[25] It may here be observed that the above discussion would not be affected by the view of Professor Clifford and others, that natural law is to be regarded as having a subjective rather than an objective signification—that what we call a natural law is merely an arbitrary selection made by ourselves of certain among natural processes. The discussion would not be affected by this view, because the argument is really based upon the existence of a cosmos as distinguished from a chaos; and therefore it would be rather an intensification of the argument than otherwise to point out that, for the maintenance of a cosmos, natural laws, as conceived by us, would be inadequate. And this seems a fitting place to make the almost superfluous remark, that throughout this present essay I have used the words "Natural Law," "Supreme Law-giver," &c., in an apparently unguarded sense, merely in order to avoid needless obscurity. Fully sensible as I am of the misleading nature of the analogy which these words embody, I have yet adopted them for the sake of perspicuity—being careful, however, never to allow the false analogy which they express to enter into an argument on either side of the question. Thus, even where it is said that the existence of Natural Law points to the existence of a Supreme Law-maker, the argument might equally well be phrased: The existence of an orderly cosmos points to the existence of a disposing mind.
[26] First Principles, pp. 27-29.
[27] It may be here observed that this quality of indefiniteness on the part of such reasoning is merely a practical outcome of the theoretical considerations adduced in [Chapter V.] For as we there saw that the ratio between the known and the unknown is in this case wholly indefinite, it follows that any symbols derived from the region of the known—even though such symbols be the highest generalities which the latter region affords—must be wholly indefinite when projected into the region of the unknown. Or rather let us say, that as the region of the unknown is but a progressive continuation of the region of the known, the determinate value of symbols of thought varies inversely as the distance—or, not improbably, as the square of the distance—from the sphere of the known at which they are applied.
[28] i.e., illegitimate in a relative sense. The conclusion is legitimate enough in a formal sense, and as establishing a probability of some unassignable degree of value. But it would be illegitimate if this quality of indefiniteness were disregarded, and the conclusion supposed to possess the same character of actual probability as it has of formal definition.
[29] In order not to burden the text with details, I have presented these reflections in their most general terms. Thus, if it be granted that cosmic harmony results from the combined action of general laws, and that these laws are the necessary result of the primary qualities of force and matter, this the most general statement of the atheistic position includes all more special considerations as a genus includes its species; and therefore it would not signify, for the purposes of the atheistic argument, whether or not any such more special considerations are possible. Nevertheless, for the sake of completeness, I may here observe that we are not wholly without indications in nature of the physical causation whereby the effect of cosmic harmony is produced. The universal tendency of motion to become rhythmical—itself, as Mr. Spencer was the first to show, a necessary consequence of the persistence of force—is, so to speak, a conservative tendency: it sets a premium against natural cataclysms. But a more important consideration is this,—that during the evolution of natural law in the way suggested in [Chapter IV.], as every newly evolved law came into existence it must have been, as it were, grafted on the stock of all pre-existing natural laws, and so would not enter the cosmic system as an element of confusion, but rather as an element of further progress. For instance, when, with the origin of organic nature, the law of natural selection entered upon the cosmos, it was grafted upon the pre-existing stock of other natural laws, and so combined within them in unity. And a little thought will show that it was impossible that it should do otherwise; for it was impossible that natural selection could ever produce organisms which would ever be able by their existence to conflict with the pre-existing system of astronomic or geologic laws; seeing that organisms, being a product of later evolution than these laws, would either have to be adapted to them or perish. And hence the new law of natural selection, which consists in so adapting organisms to the pre-existing laws that they must either conform to them or die. Now, I have chosen the case of natural selection because, as alluded to in the text, it is the law of all others which is the most conspicuously effective in producing the harmonious complexity of nature. But the same kind of considerations may be seen to apply to most of the other general laws with which we are acquainted, particularly if we bear in mind that the general outcome of their united action as we observe it—the cosmic harmony on which so much stress is laid—is not perfectly harmonious. Cataclysms—whether it be the capture of an insect, or the ruin of a star—although events of comparatively rare occurrence if at any given time we take into account the total number of insects or the total number of stars, are events which nevertheless do occasionally happen. And the fact that even cataclysms take place in accordance with so-called natural law, serves but to emphasise the consideration on which we are engaged—viz., that the total result of the combined action of general laws is not such as to produce perfect order. Lastly, if the answer is made that human ideas of perfect order may not correspond with the highest ideal of such order, I observe that to make such a answer is merely to abandon the subject of discussion; for if a theist rests his argument on the basis of our human conception of order, he is not free to maintain his argument and at the same time to abandon its basis at whatever point the latter may be shown untenable.
