ing less than Personal Spirit can Personal Spirit render homage"; we must say something more than this;-to nothing less than Holy Spirit can we render homage and worship. And while we may speculate about Wholeness, we dare not speculate about Holiness. For that presses upon us far too intimately and closely; it is not something static, aloof, remote, which we may contemplate and enjoy in cool abstraction; nor is it something merely immanent in us, passively sustaining us even while it transcends us; rather is it dynamic, active in its self-realization; and then it eternally judges us (as indeed all else) and condemns, or redeems; so that we worship it, or defy it. In the end therefore Philosophy and Religion share a common content and converge to one goal. Religion, while it retains sincerity and humility, may repose in confidence on its own foundations; while Philosophy, free from dogmatism and intellectual pride, awaits the fuller light that will not fail it. But here, as always, the poet has said all that need be said. Our little systems have their day; They have their day and cease to be; Let knowledge grow from more to more, But vaster. "Cf. note 7, ante. A MISSING WORLD HERBERT ALDEN YOUTZ OBERLIN THeological SCHOOL PART II The old personal philosophy made man a miracle. The new scientific philosophy makes him a mechanism. The philosophy of the future must view a man as creative spirit intelligently leaguing himself with the Cosmic Forces which bring worlds into being. The new world which is being born is a spiritual world, greatest of all planetary forces, which alone can bring stability and harmony and peace into the universe. The new fact, then, is a new form of positive energy in the universe building a new world of spirit, organizing a new Causal Principle destined to challenge and sometimes to defy or control the cosmic energy. We can forecast the majesty of the Moral World that is forming by studying the history of the earlier stages. 1. First there is the progress which civilization itself is making in building up a world in which neither the ideals nor the energy are furnished by the cosmic process. Let me quote here the words of Huxley, great scientist that he was, protesting against the Naturalistic fallacy." "The history of civilization details the steps by which men. have succeeded in building up an artificial world within the cosmic. Fragile reed as he may be, man, as Pascal says, is a thinking reed: there lies within him a fund of energy, operating intelligently and so far akin to that which pervades the universe, that it is competent to influ 'From T. H. Huxley's Romanes Lecture, 1893. ence and modify the cosmic process. In virtue of his intelligence, the dwarf bends the Titan to his will. In every family, in every polity that has been established, the cosmic process in man has been restrained and otherwise modified by law and custom; in surrounding nature, it has been similarly influenced by the art of the shepherd, the agriculturist, the artisan. As civilization has advanced, so has the extent of his interference increased; until the organized and highly developed sciences and arts of the present day have endowed man with a command over the course of non-human nature greater than that once attributed to the magicians. The most impressive, I might say startling, of these changes have been brought about in the course of the last two centuries; while a right comprehension of the process of life and of the means of influencing its manifestations is only just dawning upon us. We do not yet see our way beyond generalities; and we are befogged by the obtrusion of false analogies and crude anticipations. But Astronomy, Physics, Chemistry, have all had to pass through similar phases, before they reached the stage at which their influence became an important factor in human affairs. Physiology, Psychology, Ethics, Political Science, must submit to the same ordeal. Yet it seems to me irrational to doubt that, at no distant period, they will work as great a revolution in the sphere of practice." 2. But the supreme form of energy by which a man enters into the drama of world-making and becomes a Force in competition with the Cosmic Force, is when as a Moral Actor and Creator he comes upon the cosmic stage and builds "cities that have foundations" and Social Orders that transform the cosmic and the animal basis of human life and give stability to the high, spiritual things of the world. When we can conquer Greed and Passion and Selfishness and control and rule his world in terms of love and self-sacrifice, what shall we say of the power of the new world? Let me quote Huxley again in protest against what he scornfully calls "the ethics of Nature." "Let us understand, once for all, that the ethical progress of society depends, not on imitating the cosmic process, still less in running away from it, but in combating it. It may seem an audacious proposal thus to put the microcosm against the macrocosm and to set man to subdue nature to his higher ends; but I venture to think that the great intellectual difference between the ancient times with which we have been occupied and our day, lies in the solid foundation we have acquired for the hope that such an enterprise may meet with a certain measure of success.' Naturalism as a sceptical philosophy of life loses its standing when you take account of all the facts, the personal facts and the cosmic facts. When you realize that personal creative Force is actually introduced into the cosmic creative process and has its independent history and independent goals of achievement, and its own power of interference and mastery in the cosmic process,-you begin to respect the philosophy of life which takes into account all of the facts and not simply the arbitrary limits of natural science. Naturalism as a philosophy is condemned from the standpoint of a man who perceives the magnitude of the Moral Universe! Now the critical point of denial of the Spiritual and exaltation of the natural is not commonly a matter of a deliberate creed, but of a wrong thought-method which betrays us by means of confusion and ambiguous slogans. We are not deliberately atheists, materialists, naturalistic monists. But the thinking of today is controlled in many different fields by intrinsic atheism, materialism, mechan 'From T. H. Huxley's Romanes Lecture, 1893. ism. And the reason is that we come to the task of forming a world-philosophy, dominated and saturated with the ideals and methods of the cosmic sciences; and in dealing with the sciences which study Personality and Society, we have failed to reckon with Personality as Creative Power. In making up the formula which expresses the total worldpower, we have retained the cosmic formula and neglected to reckon with that "Missing World" of power, the world of creative Spirit. This is the great philosophic Heresy, the Great Denial! Let me simply call the roll of two or three of the fields of the personal and social sciences where Naturalistic ideals creep in and take possession of our thinking. These will serve to illustrate the working of the principle in other fields. PSYCHOLOGY The field of psychology itself is infested with naturalistic ideals. Empirical psychological methods of study of mind have transformed psychology as a science and lifted it out of a realm of mystery and semi-mythological methods into a scientific dealing with actual mental facts and processes. Empirical psychology has put the study of mind upon a sound basis; its value can hardly be overestimated. But at the hands of many teachers and theorists, the limitations of cosmic science and its methods are forgotten, and in the name of “experimental psychology," or of "behaviorism," we are bidden to believe that mind is commensurate with the cosmic manifestations and taught that a science of mental mechanism is the last word of explanation in dealing with personal data. "States of Consciousness" are dealt with as concrete units somehow mutually commensurate, and by some jugglery transformed into "Consciousness of states." We are told by qualified teachers of experimental psychology that “in in |