It is clear that minds so disposed in religious matters cannot be much better disposed in other branches of speculative knowledge; and it is but natural that they should despise metaphysics altogether. "To the healthy scientific mind," says a modern writer, "the fine-spun arguments and the wonderful logical achievements of metaphysicians are at once so bewildering and so distasteful that men of science can scarcely be got to listen even to those who undertake to show that the arguments are but cobwebs, the logic but jingle, and the seeming profundity little more than a jumble of incongruous ideas shrouded in a mist of words."[93] Indeed, when men of science are thus satisfied with their ignorance of philosophy, and shut their eyes and their ears, lest the light, or perhaps the jingle, of logic compel them to learn what mere experimentalism cannot teach, we cease to wonder that they countenance such theories as the Descent of Man, the eternity of matter, or the meteoric origin of the principle of life.
We do not wish to deny the progress of modern science; we fully acknowledge that experimentalism has led to the discovery of important facts. But this is no reason why our men of science should disregard philosophy.
An increase of positive knowledge regarding facts, far from bringing about the exclusion of philosophical reasoning, extends its range, enlarges its foundation, and makes its employment both easier and surer. Accordingly, while we profess gratitude to the modern scientists for their unceasing labors and untiring efforts towards the development of experimental knowledge, we beg leave to remind them that this knowledge is not the ne plus ultra of natural science. Subordinate sciences account in a certain measure for such things as form their special object; but philosophy, the highest, the deepest, and the most universal of sciences, not only embraces in its general scope all the objects of human knowledge, but accounts for them by their highest principles and causes, and makes them not only known, but understood. To know facts is an excellent thing; yet the human mind craves something higher. We are all born to be philosophers. Indeed, our rational nature teaches us very early the first elements of philosophy, and compels us to philosophize. As soon as we acquire the use of reason, we detect ourselves tracing effects to causes, and conclusions to principles; and from that time we experience a strong tendency to generalize such a process, till it extends to all known objects and to the ultimate reasons of their being.
Yet we should reflect that our rational nature, while thus prompting us to such high investigations, does not lead us freely to the goal, but leaves it to our industry to acquaint ourselves with the proper methods of discovering philosophical truth. Negligence in the study of such methods hinders intellectual advancement, and leaves men exposed to the snares of sophistry. Such a negligence on the part of men who are looked upon as the lights of modern science is one of the great evils of the day. Distaste for philosophical instruction, when confined to the lower classes of society, is of little consequence: even in the middle classes it might be comparatively harmless if men were ready to own their ignorance, and forbore judging of what transcends their intellectual acquirements. But in an age like ours, when every one who has a smattering of light literature or of empirical science thinks himself called upon to decide the most abstruse and formidable questions; when countless books and periodicals of a perfidious character are everywhere spread by the unholy efforts of secret societies; and, when a confiding public allow themselves to be led like sheep by such incompetent authorities, then ignorance, supported by presumption or malice on the one side, and by credulity on the other, cannot but be the source of incalculable evils.
Hence it is that all prudent and experienced men have come to the conclusion that one of the greatest necessities of our times is to popularize the study of sound philosophy. Young America needs to be taught that there is a whole world of important truths ranging above the grasp of the vulgar, uncultivated mind, unknown to the pretentious teachers of a material and spurious civilization, and unattainable by those who are not trained to the best use of their intellectual powers. It needs to realize the fact that modern literature and thought in general is full of deceits. It needs to be instructed how to meet a host of high-sounding assertions, plausible fallacies, and elaborate theories, advanced in support of social, religious, or political error. It needs to be enabled, by a sound, uniform, and strong teaching, gradually to form into a compact body, held together by the noble ties of truth, powerful enough to stem the torrent of infidelity, and always ready to defend right and justice against learned hypocrisy, as well as against ignorant sophistry. Grown-up men cannot be reclaimed; they are too much engrossed with material interests to find leisure for the cultivation of their higher faculties; but we are glad to see that our brilliant and unbiassed youth can be given, and are ready to receive, a more intellectual education. Let us only convince them of the importance of philosophy; let us provide them with good, kind, and learned teachers, and the future will be ours.
FOOTNOTES:
[88] Entered according to Act of Congress, in the year 1873, by Rev. I. T. Hecker, in the Office of the Librarian of Congress, at Washington, D. C.
[89] Fleming, in his Dictionary of Philosophy (v. Metaphysics), says: "In Latin, metaphysica is synonymous with supernaturalia; and Shakespeare has used metaphysical as synonymous with supernatural:
'... Fate and metaphysical aid doth seem
To have thee crowned.'
—Macbeth, act i., scene 3.