Man Against Darkness

Philosopher and author who was horn in London, who received his B.A. and Litt.D. from Trinity College, Dublin, and who has been Professor of Philosophy at Princeton University since 1932, W. T. STACEcontributes a provocative paper to our series of essays on morality and religiona series which has included the work of Rufus Jones, Barbara Ward, and Reinhold Niebuhr, and in which Mrs. Eugene Meyer will soon appear.

by W. T. STAGE

1

THE Catholic bishops of America recently issued a statement in which they said that the chaotic and bewildered state of the modern world is due to man’s loss of faith, his abandonment of God and religion. For my part I believe in no religion at all. Yet I entirely agree with the bishops. It is no doubt an oversimplification to speak of the cause of so complex a state of affairs as the tortured condition of the world today. Its causes are doubtless multitudinous. Yet allowing for some element of oversimplification, I say that the bishops’ assertion is substantially true.

M. Jean-Paul Sartre, the French existentialist philosopher, labels himself an atheist. Yet his views seem to me plainly to support the statement of the bishops. So long as there was believed to be a God in the sky, he says, men could regard him as the source of their moral ideals. The universe, created and governed by a fatherly God, was a friendly habitation for man. We could be sure that, however great the evil in the world, good in the end would triumph and the forces of evil would be routed. With the disappearance of God from the sky all this has changed. Since the world is not ruled by a spiritual being, but rather by blind forces, there cannot be any ideals, moral or otherwise, in the universe outside us. Our ideals, therefore, must proceed only from our own minds; they are our own inventions. Thus the world which surrounds us is nothing but an immense spiritual emptiness. It is a dead universe. We do not live in a universe which is on the side of our values. It is completely indifferent to them.

Years ago Mr. Bertrand Russell, in his essay A Free Mans Worship, said much the same thing.

Such in outline, but even more purposeless, more void of meaning, is the world which Science presents for our belief. Amid such a world, if anywhere, our ideals henceforward must find a home. . . . Blind to good and evil, reckless of destruction, omnipotent matter rolls on its relentless way; for man, condemned today to lose his dearest, tomorrow himself to pass through the gate of darkness, it remains only to cherish, ere yet the blow falls, the lofty thoughts that ennoble his little day; . . . to worship at the shrine his own hands have built; ... to sustain alone, a weary but unyielding Atlas, the world that his own ideals have fashioned despite the trampling march of unconscious power.

It is true that Mr. Russell’s personal attitude to the disappearance of religion is quite different from either that of AI. Sartre or the bishops or myself. The bishops think it a calamity. So do I. M. Sartre finds it “very distressing.” And he berates as shallow the attitude of those who think that without God the world can go on just the same as before, as if nothing had happened. This creates for mankind, he thinks, a terrible crisis. And in this I agree with him. Mr. Russell, on the other hand, seems to believe that religion has done more harm than good in the world, and that its disappearance will be a blessing. But his picture of the world, and of the modern mind, is the same as that of M. Sartre, He stresses the purposelessness of the universe, the facts that man’s ideals are his own creations, that the universe outside him in no way supports them, that man is alone and friendless in the world.

Mr. Russell notes that it is science which has produced this situation. There is no doubt that this is correct. But the way in which it has come about is not generally understood. There is a popular belief that some particular scientific discoveries or theories, such as the Darwinian theory of evolution, or the views of geologists about the age of the earth, or a series of such discoveries, have done the damage. It would be foolish to deny that, these discoveries have had a great effect in undermining religious dogmas. But this account does not at all go to the root of the matter. Religion can probably outlive any scientific discoveries which could be made. It can accommodate itself to them. The root cause of the decay of faith has not been any particular discovery of science, but rather the general spirit of science and certain basic assumptions upon which modern science, from the seventeenth century onwards, has proceeded.

2

IT WAS Galileo and Newton — notwithstanding that Newton himself was a deeply religious man — who destroyed the old comfortable picture of a friendly universe governed by spiritual values. And this was effected, not by Newton’s discovery of the law of gravitation nor by any of Galileo’s brilliant investigations, but by the general picture of the world which these men and others of their time made the basis of the science, not only of their own day, but of all succeeding generations down to the present. That is why the century immediately following Newton, the eighteenth century, was notoriously an age of religious skepticism. Skepticism did not have to wait for the discoveries of Darwin and the geologists in the nineteenth century. It flooded the world immediately after the age of the rise of science.

