Mr. Frank Harris, the editor of the Fortnightly Review, must be a sly humorist. In the current number of his magazine he has published two articles as opposite to each other as Balaam's blessing1 on Israel was opposite to the curse besought2 by the King of Moab. Mr. Frederic Harrison pitches into Agnosticism with his usual vigor3, and holds out Positivism as the only system which can satisfy the sceptic and the religionist. Mr. W. H. Mallock, on the other hand, makes a trenchant4 attack on Positivism; and the readers of both articles will learn how much may be said against anything, or at least anything in the shape of a system. Mr. Herbert Spencer, in the name of the Unknowable, proffers5 his Agnosticism, and Mr. Harrison says "Bosh." Mr. Harrison, in the name of Positivism, proffers his Religion of Humanity, and Mr. Mallock says "Moonshine." Mr. Spencer is a man of genius, and Mr. Harrison and Mr. Mallock are men of remarkable6 talent. Yet, shuffle7 them how you will, any two of them are ready to damn what the third blesses. What does this show? Why, that systems are all arbitrary, and suited to a certain order of minds in a certain stage of development; and that system-mongers are like spiders, who spin their webs out of their own bowels8.
Mr. Harrison's definition of Agnosticism shows it to be merely Atheism9 in disguise. Milton said that new presbyter was but old priest writ10 large, and we may say that the new Agnosticism is but old Atheism written larger—and more respectably. Agnosticism is the cuckoo of philosophy. It appropriates the nest of another bird, turns it out in the cold, and even adopts its progeny11. All the time-honored positions of Atheism—man's finity and nature's infinity12, the relativity of human knowledge, the reign13 of law, and so forth—are quietly monopolised by this intruder, who looks upon the object he has despoiled14 as the Christian15 looked upon the Jew after borrowing his God. Yet in England, the classic land of mental timidity and compromise, Agnosticism is almost fashionable, while poor Atheism is treated with persecution16 or obloquy17. Elsewhere, especially in France, we find a different condition of things. A French sceptic no more hesitates to call himself an Atheist18 than to call himself a Republican. May it not be, therefore, that the difference between Agnosticism and Atheism is one of temperament19? We might illustrate20 this theory by appealing to examples. Darwin was an Agnostic, Professor Clifford an Atheist. Or, if we turn to pure literature, we may instance Matthew Arnold and Algernon Swinburne. Arnold, the Agnostic, says that "most of what now passes with us for religion and philosophy will be replaced by poetry." Swinburne, the Atheist, exclaims "Thou art smitten22, thou God, thou art smitten, thy death is upon thee O Lord."
This brings out the cardinal—we might say the only distinction between Atheism and Agnosticism. The Agnostic is a timid Atheist, and the Atheist a courageous23 Agnostic. John Bull is infuriated by the red cloak of Atheism, so the Agnostic dons a brown cloak with a red lining24. Now and then a sudden breeze exposes a bit of the fatal red, but the garment is promptly25 adjusted, and Bull forgets the irritating phenomenon.
Mr. Harrison says "the Agnostic is one who protests against any dogma respecting Creation at all, and who deliberately26 takes his stand on ignorance." We cannot help saying that this differences him from the Atheist. Seeing that we cannot solve infinite problems, that we know nothing, and apparently27 can know nothing, of God or the supernatural, the Atheist has always regarded religious dogmas as blind guesses, which, according to the laws of chance, are in all probability wrong; and as these blind guesses have almost invariably been associated with mental tyranny and moral perversion28, he has regarded theology as the foe29 of liberty and humanity. The Agnostic, however, usually adopts a more pleasant attitude. He does not believe in attacking theology; and "after all, you know," he sometimes says, "we can't tell what there may be behind the veil."
