LITMIR.BIZ

PREFACE.

       Table of Contents

      WHOEVER has had an opportunity of becoming acquainted with the mental condition of the intelligent classes in Europe and America, must have perceived that there is a great and rapidly-increasing departure from the public religious faith, and that, while among the more frank this divergence is not concealed, there is a far more extensive and far more dangerous secession, private and unacknowledged.

      So wide-spread and so powerful is this secession, that it can neither be treated with contempt nor with punishment. It cannot be extinguished by derision, by vituperation, or by force. The time is rapidly approaching when it will give rise to serious political results.

      Ecclesiastical spirit no longer inspires the policy of the world. Military fervor in behalf of faith has disappeared. Its only souvenirs are the marble effigies of crusading knights, reposing in the silent crypts of churches on their tombs.

      That a crisis is impending is shown by the attitude of the great powers toward the papacy. The papacy represents the ideas and aspirations of two-thirds of the population of Europe. It insists on a political supremacy in accordance with its claims to a divine origin and mission, and a restoration of the mediaeval order of things, loudly declaring that it will accept no reconciliation with modern civilization.

      The antagonism we thus witness between Religion and Science is the continuation of a struggle that commenced when Christianity began to attain political power. A divine revelation must necessarily be intolerant of contradiction; it must repudiate all improvement in itself, and view with disdain that arising from the progressive intellectual development of man. But our opinions on every subject are continually liable to modification, from the irresistible advance of human knowledge.

      Can we exaggerate the importance of a contention in which every thoughtful person must take part whether he will or not? In a matter so solemn as that of religion, all men, whose temporal interests are not involved in existing institutions, earnestly desire to find the truth. They seek information as to the subjects in dispute, and as to the conduct of the disputants.

      The history of Science is not a mere record of isolated discoveries; it is a narrative of the conflict of two contending powers, the expansive force of the human intellect on one side, and the compression arising from traditionary faith and human interests on the other.

      No one has hitherto treated the subject from this point of view. Yet from this point it presents itself to us as a living issue—in fact, as the most important of all living issues.

      A few years ago, it was the politic and therefore the proper course to abstain from all allusion to this controversy, and to keep it as far as possible in the background. The tranquillity of society depends so much on the stability of its religious convictions, that no one can be justified in wantonly disturbing them. But faith is in its nature unchangeable, stationary; Science is in its nature progressive; and eventually a divergence between them, impossible to conceal, must take place. It then becomes the duty of those whose lives have made them familiar with both modes of thought, to present modestly, but firmly, their views; to compare the antagonistic pretensions calmly, impartially, philosophically. History shows that, if this be not done, social misfortunes, disastrous and enduring, will ensue. When the old mythological religion of Europe broke down under the weight of its own inconsistencies, neither the Roman emperors nor the philosophers of those times did any thing adequate for the guidance of public opinion. They left religious affairs to take their chance, and accordingly those affairs fell into the hands of ignorant and infuriated ecclesiastics, parasites, eunuchs, and slaves.

      The intellectual night which settled on Europe, in consequence of that great neglect of duty, is passing away; we live in the daybreak of better things. Society is anxiously expecting light, to see in what direction it is drifting. It plainly discerns that the track along which the voyage of civilization has thus far been made, has been left; and that a new departure, on all unknown sea, has been taken.

      Though deeply impressed with such thoughts, I should not have presumed to write this book, or to intrude on the public the ideas it presents, had I not made the facts with which it deals a subject of long and earnest meditation. And I have gathered a strong incentive to undertake this duty from the circumstance that a "History of the Intellectual Development of Europe," published by me several years ago, which has passed through many editions in America, and has been reprinted in numerous European languages, English, French, German, Russian, Polish, Servian, etc., is everywhere received with favor.

      In collecting and arranging the materials for the volumes I published under the title of "A History of the American Civil War," a work of very great labor, I had become accustomed to the comparison of conflicting statements, the adjustment of conflicting claims. The approval with which that book has been received by the American public, a critical judge of the events considered, has inspired me with additional confidence. I had also devoted much attention to the experimental investigation of natural phenomena, and had published many well-known memoirs on such subjects. And perhaps no one can give himself to these pursuits, and spend a large part of his life in the public teaching of science, without partaking of that love of impartiality and truth which Philosophy incites. She inspires us with a desire to dedicate our days to the good of our race, so that in the fading light of life's evening we may not, on looking back, be forced to acknowledge how unsubstantial and useless are the objects that we have pursued.

      Though

Скачать книгу