Page 167 Note 1 Cf. Sully's Pessimism, p. 399. He adopts the term.
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Page 167 Note 2 Social Statics, p. 79.
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Page 168 Note 1 Anti-Theistic Theories, p. 294.
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Page 168 Note 2 Selbstzersetzung des Christenthusms, p. 51. Its characteristic mark, he thinks, is "the pessimistic conviction of the unworthiness of this world to exist." Schopenhauer's language is similar. "Let no one think," he says, "that Christianity is favourable to optimism; for in the Gospels world and evil are used as almost synonymous." "The inmost kernel of Christianity is identical with that of Brahmanism and Buddhism."--Die Welt als Wille, etc., i. p. 420; iii. p. 420 (Eng. trans.).
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Page 168 Note 3 Schopenhauer says: "Indeed, the fundamental characteristic and the prw~ton yeu~doj of Rousseau's whole philosophy is this, that in the place of the Christian doctrine of original sin, and the original depravity of the human race, he puts an original goodness and unlimited perfectibility of it, which has only been led astray by civilisation and its consequences, and then founds upon this his optimism and humanism."--Die Welt als Wille, etc., iii. p. 398.
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Page 168 Note 4 Die Religion innerhalb der Grenzen der blossen Vernunft, Book i.--"On the Indwelling of the Evil Principle along with the Good, or on the Radical Evil in Human Nature." Cf. Caird's Philosophy of Kant, ii. pp. 566-568.
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Page 168 Note 5 Mr. Flairs says:--"Thus we see what human progress means. It means throwing off the brute-inheritance--gradually throwing it off through ages of struggle that are by and by to make struggle needless. . . . The ape and the tiger in human nature will become extinct. Theology has had much to say about original sin. This original sin is neither more nor less than the brute-inheritance which every man carries with him, and the process of evolution is an advance towards true salvation."--Man's Destiny, p. 103.
"Arise and fly
The reeling Faun, the seminal feast;
Move upward, working out the beast,
And let the ape and tiger die."
TENNYSON, In Memoriam.
Page 169 Note 1 Rom. vii. 23.
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Page 169 Note 2 This word, I believe, has come from Comte.
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Page 170 Note 1 Cf. Stephen's Science of Ethics, chap. iii. sec. 4, "Social Tissue."
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Page 170 Note 2 Sorley's Ethics of Naturalism, pp. 123, 135.
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Page 170 Note 3 Perhaps the moat forcible illustrations of heredity are to be found in Maudsley's works."Most certain is it," he says, "that men are not bred well or ill by accident, little as they reck of it in practice, any more than are the animals, the select breeding of which they make such a careful study; that there are laws of hereditary action, working definitely in direct transmission of qualities, or indirectly through combinations and repulsions, neutralisations and modifications of qualities; and that it is by virtue of these laws determining the moral and physical constitution of every individual that a good result ensues in one case, a had result in another."--Body and Will, p. 248.
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Page 170 Note 4 Recht. und Ver. iii. pp. 317--332 (3rd ed.)."As a personal propensity in the life of each individual," he says, "it originates, so far as our observation reaches, out of the sinful desire and action which as such finds its adequate ground in the self-determination of the individual will"--P. 331.
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Page 171 Note 1 Mr. J. J. Murphy says of Original Sin: "It is not a revealed doctrine, but an observed fact; a fact of all human experience, and witnessed to as strongly by classical as by Biblical writers, as strongly by heathens and atheists as by Christians."--Scientific Basis of Faith, p. 262. Pfleiderer speaks of "the undeniable fact of experience, that, from the very dawn of moral life, we find evil present in us as a power, the origin of which accordingly must be beyond the conscious exercise of our freedom," as "a fact on which indeterminism, Pelagian or rationalistic, must ever suffer shipwreck."--Religionsphilosophie, iv. p. 28 (Eng. trans.).
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Page 171 Note 2 Hegel also uses this formula, but ambiguously. "What ought not to be," means with Hegel, "what ought to be done away."Cf. Julius Muller, Christian Doctrine of Sin, i. p. 322 (Eng. trans.).See on Hegel's views later.
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Page 171 Note 3 "For how can anything be called evil, unless it deviate from an obligatory good, and be therefore a violation of what ought to be (seinsollendes)--of the holy law."--Dorner, System of Doctrine, ii. p. 308 (Eng. trans.).
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Page 172 Note 1 Exemplified in the Parable of the Prodigal (Luke xv. 11ff.).
