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By the same Author,
“ Life and Times of C. C. Cattell.” One Penny.
“ Perils of Genius ” (Illustrious Men who suffered in times
past). Published at is., post free, 7d., of C. Cattell,
“ Emerson,’’ Boscombe Park, Bournemouth.
Agnosticism :
AN EXPOSITION AND A DEFENCE.
Selected from leading authorities by
CHARLES
COCKBILL CATTELL.
Introduction.
Long before I heard of Huxley, or Agnosticism, I
held that whatever was presented to the intellect de
manding assent, must have reasonable grounds for its
acceptance—rational proof. In forming a judgment
on any subject, faith or authority must never be per
mitted to usurp the place of facts. We find ourselves
living among incessant changes called “causesand
effects,” interminable in time and space. These changes
have been observed to occur in a certain order ; and
such are named “Laws of Nature.” Hence we are
led to believe in universal causation—a first or a last
cause having no meaning.
As to why there is one existence we call “ Nature,” or
why there ’is any existence at all—Who) can tell ?
The idea of one existence includes all that is and all
that is necessary for all that happens.
Science in some measure explains how things now
existing became what they are ; the conditions of
existence appear to determine the duration of their
varying qualities and forms. These conditions must
have been adequate to produce these effects, or the
earth in our time would not supply the varied forms
and manifestations of life. But why all this has taken
�2
Agnosticism—An Exposition and a Defence.
place—Who can tell? Spencer teaches that the
power manifested in nature is inscrutable. Those who
do not accept the idea of a power indescribable operat
ing in nature, resort to the alternative of an external
power. This much we know—that all the changes
observable take place tn the nature we know; hence,
a power assumed external to it explains no more than
a power assumed to operate within it. As to the
durability of Nature, the indestructibility of matter
points to unlimited time, an everlasting existence.
Our only scope of inquiry is, therefore, clearly
Nature and its laws; the latter term being a name for
observed changes, and not in any sense implying
causes, such use of the term being misleading, although
very common. Law is not a cause, an agent, or an in
strument, but merely the name of the path or way
along which forces travel to phenomena.
The subject may be made clear by recalling the
fact that while the Theist may affirm a God infinite
and eternal, and the Atheist may affirm the same of
Nature, Agnostics maintain that these terms do not
admit of being thought of at all. At most, they
convey the idea of indefinite extent in space and time,
while every thought implies a boundary, a limit,
something definite.
Some perverse people insist that “ Agnostic ” stands
for Ignorance, and others contend it is adopted through
want of courage to avow what we really are. I hold
the name is a fitting title to distinguish one who finds
it beyond his mental powers to believe in things that
have no relation to common knowledge.
In formulating a thought about anything, we dis
cover it implies likeness, relation, and difference,
which cannot apply to the terms “infinite” or
“ eternal ”—no such thought is possible ; they have no
likeness, relation or difference, although no words
are more commonly heard in the religious world. The
Agnostic’s position is governed by limits found to rule
our intellect in forming conclusions. An examination
of the formulation of consciousness about the infinite
will reveal the fact that parts of known things have
been used in its formation,
�Agnosticism—An Exposition and a Defence.
3
A popular writer maintains that he can grasp all
the ideas which the Agnostic deems beyond our powers
to grasp, such as self-existence, eternity, infinity,
“ although it is only by consciousness, by feeling that
we know.”
But no explanation is given as to how finite con
sciousness (and there is none other) can feel infinite
self-existence.
Although in former years I wrote at length on this
subject, I leave the following extracts to represent my
views on the present occasion.
The term Agnostic and Agnosticism arose as
follows:—
“ I took thought and invented what I conceived
to be the appropriate title of Agnostic. It came
into my head as suggestively antithetic to the
‘ Gnostic ’ of Church history, who professed to
know so much about the very things of which I
was ignorant. To my satisfaction the term took ;
and when the Spectator had stood godfather to
it, any suspicion in the minds of respectable
people that knowledge of its parentage might
have awakened was, of course, completely lulled.
That’s the history of the terms.
“ And it will be observed that it does not quite
agree with the confident assertion of the Rev.
Principal of King’s College, that ‘ the adoption
of the term Agnostic is only an attempt to shift
the issue, and that it involves a mere evasion ;
in relation to the Church and Christianity. . .