[30] Since the above was written, the first volume of Mr. Spencer's "Sociology" has been published; and those who may not as yet have read the first half of that work are here strongly recommended to do so; for Mr. Spencer has there shown, in a more connected and conclusive manner than has ever been shown before, how strictly natural is the growth of all superstitions and religions—i.e., of all the theories of personal agency in nature.—1878.
[31] Herbert Spencer's Essays, vol. iii. pp. 246-249 (1874).
[32] This is the truly inconceivable element in the physical theory. As I have shown in the pleading on the side of Atheism, the supposed inconceivability of cosmic harmony being due to mindless forces, is not of such a kind as wholly refuses to be surmounted by symbolic conceptions of a sufficiently abstract character. But it is impossible, by the aid of any symbols, to gain a conception of an eternal existence. And I may here point out, that if Mind is said to be the cause of evolution, not only does the statement involve the inconceivable proposition that such a Mind must be infinite in respect to its powers of supervision, direction, &c.; but the statement also involves a necessary alternative between two additional inconceivable propositions—viz., either that such a Mind must have been eternal, or that it must have come into existence without a cause. In this respect, therefore, it would seem that the theory of Atheism has the advantage over that of Theism; for while the former theory is under the necessity of embodying only a single inconceivable term, the latter theory is under the necessity of embodying two such terms.
[33] Mr. Herbert Spencer has treated of this subject in his memorable controversy with Mill on the "Universal Postulate" (see Psychology, [§ 427]), and refuses to entertain the term "Inconceivable" as applicable to any propositions other than those wherein "the terms cannot, by any effort, be brought before consciousness in that relation which the proposition asserts between them." That is to say, he limits the term "Inconceivable" to that which is absolutely inconceivable; and he then proceeds to affirm that all propositions "which admit of being framed in thought, but which are so much at variance with experience, in which its terms have habitually been otherwise united, that its terms cannot be put in the alleged relation without effort," ought properly to be termed "incredible" propositions. Now I cannot see that the class "Incredible propositions" is, as this definition asserts, identical with the class which I have termed "Relatively inconceivable" propositions. For example, it is a familiar observation that, on looking at the setting sun, we experience an almost, if not quite, insuperable difficulty in conceiving the sun's apparent motion as due to our own actual motion, and yet we experience no difficulty in believing it. Conversely, I entertain but little difficulty in conceiving—i.e., imagining—a shark with a mammalian heart, and yet it would require extremely strong evidence to make me believe that such an animal exists. The truth appears to be that our language is deficient in terms whereby to distinguish between that which is wholly inconceivable from that which is with difficulty conceivable. This, it seems to me, was the principle reason of the dispute between Spencer and Mill above alluded to,—the former writer having always used the word "Inconceivable" in the sense of "Absolutely inconceivable," and the latter having apparently used it—in his Logic and elsewhere—in both senses. I have endeavoured to remedy this defect in the language by introducing the qualifying words, "Absolutely" and "Relatively," which, although not appropriate words, are the best that I am able to supply. The conceptive faculty of the individual having been determined by the experience of the race, that which is inconceivable by the intelligence of the race may be said to be inconceivable to the intelligence of the individual in an absolute sense; no effort on his part can enable him to surmount the organically imposed conditions of his conceptive faculty. But that which is inconceivable merely to one individual or generation, while it is not inconceivable to the intelligence of the race, may properly be said to be inconceivable to the intelligence of that individual or generation only in a relative sense; apart from the special condition to which the individual intelligence has been subjected, there is nothing in the conditions of human intelligence as such to prevent the thing from being conceived. [While this work has been passing through the press, I have found that Mr. G. H. Lewes has already employed the above terms in precisely the same sense as that which is above explained.—1878.]
[34] I should here like to have added some considerations on Sir W. Hamilton's remarks concerning the effect of training upon the mind in this connection; but, to avoid being tedious, I shall condense what I have to say into a few sentences. What Hamilton maintains is very true, viz., that the study of classics, moral and mental philosophy, &c., renders the mind more capable of believing in a God than does the study of physical science. The question, however, is, Which class of studies ought to be considered the more authoritative in this matter? I certainly cannot see what title classics, history, political economy, &c., have to be regarded at all; and although the mental and moral sciences have doubtless a better claim, still I think they must be largely subordinate to those sciences which deal with the whole domain of nature besides. Further, I should say that there is no very strong affirmative influence created on the mind in this respect by any class of studies; and that the only reason why we so generally find Theism and classics, &c., united, is because we so seldom find classics, &c., and physical science united; the negative influence of the latter, in the case of classical minds, being therefore generally absent.