the orthodox doctrine of creation by saying that he does not believe the world actually arose in this mechanical way out of the three kinds of elements which he here supposes, but that he simply puts out his hypothesis as a mode of conceiving how it might have arisen. Descartes’s account of the mind and its passions is thoroughly materialistic, and to this extent he works in the direction of a materialistic explanation of the origin of mental life.
Spinoza.—In Spinoza’s pantheistic theory of the world, which regards thought and extension as but two sides of one substance, the problem of becoming is submerged in that of being. Although Spinoza’s theory attributes a mental side to all physical events, he rejects all teleological conceptions and explains the order of things as the result of an inherent necessity. He recognizes gradations of things according to the degree of complexity of their movements and that of their conceptions. To Spinoza (as Kuno Fischer observes) man differs from the rest of nature in the degree only and not in the kind of his powers. So far Spinoza approaches the conception of evolution. He may be said to furnish a further contribution to a metaphysical conception of evolution in his view of all finite individual things as the infinite variety to which the unlimited productive power of the universal substance gives birth. Sir F. Pollock has taken pains to show how nearly Spinoza approaches certain ideas contained in the modern doctrine of evolution, as for example that of self-preservation as the determining force in things.
Locke.—In Locke we find, with a retention of certain anti-evolutionist ideas, a marked tendency to this mode of viewing the world. To Locke the universe is the result of a direct act of creation, even matter being limited in duration and created. Even if matter were eternal it would, he thinks, be incapable of producing motion; and if motion is itself conceived as eternal, thought can never begin to be. The first eternal being is thus spiritual or “cogitative,” and contains in itself all the perfections that can ever after exist. He repeatedly insists on the impossibility of senseless matter putting on sense.[1] Yet while thus placing himself at a point of view opposed to that of a gradual evolution of the organic world, Locke prepared the way for this doctrine in more ways than one. First of all, his genetic method as applied to the mind’s ideas—which laid the foundations of English analytical psychology—was a step in the direction of a conception of mental life as a gradual evolution. Again he works towards the same end in his celebrated refutation of the scholastic theory of real specific essences. In this argument he emphasizes the vagueness of the boundaries which mark off organic species with a view to show that these do not correspond to absolutely fixed divisions in the objective world, that they are made by the mind, not by nature.[2] This idea of the continuity of species is developed more fully in a remarkable passage (Essay, bk. iii. ch. vi. § 12), where he is arguing in favour of the hypothesis, afterwards elaborated by Leibnitz, of a graduated series of minds (species of spirits) from the Deity down to the lowest animal intelligence. He here observes that “all quite down from us the descent is by easy steps, and a continued series of things, that in each remove differ very little from one another.” Thus man approaches the beasts, and the animal kingdom is nearly joined with the vegetable, and so on down to the lowest and “most inorganical parts of matter.” Finally, it is to be observed that Locke had a singularly clear view of organic arrangements (which of course he explained according to a theistic teleology) as an adaptation to the circumstances of the environment or to “the neighbourhood of the bodies that surround us.” Thus he suggests that man has not eyes of a microscopic delicacy, because he would receive no great advantage from such acute organs, since though adding indefinitely to his speculative knowledge of the physical world they would not practically benefit their possessor (e.g. by enabling him to avoid things at a convenient distance).[3]
Idea of Progress in History.—Before leaving the 17th century we must just refer to the writers who laid the foundations of the essentially modern conception of human history as a gradual upward progress. According to Flint,[4] there were four men who in this and the preceding century seized and made prominent this idea, namely, Bodin, Bacon, Descartes and Pascal. The former distinctly argues against the idea of a deterioration of man in the past. In this way we see that just as advancing natural science was preparing the way for a doctrine of physical evolution, so advancing historical research was leading to the application of a similar idea to the collective human life.
English Writers of the 18th Century—Hume.—The theological discussions which make up so large a part of the English speculation of the 18th century cannot detain us here. There is, however, one writer who sets forth so clearly the alternative suppositions respecting the origin of the world that he claims a brief notice. We refer to David Hume. In his Dialogues concerning Natural Religion he puts forward tentatively, in the person of one of his interlocutors, the ancient hypothesis that since the world resembles an animal or vegetal organism rather than a machine, it might more easily be accounted for by a process of generation than by an act of creation. Later on he develops the materialistic view of Epicurus, only modifying it so far as to conceive of matter as finite. Since a finite number of particles is only susceptible of finite transpositions, it must happen (he says), in an eternal duration that every possible order or position will be tried an infinite number of times, and hence this world is to be regarded (as the Stoics maintained) as an exact reproduction of previous worlds. The speaker seeks to make intelligible the appearance of art and contrivance in the world as a result of a natural settlement of the universe (which passes through a succession of chaotic conditions) into a stable condition, having a constancy in its forms, yet without its several parts losing their motion and fluctuation.
French Writers of the 18th Century.—Let us now pass to the French writers of the 18th century. Here we are first struck by the results of advancing physical speculation in their bearing on the conception of the world. Careful attempts, based on new scientific truths, are made to explain the genesis of the world as a natural process. Maupertuis, who, together with Voltaire, introduced the new idea of the universe as based on Newton’s discoveries, sought to account for the origin of organic things by the hypothesis of sentient atoms. Buffon the naturalist speculated, not only on the structure and genesis of organic beings, but also on the course of formation of the earth and solar system, which he conceived after the analogy of the development of organic beings out of seed. Diderot, too, in his varied intellectual activity, found time to speculate on the genesis of sensation and thought out of a combination of matter endowed with an elementary kind of sentience. De la Mettrie worked out a materialistic doctrine of the origin of things, according to which sensation and consciousness are nothing but a development out of matter. He sought (L’Homme-machine) to connect man in his original condition with the lower animals, and emphasized (L’Homme-plante) the essential unity of plan of all living things. Helvétius, in his work on man, referred all differences between our species and the lower animals to certain peculiarities of organization, and so prepared the way for a conception of human development out of lower forms as a process of physical evolution. Charles Bonnet met the difficulty of the origin of conscious beings much in the same way as Leibnitz, by the supposition of eternal minute organic bodies to which are attached immortal souls. Yet though in this way opposing himself to the method of the modern doctrine of evolution, he aided the development of this doctrine by his view of the organic world as an ascending
- ↑ Yet he leaves open the question whether the Deity has annexed thought to matter as a faculty, or whether it rests on a distinct spiritual principle.
- ↑ Locke half playfully touches on certain monsters, with respect to which it is difficult to determine whether they ought to be called men. (Essay, book iii. ch. vi. sect. 26, 27.)
- ↑ A similar coincidence between the teleological and the modern evolutional way of viewing things is to be met with in Locke’s account of the use of pain in relation to the preservation of our being (bk. ii. ch. vii. sect. 4).
- ↑ Philosophy of History (1893), p. 103, where an interesting sketch of the growth of the idea of progress is to be found.
