however strange they may be, remains our only moral duty. Conceptions of criminal law have in fact played a great part in defining our relations with him. Our relations with speculative truth show the same externality. One of our duties is to know truth, and rationalist thinkers have always assumed it to be our sovereign duty. But in scholastic theism we find truth already instituted and established without our help, complete apart from our knowing; and the most we can do is to acknowledge it passively and adhere to it, altho such adhesion as ours can make no jot of difference to what is adhered to. The situation here again is radically dualistic. It is not as if the world came to know itself, or God came to know himself, partly through us, as pantheistic idealists have maintained, but truth exists per se and absolutely, by God's grace and decree, no matter who of us knows it or is ignorant, and it would continue to exist unaltered, even though we finite knowers were all annihilated.
It has to be confessed that this dualism and lack of intimacy has always operated as a drag and handicap on Christian thought. Orthodox theology has had to wage a steady fight within the schools against the various forms of pantheistic heresy which the mystical experiences of religious persons, on the one hand, and the formal or aesthetic superiorities of monism to dualism, on the other, kept producing. God as intimate soul and reason of the universe has always seemed to some people a more worthy conception than God as external creator. So conceived, he appeared to unify the world more perfectly, he made it less finite and mechanical, and in comparison with such a God an external creator seemed more like the product of a childish fancy. I have been told by Hindoos that the great obstacle to the spread of Christianity in their country is the puerility of our dogma of creation. It has not sweep and infinity enough to meet the requirements of even the illiterate natives of India.
Assuredly most members of this audience are ready to side with Hinduism in this matter. Those of us who are sexagenarians have witnessed in our own persons one of those gradual mutations of intellectual climate, due to innumerable influences, that make the thought of a past generation seem as foreign to its successor as if it were the expression of a different race of men. The theological machinery that spoke so livingly to our ancestors, with its finite age of the world, its creation out of nothing, its juridical morality and eschatology, its relish for rewards and punishments, its treatment of God as an external contriver, an 'intelligent and moral governor,' sounds as odd to most of us as if it were some outlandish savage religion. The vaster vistas which scientific evolutionism has opened, and the rising tide of social democratic ideals, have changed the type of our imagination, and the older monarchical theism is obsolete or obsolescent. The place of the divine in the world must be more organic and intimate. An external creator and his institutions may still be verbally confessed at Church in formulas that linger by their mere inertia, but the life is out of them, we avoid dwelling on them, the sincere heart of us is elsewhere. I shall leave cynical materialism entirely out of our discussion as not calling for treatment before this present audience, and I shall ignore old-fashioned dualistic theism for the same reason. Our contemporary mind having once for all grasped the possibility of a more intimate Weltanschauung, the only opinions quite worthy of arresting our attention will fall within the general scope of what may roughly be called the pantheistic field of vision, the vision of God as the indwelling divine rather than the external creator, and of human life as part and parcel of that deep reality.
As we have found that spiritualism in general breaks into a more intimate and a less intimate species, so the more intimate species itself breaks into two subspecies, of which the one is more monistic, the other more pluralistic in form. I say in form, for our vocabulary gets unmanageable if we don't distinguish between form and substance here. The inner life of things must be substantially akin anyhow to the tenderer parts of man's nature in any spiritualistic philosophy. The word 'intimacy' probably covers the essential difference. Materialism holds the foreign in things to be more primary and lasting, it sends us to a lonely corner with our intimacy. The brutal aspects overlap and outwear; refinement has the feebler and more ephemeral hold on reality.
From a pragmatic point of view the difference between living against a background of foreignness and one of intimacy means the difference between a general habit of wariness and one of trust. One might call it a social difference, for after all, the common socius of us all is the great universe whose children we are. If materialistic, we must be suspicious of this socius, cautious, tense, on guard. If spiritualistic, we may give way, embrace, and keep no ultimate fear.
The contrast is rough enough, and can be cut across by all sorts of other divisions, drawn from other points of view than that of foreignness and intimacy. We have so many different businesses with nature that no one of them yields us an all-embracing clasp. The philosophic attempt to define nature so that no one's business is left out, so that no one lies outside the door saying 'Where do I come in?' is sure in advance to fail. The most a philosophy can hope for is not to lock out any interest forever. No matter what doors it closes, it must leave other doors open for the interests which it neglects. I have begun by shutting ourselves up to intimacy and foreignness because that makes so generally interesting a contrast, and because it will conveniently introduce a farther contrast to which I wish this hour to lead.
The majority of men are sympathetic. Comparatively few are cynics because they like cynicism, and most of our existing materialists are such because they think the evidence of facts impels them, or because they find the idealists they are in contact with too private and tender-minded; so, rather than join their company, they fly to the opposite extreme. I therefore propose to you to disregard materialists altogether for the present, and to consider the sympathetic party alone.
It is normal, I say, to be sympathetic in the sense in which I use the term. Not to demand intimate relations with the universe, and not to wish them satisfactory, should be accounted signs of something wrong. Accordingly when minds of this type reach the philosophic level, and seek some unification of their vision, they find themselves compelled to correct that aboriginal appearance of things by which savages are not troubled. That sphinx-like presence, with its breasts and claws, that first bald multifariousness, is too discrepant an object for philosophic contemplation. The intimacy and the foreignness cannot be written down as simply coexisting. An order must be made; and in that order the higher side of things must dominate. The philosophy of the absolute agrees with the pluralistic philosophy which I am going to contrast with it in these lectures, in that both identify human substance with the divine substance. But whereas absolutism thinks that the said substance becomes fully divine only in the form of totality, and is not its real self in any form but the all-form, the pluralistic view which I prefer to adopt is willing to believe that there may ultimately never be an all-form at all, that the substance of reality may never get totally collected, that some of it may remain outside of the largest combination of it ever made, and that a distributive form of reality, the each-form, is logically as acceptable and empirically as probable as the all-form commonly acquiesced in as so obviously the self-evident thing. The contrast between these two forms of a reality which we will agree to suppose substantially spiritual is practically the topic of this course of lectures. You see now what I mean by pantheism's two subspecies. If we give to the monistic subspecies the name of philosophy of the absolute, we may give that of radical empiricism to its pluralistic rival, and it may be well to distinguish them occasionally later by these names.
As a convenient way of entering into the study of their differences, I may refer to a recent article by Professor Jacks of Manchester College. Professor Jacks, in some brilliant pages in the 'Hibbert Journal' for last October, studies the relation between the universe and the philosopher who describes and defines it for us. You may assume two cases, he says. Either what the philosopher tells us is extraneous to the universe he is accounting for, an indifferent parasitic outgrowth, so to speak; or the fact of his philosophizing is itself one of the things taken account of in the philosophy, and self-included in the description. In the former case the philosopher means by the universe everything except what his own presence brings; in the latter case his philosophy is itself an intimate part of the universe, and may be a part momentous enough to give a different turn to what the other parts signify. It may be a supreme reaction of the universe upon itself by which it rises to self-comprehension. It may handle itself differently in consequence of this event.
Now both empiricism and absolutism bring the philosopher inside and make