His testimony that Mr. Darwin's doctrine excludes all teleology, or final causes, is explicit. In his review of the "Criticisms on the Origin of Species," he says, "that when he first read Mr. Darwin's book, that which struck him most forcibly was the conviction that teleology, as commonly understood, had received its death-blow at Mr. Darwin's hands. For the teleological argument runs thus: An organ is precisely fitted to perform a function or purpose; therefore, it was specially constructed to perform that function. In Paley's famous illustration, the adaptation of all the parts of a watch to the function or purpose of showing the time, is held to be evidence that the watch was specially contrived to that end; on the ground that the only cause we know of competent to produce such an effect as a watch which shall keep time, is a contriving intelligence adapting the means directly to that end."[24] This, Mr. Huxley tells us, is precisely what Darwin denies with reference to the organs of plants and animals. The eye was not formed for the purpose of seeing, or the ear for hearing. It so happened that a nerve became sensitive to light; then in course of time, it happened that a transparent tissue came over it; and thus in "millions of years" an eye, as we have seen above, happened to be formed. No such organ was ever intended or designed by God or man. "An apparatus," says Professor Huxley, "thoroughly adapted to a particular purpose, might be the result of a method of trial and error worked by unintelligent agents, as well as by the application of means appropriate to the end by an intelligent agent." "For the notion that every organism has been created as it is and launched straight at a purpose, Mr. Darwin substitutes the conception of something, which may fairly be termed a method of trial and error. Organisms vary incessantly; of these variations the few meet with surrounding conditions which suit them, and thrive; the many are unsuited, and become extinguished." "For the teleologist an organism exists, because it was made for the conditions in which it is found; for the Darwinian an organism exists, because, out of many of its kind, it is the only one which has been able to persist in the conditions in which it is found." "If we apprehend," Huxley further says, "the spirit of the 'Origin of Species' rightly, then, nothing can be more entirely and absolutely opposed to teleology, as it is commonly understood, than the Darwinian theory." (p. 303)
It has already been stated that Mr. Wallace does not apply the doctrine of evolution to man; neither does Mr. Mivart, a distinguished naturalist, who is a member of the Latin Church. The manner in which Professor Huxley speaks of these gentlemen shows how thoroughly, in his judgment, Mr. Darwin banishes God from his works: "Mr. Wallace and Mr. Mivart are as stout evolutionists as Mr. Darwin himself; but Mr. Wallace denies that man can have been evolved from a lower animal by that process of natural selection, which he, with Mr. Darwin, holds to be sufficient for the evolution of all animals below man; while Mr. Mivart, admitting that natural selection has been one of the conditions of the animals below man, maintains that natural selection must, even in their case, have been supplemented by some other cause,—of the nature of which, unfortunately, he does not give us any idea. Thus Mr. Mivart is less of a Darwinian than Mr. Wallace, for he has faith in the power of natural selection. But he is more of an evolutionist than Mr. Wallace, because Mr. Wallace thinks it necessary to call in an intelligent agent, a sort of supernatural Sir John Sebright, to produce even the animal frame of man; while Mr. Mivart requires no Divine assistance till he comes to man's soul."[25]
In the "Academy" for October, 1869, there is a review by Professor Huxley of Dr. Haeckel's "Natürlische Schöpfungsgeschichte," in which he says: "Professor Haeckel enlarges on the service which the 'Origin of Species' has done in favoring what he terms 'the causal or mechanical' view of living nature as opposed to the 'teleological or vitalistic' view. And no doubt it is quite true the doctrine of evolution is the most formidable of all the commoner and coarser forms of teleology. Perhaps the most remarkable service to the philosophy of Biology rendered by Mr. Darwin is the reconciliation of Teleology and Morphology, and the explanation of the facts of both which his view offers.
