Man demands to know the origin of life; it is intolerable for him to be here, and not know how, or whence, or why. He demands the knowledge immediately and finally, and invents innumerable systems and creeds5. He makes himself believe them, with fire and torture makes other men believe them; until finally, in the confusion of a million theories, it occurs to him to investigate his instruments, and he makes the discovery that his tools are inadequate6, and all their products worthless. His mind is finite, while the thing he seeks is infinite; his knowledge is relative, while the First Cause is absolute.
This realization7 we owe to Immanuel Kant, the father of modern philosophy. In his famous "antinomies", he proved four propositions: first, that the universe is limitless in time and space; second, that matter is composed of simple, indivisible elements; third, that free will is impossible; and fourth, that there must be an absolute or first cause. And having proven these things, he turned round and proved their opposites, with arguments exactly as unanswerable. Any one who follows these demonstrations8 and understands them, takes all his metaphysical learning and lays it on the shelf with his astrology and magic.
It is a fact, which every one who wishes to think must get clear, that when you are dealing9 with absolutes and ultimates, you can prove whatever you want to prove. Metaphysics is like the fourth dimension; you fly into it and come back upside down, hindside foremost, inside out; and when you get tired of this condition, you take another flight, and come back the way you were before. So metaphysical thinking serves the purpose of Catholic cheats like Cardinal10 Newman and Professor Chatterton-Hill; it serves hysterical11 women like "Mother" Eddy12; it serves the New-thoughters, who wish to fill their bellies13 with wind; it serves the charlatans14 and mystagogs who wish to befuddle15 the wits of the populace. Real thinkers avoid it as they would a bottomless swamp; they avoid, not merely the idealism of Platonists and Hegelians, but the monism of Haeckel, and the materialism16 of Buechner and Jacques Loeb. The simple fact is that it is as impossible to prove the priority of origin and the ultimate nature of matter as it is of mind; so that the scientist who lays down a materialist17 dogma is exactly as credulous18 as a Christian19.
How then are we to proceed? Shall we erect20 the mystery into an Unknowable, like Spencer, and call ourselves Agnostics with a capital letter, like Huxley? Shall we follow Frederic Harrison, making an inadequate divinity out of our impotence? I have read the books of the "Positivists", and attended their imitation church in London, but I did not get any satisfaction from them. In the midst of their dogmatic pronouncements I found myself remembering how the egg falls apart and reveals a chicken, how the worm suddenly discovers itself a butterfly. The spirit of man is a breaker of barriers, and it seems a futile21 occupation to set limits upon the future. Our business is not to say what men will know ten thousand years from now, but to content ourselves with the simple statement of what men know now. What we know is a procession of phenomena22 called an environment; our life being an act of adjustment to its changes, and our faith being the conviction that this adjustment is possible and worth while.
In the beginning the guide is instinct, and the act of trust is automatic. But with the dawn of reason the thinker has to justify23 his faith; to convince himself that life is sincere, that there is worth-whileness in being, or in seeking to be; that there is order in creation, laws which can be discovered, processes which can be applied24. Just as the babe trusts life when it gropes for its mother's breast, so the most skeptical25 of scientists trusts it when he declares that water is made of two parts hydrogen and one part oxygen, and sets it down for a certainty that this will always be so—that he is not being played with by some sportive demon1, who will today cause H2O to behave like water, and tomorrow like benzine.
点击收听单词发音
1 demon | |
n.魔鬼,恶魔 | |
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2 psychology | |
n.心理,心理学,心理状态 | |
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3 mythologies | |
神话学( mythology的名词复数 ); 神话(总称); 虚构的事实; 错误的观点 | |
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4 simile | |
n.直喻,明喻 | |
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5 creeds | |
(尤指宗教)信条,教条( creed的名词复数 ) | |
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6 inadequate | |
adj.(for,to)不充足的,不适当的 | |
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7 realization | |
n.实现;认识到,深刻了解 | |
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8 demonstrations | |
证明( demonstration的名词复数 ); 表明; 表达; 游行示威 | |
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9 dealing | |
n.经商方法,待人态度 | |
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10 cardinal | |
n.(天主教的)红衣主教;adj.首要的,基本的 | |
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11 hysterical | |
adj.情绪异常激动的,歇斯底里般的 | |
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12 eddy | |
n.漩涡,涡流 | |
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13 bellies | |
n.肚子( belly的名词复数 );腹部;(物体的)圆形或凸起部份;腹部…形的 | |
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14 charlatans | |
n.冒充内行者,骗子( charlatan的名词复数 ) | |
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15 befuddle | |
v.使混乱 | |
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16 materialism | |
n.[哲]唯物主义,唯物论;物质至上 | |
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17 materialist | |
n. 唯物主义者 | |
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18 credulous | |
adj.轻信的,易信的 | |
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19 Christian | |
adj.基督教徒的;n.基督教徒 | |
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20 erect | |
n./v.树立,建立,使竖立;adj.直立的,垂直的 | |
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21 futile | |
adj.无效的,无用的,无希望的 | |
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22 phenomena | |
n.现象 | |
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23 justify | |
vt.证明…正当(或有理),为…辩护 | |
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24 applied | |
adj.应用的;v.应用,适用 | |
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25 skeptical | |
adj.怀疑的,多疑的 | |
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