initial commit of ebook 9199HEADmain

10 files changed, 6398 insertions, 0 deletions

diff --git a/.gitattributes b/.gitattributes
new file mode 100644
index 0000000..6833f05
--- /dev/null
+++ b/.gitattributes
@@ -0,0 +1,3 @@
+* text=auto
+*.txt text
+*.md text
diff --git a/9199-8.txt b/9199-8.txt
new file mode 100644
index 0000000..ed740ac
--- /dev/null
+++ b/9199-8.txt
@@ -0,0 +1,2039 @@
+The Project Gutenberg EBook of Monism as Connecting Religion and Science, by
+Ernst Haeckel
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Monism as Connecting Religion and Science
+
+Author: Ernst Haeckel
+
+
+Release Date: October, 2005 [EBook #9199
+This file was first posted on September 15, 2003
+Last Updated: May 8, 2013
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK MONISM ***
+
+
+
+
+Produced by Lee Dawei, Thomas Berger and Distributed Proofreaders
+
+
+
+
+
+
+MONISM AS CONNECTING RELIGION AND SCIENCE
+
+_A MAN OF SCIENCE_
+
+
+By Ernst Haeckel
+
+
+Translated From The German By J. Gilchrist, M.A., B.Sc., Ph.D.
+
+
+
+
+PREFACE
+
+The following lecture on Monism is an informal address delivered
+extemporaneously on October 9, 1892, at Altenburg, on the seventy-fifth
+anniversary of the "Naturforschende Gesellschaft des Osterlandes." The
+immediate occasion of it was a previous address delivered by Professor
+Schlesinger of Vienna on "Scientific Articles of Faith." This
+philosophical discourse contained, with reference to the weightiest and
+most important problems of scientific investigation, much that was
+indisputable; but it also contained some assertions that challenged
+immediate rejoinder and a statement of the opposite view. As I had for
+thirty years been very closely occupied with these problems of the
+philosophy of nature, and had set forth my convictions with respect to
+them in a number of writings, a wish was expressed by several members of
+the Congress that on this occasion I should give a summary account of
+these. It was in compliance with this wish that the following "Scientific
+Confession of Faith" was uttered. The substance of it, as written from
+recollection on the day after its delivery, first appeared in the
+_Altenburger Zeitung of_ 19th October 1892. This was reproduced, with one
+or two philosophical additions, in the November number _of_ the _Freie
+Bühne für den Entwickelungskampf der Zeit_ (Berlin). In its present form
+the Altenburg address is considerably enlarged, and some parts have been
+more fully worked out. In the notes (p. 9 I) several burning questions of
+the present day _have_ been dealt with from the monistic point of view.
+
+The purpose of this candid confession of monistic faith is twofold.
+First, it is my desire to give expression to that rational view of the
+world which is being forced upon us with such logical rigour by the
+modern advancements in our knowledge of nature as a unity, a view in
+reality held by almost all unprejudiced and thinking men of science,
+although but few have the courage (or the need) to declare it openly.
+Secondly, I would fain establish thereby a bond between religion and
+science, and thus contribute to the adjustment of the antithesis so
+needlessly maintained between these, the two highest spheres in which the
+mind of man can exercise itself; in monism the ethical demands of the
+soul are satisfied, as well as the logical necessities of the
+understanding.
+
+The rising flood of pamphlets and books published on this subject,
+demonstrates that such a natural union of faith and knowledge, such a
+reasonable reconciliation of the feelings and the reason, are daily
+becoming a more pressing necessity for the educated classes. In North
+America (in Chicago), there has been published for several years a weekly
+journal devoted to this purpose: _The Open Court: A Weekly Journal
+devoted to the Work of Conciliating Religion and Science_. Its worthy
+editor, Dr. Paul Carus (author of _The Soul of Man_, 1891), devotes also
+to the same task a quarterly journal under the title _The Monist_. It is
+in the highest degree desirable that so worthy endeavours to draw
+together the empirical and speculative views of nature, realism and
+idealism, should have more attention and encouragement than they have
+hitherto received, for it is only through a natural union of the two that
+we can approach a realisation of the highest aim of mental activity-the
+blending of religion and science in monism.
