deeply we penetrate into the history of opinion, the
more strongly are we tempted to believe that in the
great matters of speculation no question is altogether
new, and hardly any answer is altogether new.
But the Church had known how to deal with intellectual
insurgents, from Abelard in the twelfth century down
to Giordano Bruno and Vanini in the seventeenth.
They were isolated; they were for the most part submissive;
and if they were not, the arm of the Church was very
long and her grasp mortal. And all these meritorious
precursors were made weak by one cardinal defect,
for which no gifts of intellectual acuteness could
compensate. They had the scientific idea, but
they lacked the social idea. They could have
set opinion right about the efficacy of the syllogism,
and the virtue of entities and quiddities. They
could have taught Europe earlier than the Church allowed
it to learn that the sun does not go round the earth,
and that it is the earth which goes round the sun.
But they were wholly unfitted to deal with the prodigious
difficulties of moral and social direction. This
function, so immeasurably more important than the
mere discovery of any number of physical relations,
it was the glory of the Church to have discharged
for some centuries with as much success as the conditions
permitted. We are told indeed by writers ignorant
alike of human history and human nature, that only
physical science can improve the social condition of
man. The common sense of the world always rejects
this gross fallacy. The acquiescence for so many
centuries in the power of the great directing organisation
of Western Europe, notwithstanding its intellectual
inadequateness, was the decisive expression of that
rejection.
After the middle of the last century the insurrection
against the pretensions of the Church and against
the doctrines of Christianity was marked in one of
its most important phases by a new and most significant
feature. In this phase it was animated at once
by the scientific idea and by the social idea.
It was an advance both in knowledge and in moral motive.
It rested on a conception which was crude and imperfect
enough, but which was still almost, like the great
ecclesiastical conception itself, a conception of
life as a whole. Morality, positive law, social
order, economics, the nature and limits of human knowledge,
the constitution of the physical universe, had one
by one disengaged themselves from theological explanations.
The final philosophical movement of the century in
France, which was represented by Diderot, now tended
to a new social synthesis resting on a purely positive
basis. If this movement had only added to its
other contents the historic idea, its destination
would have been effectually reached. As it was,
its leaders surveyed the entire field with as much
accuracy and with as wide a range as their instruments
allowed, and they scattered over the world a set of
ideas which at once entered into energetic rivalry
with the ancient scheme of authority. The great
symbol of this new comprehensiveness in the insurrection
was the Encyclopaedia.