. . The people who call themselves ‘ Agnostics ’
have been charged with doing so because they
have not the courage to declare themselves
‘ Infidels,’ have adopted a new name to escape the
unpleasantness which attaches to their proper
denomination. . . . Agnosticism is not properly
described as a ‘negative’ creed, nor, indeed, as a
creed of any kind, except in so far as a principle
which is as much ethical as intellectual. The
principle may be stated ir. various ways, but they
all amount to this: that it is wrong for a man
to say that he is certain of the objective truth of
�4
Agnosticism—An'Exposition and a Defence.
any proposition unless he can produce evidence
which logically justifies that certainty. That is
what Agnosticism asserts, and, in my opinion,
it is all that is essential to Agnosticism. That
which Agnostics deny and repudiate as immoral,
is the contrary doctrine, that there are propo
sitions which men ought to believe, without
logically satisfactory evidence ; and that repro
bation ought to attach to the profession of dis
belief in such inadequately supported proposi
tions. The justification of the Agnostic principle
lies in the success which follows its application,
whether in the field of natural or in that of civil
history ; and in the fact that, so far as these
topics are concerned, no sane man thinks of
denying its validity. Agnosticism is the essence
of science, whether ancient or modern. It simply
means that a man shall not say he knows or
believes that which he has no scientific grounds
for professing to know or believe. Agnosticism
says that we know nothing beyond phenomena.
. . . . As to the interests of morality, I am
disposed to think that if mankind could be got to
act up to this principle in every relation of life, a
reformation would be effected such as the world
has not yet seen ; an approximation to the
millenium, such as no supernaturalistic eligion
has ever yet succeeded, ior seems likely ever to
succeed in effecting.”—Huxley.
“ That which persists' unchanging in quantity,
but ever changing in form, under the sensible
appearances which the universe presents to us,
transcends human knowledge and conception, is
an unknown and unknowable power, which we
are obliged to recognise as without limit in space,
and without beginning or end in time. This is
in its highest form, the philosophy of Agnos
ticism. . . . If we ask how came the atoms
into existence, endowed with marvellous energy,
we can only reply in the words of the poet :
‘ Behind the veil, behind the veil.’ We can only
form metaphysical conceptions, or I ought rather
�Agnosticism—An Exposition and a Defence.
5
to call them the vaguest guesses. One is, that
they were created and endowed with their
elementary properties by an all-wise and allpowerful creator. This is Theism. Another,
that thought is the only reality, and that all the
phenomena of the universe are thoughts and
ideas of one universal all-pervading mind. This
is Pantheism.”
“ Or, again, we may frankly acknowledge that
the real essence and origin of things are ‘ behind
the veil,’ and not knowable or even conceivable
by any faculties with which the human mind is
endowed in its present state of existence. This
is Agnosticism. Agnostics do not deny that, in
the course of evolution, certain feelings and as
pirations have grown up which find a poetical ex
pression in the ideas of God and immortality.
They simply deny that we have, or can have, any
certain, definite and scientific knowledge respect
ing these mysteries.”—Laing.
“ The Agnostic is one who asserts—what no
body denies—that there are limits to the sphere
of intelligence. He asserts, further, what many
theologians have expressly maintained, that these
limits are such as to exclude at least what Lewes
called ‘ metempirical ’ knowledge. But he goes
further, and asserts, in opposition to theologians,
that theology lies within the forbidden sphere.”
“ ‘Trust your reason,’ we have been told until
we are tired of the phrase, ‘ and you will become
Atheists or Agnostics.’ What right have you to
turn round and rate us for being a degree more
logical than yourelves ? You say, as we say, that
the natural man can know nothing of the Divine
nature. That is Agnosticism. Our fundamental
principal is not only granted but asserted. . . .
Dr. Newman’s arguments (in * Grammar of
Assent’) go to prove that man, as guided by
reason, ought to be an Agnostic, and that at the
present moment, Agnosticism is the only reason
able faith for, at least, three-quarters of the
race. . . . The race collectively is Agnostic,
�6
Agnosticism—An Exposition and a Defence.
whatever may be the case with individuals. . .
There is not a single proof of natural theology of
which the negative has not been maintained as
vigorously as the affirmative. You tell us to be
ashamed of professing ignorance. Where is the
shame of ignorance in matters still involved in
endless and hopeless controversy ? Is it not
rather a duty.”—Sir Leslie Stephen.
“ The Agnostic neither believes nor disbelieves
in a Superior Existence, from lack of satisfying
evidence to warrant affirmation or denial. He is
neutral, not because he wishes not to believe, or
desires to deny, but because language should be
measured by proof of conviction. Huxley’s wise,
useful, and honest word ‘ Agnostic ’ has done
more to teach theologians to think, and incite
in them discrimination and tolerance, than any
other word which has been added to the nomencla
ture of controversy this century.”