With his master, Comte, Mr. Harrison "entirely30 accepts the Agnostic position as a matter of logic," but it is only a stepping-stone, and he objects to sitting down upon it. Every religion the world has ever seen has been false, but religion itself is imperishable, and Positivism has found the true solution of the eternal problem. Parsons and Agnostics will eventually kiss each other, like righteousness and peace in the text, and the then existing High Priest of Positivism will say, "Humanity bless you, my children." But all this is for the sweet by-and-bye. Meanwhile the Churches thrust out their tongues at Positivism, the great Agnostic philosopher calls it the Ghost of Religion, Sir James Stephen declares that nobody can worship Comte's made-up Deity31, and Mr. Mallock says that the love of Humanity, taking it in the concrete, is as foolish as Titania's affection for Bottom the Weaver32.
Professed33 Atheists may watch this hubbub34 with serenity35, if not with enjoyment36. When all is said and done, Atheism remains37 in possession of the sceptical field. Mr. Harrison's flouts38, at any rate, will do it no damage. His hatred39 of Atheism is born of jealousy40, and like all jealous people he is somewhat inconsistent. Here he defines Atheism as a "protest against the theological doctrine41 of a Creator and a moral providence," there he defines it as "based on the denial of God," and again he defines it as a belief that the universe is "self-existent and purely42 material." Even these do not suffice, for he also adopts Comte's "profound aphorism43" that "Atheism is the most irrational44 form of metaphysics," and proves this by a fresh definition involved in the charge that "it propounds45 as the solution of an insoluble enigma46 the hypothesis which of all others is the least capable of proof, the least simple, the least plausible47, and the least useful." Of all others is what Cobbett would have called a beastly phrase. It shows Mr. Harrison was in a hurry or a fog. He does not specify48 this unprovable, complex, unplausible, and useless hypothesis. We forbear to guess his meaning, but we remind him that Atheism "propounds no solution of an insoluble enigma." The Atheist does not say "there is no God"; he simply says, "I know not," and ventures to think others are equally ignorant. Now, this was Comte's own position. He wished to "reorganise Society, without God or King, by the systematic49 cultus of Humanity," and if warning God off from human affairs is not Atheism, we should like to know what is. Mr. Harrison lustily sings the praises of religion, but he is remarkably50 silent about Comte's opposition51 to Theism, and in this he is throwing dust in the eyes of English readers.
In "militant52 Atheism" Mr. Harrison says that "all who have substantive53 beliefs of their own find nothing but mischief54." But this is only Mr. Harrison's sweeping55 style of writing. He is always vivid, and nearly always superlative. We venture to think that his "all" merely includes his own circle. At the same time, however, we admit that militant Atheism is still, as of old, an offence to the superfine sceptics who desire to stand well with the great firm of Bumble and Grundy, as well as to the vast army of priests and preachers who have a professional interest in keeping heresy56 "dark," and to the ruling and privileged classes, who feel that militant Atheism is a great disturber of the peace which is founded on popular superstition57 and injustice58.
Mr. Harrison seems to imagine that Atheists have no ideal beyond that of attacking theology, but a moment's calm reflection would show him the absurdity59 of this fancy. He might as well suppose that the pioneers of civilisation60 who hew21 down virgin61 forests have no conception of the happy homesteads they are making room for. We go farther and assert that all this talk about negative and positive work is cant62. To call the destroyer of superstition a negationist is as senseless as to call a doctor a negationist. Both strive to expel disease, the one bodily and the other mental. Both, therefore, are working for health, and no more positive work is conceivable.
