Part 2 (2/2)

It would be more correct to say that the theory in itself is perfectly compatible with an atheistic view of the universe. That is true; but it is equally true of physical theories generally. Indeed, it is more true of the theory of gravitation, and of the nebular hypothesis, than of the hypothesis in question. The latter merely takes up a particular, proximate cause, or set of such causes, from which, it is argued, the present diversity of species has or may have contingently resulted. The author does not say necessarily resulted; that the actual results in mode and measure, and none other, must have taken place. On the other hand, the theory of gravitation and its extension in the nebular hypothesis a.s.sume a universal and ultimate physical cause, from which the effects in Nature must necessarily have resulted. Now, it is not thought, at least at the present day, that the establishment of the Newtonian theory was a step toward atheism or pantheism. Yet the great achievement of Newton consisted in proving that certain forces (blind forces, so far as the theory is concerned), acting upon matter in certain directions, must necessarily produce planetary orbits of the exact measure and form in which observation shows them to exist--a view which is just as consistent with eternal necessity, either in the atheistic or the pantheistic form, as it is with theism.

Nor is the theory of derivation particularly exposed to the charge of the atheism of fortuity; since it undertakes to a.s.sign real causes for harmonious and systematic results. But, of this, a word at the close.

The value of such objections to the theory of derivation may be tested by one or two a.n.a.logous cases. The common scientific as well as popular belief is that of the original, independent creation of oxygen and hydrogen, iron, gold, and the like. Is the speculative opinion now increasingly held, that some or all of the supposed elementary bodies are derivative or compound, developed from some preceding forms of matter, irreligious? Were the old alchemists atheists as well as dreamers in their attempts to trans.m.u.te earth into gold? Or, to take an instance from force (power)--which stands one step nearer to efficient cause than form--was the attempt to prove that heat, light, electricity, magnetism, and even mechanical power, are variations or trans.m.u.tations of one force, atheistical in its tendency? The supposed establishment of this view is reckoned as one of the greatest scientific triumphs of this century.

Perhaps, however, the objection is brought, not so much against the speculation itself, as against the attempt to show how derivation might have been brought about. Then the same objection applies to a recent ingenious hypothesis made to account for the genesis of the chemical elements out of the ethereal medium, and to explain their several atomic weights and some other characteristics by their successive complexity--hydrogen consisting of so many atoms of ethereal substance united in a particular order, and so on. The speculation interested the philosophers of the British a.s.sociation, and was thought innocent, but unsupported by facts. Surely Mr. Darwin's theory is none the worse, morally, for having some foundation in fact.

In our opinion, then, it is far easier to vindicate a theistic character for the derivative theory, than to establish the theory itself upon adequate scientific evidence. Perhaps scarcely any philosophical objection can be urged against the former to which the nebular hypothesis is not equally exposed. Yet the nebular hypothesis finds general scientific acceptance, and is adopted as the basis of an extended and recondite ill.u.s.tration in Mr. Aga.s.siz's great work.[I-13]

How the author of this book harmonizes his scientific theory with his philosophy and theology, he has not informed us. Paley in his celebrated a.n.a.logy with the watch, insists that if the timepiece were so constructed as to produce other similar watches, after a manner of generation in animals, the argument from design would be all the stronger. What is to hinder Mr. Darwin from giving Paley's argument a further a-fortiori extension to the supposed case of a watch which sometimes produces better watches, and contrivances adapted to successive conditions, and so at length turns out a chronometer, a town clock, or a series of organisms of the same type? From certain incidental expressions at the close of the volume, taken in connection with the motto adopted from Whewell, we judge it probable that our author regards the whole system of Nature as one which had received at its first formation the impress of the will of its Author, foreseeing the varied yet necessary laws of its action throughout the whole of its existence, ordaining when and bow each particular of the stupendous plan should be realized in effect, and--with Him to whom to will is to do--in ordaining doing it, Whether profoundly philosophical or not, a view maintained by eminent philosophical physicists and theologians, such as Babbage on the one hand and Jowett on the other, will hardly be denounced as atheism. Perhaps Mr. Darwin would prefer to express his idea in a more general way, by adopting the thoughtful words of one of the most eminent naturalists of this or any age, subst.i.tuting the word action for ”thought,”

since it is the former (from which alone the latter can be inferred) that he has been considering. ”Taking Nature as exhibiting thought for my guide, it appears to me that while human thought is consecutive, Divine thought is simultaneous, embracing at the same time and forever, in the past, the present and the future, the most diversified relations among hundreds of thousands of organized beings, each of which may present complications again, which to study and understand even imperfectly--as for instance man himself-- mankind has already spent thousands of years.”[I-14] In thus conceiving of the Divine Power in act as coetaneous with Divine Thought, and of both as far as may be apart from the human element of time, our author may regard the intervention of the Creator either as, humanly speaking, done from all time, or else as doing through all time. In the ultimate a.n.a.lysis we suppose that every philosophical theist must adopt one or the other conception.

