THE MASK OF THE AGNOSTIC (X)
SIR ARTHUR KEITH, in his recent remarks on the soul, let the cat out of the bag. He let it out of that very prim and proper professional bag which is carried by the "medical man" whom he described as conscientiously compelled to assert that the life of the soul ceases with the breath of the body. Perhaps the figure which fits in so well with the bag is less fortunate in the case of the cat; a mystic animal, whose nine lives might rather be supposed to represent immortality, at least in the form of reincarnation. But anyhow, he let the cat out of the bag; in the sense of revealing a secret which such wise men would be wiser to keep. It is the secret that such scientists do not speak as scientists, but simply as materialists. That is, they do not give their conclusions, but simply their opinions; and a very shaky sort of opinions some of them are.
Not long ago, in his famous address on Anthropoids to the Congress at Leeds, Sir Arthur Keith said that he spoke simply as the foreman of a jury. It is true that he had not apparently consulted the jury; and it was rapidly made clear that the jury violently disagreed; which is unusual in a jury after the foreman has delivered the verdict. Still, in using this image he meant to claim complete impartiality of a judicial sort. He meant that a juryman is bound by oath to go entirely by the facts and the evidence, without fear or favour. And this effect would be a hundred times more effective if we were left free to imagine that the juryman's personal sympathies might be on the other side; or at least, if we did not know that they were very keenly on the one side. Sir Arthur should have been careful to preserve the impression that, speaking strictly and solely as an anthropologist, he was forced to accept the natural selection of anthropoids. He should then have left it to be inferred that, merely as a private person, he might be yearning for seraphic visions and celestial hopes; he might be searching the Scriptures or awaiting the Apocalypse. For all it was any business of ours, or any business of anybody's, he might be in private life a Mormon multiplying the stars in his heavenly crown or a Holy Roller continually convulsed by the Holy Ghost. The point was that the facts forced the Darwinian conclusion upon him. And a man of that sort, being forced to accept them, would be a real witness because a reluctant witness. In the trial of Darwin the man might feel for the plaintiff, but the juryman would be forced to find for the defendant.
And now Sir Arthur Keith has thrown the whole of that imperial impartiality away. He has gone out of his way to dogmatise and lay down the law about the soul; which has nothing to do with his subject, except in so far as it is everybody's subject. But while it does not relate to what is his subject, it has told everybody which is his side. It has turned the foreman of the jury into a very unmistakable advocate for that side. Indeed, such a partisan is more like a party to the suit than an advocate; since it is the whole point that as a private person he has long had the private prejudice. Henceforth it is obvious that Keith deciding for Darwin is simply like Bradlaugh deciding for Darwin, or Ingersoll deciding for Darwin, or any atheist on a stool in Hyde Park deciding for Darwin. When THEY choose the side of natural selection, we can all agree that it is a very natural selection.