点击收听单词发音
1 blessing | |
n.祈神赐福;祷告;祝福,祝愿 | |
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2 besought | |
v.恳求,乞求(某事物)( beseech的过去式和过去分词 );(beseech的过去式与过去分词) | |
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3 vigor | |
n.活力,精力,元气 | |
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4 trenchant | |
adj.尖刻的,清晰的 | |
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5 proffers | |
v.提供,贡献,提出( proffer的第三人称单数 ) | |
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6 remarkable | |
adj.显著的,异常的,非凡的,值得注意的 | |
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7 shuffle | |
n.拖著脚走,洗纸牌;v.拖曳,慢吞吞地走 | |
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8 bowels | |
n.肠,内脏,内部;肠( bowel的名词复数 );内部,最深处 | |
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9 atheism | |
n.无神论,不信神 | |
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10 writ | |
n.命令状,书面命令 | |
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11 progeny | |
n.后代,子孙;结果 | |
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12 infinity | |
n.无限,无穷,大量 | |
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13 reign | |
n.统治时期,统治,支配,盛行;v.占优势 | |
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14 despoiled | |
v.掠夺,抢劫( despoil的过去式和过去分词 ) | |
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15 Christian | |
adj.基督教徒的;n.基督教徒 | |
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16 persecution | |
n. 迫害,烦扰 | |
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17 obloquy | |
n.斥责,大骂 | |
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18 atheist | |
n.无神论者 | |
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19 temperament | |
n.气质,性格,性情 | |
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20 illustrate | |
v.举例说明,阐明;图解,加插图 | |
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21 hew | |
v.砍;伐;削 | |
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22 smitten | |
猛打,重击,打击( smite的过去分词 ) | |
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23 courageous | |
adj.勇敢的,有胆量的 | |
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24 lining | |
n.衬里,衬料 | |
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25 promptly | |
adv.及时地,敏捷地 | |
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26 deliberately | |
adv.审慎地;蓄意地;故意地 | |
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27 apparently | |
adv.显然地;表面上,似乎 | |
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28 perversion | |
n.曲解;堕落;反常 | |
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29 foe | |
n.敌人,仇敌 | |
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30 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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31 deity | |
n.神,神性;被奉若神明的人(或物) | |
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32 weaver | |
n.织布工;编织者 | |
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33 professed | |
公开声称的,伪称的,已立誓信教的 | |
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34 hubbub | |
n.嘈杂;骚乱 | |
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35 serenity | |
n.宁静,沉着,晴朗 | |
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36 enjoyment | |
n.乐趣;享有;享用 | |
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37 remains | |
n.剩余物,残留物;遗体,遗迹 | |
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38 flouts | |
v.藐视,轻视( flout的第三人称单数 ) | |
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39 hatred | |
n.憎恶,憎恨,仇恨 | |
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40 jealousy | |
n.妒忌,嫉妒,猜忌 | |
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41 doctrine | |
n.教义;主义;学说 | |
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42 purely | |
adv.纯粹地,完全地 | |
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43 aphorism | |
n.格言,警语 | |
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44 irrational | |
adj.无理性的,失去理性的 | |
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45 propounds | |
v.提出(问题、计划等)供考虑[讨论],提议( propound的第三人称单数 ) | |
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46 enigma | |
n.谜,谜一样的人或事 | |
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47 plausible | |
adj.似真实的,似乎有理的,似乎可信的 | |
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48 specify | |
vt.指定,详细说明 | |
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49 systematic | |
adj.有系统的,有计划的,有方法的 | |
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50 remarkably | |
ad.不同寻常地,相当地 | |
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51 opposition | |
n.反对,敌对 | |
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52 militant | |
adj.激进的,好斗的;n.激进分子,斗士 | |
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53 substantive | |
adj.表示实在的;本质的、实质性的;独立的;n.实词,实名词;独立存在的实体 | |
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54 mischief | |
n.损害,伤害,危害;恶作剧,捣蛋,胡闹 | |
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55 sweeping | |
adj.范围广大的,一扫无遗的 | |
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56 heresy | |
n.异端邪说;异教 | |
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57 superstition | |
n.迷信,迷信行为 | |
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58 injustice | |
n.非正义,不公正,不公平,侵犯(别人的)权利 | |
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59 absurdity | |
n.荒谬,愚蠢;谬论 | |
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60 civilisation | |
n.文明,文化,开化,教化 | |
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61 virgin | |
n.处女,未婚女子;adj.未经使用的;未经开发的 | |
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62 cant | |
n.斜穿,黑话,猛扔 | |
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