So far I have exemplified what seems to me real or genuine aims and applications of metaphysical study. I now proceed to the objects that are more or less factitious. We are here on delicate ground, and run the risk of discrediting our pursuit, as regards the very things that in the eyes of many people make its value.
First, then, as psychology involves all our sensibilities, pleasures, affections, aspirations, capacities, it is thought on that ground to have a special nobility and greatness, and a special power of evoking in the student the feelings themselves. The mathematician, dealing with conic sections, spirals, and differential equations, is in danger of being ultimately resolved into a function or a co-efficient; the metaphysician, by investigating conscience, must become conscientious; driving fat oxen is the way to grow fat.
[MAN'S RELATIONS TO THE INFINITE.]
But to pass to a far graver application. It has usually been supposed that metaphysical theory is more especially akin to the speculation that mounts to the supernatural and the transcendental world. "Man's relations to the infinite" is a frequent phrase in the mouth of the metaphysician. Metaphysics is supposed to be "philosophy" by way of eminence; and philosophy in the large sense has not merely to satisfy the curiosity of the human mind, it has to provide scope for its emotions and aspirations; in fact, to play the part of theology. In times when the prevailing orthodox beliefs are shaken, some scheme of philosophy is brought forward to take their place. If I understand aright the drift of the German metaphysical systems for a century back, they all more or less propose to themselves to supply the same spiritual wants as religion supplies. In our own country, such of us as are not under German influence put the matter differently; but we still consider that we have something to say on the "highest questions". We are apt to believe that on us more than on any other class of thinkers, does it depend whether the prevailing theology shall be upheld, impugned, or transformed. The chief weapons of the defenders of the faith are forged in the schools of metaphysics. Locke and Butler, Reid, Stewart and Brown are theological authorities. And when theology is attacked, its metaphysical buttresses have to be assailed as the very first thing. If these are declared unsound, either it must fall, or it must change its front. It is Natural Theology, more particularly, that is thus allied to metaphysics; yet, not exclusively; for the defence of Revelation by miracles involves at the outset a point of logic.
Now I do not mean to say, that this is a purely factitious and ill-grounded employment of the metaphysical sciences. I fully admit that the later defences of theology, as well as the attacks, have been furnished from psychology, logic, ethics, and ontology. The earliest beliefs in religion, the greatest and strongest convictions, had little to do with any of these departments of speculation. But when simple traditionary faith gave place to the questionings of the reason, the basis of religion was transferred to the reason-built sciences; and metaphysics came in for a large share in the decision.
[METAPHYSICS AND THEOLOGY.]
What I maintain is, that there is something factitious in the degree of prominence given to metaphysics in this great enterprise; that its pretentions are excessive, its importance over-stated; and when most employed for such a purpose, it is least to be trusted. Theological polemic is only in part conducted through science; and physical science shares equally with moral. The most serious shocks to the traditional orthodoxy have come from the physical sciences. The argument from Design has no doubt a metaphysical or logical element—the estimate of the degree of analogy between the universe and a piece of human workmanship; but the argument itself needs a scientific survey of the entire phenomena of nature, both matter and mind. Our Bridgewater Treatises proceeded upon this view; they embraced the consideration of the whole circle of the sciences, as bearing on the theological argument. The scheme was so far just and to the purpose; the obvious drawback to the value of the Treatises lay in their being special pleadings, backed by a fee of a thousand pounds to each writer for maintaining one side. If a similar fee had been given to nine equally able writers to represent the other side, the argument from design would have been far more satisfactorily sifted than by the exclusively metaphysical criticism of Kant.
When theology is supported exclusively by such doctrines as—an independent and immaterial soul, a special moral faculty, and what is called free-will,—the metaphysician is a person of importance in the contest; he is powerful either to uphold or to subvert the fabric. But, if these were ever to constitute the chief stronghold of the faith, its tenure would not be very secure. It is only a metaphysician, however, that believes or disbelieves in metaphysical grounds alone; such a man as Cousin, no doubt, rests his whole spiritual philosophy on this foundation. But the great mass will either adhere to religion in spite of metaphysical difficulties, or else abandon it notwithstanding its metaphysical evidences. An eminent man now departed said in my hearing, that he was a believer in Christianity until he became acquainted with geology, when, finding the first chapter of Genesis at variance with geological doctrines, he applied to the Bible the rule falsus in uno, falsus in omnibus, and thenceforth abandoned his old belief. I never heard of any one that was so worked upon by a purely metaphysical argument.
The aspect of theological doctrine that has come most to the front of late is the question of the Divine goodness, as shown in the plan of the universe. Speculations are divided between optimism and pessimism. How shall we decide between these extremes, or, if repudiating both, how shall we fix the mean? Is a metaphysician more especially qualified to find out the truth? I hardly think so. I believe he could contribute, with others, to such a solution as may be possible. He has, we shall suppose, surveyed closely the compass of the human sensibilities, and is able to assign, with more than common precision, what things operate on them favourably or unfavourably. So far good. Then, as a logician, he is more expert at detecting bad inferences in regard to the form of reasoning; but whether certain allegations of fact are well or ill founded, he may not be able to say, at least out of his own department. If a mixed commission of ten were nominated to adjudicate upon this vast problem, metaphysics might claim to be represented by two.
[FILLING THE THEOLOGICAL VOID.]