Neither the Copernican hypothesis nor any of Newton’s or Galileo’s particular discoveries were the real causes. Religious faith might well have accommodated itself to the new astronomy. The real turning point between the medieval age of faith and the modern age of unfaith came when the scientists of the seventeenth century turned their backs upon what used to be called “final causes.” The final cause of a thing or event meant the purpose which it was supposed to serve in the universe, its cosmic purpose. What lay back of this was the presupposition that there is a cosmic order or plan and that everything which exists could in the last analysis be explained in terms of its place in this cosmic plan, that is, in terms of its purpose.

Plato and Aristotle believed this, and so did the whole medieval Christian world. For instance, if it were true that the sun and the moon were created and exist for the purpose of giving light to man, then this fact would explain why the sun and the moon exist. We might not be able to discover the purpose of everything, but everything must have a purpose. Belief in final causes thus amounted to a belief that the world is governed by purposes, presumably the purposes of some overruling mind. This belief was not the invention of Christianity. It was basic to the whole of Western civilization, whether in the ancient pagan world or in Christendom, from the time of Socrates to the rise of science in the seventeenth century.

The founders of modern science — for instance, Galileo, Kepler, and Newton —were mostly pious men who did not doubt God’s purposes. Nevertheless they took the revolutionary step of consciously and deliberately expelling the idea of purpose as controlling nature from their new science of nature. They did this on the ground that inquiry into purposes is useless for what science aims at: namely, the prediction and control of events. To predict an eclipse, what you have to know is not its purpose but its causes. Hence science from the seventeenth century onwards became exclusively an inquiry into causes. The conception of purpose in the world was ignored and frowned on. This, though silent and almost unnoticed, was the greatest revolution in human history, far outweighing in importance any of the political revolutions whose thunder has reverberated through the world.

For it came about in this way that for the past three hundred years there has been growing up in men’s minds, dominated as they are by science, a new imaginative picture of the world. The world, according to this new picture, is purposeless, senseless, meaningless. Nature is nothing but matter in motion. The motions of matter are governed, not by any purpose, but by blind forces and laws. Nature on this view, says Whitehead — to whose writings I am indebted in this part of my paper — is “merely the hurrying of material, endlessly, meaninglessly.” You can draw a sharp line across the history of Europe dividing it into two epochs of very unequal length. The line passes through the lifetime of Galileo. European man before Galileo — whether ancient pagan or more recent Christian — thought of the world as controlled by plan and purpose. After Galileo European man thinks of it as utterly purposeless. This is the great revolution of which I spoke.

It is this which has killed religion. Religion could survive the discoveries that the sun, not the earth, is the center; that men are descended from simian ancestors; that the earth is hundreds of millions of years old. These discoveries may render out of date some of the details of older theological dogmas, may force their restatement in new intellectual frameworks. But they do not touch the essence of the religious vision itself, which is the faith that there is plan and purpose in the world, that the world is a moral order, that in the end all things are for the best. This faith may express itself through many different intellectual dogmas, those of Christianity, of Hinduism, of Islam. All and any of these intellectual dogmas may be destroyed without destroying the essential religious spirit. But that spirit cannot survive destruction of belief in a plan and purpose of the world, for that is the very heart of it. Religion can get on with any sort of astronomy, geology, biology, physics. But it cannot get on with a purposeless and meaningless universe.

If the scheme of things is purposeless and meaningless, then the life of man is purposeless and meaningless too. Everything is futile, all effort is in the end worthless. A man may, of course, still pursue disconnected ends, money, fame, art, science, and may gain pleasure from them. But his life is hollow at the center. Hence the dissatisfied, disillusioned, restless, spirit of modern man.

The picture of a meaningless world, and a meaningless human life, is, I think, the basic theme of much modern art and literature. Certainly it is the basic theme of modern philosophy. According to the most characteristic philosophies of the modern period from Hume in the eighteenth century to the so-called positivists of today, the world is just what it is, and that is the end of all inquiry. There is no reason for its being what it is. Everything might just as well have been quite different, and there would have been no reason for that either. When you have stated what things are, what things the world contains, there is nothing more which could be said, even by an omniscient being. To ask any question about why things are thus, or what purpose their being so serves, is to ask a senseless question, because they serve no purpose at all. For instance, there is for modern philosophy no such thing as the ancient problem of evil. For this once famous question presupposes that pain and misery, though they seem so inexplicable and irrational to us, must ultimately subserve some rational purpose, must have their places in the cosmic plan. But this is nonsense. There is no such overruling rationality in the universe. Belief in the ultimate irrationality of everything is the quintessence of what is called the modern mind.

It is true that, parallel with these philosophies which are typical of the modem mind, preaching the meaninglessness of the world, there has run a line of idealistic philosophies whose contention is that the world is after all spiritual in nature and that moral ideals and values are inherent in its structure. But most of these idealisms were simply philosophical expressions of romanticism, which was itself no more than an unsuccessful counterattack of the religious against the scientific view of things. They perished, along with romanticism in literature and art, about the beginning of the present century, though of course they still have a few adherents.

