Hence these formal considerations proved conclusively that, no matter how great the probability of Atheism might appear to be in a relative sense, we have no means of estimating such probability in an absolute sense. From which position there emerged the possibility of another argument in favour of Theism—or rather let us say, of a reappearance of the teleological argument in another form. For it may be said, seeing that these formal considerations exclude legitimate reasoning either for or against Deity in an absolute sense, while they do not exclude such reasoning in a relative sense, if there yet remain any theistic deductions which may properly be drawn from experience, these may now be adduced to balance the atheistic deductions from the persistence of force. For although the latter deductions have clearly shown the existence of Deity to be superfluous in a scientific sense, the formal considerations in question have no less clearly opened up beyond the sphere of science a possible locus for the existence of Deity; so that if there are any facts supplied by experience for which the atheistic deductions appear insufficient to account, we are still free to account for them in a relative sense by the hypothesis of Theism. And, it may be urged, we do find such an unexplained residuum in the correlation of general laws in the production of cosmic harmony. It signifies nothing, the argument may run, that we are unable to conceive the methods whereby the supposed Mind operates in producing cosmic harmony; nor does it signify that its operation must now be relegated to a super-scientific province. What does signify is that, taking a general view of nature, we find it impossible to conceive of the extent and variety of her harmonious processes as other than products of intelligent causation. Now this sublimated form of the teleological argument, it will be remembered, I denoted a metaphysical teleology, in order sharply to distinguish it from all previous forms of that argument, which, in contradistinction I denoted scientific teleologies. And the distinction, it will be remembered, consisted in this—that while all previous forms of teleology, by resting on a basis which was not beyond the possible reach of science, laid themselves open to the possibility of scientific refutation, the metaphysical system of teleology, by resting on a basis which is clearly beyond the possible reach of science, can never be susceptible of scientific refutation. And that this metaphysical system of teleology does rest on such a basis is indisputable; for while it accepts the most ultimate truths of which science can ever be cognisant—viz., the persistence of force and the consequently necessary genesis of natural law,—it nevertheless maintains that the necessity of regarding Mind as the ultimate cause of things is not on this account removed; and, therefore, that if science now requires the operation of a Supreme Mind to be posited in a super-scientific sphere, then in a super-scientific sphere it ought to be posited. No doubt this hypothesis at first sight seems gratuitous, seeing that, so far as science can penetrate, there is no need of any such hypothesis at all—cosmic harmony resulting as a physically necessary consequence from the combined action of natural laws, which in turn result as a physically necessary consequence of the persistence of force and the primary qualities of matter. But although it is thus indisputably true that metaphysical teleology is wholly gratuitous if considered scientifically, it may not be true that it is wholly gratuitous if considered psychologically. In other words, if it is more conceivable that Mind should be the ultimate cause of cosmic harmony than that the persistence of force should be so, then it is not irrational to accept the more conceivable hypothesis in preference to the less conceivable one, provided that the choice is made with the diffidence which is required by the considerations adduced in [Chapter V.]
I conclude, therefore, that the hypothesis of metaphysical teleology, although in a physical sense gratuitous, may be in a psychological sense legitimate. But as against the fundamental position on which alone this argument can rest—viz., the position that the fundamental postulate of Atheism is more inconceivable than is the fundamental postulate of Theism—we have seen two important objections to lie.
For, in the first place, the sense in which the word "inconceivable" is here used is that of the impossibility of framing realisable relations in the thought; not that of the impossibility of framing abstract relations in thought. In the same sense, though in a lower degree, it is true that the complexity of the human organisation and its functions is inconceivable; but in this sense the word "inconceivable" has much less weight in an argument than it has in its true sense. And, without waiting again to dispute (as we did in the case of the speculative standing of Materialism) how far even the genuine test of inconceivability ought to be allowed to make against an inference which there is a body of scientific evidence to substantiate, we went on to the second objection against this fundamental position of metaphysical teleology. This objection, it will be remembered, was, that it is as impossible to conceive of cosmic harmony as an effect of Mind, as it is to conceive of it as an effect of mindless evolution. The argument from inconceivability, therefore, admits of being turned with quite as terrible an effect on Theism, as it can possibly be made to exert on Atheism.
