Life and Matter: A Criticism of Professor Haeckel's

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and prudent" of all time.

      So far as Professor Haeckel's writings are read by the thoroughly educated and well-informed, they can do nothing but good. They may not, indeed, convey anything particularly new, but they furnish an interesting study in scientific history and mental development. So far, however, as they are read by unbalanced and uncultured persons, with no sense of proportion and but little critical faculty, they may do harm, unless accompanied by a suitable qualification or antidote, especially an antidote against the bigotry of their somewhat hasty and scornful destructive portions.

      To the intelligent artisan or other hard-headed reader who considers that Christian faith is undermined, and the whole religious edifice upset, by the scientific philosophy advocated by Professor Haeckel under the name "Monism," I would say, paraphrasing a sentence of Mr. Ruskin's in a preface to Sesame and Lilies:—Do not think it likely that you hold in your hands a treatise in which the ultimate and final verity of the universe is at length beautifully proclaimed, and in which pure truth has been sifted from the errors of all preceding ages. Do not think it, friend: it is not so.

      For what is this same "Monism?"

      Professor Haeckel writes almost as if it were a recent invention, but in truth there have been many versions of it, and in one form or another the idea is quite old, older than Plato, as old as Parmenides.

      The name "Monism" should apply to any philosophic system which assumes and attempts to formulate the essential simplicity and oneness of all the apparent diversity of sensual impression and consciousness, any system which seeks to exhibit all the complexities of existence, both material and mental—the whole of phenomena, both objective and subjective—as modes of manifestation of one fundamental reality.

      According to the assumed nature of that reality, different brands of monistic theory exist:—

      1. There is the hypothesis that everything is an aspect of some unknown absolute Reality, which itself, in its real nature, is far beyond our apprehension or conception. And within the broad area thus suggested may be grouped such utterly different universe-conceptions as that of Herbert Spencer and that of Spinoza.

      2. According to another system the fundamental reality is psychical, is consciousness, let us say, or mind; and the material world has only the reality appropriate to a consistent set of ideas. Here we find again several varieties, ranging from Bishop Berkeley and presumably Hegel, on the one hand, to William James—who, in so far as he is a monist at all, may I suppose be called an empirical idealist—and solipsists such as Mach and Karl Pearson, on the other.

      3. A third system, or group of systems, has been in vogue among some physicists of an earlier day, and among some biologists now; viz., that mind, thought, consciousness are all by-products, phantasmagoria, epiphenomena, developments and decorations, as it were, of the one fundamental all-embracing reality, which some may call "matter," some "energy," and some "substance." In this category we find Tyndall—at any rate the Tyndall of "the Belfast address"—and here consistently do we find Haeckel, together with several other biologists.

      This last system of Monism, though not now in favour with philosophers, is the most militant variety of all; and accordingly it has in some quarters managed to obtain, and it certainly seems anxious to obtain, a monopoly of the name.

      But the monopoly should not be granted. The name Materialism is quite convenient for it, just as Idealism is for the opposing system; and if either of these titles is objected to by the upholders of either system, as apparently too thorough-going and exclusive, whereas only a tendency in one or other direction is to be indicated, then the longer but more descriptive titles of Idealistic-monism and Materialistic-monism respectively should be employed. But neither of these compromises seems necessary to connote the position of Professor Haeckel.

      The truth is that all philosophy aims at being monistic; it is bound to aim at unification, however difficult of attainment; and a philosopher who abandoned the quest, and contented himself with a permanent antinomy—a universe compounded of two or more irreconcilable and entirely disparate and disconnected agencies—would be held to be throwing up his brief as a philosopher and taking refuge in a kind of permanent Manichæism, which experience has shown to be an untenable and ultimately unthinkable position.

      An attempt at Monism is therefore common to all philosophers, whether professional or amateur; and the only question at issue is what sort of Monism are you aiming at, what sort of solution of the universe have you to offer, what can you hold out to us as a simple satisfactory comprehensive scheme of existence?

      In order to estimate the value of Professor Haeckel's scheme of the universe, it is not necessary to appeal to philosophers: it is sufficient to meet him on scientific ground, and to show that in his effort to simplify and unify he has under-estimated some classes of fact and has stretched scientific theory into regions of guess-work and hypothesis, where it loses touch with real science altogether. The facts which he chooses gratuitously to deny, and the facts which he chooses vigorously to emphasise, are arbitrarily selected by him according as they will or will not fit into his philosophic scheme. The scheme itself is no new one, and almost certainly contains elements of truth. Some day far hence, when it is possible properly to formulate it, a system of Monism may be devised which shall contain the whole truth. At present the scheme formulated by Professor Haeckel must to philosophers appear rudimentary and antiquated, while to men of science it appears gratuitous, hypothetical, in some places erroneous, and altogether unconvincing.

      Before everything a philosopher should aim at being all-inclusive, before everything a man of science should aim at being definite, clear, and accurate. An attempt at combination is an ambitious attempt, which may legitimately be made, but which it appears is hardly as yet given to man to make successfully. Attempts at an all-embracing scheme, which shall be both truly philosophic and truly scientific, must for the present be mistrusted, and the mistrust should extend especially to their negative side. Positive contributions, either to fact or to system, may be real and should be welcome; but negative or destructive criticism, the eschewing and throwing away of any part of human experience, because it is inconsistent with a premature and ill-considered monistic or any other system, should be regarded with deep suspicion; and the promulgation of any such negative and destructive scheme, especially in association with free and easy dogmatism, should automatically excite mistrust and repulsion.

      There are things which cannot yet be fitted in as part of a coherent scheme of scientific knowledge—at present they appear like fragments of another order of things; and if they are to be forced into the scientific framework, like portions of a "puzzle-map," before their true place has been discovered, a quantity of substantial fact must be disarranged, dislocated, and thrown away. A premature and cheap Monism is therefore worse than none at all.

       Table of Contents

      "THE LAW OF SUBSTANCE"

      I shall now endeavour to exhibit the way in which Professor Haeckel proceeds to expound his views, and for that purpose shall extract certain sentences from his work, The Riddle of the Universe; giving references to the sixpenny translation, now so widely circulated in England, in order that they may be referred to in their context with ease. To scientific men the exaggeration of statement will in many cases be immediately obvious; but in the present state of general education it will often be necessary to append a few comments, indicating, as briefly as possible, wherein the statement is in excess of ascertained fact, however interesting as a guess or speculation; wherefore it must be considered illegitimate as a weapon wherewith to attack other systems, so far as they too are equally entitled to be considered reasonable guesses at truth.

      The central scientific doctrines upon which Professor Haeckel's philosophy is founded appear to be two—one physical, the other biological. The physical doctrine is what he calls "the Law of Substance"—a kind of combination of the conservation of matter and the conservation of energy: a law to which he attaches extraordinary importance, and from which he draws momentous conclusions. Ultimately he seems to regard this law as almost axiomatic,

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