At the bottom these idealistic systems of thought were rationalizations of man’s wishful thinking. They were born of the refusal of men to admit the cosmic darkness. They were comforting illusions within the warm glow of which the more tender-minded intellectuals sought to shelter themselves from the icy winds of the universe. They lasted a little while. But they are shattered now, and we return once more to the vision of a purposeless world.

3

ALONG with the ruin of the religious vision there went the ruin of moral principles and indeed of all values. If there is a cosmic purpose, if there is in the nature of things a drive towards goodness, then our moral systems will derive their validity from this. But if our moral rules do not proceed from something outside us in the nature of the universe — whether we say it is God or simply the universe itself—then they must be our own inventions. Thus it came to be believed that moral rules must be merely an expression of our own likes and dislikes. But likes and dislikes are notoriously variable. What pleases one man, people, or culture displeases another. Therefore morals are wholly relative.

This obvious conclusion from the idea of a purposeless world made its appearance in Europe immediately after the rise of science, for instance in the philosophy of Hobbes. Hobbes saw at once that if there is no purpose in the world there are no values either. “Good and evil,” he writes, “are names that signify our appetites and aversions; which in different tempers, customs, and doctrines of men are different. . . . Every man calleth that which pleaseth him, good; and that which displeaseth him, evil.”

This doctrine of the relativity of morals, though it has recently received an impetus from the studies of anthropologists, was thus really implicit in the whole scientific mentality. It is disastrous for morals because it destroys their entire traditional foundation. That is why philosophers who see the danger signals, from the time at least of Kant, have been trying to give to morals a new foundation, that is, a secular or nonreligious foundation. This attempt may very well be intellectually successful. Such a foundation, independent of the religious view of the world, might well be found. But the question is whether it can ever be a practical success, that is, whether apart from its logical validity and its influence with intellectuals, it can ever replace among the masses of men the lost religious foundation. On that question hangs perhaps the future of civilization. But meanwhile disaster is overtaking us.

The widespread belief in “ethical relativity” among philosophers, psychologists, ethnologists, and sociologists is the theoretical counterpart of the repudiation of principle which we see all around us, especially in international affairs, the field in which morals have always had the weakest foothold. No one any longer effectively believes in moral principles except as the private prejudices either of individual men or of nations or cultures. This is the inevitable consequence of the doctrine of ethical relativity, which in turn is the inevitable consequence of believing in a purposeless world.

Another characteristic of our spiritual state is loss of belief in the freedom of the will. This also is a fruit of the scientific spirit, though not of any particular scientific discovery. Science has been built up on the basis of determinism, which is the belief that every event is completely determined by a chain of causes and is therefore theoretically prodictable beforehand. It is true that recent physics seems to challenge this. But so far as its practical consequences are concerned, the damage has long ago been done. A man’s actions, it was argued, are as much events in the natural world as is an eclipse of the sun. It follows that men’s actions are as theoretically predictable as an eclipse. But if it is certain now that John Smith will murder Joseph Jones at 2.15 P.M. on January 1, 1963, what possible meaning can it have to say that when that time comes John Smith will be free to choose whether he will commit the murder or not? And if he is not free, how can he be held responsible?

It is true that the whole of this argument can be shown by a competent philosopher to be a tissue of fallacies — or at least I claim that it can. But the point is that the analysis required to show this is much too subtle to be understood by the average entirely unphilosophical man. Because of this, the argument against free will is generally swallowed whole by the unphilosophical. Hence the thought that man is not free, that he is the helpless plaything of forces over which he has no control, has deeply penetrated the modern mind. We hear of economic determinism, cultural determinism, historical determinism. We are not responsible for what we do because our glands control us, or because we are the products of environment or heredity. Not moral self-control, but the doctor, the psychiatrist, the educationist, must save us from doing evil. Pills and injections in the future are to do what Christ and the prophets have failed to do. Of course I do not mean to deny that doctors and educationists can and must help. And I do not mean in any way to belittle their efforts. But I do wish to draw attention to the weakening of moral controls, the greater or less repudiation of personal responsibility which, in the popular thinking of the day, result from these tendencies of thought.

4

WHAT, then, is to be done? Where are we to look for salvation from the evils of our time? All the remedies I have seen suggested so far are, in my opinion, useless. Let us look at some of them.

