Another matter of interest is the place of morality in Positivism as a religion. According to M. Alfred Loisy in his book La Religion, morality and religion are bound up together. They cannot exist apart from one another: they might, he says, 'be dissociated in fact and thought, were it not that they are inseparable in the life of humanity.' And in his view morality is summed up in the idea of duty. He says, 'in the beginning was duty, and duty was in humanity, and duty was humanity. Duty was at the beginning in humanity. By it all things were made, and without it nothing was made.' Thus, where duty is, there also is religion. Not only, according to Loisy, has that always been so in every stage through which the evolution of religion has passed, but it will also be the case with the religion of the future. Thus the conception of evolution which Loisy holds is the same as that entertained by Robertson Smith, the difference being that, whereas on the one view the idea of God and of communion with Him has been present from the beginning, and, much though it may have changed, it remains to the end the same thing; on the other view it is the idea of duty—the duty which is humanity—that was in the beginning and will continue to the end. Both views are applications of the 'pre-formation' theory of evolution.
But Positivism perhaps is not necessarily tied to the 'pre-formation' theory. It seems equally capable of being fitted in to the 'dispersive' theory, and of being regarded as an emanation or radiation proceeding direct from the human heart. It may be so regarded, if we consider the essence of it to be found not in the concept of duty, which seems to imply the existence of some superior who imposes duties on man, but in that love of one's fellow-man which, to be love, must be given freely, and simply because one loves. The sense of obligation, the feeling of duty, obedience to the commandments of authority and to the prohibitions which the community both enforces and obeys, are, all of them, various expressions of the primitive feeling of taboo—a feeling of alarm and fear. If we confine our attention to this set of facts, we may say, with M. Loisy, 'in the beginning was duty, and duty was in humanity'. We may however hesitate to follow him when he goes on to say, 'by duty all things were made, and without it nothing was made'. We may hesitate and the Positivist may hesitate, because, primitive though the feeling of fear may be, the feeling of love is equally original: on it and in it the family and society have their base and their origin; and to it they owe not only their origin but their continuance. Love however is not a matter of duty and obedience; it is not subject to commandment or prohibition; nor does it strive by commands or authority to enforce itself. In the process by which duty—legal and moral obligation—evolves out of the primitive feeling of taboo, love is not implicated: love springs from its own source, the human heart, and runs its own course. Taboo may have existed from the beginning; but to the end, whatever its form—duty, obligation, obedience to authority—it remains in character what it was at first, prohibitive, negative. Love alone is creative: without it 'was not anything made that was made'.
There seems, therefore, no necessity to regard the 'pre-formation' theory of evolution, rather than the 'dispersive theory, as essential to Positivism.
Common to all the views about the evolution of religion that have been mentioned in this paper is the belief that, the more religion changes, the more it remains the same thing. If identified with duty, then duty it was in the beginning, and duty it will remain to the end. For those who conceive it to be merely magic, magic it was and magic it remains. Those who define it as belief in a god and communion with him find that belief in the earliest as well as the latest stages. All would agree in rejecting Bergson's view of evolution—that in evolution there is change, but nothing which changes. All would agree that in the evolution of religion there is something which, change though it may, remains the same thing, and that is religion itself. But on the question what religion is, there is no agreement: no definition of religion as yet—and there have been many attempts to define it—has gained general acceptance. We may even surmise, and admit, that no attempt ever will be successful. Such admission, indeed, may at first to some seem equivalent to admitting that religion is a nullity, and the admission may accordingly be welcomed or rejected. But a moment's reflection will show that the admission has no such consequence. None of our simple feelings can be defined: pleasure and pain can neither be defined; nor, when experienced, doubted. And some of our general terms, those at any rate which are ultimate, are beyond our power either to define or doubt: no one imagines that 'life' can be defined, but no one doubts its existence. And religion both as a term and as a fact of experience is ultimate, and, because ultimate, incapable of definition. It is not to be defined but only to be felt. It is an affair not merely of the intellect, but still more of the heart.
In what sense, then, can we speak of the evolution of religion? Evolution implies change; and no one doubts that there have been changes in religion. No one can imagine that it has from the beginning till now remained identically the same. What seems conceivable is that throughout there has been, not identity but continuity—change indeed in continuity but also continuity in change. The child 'learns to speak the words and think the ideas, to reproduce the mode of thought, as he does the form of speech' of the community into which he is born. In the speech, thought, and feelings—even in the religious feelings—of the community, from generation to generation, there is continuity, but not identity. From generation to generation they are not identical but are continuously changing; and they change because each child who takes them over reproduces them; and, in reproducing them, changes them, not much in most cases, but very considerably in the case of men of genius and the great religious reformers. The heart is the treasure-house in which not only old things are stored, but from which also new things are brought forth. The process of evolution implies indeed that the old things, though not everlasting, persist for a time; but it also implies the manifestation of that which, though continuous with the old, is at the same time new. It is from the heart of man, of some one man, that what is new proceeds: the community it is which is conservative of the old. The heart of man, or man himself, exhibits both change in continuity and continuity in change.
The acorn, the sapling, and the oak are different stages of one continuous process. But it is the same tree throughout the whole process. So, too, perhaps it may be said, religion is a term which includes or is applicable to all stages in the one process, and not to the stage of monotheism alone, or of polytheism alone, or even to those stages alone in which there is a reference to personal beings. Each of these stages is a stage in the process of religion but no stage is by itself the whole process. But this view of the evolution of religion regards religion as though it were an organism, self-subsistent, existing and evolving as independently of man as the oak-tree does; whereas in truth religion has no such independent existence or evolution. It is not from polytheism that monotheism proceeds; nor does polytheism proceed from fetishism: it is from the heart of man that they and all other forms of religion emanate and radiate. To conceive fetishism, polytheism, and monotheism as three successive stages in one process, to represent the evolution of religion by a straight line marked off into three parts, or any other number of parts, is to forget that they do not produce one another but that each emanates from the heart of man. The fact that they emanate in temporal succession does not prove that one springs from the other.
Nor can we say that values—religious or aesthetic—are to be determined on the simple principle that the latest edition is the best. To say that an editio princeps has value only for the bibliophile is to admit that all values are personal, as are all thoughts and all feelings, all goodness and all love.
FOR REFERENCE
Robertson Smith, The Religion of the Semites (A. & C. Black, 1889).
J.G. Frazer, The Golden Bough (Macmillan & Co., 1890-1915).