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Page 172 Note 2 Cf. Martensen's Christian Ethics, i. sees. 26--28 (Eng. trans. pp. 94-102).
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Page 172 Note 3 On the development and forms of sin, see Muller, Christian Doctrine of Sin, i. pp. 147--182; Dorner, System of Doctrine, ii. pp. 393--397; Martensen, Christian Ethics, i. pp. 102--108, etc. (Eng. trans.)
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Page 173 Note 1 1 John iii. 4.
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Page 173 Note 2 Rom. vii. 13--25.
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Page 173 Note 3 Rom. vii. 22, 23.On the various views of the Pauline use of the term sa/rc, with criticism of these, see Dr. Dickson's St. Paul's Use of the Terms Flesh and Spirit (Baird Lectures, 1883).Cf. Dorner, System of Doctrine, ii. p. 319 (Eng. trans.).
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Page 173 Note 4 Rom. vii. 12.
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Page 175 Note 1 Pfleiderer, Religionsphilosophie, ii. p. 233 (Eng. trans.) Cf. Welt als Wille, etc., i. pp. 452-461; iii. pp. 420--454.
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Page 175 Note 2 That is, on the supposition that the Creator knew what He was about.
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Page 175 Note 3 See Note B.--Dualistic Theories of the Origin of Evil.
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Page 175 Note 4 See his theory in Theologische Ethik, 2nd ed., i. secs. 40, 104-130. Cf. his Still Hours (Eng. trans.), pp. 185, 186. He says: "The development of man passes through stages of sin. . . . If sin is a necessary point in human development, it is not on that account merely negative. . . . Evil in the course of development, or sin, is not in itself a condition of the development of the good; but it belongs to the idea of creation, as a creation out of nothing, that the created personality cannot detach itself from material nature otherwise than by being clothed upon with matter, and being in this way altered, rendered impure or sinful. This is the necessary commencement of the creation of man, but only its mere commencement, which comes to a close in the Second Adam. . . . The necessity of a transition through sin is not directly an ethical, but rather a physical necessity."The theory is criticised by Muller, i. pp. 146, 147 (Eng. trans.); and Dorner, System of Doctrine, ii. pp. 375--380 (Eng. trans.).
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Page 176 Note 1 Philosophy of History (Eng. trans.), p. 333.Cf. Religionsphilosophie, ii. pp. 264-266.
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Page 176 Note 2 See Note C.--Hegel's Doctrine of Sin.
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Page 176 Note 3 Der christ. Glaube, secs. 66--69.Cf. Muller, i. pp. 341--359, on "Schleiermacher's View of the Essence and Origin of Sin"; and Dorner, System of Doctrine, iii. pp. 34-38 (Eng. trans.).
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Page 176 Note 4 Dogmatik, pp 374, 375.
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Page 176 Note 5 Cf. his Unterricht, 3rd ed. p. 26. This, according to him, creates only "a possibility and probability" of sin; but it is a possibility which, as shown below, in the early stages of man's history, cannot fail to be realised.
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Page 176 Note 6 Cf. for different forms of the evolution theory, Darwin's Descent of Man, Stephen's Science of Ethics, Spencer's Data of Ethics; and see criticism in Sorley's Ethics of Naturalism, chaps. v. to viii.
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Page 177 Note 1 Mr. Stephen substitutes the "health" for the "happiness" of society as the moral end (p. 366).But the health is in order to the happiness, and it is presumed that the two tend to coincide (pp. 82, 83). "Morality is a statement of the conditions of social welfare," "the sum of the preservative instincts of society," "virtue is a condition of social welfare," etc. (p. 217). Strong in his criticism of the ordinary utilitarianism, Mr. Stephen is weak in his attempt to provide a substitute, or show how the moral can possibly arise out of the non-moral.See Mr. Sorley's criticism, Ethics of Naturalism, chap. viii.
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Page 177 Note 2 Cf. with this general sketch Bradley's Ethical Studies (see pp. 261--265 on The Origin of the Bad Self": and Green's Prolegomena to Ethics, Book iii., on"the Moral Ideal and Moral Progress." Green finds the moral end in rational ''self-satisfaction,"--a conception into which it is difficult to avoid importing a subtle kind of hedonism; Bradley less objectionably finds it in "self-realisation"
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Page 178 Note 1 Cf. the references to Phil. des Rechts, sec. 139, in Muller, p. 392, and see Note C.
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Page 178 Note 2 Der christ. Glaube, sec. 68, 3.
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Page 178 Note 3 Der christ. Glaube, secs. 80, 81.