Philosophers and intellectuals generally can, I believe, genuinely do something to help. But it is extremely little. What philosophers can do is to show that neither the relativity of morals nor the denial of free will really follows from the grounds which have been supposed to support them. They can also try to discover a genuine secular basis for morals to replace the religious basis which has disappeared. Some of us are trying to do these things. But in the first place philosophers unfortunately are not agreed about these matters, and their disputes are utterly confusing to the non-philosophers. And in the second place their influence is practically negligible because their analyses necessarily take place on a level on which the masses are totally unable to follow them.

The bishops, of course, propose as remedy a return to belief in God and in the doctrines of the Christian religion. Others think that a new religion is what is needed. Those who make these proposals fail to realize that the crisis in man’s spiritual condition is something unique in history for which there is no sort of analogy in the past. They are thinking perhaps of the collapse of the ancient Greek and Roman religions. The vacuum then created was easily filled by Christianity, and it might have been filled by Mithraism if Christianity had not appeared. By analogy they think that Christianity might now be replaced by a new religion, or even that Christianity itself, if revivified, might bring back health to men’s lives.

But I believe that there is no analogy at all between our present state and that of the European peoples at the time of the fall of paganism. Men had at that time lost their belief only in particular dogmas, particular embodiments of the religious view of the world. It had no doubt become incredible that Zeus and the other gods were living on the top of Mount Olympus. You could go to the top and find no trace of them. But the imaginative picture of a world governed by purpose, a world driving towards the good — which is the inner spirit of religion — had at that time received no serious shock. It had merely to re-embody itself in new dogmas, those of Christianity or some other religion. Religion itself was not dead in the world, only a particular form of it.

But now the situation is quite different. It is not merely that particular dogmas, like that of the virgin birth, are unacceptable to the modern mind. That is true, but it constitutes a very superficial diagnosis of the present situation of religion. Modern skepticism is of a wholly different order from that of the intellectuals of the ancient world. It has attacked and destroyed not merely the outward forms of the religious spirit, its particularized dogmas, but the very essence of that spirit itself, belief in a meaningful and purposeful world. For the founding of a new religion a new Jesus Christ or Buddha would have to appear, in itself a most unlikely event and one for which in any case we cannot afford to sit and wait. But even if a new prophet and a new religion did appear, we may predict that they would fail in the modern world. No one for long would believe in them, for modern men have lost the vision, basic to all religion, of an ordered plan and purpose of the world. They have before their minds the picture of a purposeless universe, and such a world-picture must be fatal to any religion at all, not merely to Christianity.

We must not be misled by occasional appearances of a revival of the religious spirit. Men, we are told, in their disgust and disillusionment at the emptiness of their lives, are turning once more to religion, or are searching for a new message. It may be so. We must expect such wistful yearnings of the spirit. We must expect men to wish back again the light that is gone, and to try lo bring it back. But however they may wish and try, the light will not shine again, — not at least in the civilization to which we belong.

Another remedy commonly proposed is that we should turn to science itself, or the scientific spirit, for our salvation. Mr. Russell and Professor Dewey both make this proposal, though in somewhat different ways. Professor Dewey seems to believe that discoveries in sociology, the application of scientific method to social and political problems, will rescue us. This seems to me to be utterly naive. It is not likely that science, which is basically the cause of our spiritual troubles, is likely also to produce the cure for them. Also it lies in the nature of science that, though it can teach us the best means for achieving our ends, it can never tell us what ends to pursue. It cannot give us any ideals. And our trouble is about ideals and ends, not about the means for reaching them.

5

No civilization can live without ideals, or to put it in another way, without a firm faith in moral ideas. Our ideals and moral ideas have in the past been rooted in religion. But the religious basis of our ideals has been undermined, and the superstructure of ideals is plainly tottering. None of the commonly suggested remedies on examination seems likely to succeed. It would therefore look as if the early death of our civilization were inevitable.

Of course we know that it is perfectly possible for individual men, very highly educated men, philosophers, scientists, intellectuals in general, to live moral lives without any religious convictions. Rut the question is whether a whole civilization, a whole family of peoples, composed almost entirely of relatively uneducated men and women, can do this.

It follows, of course, that if we could make the vast majority of men as highly educated as the very few are now, we might save the situation. And we are already moving slowly in that direction through the techniques of mass education. But the critical question seems to concern the time-lag. Perhaps in a few hundred years most of the population will, at the present rale, be sufficiently highly educated and civilized to combine high ideals with an absence of religion. But long before we reach any such stage, the collapse of our civilization may have come about. How are we to live through the intervening period?

