The Dominion. SATURDAY, AUGUST 30, 1913. THE TREND OF MODERN THOUGHT.

Dominion, Volume 6, Issue 1842, 30 August 1913, Page 4

The Dominion. SATURDAY, AUGUST 30, 1913. THE TREND OF MODERN THOUGHT.

f A new novel by Mr. Winston Churchill, the well-known American author whoso historical stories havo had very largo sales, is just now at-' tracting a good deal of attention. It is entitled The Inside of ihe Cup, and deals with a religious problem in a very striking way. One of the principal characters in the book declare;? his firm belief that we are "on the threshold of a greater religious era than the world has ever seen." This is a very bold statement, 'and the following extract contains a brief outline of the grounds on which it is based : — "Philosophy lias turned the tide, sot tho current running tho other way. Philosophy is no longer against religion, it is with it'. Ami if you were to asic, mo to name one of tho greatest religkmsteaelicr.s of our age, I should answer, William James. Anil tliero is I?oyce, of whom I bpoke—ono oi' our biggest men. Tho dominant philosophies of our times havo grown up since Arnold wrote his 'Literature and Dogma,' and tliey are in harmony with the quickening social spirit of the ago, which is a religious spirit—a Christian spirit, I cjll it. . . ■ They ci'»iit tlmt tho woUve>tK)W<tf <« "to world a eiiritual,".

The fact that the novel is written by an American probably explains why the only philosophers actually mentioned— Jajies and Royce—are Americans; but the writer could have found even stronger support for his point of view- in the recent works of three of the greatest European scholars—Behgson (Franco), Euckun (Germany), and James Wakd (England). Some of the most competent observers of the trend of modern thought contend that the wave of materialism has spent itself and that a great spiritual revival is not very far off. Support is given to this belief by two important books just issued by Messrs. Williams and Norgate, each of which is written by a distinguished French scholar. Tho title of one is Education and Ethics, and the author is M. Boutroux, Professor of Modern Philosophy at the University-of Paris; the other is by M. _Le Roy, and is entitled A Neiu Philosophy: Henri Bcrgson.'

Both M. Boutroux and M. Bergson contend that the mechanical theory of the universe has broken down under criticism. When applied to human life, and thought, and action, it will not work; it is incapable of explaining all the facts. M." Boutroux puts it to the test in the sphere of ethics. He points out that from the point of view of Naturalism the world is a mechanism whose' first cause is unknowable, and from which all idea of an end, particularly a moral end, is absent. As regards the Utilitarian ethics of' Stuart Mill it is pointed out that men in the mass will never acknowledge that pleasure and personal interest arc the supreme and solo end of human activity. Besides Mill's theory includes the idea of "ends" and is therefore not strictly Naturalistic. This latter criticism also applies to the ethical systems of Spencer arid* Darwin. The scrupulously Naturalistic conception of morals has been developed in more recent works on evolution. "Taking it literally," says M. Boutroux, "the Naturalistic ctliics is nothing more than the natural history of morality." Our moral feelings are derived from the general mechanical causes of tho universe, aud this really means that "there is no longer any ethics. For instance, how could the notion of right continue' to exist ? Tho idea of right is based on freedom, and "Naturalism regards freedom as an illusion. • Naturalistic ' science studies what is; ethics what ought to be— what is fitting or obligatory; and it is impossible to bring the latter within the scope of the former. In answer to the contention that the traditional moral ideas derive authority fromthe fact that they are based on the very nature of things, M. Boutroux states: "I cannot continue to attribute authority to ideas, the; origin of which is shown to lie in the mechanism of brute forces. Why should I rpspect them 1 Nature has made them, I am told. Yes, but she has made many things which are not respectable." Science can supply us with the instruments • of. morality which may bo inspired both by Ohristianity and Hellenism, and M. Boutroux seems, to find the ideal in a combination of these two views of life. The history of Christianity shows'that it possesses sufficient suppleness and adaptability to find room for the Hellenistic spirit of' Harmony which delights in the world, everywhere finding itself at home therein. Christianity might add to this joyous and serene life that .'spirit of love and sacrifice which leads a man to sympathise with those who toil and suffer; to 'feel the mystery of the infinite and the divine; and "to aim at -that indefinably perfection which is tho dream and aspiration of the human consciousness."

Approaching tho question from a different point of view M. Bergson also arrives at the conclusion that the mechanical theory of tho universe will not work. This is brought out in a very interesting way in M. L 6 Roy's book, which has received the approval of M. Bergson himself, who states that the author has caught his intention and spirit. Although this new philosophy gives us back our free will, without which morality in any real sense cannot exist, it has been accused of being non-moral; and it is true that M. Bergson has not yet dealt directly with the moral and religious aspects of his philosophy, though he has given some very clear hints as to his line of thought in this connection. He holds that the whole of our past lives for ever in us, and oijr acts to a certain extent involve the whole • universe and its whole history.- "Does not this imply an imperious, urgent, solemn, and tragic problem of action !" Such teaching cannot bo regarded as unmoral. It even has a direct religious bearing, the nature of which is cx; plained by M. Bergson himself when he states that from what he has already written one can derive "a clear idea of a free and creating God, producing matter and life at once, Whose creative effort is continued in a vital direction by the evolution of species and the construction of human personalities." An indication of what Bergson's treatment of ethics would be is to be found in his view of life as growth and upward edfort, and the spiritualising of creation. In this way, says M. Le Boy, we might define Good, for Good is a path rather than a thing, and "evil would bo defined as the direction of travel opposed to Good. Now, with man, thought, reflection and clear consciousness appear. At the same time also properly moral qualifications appear: good becomes duty, evil becomes sin." It would not at present bo fair to press M. Bergson's view any further than this. We must be content to wait until he himself takes the next step; but enough has been said to indicate that tho main current of modern thought is setting in the direction of a theory of the universe in which there will'be room for the fullest and freest development of our moral and religious faculties. This tendency finds expression in such books as The Life of the Spirit and' other works by Professor Eucken of Jena, and in Mr. Balfour's article on Bergson in the Ilibbert Journal; also in books like The Realm of Ends by Dr. James Ward of Cambridge, The Problem of Christianity by Professor Eoyce of Harvard, Foundations by Seven Oxford Men, The Spiritual Interpretation of Nature by Professor Shipson of Edinburgh, Science and Religion in Contemporary Philosophy by Pnon;ssoß Boutroux of Paris, Naturalism, and Religion by Dr. Otto of Gottingen (translated by Professor J. Arthur Thomson, a leading British scientist), and other books, articles, and addresses by recognised authorities. The work of reconstruction is going on apace, and the wonderful flexibility which enabled Christianity to find a place for Greek philosophy and to convert to its own use the literature and art which the Renaissance inspired is now showing its power to incorporate tho evolutionary philosophy t and .social ideals of our own generation.