“ Is it ‘ dodging ’ to refuse to identify yourself
with the preposterous presumption of the Theist
or the Atheist ? Is it not imposture in any one
to adopt a term which implies all-penetrating
knowledge, when you know you have it not ?
Nature is too illimitable to be conceived, and
the past is beyond all human experience. The
Agnostic neither decries nor disparages them
[Theist and Athiest], but frankly says he is not
of their way of thinking. Many now see no
distinction between Agnosticism and Atheism. It
is the wide distinction between knowing and not
knowing. Agnosticism means scruplousness and
truth.”—G. ]. Hol'joake.
“ The contest between Theology and Agnos
ticism is like that between a man in a balloon and
one on the solid ground. The balloon man
shouts down to his enemy, ‘ Come up here and I
will give you a good beating.’ The reply is
‘ No ; I cannot leave the solid ground of fact. I
cannot float myself with the gas of sentiment and
imagination. But, if you come down to terra
firma, I will very soon test the strength of your
�Agnosticism—An Exposition and a Defence.
7
balloon. If your silk can stand the sharp edge
of my knife—scientific criticism—well and good,
you will continue to float above the earth. But
if not/and a rent is made, you and your balloon
will collapse into nothingness. The balloon man
shouts down that his antagonist is a coward,
throws some dust into the eyes of the spectators,
and so ascends into the heavens. The theologian,
so long as he remains in the region of emotion
and imagination, is safe from any attack on the
part of the scientist; but the moment he touches
the ground of fact he must prepare for hostilities ;
and it is well that he should understand that
such things as miracles, the inspiration of the
Bible, etc., are subject to criticism, and will be
vigorously combatted.”—John Wilson, M.A.
“ If after devoting our best energies and highest
endeavours to the investigation of the arguments
of Maratheism, Dualism. Polytheism, Pantheism,
and Atheism, we find none entirely convincing,
there is no cowardice involved in the admission.
On the contrary, it becomes our highest duty to
confess that all our labour has been without
fruit or reward. Though we have fervently
sought we have failed to find. We are sceptics
or agnostics, and recognise the fact that, even
should one or other of these five interpretations
of the mystery of existence be accepted as its
true solution it is but a proximate solution and
thus but removes the essential mystery but a step
further back.”—Constance E. Plumptre.
“ We get rid of the accursed spirit of condem
nation, and the setting open wide—as wide as
humanity itself—the gates that lead to truth
and human progress. For the Agnostic is no
narrow pale, on one side of which stand the
saved and the other the lost; and no ascription
of certain social experiments to a corrupt imaginaand an evil heart.........................
“We know nothing of the hereafter—absolutely
nothing. But, freed as we are from the trammels
of superstition and the strangulation of fear, we
�8
Agnosticism—An Exposition and a Defence.
deny the eternal Hell, and the omnipotent Devil
formulated by old-world ignorance and terror. For
us the life of man is emphatically his life in the
present, and his merits or demerits are determined
by his relations to others. He has, in a word, got
rid of night and its dreams, and has come out into
the light of waking day of which he does not pre
sume to foretell the state of the evening, or the
conditions of the night that follows after. All he
knows is that there must come this evening, when
strength will wane and the light will wax dim ; and
that then will steal down the night—into which he
cannot peer. Whether that night is to be starless,
or brilliant with these “ many mansions ” of light,
must be left to time to settle. No, the Agnostic
does not waste his time in these speculative
futilities. He works for the present and in the
present, and he leaves the undiscovered future to
take care of itself.—Mrs. Lynn Linton.
, “ The essential principles of Agnosticism were
known and recognised before the name was in
vented ; but the introduction of a definite name
arrested the attention of the reflecting classes.
Their attention once fixed on the subject, people
began to say this was what they always thought.
The unseen and unknown presents an ample field
for speculation, and by contemplative minds must
always be viewed with reverence and awe. A con
sciousness that the sphere of known and knowable
phenomena, when expanded to its utmost limits, is
very far from embracing the whole universe, very
far from exhausting the possibilities of thought and
feeling, while the Beyond is, to the upright man
and pure in heart, an unfathomable abyss into which
he looks with much ground for hope and very little
for fear.—Dr. BitheU.
London : W. Stewart & Co., 41, Farringdon Street, E.C.
ONE PENNY.
�
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Agnosticism : an exposition and a defence, selected from leading authorities...
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Cattell, Charles Cockbill
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