I am sure that the first thing we have to do is to face the truth, however bleak it may be, and then next we have to learn to live with it. Let me say a word about each of these two points. What I am urging as regards the first is complete honesty. Those who wish to resurrect Christian dogmas are not, of course, consciously dishonest. But they have that kind of unconscious dishonesty which consists in lulling oneself with opiates and dreams. Those who talk of a new religion are merely hoping for a new opiate. Both alike refuse to face the truth that there is, in the universe outside man, no spirituality, no regard for values, no friend in the sky, no help or comfort for man of any sort. To be perfectly honest in the admission of this fact, not to seek shelter in new or old illusions, not to indulge in wishful dreams about this matter, this is the first thing we shall have to do.

I do not urge this course out of any special regard for the sanctity of truth in the abstract. It is not self-evident to me that truth is the supreme value to which all else must be sacrificed. Might not the discoverer of a truth which would be fatal to mankind be justified in suppressing it, even in teaching men a falsehood? Is truth more valuable than goodness and beauty and happiness? To think so is to invent yet another absolute, another religious delusion in which Truth with a capital T is substituted for God. The reason why we must now boldly and honestly face the truth that the universe is nonspiritual and indifferent to goodness, beauty, happiness, or truth is not that it would be wicked to suppress it, but simply that it is too late to do so, so that in the end we cannot do anything else but face it. Yet we stand on the brink, dreading the icy plunge. We need courage. We need honesty.

Now about the other point, the necessity of learning to live with the truth. This means learning to live virtuously and happily, or at least contentedly, without illusions. And this is going to be extremely difficult because what we have now begun dimly to perceive is that human life in the past, or at least human happiness, has almost wholly depended upon illusions. It has been said that man lives by truth, and that the truth will make us free. Nearly the opposite seems to me to be the case. Mankind has managed to live only by means of lies, and the truth may very well destroy us. If one were a Bergsonian one might believe that nature deliberately puts illusions into our souls in order to induce us to go on living.

The illusions by which men have lived seem to be of two kinds. First, there is what one may perhaps call the Great Illusion — I mean the religious illusion that the universe is moral and good, that it follows a wise and noble plan, that it is gradually generating some supreme value, that goodness is bound to triumph in it. Secondly, there is a whole host of minor illusions on which human happiness nourishes itself. How much of human happiness notoriously comes from the illusions of the lover about his beloved? Then again we work and strive because of the illusions connected with fame, glory, power, or money. Banners of all kinds, flags, emblems, insignia, ceremonials, and rituals are invariably symbols of some illusion or other. The British Empire, the connection between mother country and dominions, is partly kept going by illusions surrounding the notion of kingship. Or think of the vast amount of human happiness which is derived from the illusion of supposing that if some nonsense syllable, such as “sir” or “count” or “lord” is pronounced in conjunction with our names, we belong to a superior order of people.

There is plenty of evidence that human happiness is almost wholly based upon illusions of one kind or another. But the scientific spirit, or the spirit of truth, is the enemy of illusions and therefore the enemy of human happiness. That is why it is going to be so difficult to live with the truth.

There is no reason why we should have to give up the host of minor illusions which render life supportable. There is no reason why the lover should be scientific about the loved one. Even the illusions of fame and glory may persist. But without the Great Illusion, the illusion of a good, kindly, and purposeful universe, we shall have to learn to live. And to ask this is really no more than to ask that we become genuinely civilized beings and not merely sham civilized beings.

I can best explain the difference by a reminiscence. I remember a fellow student in my college days, an ardent Christian, who told me that if he did not believe in a future life, in heaven and hell, he would rape, murder, steal, and be a drunkard. That is what I call being a sham civilized being. On the other hand, not only could a Huxley, a John Stuart Mill, a David Hume, live great and fine lives without any religion, but a great many others of us, quite obscure persons, can at least live decent lives without it.

To be genuinely civilized means to be able to walk straightly and to live honorably without the props and crutches of one or another of the childish dreams which have so far supported men. That such a life is likely to be ecstatically happy I will not claim. But that it can be lived in quiet content, accepting resignedly what cannot be helped, not expecting the impossible, and thankful for small mercies, this I would maintain. That it will be difficult for men in general to learn this lesson I do not deny. But that it will be impossible I would not admit since so many have learned it already.

Man has not yet grown up. He is not adult. Like a child he cries for the moon and lives in a world of fantasies. And the race as a whole has perhaps reached the great crisis of its life. Can it grow up as a race in the same sense as individual men grow up? Can man put away childish things and adolescent dreams? Can he grasp the real world as it actually is, stark and bleak, without its romantic or religious halo, and still retain his ideals, striving for great ends and noble achievements? If he can, all may yet be well. If he cannot, he will probably sink back into the savagery and brutality from which he came, taking a humble place once more among the lower animals.