+
+ERNST HAECKEL. JENA, _October_ 31, 1892
+
+
+
+
+MONISM
+
+A society for investigating nature and ascertaining truth cannot
+celebrate its commemoration day more fittingly than by a discussion of
+its highest general problems. It must be regarded, therefore, with
+satisfaction that the speaker on such an august occasion as this--the
+seventy-fifth anniversary of your Society--has selected as the subject of
+his address a theme of the highest general importance. Unfortunately, it
+is becoming more and more the custom on such occasions, and even at the
+general meetings of the great "Association of German Naturalists and
+Physicians," to take the subject of address from a narrow and specialised
+territory of restricted interest. If this growing custom is to be excused
+on the grounds of increasing division of labour and of diverging
+specialisation in all departments of work, it becomes all the more
+necessary that, on such anniversaries as the present, the attention of
+the audience should be invited to larger matters of common interest.
+
+Such a topic, supreme in its importance, is that concerning "Scientific
+Articles of Faith," upon which Professor Schlesinger has already
+expounded his views.[1] I am glad to be able to agree with him in many
+important points, but as to others I should like to express some
+hesitation, and to ask consideration for some views which do not coincide
+with his. At the outset, I am entirely at one with him as to that
+unifying conception of nature as a whole which we designate in a single
+word as Monism. By this we unambiguously express our conviction that
+there lives "one spirit in all things," and that the whole cognisable
+world is constituted, and has been developed, in accordance with one
+common fundamental law. We emphasise by it, in particular, the essential
+unity of inorganic and organic nature, the latter having been evolved
+from the former only at a relatively late period.[2] We cannot draw a
+sharp line of distinction between these two great divisions of nature,
+any more than we can recognise an absolute distinction between the animal
+and the vegetable kingdom, or between the lower animals and man.
+Similarly, we regard the whole of human knowledge as a structural unity;
+in this sphere we refuse to accept the distinction usually drawn between
+the natural and the spiritual. The latter is only a part of the former
+(or _vice versa_); both are one. Our monistic view of the world belongs,
+therefore, to that group of philosophical systems which from other points
+of view have been designated also as mechanical or as pantheistic.
+However differently expressed in the philosophical systems of an
+Empedocles or a Lucretius, a Spinoza or a Giordano Bruno, a Lamarck or a
+David Strauss, the fundamental thought common to them all is ever that of
+the oneness of the cosmos, of the indissoluble connection between energy
+and matter, between mind and embodiment--or, as we may also say, between
+God and the world--to which Goethe, Germany's greatest poet and thinker,
+has given poetical expression in his _Faust_ and in the wonderful series
+of poems entitled _Gott und Welt_.
+
+That we may rightly appreciate what this Monism is, let us now, from a
+philosophico-historical point of view cast a comprehensive glance over
+the development in time of man's knowledge of nature. A long series of
+varied conceptions and stages of human culture here passes before our
+mental vision. At the lowest stage, the rude--we may say animal--phase of
+prehistoric primitive man, is the "ape-man," who, in the course of the
+tertiary period, has only to a limited degree raised himself above his
+immediate pithecoid ancestors, the anthropoid apes. Next come successive
+stages of the lowest and simplest kind of culture, such as only the
+rudest of still existing primitive peoples enable us in some measure to
+conceive. These "savages" are succeeded by peoples of a low civilisation,
+and from these again, by a long series of intermediate steps, we rise
+little by little to the more highly civilised nations. To these alone--of
+the twelve races of mankind only to the Mediterranean and Mongolian--are
+we indebted for what is usually called "universal history." This last,
+extending over somewhat less than six thousand years, represents a period
+of infinitesimal duration in the long millions of years of the organic
+world's development.
+
+Neither of the primitive men we have spoken of, nor of those who
+immediately succeeded them, can we rightly predicate any knowledge of
+nature. The rude primitive child of nature at this lowest stage of
+development is as yet far from being the restless _Ursachenthier_
+(cause-seeking animal) of Lichtenberg; his demand for causes has not yet
+risen above that of apes and dogs; his curiosity has not yet mounted to
+pure desire of knowledge. If we must speak of "reason" in connection with
+pithecoid primitive man, it can only be in the same sense as that in
+which we use the expression with reference to those other most highly
+developed Mammals, and the same remark holds true of the first beginnings
+of religion.[3]
+
+It is indeed still not infrequently the custom to deny absolutely to the
+lower animals reason and religion. An unprejudiced comparison, however,
+convinces us that this is wrong. The slow and gradual process towards
+completeness which, in the course of thousands of years, civilised life
+has been working in the soul of man, has not passed away without leaving
+some trace on the soul of our highest domestic animals also (above all,
+of dogs and horses). Constant association with man, and the steady
+influence of his training, have gradually, and by heredity, developed in
+their brain higher associations of ideas and a more perfect judgment.