As to the conclusion itself, it seems almost incredibly inconclusive. Unless Sir Arthur Keith is very badly misreported, he specially stated that spiritual existence ceases with the physical functions; and that no medical man could conscientiously say anything else. However grave be the injury called death (which indeed is often fatal), this strikes me as a case in which it is quite unnecessary to call in a medical man at all. There is always a certain irony, even in the simple pages of my favourite detective stories, in the fact that everybody rushes for a doctor as soon as they are quite certain that a man is dead. But in the detective story there may at least be something to be learnt by the doctor from the dead body. In the doctrinal speculation there is nothing whatever; and it does but confuse the eternal detective story for the doctor of medicine to pretend to be a doctor of divinity. The truth is that all this business about "a medical man" is mere bluff and mystagogy. The medical man "sees" that the mind has ceased with the body. What the medical man sees is that the body can no longer kick, talk, sneeze, whistle or dance a jig. And a man does not need to be very medical in order to see that. But whether the principle of energy, that once made it kick, talk, sneeze, whistle and dance, does or does not still exist on some other plane of existence-- a medical man knows no more about that than any other man. And when medical men were clear-headed, some of them (like an ex-surgeon named Thomas Henry Huxley) said they did not believe that medical men or any men could know anything about it. That is an intelligible position; but it does not seem to be Sir Arthur Keith's position. He has been put up publicly to DENY that the soul survives the body; and to make the extraordinary remark that any medical man must say the same. It is as if we were to say that any competent builder or surveyor must deny the possibility of the Fourth Dimension; because he has learnt the technical secret that a building is measured by length, breadth and height. The obvious query is--Why bring in a surveyor? Everybody knows that everything is in fact measured by three dimensions. Anybody who thinks there is a fourth dimension thinks so in spite of being well aware that things are generally measured by three. Or it is as if a man were to answer a Berkeleian metaphysician, who holds all matter to be an illusion of mind, by saying, "I can call the evidence of an intelligent navvy who actually has to deal with solid concrete and cast iron; and he will tell you they are quite real." We should naturally answer that we do not need a navvy to tell us that solid things are solid; and it is quite in another sense that the philosopher says they are not solid. Similarly, there is nothing to make a medical man a materialist, except what might make any man a materialist. And it is when a man has absorbed all that obvious materialism that he begins to use his mind. And, as some hold, does not stop.
This very unphilosophical irruption into philosophy was, however, in one way enlightening. It threw a light backwards on the speaker's previous proclamation on things on which he has more right to speak. Even in those things he betrayed a curious simplicity common among such official scientists. The truth is that they become steadily less scientific and more official. They develop that thin disguise that is the daily wear of politicians. They perform before us the most artful tricks with the most artless transparency. It is like watching a child trying to hide something. They are perpetually trying to bluff us with big words and learned allusions; on the assumption that we have never learnt anything--even of their own funny little ways. Every leader-writer who thunders "Galileo" at us assumes that we know even less about Galileo than he does. Every preacher of popular science who throws a long word at us thinks we shall have to look it up in the dictionary and hopes we shall not study it seriously even in the encyclopaedia. Their use of science is rather like the use made of it by the heroes of certain adventure stories, in which the white men terrify the savages by predicting an eclipse or producing an electric shock. These are in a sense true demonstrations of science. They are in a sense right in saying that they are scientists. Where they are perhaps wrong is in supposing that we are savages.
But it is rather amusing for us who watch the preparations for giving us an electric shock, when we are seriously expected to be shocked by the shock. It is rather a joke when we, the benighted savages, are ourselves not only quite capable of predicting the eclipse, but capable of predicting the prediction. Now, among these facts that have been familiar to us for a long time is the fact that men of science stage and prepare their effects exactly as politicians do. They also do it rather badly--exactly as politicians do. Neither of these two modern mystagogues has yet realised how transparent his tricks have become. One of the most familiar and transparent of them is what is known as the "official contradiction." It is a strange symbolic way of declaring that something has happened by denying that it has happened. So whitewashing reports are published after political scandals as regularly as bluebooks. So the Right Honourable Gentleman hopes it is not necessary for him to contradict what he feels sure the Honourable Member could not have intended to insinuate. So a Cabinet Minister is put up to deny from a platform that there is any change in the Government's policy about Damascus. And so Sir Arthur Keith is put up to deny that there is any change in the scientific attitude about Darwin.
And when we hear that, we all give a sort of sigh of satisfaction; for we all know exactly what THAT means. It means more or less the opposite of what it says. It means that there has been a devil of a row about Damascus inside the Party, or, in other words, that there is beginning to be a devil of a scandal about discredited Darwinians inside the scientific world. The curious thing is that in the latter case the officials are not only solemn in uttering the official contradiction, but much more simple in supposing that nobody will realize that it is official. In the case of the similar legal fiction in politics, the politicians by this time not only know the truth, but often know that we know the truth. Everybody knows by this time, by the gossip that is repeated everywhere, exactly what is meant by the absolute agreement on everything which binds the Prime Minister and all his colleagues. The Prime Minister does not really expect us to believe that he is the holy and beloved king of a brotherhood of knights sworn to a faith and giving their hearts to him alone. But Sir Arthur Keith does really expect us to believe that he is the foreman of a jury containing all the different men of science, all absolutely agreed that Darwin's particular opinion was "eternal." That is what I mean by childish concealment; and the artless or transparent trick. That is why I say that they do not even know how much we know.
