The people who call themselves “Agnostics” have been charged with doing so because they have not the courage to declare themselves “Infidels.”  It has been insinuated that they have adopted a new name in order to escape the unpleasantness which attaches to their proper denomination.  To this wholly erroneous imputation, I have replied by showing that the term “Agnostic” did, as a matter of fact, arise in a manner which negatives it; and my statement has not been, and cannot be, refuted.  Moreover, speaking for myself, and without impugning the right of any other person to use the term in another sense, I further say that Agnosticism is not properly described as a “negative” creed, nor indeed as a creed of any kind, except in so far as it expresses absolute faith in the validity of a principle, which is as much ethical as intellectual.  This principle may be stated in 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 any proposition unless he can produce evidence which logically justifies that certainty.  This 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 propositions which men ought to believe, without logically satisfactory evidence; and that reprobation ought to attach to the profession of disbelief in such inadequately supported propositions.  The justification of the Agnostic principle lies in the success which follows upon 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.

Still speaking for myself, I add, that though Agnosticism is not, and cannot be, a creed, except in so far as its general principle is concerned; yet that the application of that principle results in the denial of, or the suspension of judgment concerning, a number of propositions respecting which our contemporary ecclesiastical “gnostics” profess entire certainty.  And, in so far as these ecclesiastical persons can be justified in their old-established custom (which many nowadays think more honoured in the breach than the observance) of using opprobrious names to those who differ from them, I fully admit their right to call me and those who think with me “Infidels”; all I have ventured to urge is that they must not expect us to speak of ourselves by that title.

The extent of the region of the uncertain, the number of the problems the investigation of which ends in a verdict of not proven, will vary according to the knowledge and the intellectual habits of the individual Agnostic.  I do not very much care to speak of anything as “unknowable.” [54] What I am sure about is that there are many topics about which I know nothing; and which, so far as I can see, are out of reach of my faculties.  But whether these