+Drill has become instinct, an undeniable example of "the transmission of
+acquired characters."[4]
+
+Comparative psychology teaches us to recognise a very long series of
+successive steps in the development of soul in the animal kingdom. But it
+is only in the most highly developed vertebrates-birds and mammals--that
+we discern the first beginnings of reason, the first traces of religious
+and ethical conduct. In them we find not only the social virtues common
+to all the higher socially-living animals,--neighbourly love, friendship,
+fidelity, self-sacrifice, etc.,--but also consciousness, sense of duty,
+and conscience; in relation to man their lord, the same obedience, the
+same submissiveness, and the same craving for protection, which primitive
+man in his turn shows towards his "gods." But in him, as in them, there
+is yet wanting that higher degree of consciousness and of reason, which
+strives after a _knowledge_ of the surrounding world, and which marks the
+first beginning of philosophy or "wisdom." This last is the much later
+attainment of civilised races; slowly and gradually has it been built up
+from lower religious conceptions.
+
+At all stages of primitive religion and early philosophy, man is as yet
+far removed from monistic ideas. In searching out the causes of
+phenomena, and exercising his understanding thereon, he is in the first
+instance prone in every case to regard personal beings--in fact,
+anthropomorphic deities--as the agents at work. In thunder and lightning,
+in storm and earthquake, in the circling of sun and moon, in every
+striking meteorological and geological occurrence, he sees the direct
+activity of a personal god or spirit, who is usually thought of in a more
+or less anthropomorphic way. Gods are distinguished as good and bad,
+friendly and hostile, preserving and destroying, angels and devils.
+
+This becomes true in a yet higher degree when the advancing pursuit of
+knowledge begins to take into consideration the more complicated
+phenomena of organic life also, the appearance and disappearance of
+plants and animals, the life and death of man. The constitution of
+organised life, so suggestive as it is of art and purpose, leads one at
+once to compare it with the deliberately designed works of man, and thus
+the vague conception of a personal god becomes transformed into that of a
+creator working according to plan. As we know, this conception of organic
+creation as the artistic work of an anthropomorphic god--of a divine
+mechanic--generally maintained its ground almost everywhere, down even to
+the middle of our own century, in spite of the fact that eminent thinkers
+had demonstrated its untenability more than two thousand years ago. The
+last noteworthy scientist to defend and apply this idea was Louis Agassiz
+(died 1873). His notable _Essay on Classification_, 1857, developed that
+theosophy with logical vigour, and thereby reduced it to an absurdity.[5]
+
+All these older religious and teleological conceptions, as well as the
+philosophical systems (such as those of Plato and of the Church fathers)
+which sprang from them, are antimonistic; they stand in direct antithesis
+to our monistic philosophy of nature. Most of them are dualistic,
+regarding God and the world, creator and creature, spirit and matter, as
+two completely separated substances. We find this express dualism also in
+most of the purer church-religions, especially in the three most
+important forms of monotheism which the three most renowned prophets of
+the eastern Mediterranean--Moses, Christ, and Mohammed--founded. But
+soon, in a number of impure varieties of these three religions, and yet
+more in the lower forms of paganism, the place of this dualism is taken
+by a philosophical pluralism, and over against the good and
+world-sustaining deity (Osiris, Ormuzd, Vishnu), there is placed a wicked
+and destroying god (Typhon, Ahriman, Siva). Numerous demi-gods or saints,
+good and bad, sons and daughters of the gods, are associated with these
+two chief deities, and take part with them in the administration and
+government of the cosmos.
+
+In all these dualistic and pluralistic systems the fundamental idea is
+that of anthropomorphism, or the humanising of God; man himself, as
+godlike (or directly descended from God), occupies a special position in
+the world, and is separated by a great gulf from the rest of nature.