For the politician is less pompously absurd than the anthropologist, even if we test it by what they both call Progress; which is mostly only another word for Time. We all know the official optimism which always defends the present government. But this is like an official defence of all the past governments. If a man were to say that the politics of Palmerston were eternal, we should think him a little out of date. Yet Darwin was prominent at about the same date as Palmerston; and is quite equally dated. If Mr. Lloyd George were to get up and say that the great Liberal Party had not receded from one single position taken up by Gobden and Bright, the only true Tribunes of the People, we should reluctantly conclude (if such a thing be conceivable) that he was talking party claptrap to people ignorant of the history of the party. If a social reformer were to affirm solemnly that all social philosophy was still proceeding strictly on the principles of Herbert Spencer, we should know it was doing nothing of the sort, and that only an absolutely fossilized official could pretend that it was. Yet Darwin and Spencer were not only contemporaries but comrades and allies; and the Darwinian biology and the Spencerian sociology were regarded as parts of the same movement, which our grandfathers regarded as a very modern movement. Even considered a priori as a matter of probability it therefore seems rather unlikely that the science of that generation was any more infallible than its ethics and politics. Even on the principles Sir Arthur professes, it seems very queer that there should now be no more to be said about Darwinism than he said about it. But we do not need to appeal to those principles or those probabilities. We can appeal to the facts. As it happens, we do know something about the facts; and Sir Arthur Keith does not seem to know that we know.
It was in a Catholic paper that certain statements were made about Darwinism to-day; statements which Sir Arthur Keith himself went out of his way to contradict; and about which Sir Arthur Keith himself was proved sensationally and disastrously wrong. Probably the story is now known to all readers of that paper; but it will possibly never come to the knowledge of most other journalists, and it certainly will not be recorded in most of the other papers. Touching this cosmic controversy, most of the other papers are emphatically party papers; and they support the party leader when he publishes the official contradiction. They will not let the public know how triumphantly his other contradiction was contradicted.
When Mr. Belloc stated that these Darwinians were out of date and ignorant of recent biology, he quoted among a great many other recent authorities the French biologist Vialleton as denying the possibility of natural selection in a particular case connected with reptiles and birds. Sir Arthur Keith, coming to the rescue of Mr. H. G. Wells, and eager to prove that he and Mr. Wells were not out of date or ignorant of recent biology, proceeded to contradict Mr. Belloc flatly. He said that there was no such statement in Vialleton's book; in other words, he accused Mr. Belloc of having misquoted or misrepresented Vialleton's book. It then appeared, to the amazement of everybody, and especially of Mr. Belloc, that Sir Arthur Keith did not even know of the existence of the book. He was referring only to an early and elementary work by the same author published long ago. That was the last he had ever read of Vialleton. The important book, of which even I, a mere unscientific man in the street, had heard at least something, had never come to his ears at all. In short, the general charge, that Darwinians are out of date in their information, was proved about as completely as anything controversial can ever be proved in this world.
Now, when a thing like that has happened, above all when it has happened to us, in the pages of a paper in which I write, in the experience of one of my own friends, how can it be expected that people in our position should take seriously the speech at the opening of the British Association at Leeds? How can we keep a straight face when the President strikes an attitude as if pointing to the stars and declaring Darwinism equally eternal? That sort of thing is not meant for us; but for the reporters; just as the true story of Wells and Belloc is generally kept out of the reports.
