THE UNFATHOMED UNIVERSE 39 



sense. Similarly there are many who have established for 

 themselves scientific order over large areas, but have not 

 sought to correlate it v^^ith other parts of their experience, 

 thus failing of philosophical endeavour. And others who 

 seek do not find. Similarly, many scholars who have a 

 philosophy of history have neither a philosophy nor a science 

 of [N'ature. It is to be recognised, then, that the empirical, 

 the scientific, and the philosophical order co-exist in us and 

 in our midst. 



Another note may be permitted. It has often been pointed 

 out that progress in intellectual construction is correlated 

 with mastery of environing conditions. As compared with 

 the early working knowledge, the scientific order meant in- 

 creased control of ISTature, and as science has grown our 

 mastery has widened and deepened. We have only to think 

 of the successive harnessings of wind, water, steam, and elec- 

 tricity. Preventive medicine and hygiene, the arts of agri- 

 culture and breeding are good instances of the passage from 

 control of the inorganic to the control of organisms. When 

 we look around and see how much men suffer from a par- 

 tiality of view that is remediable and from philosophies 

 which are discreditable, is it too much to hope that the grow- 

 ing philosophical order is going to lead us to an increased 

 control of the higher issues of life — an aid which Religion 

 w^ill be unwise to refuse ? 



§ 7. Science and Religion. 



Science is frankly empirical in method and aim; it seeks 

 to discover the laws of concrete being and becoming, and to 

 formulate these in the simplest terms, which are either im- 

 mediate data of experience or verifiably derived therefrom. 

 The scientific ' universe of discourse ' does not include tran- 