+Conjoined with this, for the most part, is the anthropocentric idea, the
+conviction that man is the central point of the universe, the last and
+highest final cause of creation, and that the rest of nature was created
+merely for the purpose of serving man. In the Middle Ages there was
+associated at the same time with this last conception the geocentric
+idea, according to which the earth as the abode of man was taken for the
+fixed middle point of the universe, round which sun, moon, and stars
+revolve. As Copernicus (1543) gave the death-blow to the geocentric
+dogma, so did Darwin (1859) to the anthropocentric one closely associated
+with it.[6] A broad historical and critical comparison of religious and
+philosophical systems, as a whole, leads as a main result to the
+conclusion that every great advance in the direction of profounder
+knowledge has meant a breaking away from the traditional dualism (or
+pluralism) and an approach to monism. Ever more clearly are we compelled
+by reflection to recognise that God is not to be placed over against the
+material world as an external being, but must be placed as a "divine
+power" or "moving spirit" within the cosmos itself. Ever clearer does it
+become that all the wonderful phenomena of nature around us, organic as
+well as inorganic, are only various products of one and the same original
+force, various combinations of one and the same primitive matter. Ever
+more irresistibly is it borne in upon us that even the human soul is but
+an insignificant part of the all-embracing "world-soul"; just as the
+human body is only a small individual fraction of the great organised
+physical world.
+
+The great general principles of theoretical physics and chemistry are now
+in a position to afford to this unifying conception of nature an exact,
+to a certain extent, indeed, a mathematical confirmation. In establishing
+the law of the "conservation of energy," Robert Mayer and Helmholtz
+showed that the energy of the universe is a constant unchangeable
+magnitude; if any energy whatever seems to vanish or to come anew into
+play, this is only due to the transformation of one form of energy into
+another. In the same way Lavoisier's law of the "conservation of matter"
+shows us that the material of the cosmos is a constant unchangeable
+magnitude; if any body seems to vanish (as, for example, by burning), or
+to come anew into being (as, for example, by crystallisation), this also
+is simply due to change of form or of combination. Both these great
+laws--in physics, the fundamental law of the conservation of energy, and
+in chemistry, of the conservation of matter--may be brought under one
+philosophical conception as the law of the conservation of substance;
+for, according to our monistic conception, energy and matter are
+inseparable, being only different inalienable manifestations of one
+single universal being-substance.[7] In a certain sense we can regard the
+conception of "animated atoms" as essentially partaking of the nature of
+this pure monism--a very ancient idea which more than two thousand years
+ago Empedocles enunciated in his doctrine of "hate and love of the
+elements." Modern physics and chemistry have indeed in the main accepted
+the atomic hypothesis first enunciated by Democritus, in so far as they
+regard all bodies as built up of atoms, and reduce all changes to
+movements of these minutest-discrete particles. All these changes,
+however, in organic as well as in inorganic nature, become truly
+intelligible to us only if we conceive these atoms not as dead masses,
+but as living elementary particles endowed with the power of attraction
+and repulsion. "Pleasure" and "pain," and "love" and "hate," as
+predicates of atoms are only other expressions for this power of
+attraction and repulsion.
+
+Although, however, monism is on the one hand for us an indispensable and
+fundamental conception in science, and although, on the other hand, it
+strives to carry back all phenomena, without exception, to the mechanism
+of the atom, we must nevertheless still admit that as yet we are by no
+means in a position to form any satisfactory conception of the exact
+nature of these atoms, and their relation to the general space-filling,
+universal ether. Chemistry long ago succeeded in reducing all the various
+natural substances to combinations of a relatively small number of
+elements; and the most recent advances of that science have now made it
+in the highest degree probable that these elements or the (as yet)
+irreducible primitive materials are themselves in turn only different
+combinations of a varying number of atoms of one single original element.
+But in all this we have not as yet obtained any further light as to the
+real nature of these original atoms or their primal energies.
+
+A number of the acutest thinkers have, so far in vain, endeavoured to
+grapple more closely with this fundamental problem of the philosophy of
+nature, and to determine more exactly the nature of atoms as well as
+their relation to the space-filling ether. And the idea steadily gains
+ground that no such thing as empty space exists, and that everywhere the
+primitive atoms of ponderable matter or heavy "mass" are separated from
+each other by the homogeneous ether which extends throughout all space.