SIR ARTHUR KEITH, in his recent remarks on the soul, let the cat out of the bag. He let it out of that very prim and proper professional bag which is carried by the "medical man" whom he described as conscientiously compelled to assert that the life of the soul ceases with the breath of the body. Perhaps the figure which fits in so well with the bag is less fortunate in the case of the cat; a mystic animal, whose nine lives might rather be supposed to represent immortality, at least in the form of reincarnation. But anyhow, he let the cat out of the bag; in the sense of revealing a secret which such wise men would be wiser to keep. It is the secret that such scientists do not speak as scientists, but simply as materialists. That is, they do not give their conclusions, but simply their opinions; and a very shaky sort of opinions some of them are.
Not long ago, in his famous address on Anthropoids to the Congress at Leeds, Sir Arthur Keith said that he spoke simply as the foreman of a jury. It is true that he had not apparently consulted the jury; and it was rapidly made clear that the jury violently disagreed; which is unusual in a jury after the foreman has delivered the verdict. Still, in using this image he meant to claim complete impartiality of a judicial sort. He meant that a juryman is bound by oath to go entirely by the facts and the evidence, without fear or favour. And this effect would be a hundred times more effective if we were left free to imagine that the juryman's personal sympathies might be on the other side; or at least, if we did not know that they were very keenly on the one side. Sir Arthur should have been careful to preserve the impression that, speaking strictly and solely as an anthropologist, he was forced to accept the natural selection of anthropoids. He should then have left it to be inferred that, merely as a private person, he might be yearning for seraphic visions and celestial hopes; he might be searching the Scriptures or awaiting the Apocalypse. For all it was any business of ours, or any business of anybody's, he might be in private life a Mormon multiplying the stars in his heavenly crown or a Holy Roller continually convulsed by the Holy Ghost. The point was that the facts forced the Darwinian conclusion upon him. And a man of that sort, being forced to accept them, would be a real witness because a reluctant witness. In the trial of Darwin the man might feel for the plaintiff, but the juryman would be forced to find for the defendant.
And now Sir Arthur Keith has thrown the whole of that imperial impartiality away. He has gone out of his way to dogmatise and lay down the law about the soul; which has nothing to do with his subject, except in so far as it is everybody's subject. But while it does not relate to what is his subject, it has told everybody which is his side. It has turned the foreman of the jury into a very unmistakable advocate for that side. Indeed, such a partisan is more like a party to the suit than an advocate; since it is the whole point that as a private person he has long had the private prejudice. Henceforth it is obvious that Keith deciding for Darwin is simply like Bradlaugh deciding for Darwin, or Ingersoll deciding for Darwin, or any atheist on a stool in Hyde Park deciding for Darwin. When THEY choose the side of natural selection, we can all agree that it is a very natural selection.
