious men will aim at doing right according to their conceptions of the order of the world. If men's conceptions of the order of nature remained constant, no apparent conflict between their religious feelings and their knowledge need ever arise. But with the first advance in our knowledge of nature the case is altered. New and strange theories are naturally regarded with fear and dislike by persons who have always been accustomed to find the sanction and justification of their emotional prompting toward righteousness in old familiar theories which the new ones are seeking to supplant. Such persons oppose the new doctrine because their engrained mental habits compel them to believe that its establishment will in some way lower men's standard of life, and make them less careful of their spiritual welfare. This is the case, at all events, when theologians oppose scientific conclusions on religious grounds, and not simply from mental dulness or rigidity. And, in so far as it is religious feeling which thus prompts resistance to scientific innovation, it may be said, with some appearance of truth, that there is a conflict between religion and science.
But there must always be two parties to a quarrel, and our statement has to be modified as soon as we consider what the scientific innovator impugns. It is not the emotional prompting toward righteousness, it is not the yearning to live im Guten, Ganzen, Wahren, that he seeks to weaken; quite likely he has all this as much at heart as the theologian who vituperates him. Nor is it true that his discoveries, in spite of him, tend to destroy this all-important mental attitude. It would be ridiculous to say that the fate of religious feeling is really involved in the fate of grotesque cosmogonies and theosophies framed in the infancy of men's knowledge of nature; for history shows us quite the contrary. Religious feeling has survived the heliocentric theory and the discoveries of geologists; and it will be none the worse for the establishment of Darwinism. It is the merest truism to say
Now, this emotional prompting toward completeness of life requires, of course, that conduct should be guided, as far as possible, in accordance with a true theory of the relations of man to the world in which he lives. Hence, at any given era the religious feeling will always be found enlisted in behalf of some theory of the universe. At any time, whatever may be their shortcomings in practice, religious men will aim at doing right according to their conceptions of the order of the world. If men's conceptions of the order of nature remained constant, no apparent conflict between their religious feelings and their knowledge need ever arise. But with the first advance in our knowledge of nature the case is altered. New and strange theories are naturally regarded with fear and dislike by persons who have always been accustomed to find the sanction and justification of their emotional prompting toward righteousness in old familiar theories which the new ones are seeking to supplant. Such persons oppose the new doctrine because their engrained mental habits compel them to believe that its establishment will in some way lower men's standard of life, and make them less careful of their spiritual welfare. This is the case, at all events, when theologians oppose scientific conclusions on religious grounds, and not simply from mental dulness or rigidity. And, in so far as it is religious feeling which thus prompts resistance to scientific innovation, it may be said, with some appearance of truth, that there is a conflict between religion and science.
But there must always be two parties to a quarrel, and our statement has to be modified as soon as we consider what the scientific innovator impugns. It is not the emotional prompting toward righteousness, it is not the yearning to live im Guten, Ganzen, Wahren, that he seeks to weaken; quite likely he has all this as much at heart as the theologian who vituperates him. Nor is it true that his discoveries, in spite of him, tend to destroy this all-important mental attitude. It would be ridiculous to say that the fate of religious feeling is really involved in the fate of grotesque cosmogonies and theosophies framed in the infancy of men's knowledge of nature; for history shows us quite the contrary. Religious feeling has survived the heliocentric theory and the discoveries of geologists; and it will be none the worse for the establishment of Darwinism. It is the merest truism to say