+This extremely light and attenuated (if not imponderable) ether causes,
+by its vibrations, all the phenomena of light and heat, electricity and
+magnetism. We can imagine it either as a continuous substance occupying
+the space between the mass-atoms, or as composed of separate particles;
+in the latter case we might perhaps attribute to these ether-atoms an
+inherent power of repulsion in contrast to the immanent attracting power
+of the heavy mass-atoms, and the whole mechanism of cosmic life would
+then be reducible to the attraction of the latter and the repulsion of
+the former. We might also place the "vibrations of the cosmic ether"
+alongside of the "operation of space in general," in the sense in which
+these words are used by Professor Schlesinger.
+
+At any rate, theoretical physics has in recent years made an advance of
+fundamental importance and widest reach in our knowledge of nature, in
+that it has come nearer to a knowledge of this cosmic ether, and has
+forced the question of its essence, its structure, and its motion into
+the foreground of monistic nature-philosophy. Only a few years ago the
+cosmic ether was to the majority of scientists an imponderable something,
+of which, strictly speaking, absolutely nothing was known, and which
+could be admitted provisionally only as a precarious working hypothesis.
+All this was changed when Heinrich Hertz (1888) demonstrated the nature
+of electrical energy, by his beautiful experiments establishing the
+conjecture of Faraday that light and heat, electricity and magnetism, are
+closely related phenomena of one single set of forces, and depend on
+transverse vibrations of the ether. Light itself--whatever else it be--is
+always and everywhere an electrical phenomenon. The ether itself is no
+longer hypothetical; its existence can at any moment be demonstrated by
+electrical and optical experiment. We know the length of the light wave
+and the electric wave. Indeed, some physicists believe that they can even
+determine approximately the density of ether. If by means of the airpump
+we remove from a bell-jar the atmospheric air (except an insignificant
+residue), the quantity of light within it remains unchanged; it is the
+vibrating ether we see.[9] These advances in our knowledge of the ether
+mean an immense gain for monistic philosophy. For they do away with the
+erroneous ideas of empty space and _actio in distans_; the whole of
+infinite space, in so far as it is not occupied by mass-atoms
+("ponderable matter"), is filled by the ether. Our ideas of space and
+time are quite other than those taught by Kant a hundred years ago; the
+"critical" system of the great Koenigsberg philosopher exhibits in this
+respect, as well as in his teleological view of the organic world and in
+his metaphysics, dogmatic weaknesses of the most pronounced kind.[8] And
+religion itself, in its reasonable forms, can take over the ether theory
+as an article of faith, bringing into contradistinction the mobile cosmic
+ether as creating divinity, and the inert heavy mass as material of
+creation.[11] From this successfully scaled height of monistic knowledge
+there open up before our joyously quickened spirit of research and
+discovery new and surprising prospects, which promise to bring us still
+nearer to the solution of the one great riddle of the world. What is the
+relation of this light mobile cosmic ether to the heavy inert "mass," to
+the ponderable matter which we chemically investigate, and which we can
+only think of as constituted of atoms? Our modern analytical chemistry
+remains for the present at a standstill, in presence of some seventy
+irreducible elements, or so-called primary substances. But the reciprocal
+relation of these elements, the affinity of their combinations, their
+spectroscopic behaviour, and so forth, make it in the highest degree
+probable that they are all merely historical products of an evolutionary
+process, having their origin in various dispositions and combinations of
+a varying number of original atoms.
+
+To these original or mass-atoms--the ultimate discrete particles of inert
+"ponderable matter"--we can with more or less probability ascribe a
+number of eternal and inalienable fundamental attributes; they are
+probably everywhere in space, of like magnitude and constitution.
+Although possessing a definite finite magnitude, they are, by virtue of
+their very nature, indivisible. Their shape we may take to be spherical;
+they are inert (in the physical sense), unchangeable, inelastic, and
+impenetrable by the ether. Apart from the attribute of inertia, the most
+important characteristic of these ultimate atoms is their chemical
+affinity--their tendency to apply themselves to one another and combine
+into small groups in an orderly fashion. These fixed groups (fixed, that
+is to say, under the present physical conditions of existence of the
+earth) of primitive atoms are the atoms of the elements--the well-known
+"indivisible" atoms of chemistry. The qualitative, and, so far as our
+present empirical knowledge goes, unchangeable distinctions of our
+chemical elements are therefore solely conditioned by the varying number
+and disposition of the similar primitive atoms of which they are
+composed. Thus, for example, the atom of carbon (the real "maker" of the
+organic world) is in all probability a tetrahedron made up of four
+primitive atoms.