As to the conclusion itself, it seems almost incredibly inconclusive. Unless Sir Arthur Keith is very badly misreported, he specially stated that spiritual existence ceases with the physical functions; and that no medical man could conscientiously say anything else. However grave be the injury called death (which indeed is often fatal), this strikes me as a case in which it is quite unnecessary to call in a medical man at all. There is always a certain irony, even in the simple pages of my favourite detective stories, in the fact that everybody rushes for a doctor as soon as they are quite certain that a man is dead. But in the detective story there may at least be something to be learnt by the doctor from the dead body. In the doctrinal speculation there is nothing whatever; and it does but confuse the eternal detective story for the doctor of medicine to pretend to be a doctor of divinity. The truth is that all this business about "a medical man" is mere bluff and mystagogy. The medical man "sees" that the mind has ceased with the body. What the medical man sees is that the body can no longer kick, talk, sneeze, whistle or dance a jig. And a man does not need to be very medical in order to see that. But whether the principle of energy, that once made it kick, talk, sneeze, whistle and dance, does or does not still exist on some other plane of existence-- a medical man knows no more about that than any other man. And when medical men were clear-headed, some of them (like an ex-surgeon named Thomas Henry Huxley) said they did not believe that medical men or any men could know anything about it. That is an intelligible position; but it does not seem to be Sir Arthur Keith's position. He has been put up publicly to DENY that the soul survives the body; and to make the extraordinary remark that any medical man must say the same. It is as if we were to say that any competent builder or surveyor must deny the possibility of the Fourth Dimension; because he has learnt the technical secret that a building is measured by length, breadth and height. The obvious query is--Why bring in a surveyor? Everybody knows that everything is in fact measured by three dimensions. Anybody who thinks there is a fourth dimension thinks so in spite of being well aware that things are generally measured by three. Or it is as if a man were to answer a Berkeleian metaphysician, who holds all matter to be an illusion of mind, by saying, "I can call the evidence of an intelligent navvy who actually has to deal with solid concrete and cast iron; and he will tell you they are quite real." We should naturally answer that we do not need a navvy to tell us that solid things are solid; and it is quite in another sense that the philosopher says they are not solid. Similarly, there is nothing to make a medical man a materialist, except what might make any man a materialist. And it is when a man has absorbed all that obvious materialism that he begins to use his mind. And, as some hold, does not stop.
This very unphilosophical irruption into philosophy was, however, in one way enlightening. It threw a light backwards on the speaker's previous proclamation on things on which he has more right to speak. Even in those things he betrayed a curious simplicity common among such official scientists. The truth is that they become steadily less scientific and more official. They develop that thin disguise that is the daily wear of politicians. They perform before us the most artful tricks with the most artless transparency. It is like watching a child trying to hide something. They are perpetually trying to bluff us with big words and learned allusions; on the assumption that we have never learnt anything--even of their own funny little ways. Every leader-writer who thunders "Galileo" at us assumes that we know even less about Galileo than he does. Every preacher of popular science who throws a long word at us thinks we shall have to look it up in the dictionary and hopes we shall not study it seriously even in the encyclopaedia. Their use of science is rather like the use made of it by the heroes of certain adventure stories, in which the white men terrify the savages by predicting an eclipse or producing an electric shock. These are in a sense true demonstrations of science. They are in a sense right in saying that they are scientists. Where they are perhaps wrong is in supposing that we are savages.
But it is rather amusing for us who watch the preparations for giving us an electric shock, when we are seriously expected to be shocked by the shock. It is rather a joke when we, the benighted savages, are ourselves not only quite capable of predicting the eclipse, but capable of predicting the prediction. Now, among these facts that have been familiar to us for a long time is the fact that men of science stage and prepare their effects exactly as politicians do. They also do it rather badly--exactly as politicians do. Neither of these two modern mystagogues has yet realised how transparent his tricks have become. One of the most familiar and transparent of them is what is known as the "official contradiction." It is a strange symbolic way of declaring that something has happened by denying that it has happened. So whitewashing reports are published after political scandals as regularly as bluebooks. So the Right Honourable Gentleman hopes it is not necessary for him to contradict what he feels sure the Honourable Member could not have intended to insinuate. So a Cabinet Minister is put up to deny from a platform that there is any change in the Government's policy about Damascus. And so Sir Arthur Keith is put up to deny that there is any change in the scientific attitude about Darwin.
And when we hear that, we all give a sort of sigh of satisfaction; for we all know exactly what THAT means. It means more or less the opposite of what it says. It means that there has been a devil of a row about Damascus inside the Party, or, in other words, that there is beginning to be a devil of a scandal about discredited Darwinians inside the scientific world. The curious thing is that in the latter case the officials are not only solemn in uttering the official contradiction, but much more simple in supposing that nobody will realize that it is official. In the case of the similar legal fiction in politics, the politicians by this time not only know the truth, but often know that we know the truth. Everybody knows by this time, by the gossip that is repeated everywhere, exactly what is meant by the absolute agreement on everything which binds the Prime Minister and all his colleagues. The Prime Minister does not really expect us to believe that he is the holy and beloved king of a brotherhood of knights sworn to a faith and giving their hearts to him alone. But Sir Arthur Keith does really expect us to believe that he is the foreman of a jury containing all the different men of science, all absolutely agreed that Darwin's particular opinion was "eternal." That is what I mean by childish concealment; and the artless or transparent trick. That is why I say that they do not even know how much we know.