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Page 178 Note 4 Dogmatik, pp. 376, 377, secs. 475--477.
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Page 178 Note 5 Unterricht, p. 26; and Recht. und Ver. iii. p. 358.
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Page 178 Note 6 Recht. und Ver. iii. 3rd ed. p. 360.
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Page 179 Note 1 Der christ. Glaube, secs. 80, 81.Cf. Muller, pp. 355, 356.The views of Lipsius may be seen in his Dogmatik, secs. 768--771." Justification," he says, "in respect of human sin, is the removal of the consciousness of guilt as a power separating from God, . . . the certainty awakened in him by the Spirit of God present in man of his fellowship in life and love with God, as something graciously restored in him by God Himself."--P. 690.
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Page 179 Note 2 Recht. und Ver. iii. pp. 46, 52, 56, 83; 306, 307; 356-363, etc.See Note D.--Ritschl's Doctrine of Guilt.
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Page 180 Note 1 Dorner truly says: "Evil does not consist in man's not yet being initially what he will one day become; for then evil must be called normal, and can only be esteemed exceptionable by an error. Evil is something different from mere development. . . . Evil is the discord of man with his idea, as, and so far as, that idea should be realised at the given moment. . . . Sin is not being imperfect at all, hut the contravention of what ought to be at a given moment, and of what can lay claim to unconditioned worth"--System of Doctrine, iii. pp. 36, 37.
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Page 181 Note 1 Dorner says: "If evil is supposed to consist only in development, which God has willed in His character as Creator, then its absolute wrongfulness must come to an end The non-realisation of the idea cannot be blameworthy in itself, if the innate law of life itself prescribes progressiveness of development."--System of Doctrine, p. 264.
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Page 182 Note 1 Cf. the suggestive remarks in Auberlen's The Divine Revelation, pp. 175--185 (Eng. trans.).
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Page 182 Note 2 Professor Dana said, in 1875: "No remains of fossil man bear evidence to less perfect erectness of structure than in civilised man, or to any nearer approach to the man ape in essential characteristics. . . . This is the more extraordinary, in view of the fact that from the lowest limits in existing man there are all possible gradations up to the highest; while below that limit there is an abrupt fall to the ape level, in which the cubic capacity of the brain is one-half less.If the links ever existed, their annihilation, without trace, is so extremely improbable that it may be pronounced impossible.Until some are found, science cannot assert that they ever existed."--Geology, p. 603.
Virchow said, in 1879: " On the whole, we must readily acknowledge that all fossil type of a lower human development is absolutely wanting.Indeed, if we take the total of all fossil men that have been found hitherto and compare them with what the present offers, then we can maintain with certainty that among the present generation there is a much larger number of relatively low- type individuals than among the fossils hitherto known. . . . We cannot designate it as a revelation of science that man descended from the ape or any other animal."--Die Freiheit der Wissenschaft, pp. 29, 31.
No new facts have been discovered since, requiring a modification of these statements.
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Page 183 Note 1 Not only in respect of his mind, hut in respect also of his body, Mr. Wallace has contended that the appearance of man cannot he explained on Darwinian principles.He argues from the brain of primitive man as having a development beyond his actual attainments, suggesting the idea of "a surplusage of power; of an instrument beyond the wants of its possessor"; from his hairless back, "thus reversing the characteristics of all other mammalia"; from the peculiar construction of the foot and hand, the latter "containing latent capacities and powers which are unused by savages "; from the "wonderful power, range, flexibility, and sweetness of the musical sounds producible by the human larynx," etc.--Natural Selection, pp. 332, 330.
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Page 184 Note 1 See Note E.--Alleged Primitive Savagery of Mankind.
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Page 184 Note 2 Cf. Canon Rawlinson's Origin of Nations, Part I., "On Early Civilisations "; and the same author's "Antiquity of Man Historically Considered," in Present Day Tracts, No. 9.
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Page 184 Note 3 Cf. Note A. to Lecture III. 4 See Note F--Early Monotheistic Ideas.
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Page 185 Note 1 See Note G.--The Antiquity of Man and Geological Time.
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Page 185 Note 2 Report of Address to British Association, Sept. 6, 1888. Professor Dawkins is himself an advocate of man's great antiquity.
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Page 186 Note 1 Cf. Dawson, Modern Science in Bible Lands, iv., "Early Man in Genesis."
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Page 186 Note 2 Gen. iv. 16--22
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Page 186 Note 3 Eccl. vii. 29. Cf. Delitzsch, in loc.
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