234 
rational powers stands to bis moral and spiritual being* ; but 
tbe length to which this paper has already gone prevents me 
from even scratching the surface of the rich mine of matter 
contained in these volumes on this subject. I will, therefore, 
only notice one most serious conclusion which Mr. Buckle 
thinks that he can deduce from the philosophic study of history 
in connection with it. 
Mr. Buckle assigns the whole of man's improvement in 
civilization to one single power — the development of his inteb 
lectual faculties. I am far from wishing to dispute with him 
the mighty influence for good which the intellectual develop- 
ment of man has exerted. But Mr. Buckle will have it to be 
the only influence. In trying to establish this, he is induced 
to depreciate the influences which have been exerted by 
religion and morality ; and, to make his position good, he is 
compelled to misrepresent Christianity itself. It is impossible 
to read this portion of his work and not to feel that Mr. Buckle 
has not hesitated to carry out his principles to those conse- 
quences. A one-sided theory has led him to mis-state facts. 
Mr. Buckle's errors originate in his love for enormous 
generalizations, and his wish to trace everything to the 
influence of a single principle. Many of his propositions 
would be true enough if he would only state them with 
a large amount of qualification. But, instead of assigning a 
very important influence to the intellect on the development 
of our race, he endeavours to show that it is the only principle 
which has exercised an influence for good. His desire to 
prove this leads him habitually to depreciate the effects of the 
religious and moral influences which have been brought 
to bear on mankind. His language on these subjects is all 
the more dangerous, because it not unfrequently possesses a 
certain portion of truth. Thus, at p. 165, after having told us 
that intellectual acquisitions are carefully preserved in civilized 
countries, while the effects of good deeds speedily perish, he 
adds, that “ although moral excellence is more amiable, and 
to most persons more attractive, than intellectual excellence, 
still it must be confessed that, looking at ulterior results, it is 
far less active, less permanent, and, as I shall presently 
prove, less productive of real good." He then adds, “ These 
conclusions are, no doubt, very unpalatable ; and what makes 
them peculiarly offensive is, that it is impossible to refute 
them." He then tells us that ignorant good men always 
do more evil than good ; and that, whenever their intentions 
have been eager and the power extensive, the evil has been 
enormous. Still more offensively he adds, that “ if you can 
diminish the sincerity of a man and mix up some alloy with 
his motives, you will diminish the evil which he works." 