For the politician is less pompously absurd than the anthropologist, even if we test it by what they both call Progress; which is mostly only another word for Time. We all know the official optimism which always defends the present government. But this is like an official defence of all the past governments. If a man were to say that the politics of Palmerston were eternal, we should think him a little out of date. Yet Darwin was prominent at about the same date as Palmerston; and is quite equally dated. If Mr. Lloyd George were to get up and say that the great Liberal Party had not receded from one single position taken up by Gobden and Bright, the only true Tribunes of the People, we should reluctantly conclude (if such a thing be conceivable) that he was talking party claptrap to people ignorant of the history of the party. If a social reformer were to affirm solemnly that all social philosophy was still proceeding strictly on the principles of Herbert Spencer, we should know it was doing nothing of the sort, and that only an absolutely fossilized official could pretend that it was. Yet Darwin and Spencer were not only contemporaries but comrades and allies; and the Darwinian biology and the Spencerian sociology were regarded as parts of the same movement, which our grandfathers regarded as a very modern movement. Even considered a priori as a matter of probability it therefore seems rather unlikely that the science of that generation was any more infallible than its ethics and politics. Even on the principles Sir Arthur professes, it seems very queer that there should now be no more to be said about Darwinism than he said about it. But we do not need to appeal to those principles or those probabilities. We can appeal to the facts. As it happens, we do know something about the facts; and Sir Arthur Keith does not seem to know that we know.
It was in a Catholic paper that certain statements were made about Darwinism to-day; statements which Sir Arthur Keith himself went out of his way to contradict; and about which Sir Arthur Keith himself was proved sensationally and disastrously wrong. Probably the story is now known to all readers of that paper; but it will possibly never come to the knowledge of most other journalists, and it certainly will not be recorded in most of the other papers. Touching this cosmic controversy, most of the other papers are emphatically party papers; and they support the party leader when he publishes the official contradiction. They will not let the public know how triumphantly his other contradiction was contradicted.
When Mr. Belloc stated that these Darwinians were out of date and ignorant of recent biology, he quoted among a great many other recent authorities the French biologist Vialleton as denying the possibility of natural selection in a particular case connected with reptiles and birds. Sir Arthur Keith, coming to the rescue of Mr. H. G. Wells, and eager to prove that he and Mr. Wells were not out of date or ignorant of recent biology, proceeded to contradict Mr. Belloc flatly. He said that there was no such statement in Vialleton's book; in other words, he accused Mr. Belloc of having misquoted or misrepresented Vialleton's book. It then appeared, to the amazement of everybody, and especially of Mr. Belloc, that Sir Arthur Keith did not even know of the existence of the book. He was referring only to an early and elementary work by the same author published long ago. That was the last he had ever read of Vialleton. The important book, of which even I, a mere unscientific man in the street, had heard at least something, had never come to his ears at all. In short, the general charge, that Darwinians are out of date in their information, was proved about as completely as anything controversial can ever be proved in this world.
Now, when a thing like that has happened, above all when it has happened to us, in the pages of a paper in which I write, in the experience of one of my own friends, how can it be expected that people in our position should take seriously the speech at the opening of the British Association at Leeds? How can we keep a straight face when the President strikes an attitude as if pointing to the stars and declaring Darwinism equally eternal? That sort of thing is not meant for us; but for the reporters; just as the true story of Wells and Belloc is generally kept out of the reports.
1 comment:
Splendid, but sad that there is no one left with the intellectual robustness of Chesterton.
Thank you, and God bless.
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