DIFFICULTIES OF BELIEF. 



167 



advance of scientific explanation throughout the domain of 

 nature. Here is the strong foundation of materialistic and 

 agnostic naturalism. And thinking people who feel the 

 tremendous force of the contention may be pardoned their 

 fears and their hesitations, and their doubt of mere dogmatic 

 statements on the other side. 



It is further to be observed that these ideas which, a genera- 

 tion ago, were current among the educated, and especially the 

 scientifically educated, classes, have now become the property 

 of tlie masses. Education of a sort is now widely diffused. 

 The principles of science, in a rudimentary fashion, have 

 penetrated almost all minds. The thoughts of the few in one 

 generation are those of the many in the next. To Sir Oliver 

 Lodge, Haeckel's Riddle of the Universe seems a survival from 

 the past. To the multitude it seems the newest light of science. 

 The reason is clear. The multitude has only just grasped the 

 ideas which give that work its plausibility. To Sir Oliver 

 Lodge those ideas are old and familiar and he has discovered 

 their limitations. 



On the whole I think it is true that here we have the 

 difficulty which most of all affects the minds of the more thought- 

 ful people who doubt or deny at the present time. Here is the basis 

 of most forms of definite unbelief. What are we to say as to 

 the outlook for the future ? 



First, we must note the emergence of a philosophy which cuts 

 the Grordian knot. Pragmatism does not deny the validity of 

 science. On the contrary it maintains that validity, but bases 

 it altogether upon its practical value. Its contention is that we 

 believe science to be true because we find it useful. To extend 

 the methods of science into realms where they are not useful 

 is mere confusion. In those realms we must seek for the 

 principles which are useful, and we shall find them true also — 

 true in their own sphere. I regard this philosophy as a remark- 

 able sign of the times. It is the revolt of the spirit of man 

 agaiust the dominance of mechanism. As such it is of supreme 

 importance. I do not believe in pragmatisui as a final philosophy. 

 But it is surely a fresh proof, and one characteristic of our age, 

 that man's spiritual nature can never finally submit to the 

 bondage of the material. I^aturaUsm (or monism) is only 

 another name for materiahsm. And against all such forms of 

 thought there is a witness which cannot be suppressed in the 

 soul of every man. 



At the present moment this witness is giving its testimony in 

 many forms. Some of these are strange, even bizarre. From 



