But for some reason or other it seems the fate of Professor Huxley, as it is the fate of Herbert Spencer, to be made use of by the enemies of Freethought; and it must be admitted that, to a certain extent, he gratuitously4 plays into their hands.
Mr. Herbert Spencer has been a perfect god-send to the Christians5 with his "Unknowable"—the creation of which was the worst day's work he ever accomplished7. It is only a big word, printed with a capital letter, to express the objective side of the relativity of human, knowledge. It connotes all that we do not know. It is a mere8 confession9 of ignorance; it is hollowness, emptiness, a vacuum, a nothing. And this nothing, which Mr. Spencer adorns10 with endless quasi-scientific rhetoric11, is used as a buttress12 to prop13 up tottering14 Churches.
Professor Huxley has been nearly as serviceable to the Churches with his "Agnosticism," which belongs to the same category of substantially meaningless terms as the "Unknowable." No doubt it serves the turn of a good many feeble sceptics. It sounds less offensive than "Atheism15." An Agnostic may safely be invited to dinner, while an Atheist16 would pocket the spoons. But this pandering17 to "respectability" is neither in the interest of truth nor in the interest of character. An Atheist is without God; an Agnostic does not know anything about God, so he is without God too. They come to the same thing in the end. An Agnostic is simply an Atheist with a tall hat on. Atheism carries its own name at the Hall of Science; when it occupies a fine house at Eastbourne, and moves in good society, it calls itself Agnosticism. And then the Churches say, "Ah, the true man of science shrinks from Atheism; he is only an Agnostic; he stands reverently18 in the darkness, waiting for the light."
Nor is this the only way in which Professor Huxley has helped "the enemy." He is, for instance, far too fond of pressing the "possibility" of miracles. We have no right, he says, to declare that miracles are impossible; it is asserting more than we know, besides begging the question at issue. Perfectly19 true. But Professor Huxley should remember that he uses "possibility" in one sense and the theologians in another. He uses it theoretically, and they use it practically. They use it where it has a meaning, and he uses it where it has no meaning at all, except in an à priori way, like a pair of brackets with nothing between them. When the Agnostic speaks of the "possibility" of miracles, he only means that we cannot prove a universal negative.
Let us take an instance. Suppose some one asserts that a man can jump over the moon. No one can demonstrate that the feat20 is impossible. It is possible, in the sense that anything is possible. But this is theoretical logic2. According to practical logic it is impossible, in the sense that no rational man would take a ticket for the performance.
Why then does Professor Huxley press the "possibility" of miracles against his Freethinking friends? He is not advancing a step beyond David Hume. He is merely straining logical formul? in the interest of the Black Army.
Now let us take another instance. In a recent letter to the Times, with respect to the famous letter of the thirty-eight clergymen who have given the Bible a fresh certificate, Professor Huxley is once more careful to point out that science knows nothing of "the primal21 origin" of the universe. But who ever said that it did? Atheists, at any rate, are not aware that the universe ever had an origin. As to the "ultimate cause of the evolutionary22 process," it seems to us mere metaphysical jargon23, as intolerable as anything in the mounding phraseology of the theologians.
But this is not all. Professor Huxley delivers himself of the following utterance24: "In fact it requires some depth of philosophical25 incapacity to suppose that there is any logical antagonism26 between Theism and the doctrine27 of Evolution." This is food and drink to a paper like the Christian6 World. But what does it mean? Certainly there is no antagonism between the terms "Theism" and "Evolution." They do not fight each other in the dictionary. But is there not antagonism between Evolution and any kind of Theism yet formulated28? The word "God" means anything or nothing. Give your God attributes, and see if they are consistent with Evolution. That is the only way to decide whether there is any "logical antagonism" between Evolution and Theism. The trouble begins when you are "logical" enough to deal in definitions; and the only definition of God that will stand the test of Evolution is "a sort of a something."
We leave Professor Huxley to present that highly edifying29 Theistic conclusion to his old theological opponents, and, if he likes, to flaunt30 it in the faces of his Freethinking friends. But is it really worth while for Samson to grind chaff31 for the Philistines32? We put the question to Professor Huxley with all seriousness. Let him teach truth and smite33 falsehood, without spending so much time in showing that they harmonise when emptied of practical meaning. A sovereign and a feather fall with equal rapidity in a vacuum; and if you take away fact and experience, one proposition is as "possible" as another. But why should a great man waste his energies in propagating such a barren truism?
点击收听单词发音
1 revels | |
n.作乐( revel的名词复数 );狂欢;着迷;陶醉v.作乐( revel的第三人称单数 );狂欢;着迷;陶醉 | |
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2 logic | |
n.逻辑(学);逻辑性 | |
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3 placid | |
adj.安静的,平和的 | |
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4 gratuitously | |
平白 | |
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5 Christians | |
n.基督教徒( Christian的名词复数 ) | |
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6 Christian | |
adj.基督教徒的;n.基督教徒 | |
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7 accomplished | |
adj.有才艺的;有造诣的;达到了的 | |
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8 mere | |
adj.纯粹的;仅仅,只不过 | |
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9 confession | |
n.自白,供认,承认 | |
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10 adorns | |
装饰,佩带( adorn的第三人称单数 ) | |
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11 rhetoric | |
n.修辞学,浮夸之言语 | |
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12 buttress | |
n.支撑物;v.支持 | |
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13 prop | |
vt.支撑;n.支柱,支撑物;支持者,靠山 | |
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14 tottering | |
adj.蹒跚的,动摇的v.走得或动得不稳( totter的现在分词 );踉跄;蹒跚;摇摇欲坠 | |
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15 atheism | |
n.无神论,不信神 | |
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16 atheist | |
n.无神论者 | |
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17 pandering | |
v.迎合(他人的低级趣味或淫欲)( pander的现在分词 );纵容某人;迁就某事物 | |
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18 reverently | |
adv.虔诚地 | |
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19 perfectly | |
adv.完美地,无可非议地,彻底地 | |
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20 feat | |
n.功绩;武艺,技艺;adj.灵巧的,漂亮的,合适的 | |
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21 primal | |
adj.原始的;最重要的 | |
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22 evolutionary | |
adj.进化的;演化的,演变的;[生]进化论的 | |
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23 jargon | |
n.术语,行话 | |
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24 utterance | |
n.用言语表达,话语,言语 | |
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25 philosophical | |
adj.哲学家的,哲学上的,达观的 | |
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26 antagonism | |
n.对抗,敌对,对立 | |
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27 doctrine | |
n.教义;主义;学说 | |
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28 formulated | |
v.构想出( formulate的过去式和过去分词 );规划;确切地阐述;用公式表示 | |
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29 edifying | |
adj.有教训意味的,教训性的,有益的v.开导,启发( edify的现在分词 ) | |
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30 flaunt | |
vt.夸耀,夸饰 | |
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31 chaff | |
v.取笑,嘲笑;n.谷壳 | |
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32 philistines | |
n.市侩,庸人( philistine的名词复数 );庸夫俗子 | |
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33 smite | |
v.重击;彻底击败;n.打;尝试;一点儿 | |
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