Hence this more refined form of teleology which we are considering, and which we saw to be the last of the possible arguments in favour of Theism, is met on its own ground by a very crushing opposition: by its metaphysical character it has escaped the opposition of physical science, only to encounter a new opposition in the region of pure psychology to which it fled. As a conclusion to our whole inquiry, therefore, it devolved on us to determine the relative magnitudes of these opposing forces. And in doing this we first observed that, if the supporters of metaphysical teleology objected à priori to the method whereby the genesis of natural law was deduced from the datum of the persistence of force, in that this method involved an unrestricted use of illegitimate symbolic conceptions; then it is no less open to an atheist to object à priori to the method whereby a directing Mind was inferred from the datum of cosmic harmony, in that this method involved the population of an unknowable cause,—and this of a character which the whole history of human thought has proved the human mind to exhibit an overweening tendency to postulate as the cause of natural phenomena. On these grounds, therefore, I concluded that, so far as their respective standing à priori is concerned, both theories may be regarded as about equally suspicious. And similar with regard to their standing à posteriori; for as both theories require to embody at least one infinite term, they must each alike be pronounced absolutely inconceivable. But, finally, if the question were put to me which of the two theories I regarded as the more rational, I observed that this is a question which no one man can answer for another. For as the test of absolute inconceivability is equally destructive of both theories, if a man wishes to choose between them, his choice can only be determined by what I have designated relative inconceivability—i.e., in accordance with the verdict given by his individual sense of probability as determined by his previous habits of thought. And forasmuch as the test of relative inconceivability may be held in this matter legitimately to vary with the character of the mind which applies it, the strictly rational probability of the question to which it is applied varies in like manner. Or, otherwise presented, the only alternative for any man in this matter is either to discipline himself into an attitude of pure scepticism, and thus to refuse in thought to entertain either a probability or an improbability concerning the existence of a God; or else to incline in thought towards an affirmation or a negation of God, according as his previous habits of thought have rendered such an inclination more facile in the one direction than in the other. And although, under such circumstances, I should consider that man the more rational who carefully suspended his judgment, I conclude that if this course is departed from, neither the metaphysical teleologist nor the scientific atheist has any perceptible advantage over the other in respect of rationality. For as the formal conditions of a metaphysical teleology are undoubtedly present on the one hand, and the formal conditions of a speculative atheism are as undoubtedly present on the other, there is thus in both cases a logical vacuum supplied wherein the pendulum of thought is free to swing in whichever direction it may be made to swing by the momentum of preconceived ideas.
Such is the outcome of our investigation, and considering the abstract nature of the subject, the immense divergence of opinion which at the present time is manifested with regard to it, as well as the confusing amount of good, bad, and indifferent literature on both sides of the controversy which is extant;—considering these things, I do not think that the result of our inquiry can be justly complained of on the score of its lacking precision. At a time like the present, when traditional beliefs respecting Theism are so generally accepted and so commonly concluded, as a matter of course, to have a large and valid basis of induction whereon to rest, I cannot but feel that a perusal of this short essay, by showing how very concise the scientific status of the subject really is, will do more to settle the minds of most readers as to the exact standing at the present time of all the probabilities of the question, than could a perusal of all the rest of the literature upon this subject. And, looking to the present condition of speculative philosophy, I regard it as of the utmost importance to have clearly shown that the advance of science has now entitled us to assert, without the least hesitation, that the hypothesis of Mind in nature is as certainly superfluous to account for any of the phenomena of nature, as the scientific doctrine of the persistence of force and the indestructibility of matter is certainly true.
On the other hand, if any one is inclined to complain that the logical aspect of the question has not proved itself so unequivocally definite as has the scientific, I must ask him to consider that, in any matter which does not admit of actual demonstration, some margin must of necessity be left for variations of individual opinion. And, if he bears this consideration in mind, I feel sure that he cannot properly complain of my not having done my utmost in this case to define as sharply as possible the character and the limits of this margin.
[§ 49]. And now, in conclusion, I feel it is desirable to state that any antecedent bias with regard to Theism which I individually possess is unquestionably on the side of traditional beliefs. It is therefore with the utmost sorrow that I find myself compelled to accept the conclusions here worked out; and nothing would have induced me to publish them, save the strength of my conviction that it is the duty of every member of society to give his fellows the benefit of his labours for whatever they may he worth. Just as I am confident that truth must in the end be the most profitable for the race, so I am persuaded that every individual endeavour to attain it, provided only that such endeavour is unbiassed and sincere, ought without hesitation to be made the common property of all men, no matter in what direction the results of its promulgation may appear to tend. And so far as the ruination of individual happiness is concerned, no one can have a more lively perception than myself of the possibly disastrous tendency of my work. So far as I am individually concerned, the result of this analysis has been to show that, whether I regard the problem of Theism on the lower plane of strictly relative probability, or on the higher plane of purely formal considerations, it equally becomes my obvious duty to stifle all belief of the kind which I conceive to be the noblest, and to discipline my intellect with regard to this matter into an attitude of the purest scepticism. And forasmuch as I am far from being able to agree with those who affirm that the twilight doctrine of the "new faith" is a desirable substitute for the waning splendour of "the old," I am not ashamed to confess that with this virtual negation of God the universe to me has lost its soul of loveliness; and although from henceforth the precept to "work while it is day" will doubtless but gain an intensified force from the terribly intensified meaning of the words that "the night cometh when no man can work," yet when at times I think, as think at times I must, of the appalling contrast between the hallowed glory of that creed which once was mine, and the lonely mystery of existence as now I find it,—at such times I shall ever feel it impossible to avoid the sharpest pang of which my nature is susceptible. For whether it be due to my intelligence not being sufficiently advanced to meet the requirements of the age, or whether it be due to the memory of those sacred associations which to me at least were the sweetest that life has given, I cannot but feel that for me, and for others who think as I do, there is a dreadful truth in those words of Hamilton,—Philosophy having become a meditation, not merely of death, but of annihilation, the precept know thyself has become transformed into the terrific oracle to Œdipus—
"Mayest thou ne'er know the truth of what thou art."