But these are by no means all the omissions of the world’s important modern thinkers. Incredible as it may seem, there is no biography of Hermann Cohen, who elaborated the rationalistic elements in Kant’s philosophy; of Alois Riehl, the positivist neo-Kantian; of Windelband and Rickert, whose contributions to the theory of eternal values in criticism are of decided significance to-day; of Freud, a man who has revolutionized modern psychology and philosophic determinism; of Amiel Boutroux, the modern French philosopher of discontinuity; of Henri Bergson, whose influence and popularity need no exposition here; of Guyau, one of the most effective critics of English utilitarianism and evolutionism; or of Jung.
When we add Roberto Ardigò, Weininger, Edelmann, Tetans, and Sibbern to this list of philosophic and psychologic writers who are not considered of sufficient importance to receive biographical mention in the Encyclopædia Britannica, we have, at a glance, the prejudicial inadequacy and incompleteness of this “great” English reference work. Nor can any excuse be offered that the works of these men appeared after the Britannica was printed. At the time it went to press even the most modern of these writers held a position of sufficient significance or note to have been included.
In closing, and by way of contrast, let me set down some of the modern British philosophical writers who are given liberal biographies; Robert Adamson, the Scottish critical historian of philosophy; Alexander Bain; Edward and John Caird, Scottish philosophic divines; Harry Calderwood, whose work was based on the contention that fate implies knowledge and on the doctrine of divine sanction; David George Ritchie, an unimportant Scotch thinker; Henry Sidgwick, an orthodox religionist and one of the founders of the Society for Psychical Research; James H. Stirling, an expounder of Hegel and Kant; William Wallace, an interpreter of Hegel; and Garth Wilkinson, the Swedenborgian homeopath.
Such is the brief record of the manner in which the world’s modern philosophers are treated in the Encyclopædia Britannica. From this work hundreds of thousands of Americans are garnering their educational ideas.
XI
RELIGION
Throughout several of the foregoing chapters I have laid considerable emphasis on the narrow parochial attitude of the Britannica’s editors and on the constant intrusion of England’s middle-class Presbyterianism into nearly every branch of æsthetics. The Britannica, far from being the objective and unbiased work it claims to be, assumes a personal and prejudiced attitude, and the culture of the world is colored and tinctured by that viewpoint. It would appear self-obvious to say that the subject of religion in any encyclopædia whose aim is to be universal, should be limited to the articles on religious matters. But in the Encyclopædia Britannica this is not the case. As I have shown, those great artists and thinkers who do not fall within the range of bourgeois England’s suburban morality, are neglected, disparaged, or omitted entirely.
Not only patriotic prejudice, but evangelical prejudice as well, characterizes this encyclopædia’s treatment of the world’s great achievements; and nowhere does this latter bias exhibit itself more unmistakably than in the articles relating to Catholicism. The trickery, the manifest ignorance, the contemptuous arrogance, the inaccuracies, the venom, and the half-truths which are encountered in the discussion of the Catholic Church and its history almost pass the bounds of credibility. The wanton prejudice exhibited in this department of the Britannica cannot fail to find resentment even in non-Catholics, like myself; and for scholars, either in or out of the Church, this encyclopædia, as a source of information, is not only worthless but grossly misleading.
The true facts relating to the inclusion of this encyclopædia’s article on Catholicism, as showing the arrogant and unscholarly attitude of the editors, are as interesting to those outside of the Church as to Catholics themselves. And it is for the reason that these articles are typical of a great many of the Encyclopædia’s discussions of culture in general that I call attention both to the misinformation contained in them and to the amazing refusal of the Britannica’s editors to correct the errors when called to their attention at a time when correction was possible. The treatment of the Catholic Church by the Britannica is quite in keeping with its treatment of other important subjects, and it emphasizes, perhaps better than any other topic, not only the Encyclopædia’s petty bias and incompleteness, but the indefensible and mendacious advertising by which this set of books was foisted upon the American public. And it also gives direct and irrefutable substantiation to my accusation that the spirit of the Encyclopædia Britannica is closely allied to the provincial religious doctrines of the British bourgeoisie; and that therefore it is a work of the most questionable value.