"The teleology which supposes that the eye, such as we see it in man or in the higher vertebrata, was made with the precise structure which it exhibits, to make the animal which possesses it to see, has undoubtedly received its death-blow. But it is necessary to remember that there is a higher teleology, which is not touched by the doctrine of evolution, but is actually based on the fundamental proposition of evolution. That proposition is, that the whole world, living and not living, is the result of the mutual interaction, according to definite laws, of forces possessed by the molecules of which the primitive nebulosity of the universe was composed. If this be true, it is no less certain that the existing world lay potentially in the cosmic vapor; and that a sufficient intelligence could, from a knowledge of the properties of that vapor, have predicted, say, the state of fauna of Great Britain in 1869, with as much certainty as one can say what will happen to the vapor of the breath on a cold winter's day." This is the doctrine of the self-evolution of the universe. We know not what may lie behind this in Mr. Huxley's mind; but we are very sure that there is not an idea in the above paragraph which Epicurus of old, and Büchner, Vogt, Haeckel, and other "Materialisten von Profession," would not cheerfully adopt. His distinction between a higher and lower teleology is of no account in this discussion. What is the teleology to which, he says, Mr. Darwin has given the death-blow, the extracts given above clearly show. The eye, Huxley says, was not made for the purpose of seeing, or the ear for the purpose of hearing. "According to teleology," he says, "each organism is like a rifle bullet fired straight at a mark; according to Darwin, organisms are like grapeshot, of which one hits something and the rest fall wide."[26]
FOOTNOTES:
[19] Mr. Huxley, if we may judge from what he says of himself, is somewhat liable to be misunderstood. He says he was fourteen years laboring to resist the charge of Positivism made against the class of scientific men to which he belongs. He also tells us in his letter to Professor Tyndall, prefixed to his volume of Lay Sermons and Addresses, that the "Essay on the Physical Basis of Life," included in that volume, was intended as a protest, from the philosophical side, against what is commonly called Materialism. It turned out, however, that the public regarded it as an argument in favor of Materialism. This we think was a very natural, if not an unavoidable mistake, on the part of the public. For in that Essay, he says that Protoplasm, or the physical basis of life, "is a kind of matter common to all living beings, that the powers or faculties of all kinds of living matter, diverse as they may be in degree, are substantially of the same kind." Protoplasm as far as examined contains the four elements,—carbon, hydrogen, oxygen, and nitrogen. These are lifeless bodies, "but when brought together under certain conditions, they give rise to the still more complex body Protoplasm; and this protoplasm exhibits the phenomena of life." There is no more reason, he teaches, for assuming the existence of a mysterious something called vitality to account for vital phenomena, than there is for the assumption of something called Aquasity to account for the phenomena of water. Life is said to be "the product of a certain disposition of material molecules." The matter of life is "composed of ordinary matter, differing from it only in the manner in which its atoms are aggregated. I take it," he says, "to be demonstrable that it is utterly impossible to prove that anything whatever may not be the effect of a material and necessary cause, and that human logic is equally incompetent to prove that any act is really spontaneous. A really spontaneous act is one, which, by the assumption, has no cause; and the attempt to prove such a negative as this, is on the face of the matter absurd. And while it is thus a philosophical impossibility to demonstrate that any given phenomenon is not the effect of a material cause, any one who is acquainted with the history of science will admit that its progress has, in all ages, meant, and now more than ever means, the extension of what we call matter and causation, and the concomitant gradual banishment from all regions of human thought of what we call spirit and spontaneity."
[20] It cannot escape the attention of any one that Mr. Darwin, Mr. Wallace, Professor Huxley, and all the other advocates or defenders of Darwinism, do not pretend to prove anything more than that species may be originated by selection, not that there is no other satisfactory account of their origin. Mr. Darwin admits that referring them to the intention and efficiency of God, accounts for everything, but, he says, that is not science.
[21] Lay Sermons, Addresses, and Reviews. By Thomas Henry Huxley, LL. D., F. R. S. London, 1870, p. 323.
[22] Evidence of Man's Place in Nature. London, 1864, p. 107.
[23] Since writing the above paragraph our eye fell on the following note on the 89th page of the Duke of Argyle's Reign of Law, which it gives us pleasure to quote. It seems that a writer in the Spectator had charged Professor Huxley with Atheism. In the number of that paper for February 10, 1866, the Professor replies: "I do not know that I care very much about popular odium, so there is no great merit in saying that if I really saw fit to deny the existence of a God I should certainly do so, for the sake of my own intellectual freedom, and be the honest atheist you are pleased to say I am. As it happens, however, I cannot take this position with honesty, inasmuch as it is, and always has been, a favorite tenet, that Atheism is as absurd, logically speaking, as Polytheism." In the same paper he says, "The denying the possibility of miracles seems to me quite as unjustifiable as speculative Atheism." How this can be reconciled with the passages quoted above, we are unable to see.