[12] p. 50.

[13] p. 63.

[14] pp. 58 ff.

[15] With reference to the views and arguments of the Candid Examination, it may be interesting to notice here in detail that George Romanes (1) came to attach much more importance to the subjective religious needs and intuitions of the human spirit (pp. 131 ff.); (2) perceived that the subjective religious consciousness can be regarded objectively as a broad human phenomenon (pp. 147 f.); (3) criticized his earlier theory of causation and returned towards the theory that all causation is volitional (pp. 102, 118); (4) definitely repudiated the materialistic account of the origin of mind (pp. 30, 31); (5) returned to the use of the expression ‘the argument from design,’ and therefore presumably abandoned his strong objection to it; (6) ‘saw through’ Herbert Spencer’s refutation of the wider teleology expressed by Baden Powell, and felt the force of the teleology again (p. 72); (7) recognized that the scientific objections to the doctrine of the freedom of the will are not finally valid (p. 128).

[16] See Mind and Motion and Monism, pp. 36 ff.

[17] In some ‘Notes’ of the Summer of 1893 I find the statement, ’The result (of philosophical inquiry) has been that in his millennial contemplation and experience man has attained certainty with regard to certain aspects of the world problem, no less secure than that which he has gained in the domain of physical science, e.g.

Logical priority of mind over matter.

Consequent untenability of materialism.

Relativity of knowledge.

The order of nature, conservation of energy and indestructibility of matter within human experience, the principle of evolution and survival of the fittest.’

[18] For the meaning of ‘pure’ agnosticism see below, pp. 107 ff.

PART I.

THE INFLUENCE OF SCIENCE UPON RELIGION.

I.

I propose to consider, in a series of three papers, the influence of Science upon Religion.  In doing this I shall seek to confine myself to the strictly rational aspect of the subject, without travelling into any matters of sentiment.  Moreover, I shall aim at estimating in the first instance the kind and degree of influence which has been exerted by Science upon Religion in the past, and then go on to estimate the probable extent of this influence in the future.  The first two papers will be devoted to the past and prospective influence of Science upon Natural Religion, while the third will be devoted to the past and prospective influence of Science upon Revealed Religion[19].