A perversion of the first view leads toward atheism, the notion of an eternal sequence of cause and effect, for which there is no first cause--a view which few sane persons can long rest in. The danger which may threaten the second view is pantheism. We feel safe from either error, in our profound conviction that there is order in the universe; that order presupposes mind; design, will; and mind or will, personality. Thus guarded, we much prefer the second of the two conceptions of causation, as the more philosophical as well as Christian view--a view which leaves us with the same difficulties and the same mysteries in Nature as in Providence, and no other. Natural law, upon this view, is the human conception of continued and orderly Divine action.

We do not suppose that less power, or other power, is required to sustain the universe and carry on its operations, than to bring it into being. So, while conceiving no improbability of ”interventions of Creative mind in Nature,” if by such is meant the bringing to pa.s.s of new and fitting events at fitting times, we leave it for profounder minds to establish, if they can, a rational distinction in kind between his working in Nature carrying on operations, and in initiating those operations.

We wished, under the light of such views, to examine more critically the doctrine of this book, especially of some questionable parts; for instance, its explanation of the natural development of organs, and its implication of a ”necessary acquirement of mental power” in the ascending scale of gradation. But there is room only for the general declaration that we cannot think the Cosmos a series which began with chaos and ends with mind, or of which mind is a result: that, if, by the successive origination of species and organs through natural agencies, the author means a series of events which succeed each other irrespective of a continued directing intelligence--events which mind does not order and shape to destined ends--then he has not established that doctrine, nor advanced toward its establishment, but has acc.u.mulated improbabilities beyond all belief. Take the formation and the origination of the successive degrees of complexity of eyes as a specimen. The treatment of this subject (pp. i88, 189), upon one interpretation, is open to all the objections referred to; but, if, on the other hand, we may rightly compare the eye ”to a telescope, perfected by the long-continued efforts of the highest human intellects,” we could carry out the a.n.a.logy, and draw satisfactory ill.u.s.trations and inferences from it. The essential, the directly intellectual thing is the making of the improvements in the telescope or the steam-engine. Whether the successive improvements, being small at each step, and consistent with the general type of the instrument, are applied to some of the individual machines, or entire new machines are constructed for each, is a minor matter. Though, if machines could engender, the adaptive method would be most economical; and economy is said to be a paramount law in Nature. The origination of the improvements, and the successive adaptations to meet new conditions or subserve other ends, are what answer to the supernatural, and therefore remain inexplicable. As to bringing them into use, though wisdom foresees the result, the circ.u.mstances and the natural compet.i.tion will take care of that, in the long-run. The old ones will go out of use fast enough, except where an old and simple machine remains still best adapted to a particular purpose or condition--as, for instance, the old Newcomen engine for pumping out coal-pits. If there's a Divinity that shapes these ends, the whole is intelligible and reasonable; otherwise, not.

We regret that the necessity of discussing philosophical questions has prevented a fuller examination of the theory itself, and of the interesting scientific points which are brought to bear in its favor. One of its neatest points, certainly a very strong one for the local origination of species, and their gradual diffusion under natural agencies, we must reserve for some other convenient opportunity.

The work is a scientific one, rigidly restricted to its direct object; and by its science it must stand or fall. Its aim is, probably, not to deny creative intervention in Nature--for the admission of the independent origination of certain types does away with all antecedent improbability of as much intervention as may be required--but to maintain that Natural Selection, in explaining the facts, explains also many cla.s.ses of facts which thousand-fold repeated independent acts of creation do not explain, but leave more mysterious than ever. How far the author has succeeded, the scientific world will in due time be able to p.r.o.nounce.

As these sheets are pa.s.sing through the press, a copy of the second edition has reached us. We notice with pleasure the insertion of an additional motto on the reverse of the t.i.tle page, directly claiming the theistic view which we have vindicated for the doctrine. Indeed, these pertinent words of the eminently wise Bishop Butler comprise, in their simplest expression, the whole substance of our later pages:

”The only distinct meaning of the word 'natural' is stated, fixed, or settled; since what is natural as much requires and presupposes an intelligent mind to render it so, i.e., to effect it continually or at stated times, as what is supernatural or miraculous does to effect it for once.”

II

DESIGN VERSUS NECESSITY

DISCUSSION BETWEEN TWO READERS OF DARWIN'S TREATISE ON THE ORIGIN OF SPECIES, UPON ITS NATURAL THEOLOGY

(American Journal of Science and Arts, September, 1860)

D.T.--Is Darwin's theory atheistic or pantheistic? or, does it tend to atheism or pantheism? Before attempting any solution of this question, permit me to say a few words tending to obtain a definite conception of necessity and design, as the sources from which events may originate, each independent of the other; and we shall, perhaps, best attain a clear understanding of each, by the ill.u.s.tration of an example in which simple human designers act upon the physical powers of common matter.

