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The Present Dilemma In Philosophy
by [?]

Now what kinds of philosophy do you find actually offered to meet your need? You find an empirical philosophy that is not religious enough, and a religious philosophy that is not empirical enough for your purpose. If you look to the quarter where facts are most considered you find the whole tough-minded program in operation, and the ‘conflict between science and religion’ in full blast. Either it is that Rocky Mountain tough of a Haeckel with his materialistic monism, his ether-god and his jest at your God as a ‘gaseous vertebrate’; or it is Spencer treating the world’s history as a redistribution of matter and motion solely, and bowing religion politely out at the front door:–she may indeed continue to exist, but she must never show her face inside the temple. For a hundred and fifty years past the progress of science has seemed to mean the enlargement of the material universe and the diminution of man’s importance. The result is what one may call the growth of naturalistic or positivistic feeling. Man is no law-giver to nature, he is an absorber. She it is who stands firm; he it is who must accommodate himself. Let him record truth, inhuman tho it be, and submit to it! The romantic spontaneity and courage are gone, the vision is materialistic and depressing. Ideals appear as inert by- products of physiology; what is higher is explained by what is lower and treated forever as a case of ‘nothing but’–nothing but something else of a quite inferior sort. You get, in short, a materialistic universe, in which only the tough-minded find themselves congenially at home.

If now, on the other hand, you turn to the religious quarter for consolation, and take counsel of the tender-minded philosophies, what do you find?

Religious philosophy in our day and generation is, among us English- reading people, of two main types. One of these is more radical and aggressive, the other has more the air of fighting a slow retreat. By the more radical wing of religious philosophy I mean the so- called transcendental idealism of the Anglo-Hegelian school, the philosophy of such men as Green, the Cairds, Bosanquet, and Royce. This philosophy has greatly influenced the more studious members of our protestant ministry. It is pantheistic, and undoubtedly it has already blunted the edge of the traditional theism in protestantism at large.

That theism remains, however. It is the lineal descendant, through one stage of concession after another, of the dogmatic scholastic theism still taught rigorously in the seminaries of the catholic church. For a long time it used to be called among us the philosophy of the Scottish school. It is what I meant by the philosophy that has the air of fighting a slow retreat. Between the encroachments of the hegelians and other philosophers of the ‘Absolute,’ on the one hand, and those of the scientific evolutionists and agnostics, on the other, the men that give us this kind of a philosophy, James Martineau, Professor Bowne, Professor Ladd and others, must feel themselves rather tightly squeezed. Fair-minded and candid as you like, this philosophy is not radical in temper. It is eclectic, a thing of compromises, that seeks a modus vivendi above all things. It accepts the facts of darwinism, the facts of cerebral physiology, but it does nothing active or enthusiastic with them. It lacks the victorious and aggressive note. It lacks prestige in consequence; whereas absolutism has a certain prestige due to the more radical style of it.

These two systems are what you have to choose between if you turn to the tender-minded school. And if you are the lovers of facts I have supposed you to be, you find the trail of the serpent of rationalism, of intellectualism, over everything that lies on that side of the line. You escape indeed the materialism that goes with the reigning empiricism; but you pay for your escape by losing contact with the concrete parts of life. The more absolutistic philosophers dwell on so high a level of abstraction that they never even try to come down. The absolute mind which they offer us, the mind that makes our universe by thinking it, might, for aught they show us to the contrary, have made any one of a million other universes just as well as this. You can deduce no single actual particular from the notion of it. It is compatible with any state of things whatever being true here below. And the theistic God is almost as sterile a principle. You have to go to the world which he has created to get any inkling of his actual character: he is the kind of god that has once for all made that kind of a world. The God of the theistic writers lives on as purely abstract heights as does the Absolute. Absolutism has a certain sweep and dash about it, while the usual theism is more insipid, but both are equally remote and vacuous. What you want is a philosophy that will not only exercise your powers of intellectual abstraction, but that will make some positive connexion with this actual world of finite human lives.