'§ 6. 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.
'§ 7. 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 be 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."'
This analysis will have been at least sufficient to give a clear idea of the general argument of the Candid Examination and of its melancholy conclusions. What will most strike a somewhat critical reader is perhaps (1) the tone of certainty, and (2) the belief in the almost exclusive right of the scientific method in the court of reason.
As evidence of (1) I would adduce the following brief quotations:—
P. xi. 'Possible errors in reasoning apart, the rational position of Theism as here defined must remain without material modification as long as our intelligence remains human.'
P. 24. 'I am quite unable to understand how any one at the present day, and with the most moderate powers of abstract thinking, can possibly bring himself to embrace the theory of Free-will.'
P. 64. 'Undoubtedly we have no alternative but to conclude that the hypothesis of mind in nature is now logically proved to be as certainly superfluous as the very basis of all science is certainly true. There can no longer be any more doubt that the existence of a God is wholly unnecessary to explain any of the phenomena of the universe, than there is doubt that if I leave go of my pen it will fall upon the table.'
As evidence of (2) I would adduce from the preface—
'To my mind, therefore, it is impossible to resist the conclusion that, looking to this undoubted pre-eminence of the scientific methods as ways to truth, whether or not there is a God, the question as to his existence is both more morally and more reverently contemplated if we regard it purely as a problem for methodical analysis to solve, than if we regard it in any other light.'
It is in respect both of (1) and (2) that the change in Romanes' thought as exhibited in his later Notes is most conspicuous[15].