+
+After Mendelejeff and Lothar Meyer had discovered (1869) the "periodic
+law" of the chemical elements, and founded on it a "natural system" of
+these elements, this important advance in theoretical chemistry was
+subsequently put to profitable use by Gustav Wendt from an evolutionary
+point of view. He endeavoured to show that the various elements are
+products of evolution or of historically originating combinations of
+seven primary elements, and that these last again are historical products
+of one single primitive element This hypothetical original matter had
+been already designated by Crookes, in his _Genesis of the Elements_, as
+primary material or protyl.[10] The empirical proof of the existence of
+this original matter lying at the foundation of all ponderable material
+is perhaps only a question of time. Its discovery would probably realise
+the alchemists' hope of being able to produce gold and silver
+artificially out of other elements. But then arises the other great
+question: "How is this primary mass related to the cosmic ether? Do these
+two original substances stand in fundamental and eternal antithesis to
+one another? Or was it the mobile ether itself, perhaps, that originally
+engendered the heavy mass?"[11]
+
+In answer to this great and fundamental question, various physical
+hypotheses have been put forward. But, like the various atomic theories
+of chemistry, they have not as yet been clearly established, and the same
+appears to me to be the case also with the ingenious hypothesis which the
+lecturer has unfolded to us with reference to the Influence of Space. As
+he himself rightly says, in all these endeavours after a philosophy of
+nature we are still, for the present, dealing with "scientific articles
+of faith," concerning the validity of which different persons, according
+to their subjective judgment and stage of culture, may have widely
+divergent views. I believe that the solution of these fundamental
+questions still lies as yet beyond the limits of our knowledge of nature,
+and that we shall be obliged, for a long time yet to come, to content
+ourselves with an "Ignoramus"--if not even with an "Ignorabimus."
+
+The case is very different, however, if we turn from these atomistic
+element hypotheses and direct our attention to the historical conditions
+of the evolution of the world, as these have been revealed to us by the
+magnificent advances in our knowledge of nature which have been made
+within the last thirty years. An immense new territory has here been
+opened up to us in the realms of knowledge--a territory in which a series
+of most important problems, formerly held to be insoluble, has been
+answered in the most surprising manner.[12]
+
+Among the triumphs of the human mind the modern doctrine of evolution
+takes a foremost place. Guessed at by Goethe a hundred years ago, but not
+expressed in definite form until formulated by Lamarck in the beginning
+of the present century, it was at last, thirty years ago, decisively
+established by Charles Darwin, his theory of selection filling up the gap
+which Lamarck in his doctrine of the reciprocal influence of heredity and
+adaptation had left open. We now definitely know that the organic world
+on our earth has been as continuously developed, "in accordance with
+eternal iron laws," as Lyell had in 1830 shown to be the case for the
+inorganic frame of the earth itself; we know that the innumerable
+varieties of animals and plants which during the course of millions of
+years have peopled our planet are all simply branches of one single
+genealogical tree; we know that the human race itself forms only one of
+the newest, highest, and most perfect offshoots from the race of the
+Vertebrates.
+
+An unbroken series of natural events, following an orderly course of
+evolution according to fixed laws, now leads the reflecting human spirit
+through long aeons from a primeval chaos to the present "order of the
+cosmos." At the outset there is nothing in infinite space but mobile
+elastic ether, and innumerable similar separate particles--the primitive
+atoms--scattered throughout it in the form of dust; perhaps these are
+themselves originally "points of condensation" of the vibrating
+"substance," the remainder of which constitutes the ether. The atoms of
+our elements arise from the grouping together in definite numbers of the
+primitive atoms or atoms of mass. As the Kant-Laplace nebular hypothesis
+has it, the rotating heavenly bodies separate themselves out from that
+vibrating primeval cloud. A single unit among many thousands of celestial
+bodies is our sun, with its planets, which originated by being
+centrifugally thrown off from it. Our insignificant earth is a single
+planet of our solar system; its entire individual life is a product of
+the sunlight. After the glowing sphere of the earth has cooled down to a
+certain degree, drops of fluid water precipitate themselves on the
+hardened crust of its surface--the first preliminary condition of organic
+life. Carbon atoms begin their organism-engendering activity, and unite
+with the other elements into plasma-combinations capable of growing. One
+small plasma-group oversteps the limits of cohesion and individual
+growth; it falls asunder into two similar halves. With this first moneron
+begins organic life and its most distinctive function, heredity. In the
+homogeneous plasma of the monera, a firmer central nucleus is separated
+from a softer outer mass; through this differentiation of nucleus and
+protoplasm arises the first organic cell. For a long time our planet was
+inhabited solely by such Protista or single-celled primitive creatures.
