So long as such distinctions are confined to the territory of pure science, whether that of the Physicist or of the Biologist, they do not in themselves affect the religious (or ethico-religious) position of any thinker; and need not, therefore, occasion any trouble to the Natural Theologian. But it is worth while to observe how rashly, on account of some such scientific discussion, a writer is said to be a Materialist or no Materialist, by persons who (understanding little or nothing of science themselves) drag the unhappy author outside the pale of his own domain, and affix to him some religious or irreligious epithet which he has neither desired nor deserved.
The philosophic idealist often escapes; he is pronounced "no Materialist," because he doubts the substantive existence of Matter, yet he may and often does hold that the ideal thing he calls his soul, has a life inextricably bound up with that other ideal thing he calls his body, and must perish with it, never to live again.
We may add the useful remark that so far as Ethico-religious Materialism is concerned it is much more easily tested by the Doctrine of Soul than the Doctrine of Body. For example, consistent Materializers will always maintain that the reasoning human soul differs from the animal soul of brutes, not in quality, but in quantity. Dr. L. Büchner (sometimes called a "crass Materialist") makes this assertion repeatedly, and explains it by adding—"Man has no absolute advantage above the animal; his mental superiority being merely relative. There is not one intellectual faculty which belongs to man exclusively; his superiority is merely the result of the greater intensity, and the proper combination, of his capacities. The enlarged human faculties are, as we have already seen, the natural and necessary result of the higher and more perfect development of his material organ of thought."[147]
Turning to a more refined species of Materialism, we find a similar value always placed on the dogma that whatever differences exist between man and brute, they amount to a distinction not of kind, but only of degree. The consequences hence deduced are of the very greatest importance, and they run much as follows. No one will venture to assert that the power of what has been hastily called Volition is, or can be, an endowment of mere animal nature. We do not lay upon the tiger (as we do popularly lay upon the tyrant) a moral responsibility on account of his savage appetites. Their indulgence does not flow from any reasoning faculty of Will. His cruelty is the movement of automatic instincts, governed by laws like those which rule over the inanimate world; more complicated probably, but no-ways different in their essence. The fall of a stone, and the spring of a tiger, are both consequences of determining laws inherent in their several modes of existence, and moving both as machinery is moved by a steam engine. Now, a difference in degree only, argues no difference in those essential laws which rule equally the greater and the less. The giant and the dwarf are alike subject to the same laws of body and mind; and man is (as we have seen) but a mentally taller brute. The tyrant, therefore, resembles the tiger; the human animal is moved as the other animals are moved, and, like them, is subject to the determining law, just as the lifeless world is so subjected. In plain words, then, this human machine is moved like other machines. What we call Reason, spontaneity, volition, are, when analysed, no exceptions to the law-governed mechanism of the world we live in. Our motives make us, not we our motives. The faculty we exercise under the name of Choice, is really neither more nor less than a determined, unalterable, impulsion; the result of a mechanical law. And this law has formed and now constitutes the Universe.[148]
Refined Materialism proceeds to ask in the next place, what more do we know of Matter than its rigid undeviating reign of Law?—The great Globe itself obeys the same Laws as the falling stone: they pervade and direct the mechanism of the starry heavens. Life does not exempt either vegetable or animal from the same rule of law. We have just seen that Mankind is not so made to differ, as to permit a plea of exemption from the same empire. Ascend from Protoplasm to the highest human intelligence,—one heritage devolves through brute to man. The same mechanical law accounts for the "Psychogeny" of both. Mechanical Law, in its ramifications, is (as has been said) all we really know of Matter. It now turns out that all Mind has been developed by this same ever-ramifying law; may be analyzed back into its elements; is most truly expressed by its symbols; and can never be exempted from its determinations. Mind, therefore, and Matter are resolvable into this sole unity—the Law of ultimate mechanical movement and impulsion.
We have called this system a refined Materialism; but another name for one of its most influential shapes has appeared and made considerable progress, particularly on the continent of Europe. This name is Monism; and is intended to declare that every other belief must be at best a Dualism.[149]
What then is the true human meaning of this Monistic creed? Our souls (if we have souls), possess the image, not of Absolute Being and Personality, but of abstract Fate, and rayless, eyeless Necessity. We live machines; those supposed moralities we commonly miscall our Volitions, spring out from beneath the moving wheels. We die, as machines go to pieces when the wheels get out of gear; and no other account need be asked of the broken clock-work. Here lies a man, close beside him moulders a dog. They are now what they always were,—copartners in the same inexorable destiny.