This state of things is the product of free thought, which has disturbed and nearly destroyed the harmony of all the sciences, and all but extinguished the light of philosophical principles. The idea of employing free thought as an auxiliary for the defence of philosophy is so preposterous on its very face that none but a sectary or a sceptic could have entertained it. It must be pretty evident to all that such a course is like introducing the enemy into the fortress. Introduce Draper and Büchner, Tyndall and Moleschott, Haeckel and Darwin, Huxley and Clifford into the parlor of philosophy, and you will see at once how utterly mistaken is Mr. Shields if he reckons on them for his great work; you will see with what self-reliance, arrogance, and intolerance they condemn everything contrary to their favorite views. Tell them that they must help you to make a “final philosophy” which shall reconcile Scripture and science, Christianity and human reason. What would they think of such a proposal? Would they condescend to answer otherwise than by a sneer? But let us admit that they will favor you with an honest answer. What will they say?
Draper would probably remark that philosophy cannot undertake any such task, as the conflict between religion and science has its origin and reason of being in the nature of things, which is unchangeable.
Büchner would laugh impertinently at the idea of a God, a Scripture, and a religion.
Tyndall would have nothing to do with the scheme; for modern science cannot shake hands with revelation without encouraging a belief in miracles and in the utility of prayer—both which things science has exploded for ever, as conflicting with inviolable laws.
Moleschott would object that revelation and science are irreconcilable, at least, as to psychology; for the study of physiology has made it clear that thought consists in a series of molecular movements, and he is not willing to renounce this new dogma of science or to modify in any manner his view of the question for the sake of a new philosophy.
Haeckel would indignantly protest against the scheme, for there is no philosophy but the Evolution of species and the Descent of man; and he would turn to the great Darwin, his respected friend, for an approving smile.
The great Darwin would then smile approvingly on his loving and faithful disciple, and remark that Logic, for instance, which is believed to be a part of philosophy, and his Descent of man are on such bad terms that it would be but a waste of time to attempt a reconciliation between them, so he would let them alone.
The talkative Huxley would gladly second Mr. Darwin’s resolution by the further remark that a logic or a philosophy which cannot be weighed in the balance of the chemist, or be verified by the microscope, or be illustrated by the series of animal remains preserved in palæontological museums, has no claims to engage the attention of the noble scientists present in the room.
Clifford would scout the idea of a philosophy enslaved by theological prejudices. For free thought cannot come to terms with theology; it must combat it in the name of progress and civilization with all available weapons, and with an ardor proportionate to the grandeur and importance of the cause.
This sketch, which is certainly not over-colored, might be enlarged almost indefinitely by the introduction of other living or dead materialists, pantheists, atheists, theists, idealists, free-religionists, etc., whose discordant views would have to be either accepted, reformed, or refuted, as the case may be. John Stuart Mill and Comte, Bain and Spencer, Kant and Fichte, Schelling and Hegel, Hume and Hobbes, and a host of other minor lights of heterodox thought, would have to be harmonized, if possible, or else condemned and forgotten. But let the dead rest in peace and suppose that none but living thinkers are to be consulted. A dilemma presents itself: either Dr. Shields and his co-operators get the best of fashionable errors, and reject them, or not. If not, then a final philosophy reconciling revelation with science will be out of the question. If yes, then the final philosophy will be denounced by the evicted party as a mass of unscientific and à priori reasoning, a counterfeit of mediæval metaphysics, a tardy and clumsy attempt at resuscitating the discredited notions of a slavish and intolerant past. Newspaper writers, pamphleteers, lecturers, and professors would sneer at your final philosophy, as they now sneer at the scholastic doctrine; and the ever-increasing mass of sciolists, who think with the brains of others, would take up the sneer and propagate it even to the ends of the world. Thus science and religion, so long as human pride and human obstinacy are not curbed by the keenest love of truth, will remain antagonistic, and the present war will continue in spite of the “final philosophy.”