2nd. Is the consciousness that is connected with it something separable from, and independent of it 223
The first of these problems has no bearing at all on any moral or religious question. It is insoluble. It leaves us not in doubt but in ignorance 224
The doubt, and the religious question is connected solely with the second problem 228
To which there are two alternative solutions 228
And modern science is so confused that it will accept neither 228
As Dr. Tyndall’s treatment of the subject very forcibly shows us 230
And Dr. Tyndall in this way is a perfect representative of the whole modern positive school 231
Let us compare the molecules of the brain to the six moving billiard-balls 231
The question is, are these movements due to the stroke of one cue or of two 233
The positive school profess to answer this question both ways 234
But this profession is nonsense 236
What they really mean is, 1st. That the connection of consciousness with matter is a mystery; as to that they can give no answer. 2nd. That as to whether consciousness is wholly a material thing or no, they will give no answer 237
But why are they in this state of suspense? 238
Though their system does not in the least require the hypothesis of an immaterial element in consciousness 239
They see that the moral value of life does 239
The same reasons that will warrant their saying it may exist, will constrain them to say it must 240
Physical science, with its proofs, can say nothing in the matter, either as to will, immortality, or God 242
But, on the other hand, it will force us, if we believe in will, to admit the reality of miracles 243
So far as science goes, morality and religion are both on the same footing 243
CHAPTER X.
MORALITY AND NATURAL THEISM.
Supposing science not to be inconsistent with theism, may not theism be inconsistent with morality? 247
It seems to be so; but it is no more so than is morality with itself. Two difficulties common to both:—1st. The existence of evil; 2nd. Man’s free will and God’s free will 248