Suppose, then, a square billiard-table to be placed with its corners directed to the four cardinal points. Suppose a player, standing at the north corner, to strike a red ball directly to the south, his design being to lodge the ball in the south pocket; which design, if not interfered with, must, of course be accomplished. Then suppose another player, standing at the east corner, to direct a white ball to the west corner. This design also, if not interfered with, must be accomplished. Next suppose both players to strike their b.a.l.l.s at the same instant, with like forces, in the directions before given. In this case the b.a.l.l.s would not pa.s.s as before, namely, the red ball to the south, and the white ball to the west, but they must both meet and strike each other in the centre of the table, and, being perfectly elastic, the red ball must pa.s.s to the west pocket, and the white ball to the south pocket. We may suppose that the players acted wholly without concert with each other, indeed, they may be ignorant of each other'

s design, or even of each other's existence; still we know that the events must happen as herein described. Now, the first half of the course of these two b.a.l.l.s is from an impulse, or proceeds from a power, acting from design.

Each player has the design of driving his ball across the table in a diagonal line to accomplish its lodgment at the opposite corner of the table. Neither designed that his ball should be deflected from that course and pa.s.s to another corner of the table. The direction of this second part of the motion must be referred entirely to necessity, which directly interferes with the purpose of him who designed the rectilinear direction.

We are not, in this case, to go back to find design in the creation of the powers or laws of inertia and elasticity, after the order of which the deflection, at the instant of collision, necessarily takes place. We know that these powers were inherent in the b.a.l.l.s, and were not created to answer this special deflection. We are required, by the hypothesis, to confine attention in point of time, from the instant preceding the impact of the b.a.l.l.s, to the time of their arrival at the opposite corners of the table. The cues aremoved by design. The impacts are acts from design. The first half of the motion of each ball is under the direction of design. We mean by this the particular design of each player. But, at the instant of the collision of the b.a.l.l.s upon each other, direction from design ceases, and the b.a.l.l.s no longer obey the particular designs of the players, the ends or purposes intended by them are not accomplished, but frustrated, by necessity, or by the necessary action of the powers of inertia and elasticity, which are inherent in matter, and are not made by any design of a Creator for this special action, or to serve this special purpose, but would have existed in the materials of which the b.a.l.l.s were made, although the players had never been born.

I have thus stated, by a simple example in physical action, what is meant by design and what by necessity; and that the latter may exist without any dependence upon the former. If I have given the statement with what may be thought, by some, unnecessary prolixity, I have only to say that I have found many minds to have a great difficulty in conceiving of necessity as acting altogether independent of design.

Let me now trace these principles as sources of action in Darwin's work or theory. Let us see how much there is of design acting to produce a foreseen end, and thus proving a reasoning and self-conscious Creator; and how much of mere blind power acting without rational design, or without a specific purpose or conscious foresight. Mr. Darwin has specified in a most clear and unmistakable manner the operation of his three great powers, or rather, the three great laws by which the organic power of life acts in the formation of an eye. (See p. 169.) Following the method he has pointed out, we will take a number of animals of the same species, in which the eye is not developed. They may have all the other senses, with the organs of nutrition, circulation, respiration, and locomotion. They all have a brain and nerves, and some of these nerves may be sensitive to light; but have no combination of retina, membranes, humors, etc., by which the distinct image of an object may be formed and conveyed by the optic nerve to the cognizance of the internal perception, or the mind. The animal in this case would be merely sensible of the difference between light and darkness. He would have no power of discriminating form, size, shape, or color, the difference of objects, and to gain from these a knowledge of their being useful or hurtful, friends or enemies. Up to this point there is no appearance of necessity upon the scene. The billiard-b.a.l.l.s have not yet struck together, and we will suppose that none of the arguments that may be used to prove, from this organism, thus existing, that it could not have come into form and being without a creator acting to this end with intelligence and design, are opposed by anything that can be found in Darwin's theory; for, so far, Darwin's laws are supposed not to have come into operation. Give the animals, thus organized, food and room, and they may go on, from generation to generation, upon the same organic level. Those individuals that, from natural variation, are born with light-nerves a little more sensitive to light than their parents, will cross or interbreed with those who have the same organs a little less sensitive, and thus the mean standard will be kept up without any advancement. If our billiard-table were sufficiently extensive, i. e., infinite, the b.a.l.l.s rolled from the corners would never meet, and the necessity which we have supposed to deflect them would never act.

The moment, however, that the want of s.p.a.ce or food commences natural selection begins. Here the b.a.l.l.s meet, and all future action is governed by necessity. The best forms, or those nerves most sensitive to light, connected with incipient membranes and humors for corneas and lenses, are picked out and preserved by natural selection, of necessity. All cannot live and propagate, and it is a necessity, obvious to all, that the weaker must perish, if the theory be true. Working on, in this way, through countless generations, the eye is at last

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