+From coenobia or social unions of these afterwards arose the lowest
+histones, multicellular plants and animals.
+
+By the sure help of the three great empirical "records of creation,"
+palaeontology, comparative anatomy, and ontogeny, the history of descent
+now leads us on step by step from the oldest Metazoa, the simplest
+pluricellular animals, up to man.[13] At the lowest root of the common
+genealogy of the Metazoa stand the Gastraeadae and Spongidae; their whole
+body consists, in the simplest case, solely of a round digestive sac, the
+thin wall of which is formed by two layers of cells--the two primitive
+germinal layers. A corresponding germinal condition, the two-layered
+gastrula, occurs transitorily in the embryological history of all the
+other Metazoa, from the lowest Cnidaria and Vermes up to man. From the
+common stock of the Helminthes, or simple worms, there develop as
+independent main branches the four separate stems of the Molluscs,
+Star-fishes, Arthropods, and Vertebrates. It is only these last whose
+bodily structure and development in all essential respects coincide with
+those of man. A long series of lower aquatic Vertebrates (lancelets,
+lampreys, fishes) precedes the lungbreathing Amphibians, which appear for
+the first time in the Carboniferous period. The Amphibians are followed
+in the Permian period by the first Amniota, the oldest reptiles; from
+these develop later, in the Triassic period, the Birds on the one hand,
+and the Mammals on the other. That man in his whole bodily frame is a
+true mammal, becomes obvious as soon as the natural unity of this highest
+class of animals is recognised. The simplest comparison must have
+convinced the unprejudiced observer of the close constitutional
+relationship between man and the ape, which of all the Mammals comes
+nearest him. Comparative anatomy, with its deeper vision, showed that all
+differences in bodily structure between man and the Anthropoidea
+(gorilla, chimpanzee, orang) are less important than the corresponding
+differences in bodily structure between these anthropoid apes and the
+lower apes. The phylogenetic significance of this fact, first emphasised
+by Huxley, is quite clear. The great question of the origin of the human
+race, or of "man's place in Nature," the "question of all questions," was
+then scientifically answered: "Man is descended from a series of ape-like
+Mammals." The descent of man (anthropogeny) discloses the long series of
+vertebrate ancestors, which preceded the late origin of this, its most
+highly developed offshoot.[13]
+
+The incalculable importance of the light cast over the whole field of
+human knowledge of nature by these results is patent to everyone. They
+are destined every year increasingly to manifest their transforming
+influence in all departments of knowledge, the more the conviction of
+their irrefragable truth forces its way. And it is only the ignorant or
+narrow-minded who can now doubt their truth. If, indeed, here and there,
+one of the older naturalists still disputes, the foundation on which they
+rest, or demands proofs which are wanting (as happened a few weeks ago on
+the part of a famous German pathologist at the Anthropological Congress
+in Moscow), he only shows by this that he has remained a stranger to the
+stupendous advances of recent biology, and above all of anthropogeny. The
+whole literature of modern biology, the whole of our present zoology and
+botany, morphology and physiology, anthropology and psychology, are
+pervaded and fertilised by the theory of descent.[14]
+
+Just as the natural doctrine of development on a monistic basis has
+cleared up and elucidated the whole field of natural phenomena in their
+physical aspect, it has also modified that of the phenomena of mind,
+which is inseparably connected with the other. Our human body has been
+built up slowly and by degrees from a long series of vertebrate
+ancestors, and this is also true of our soul; as a function of our brain
+it has gradually been developed in reciprocal action and re-action with
+this its bodily organ. What we briefly designate as the "human soul," is
+only the sum of our feeling, willing, and thinking--the sum of those
+physiological functions whose elementary organs are constituted by the
+microscopic ganglion-cells of our brain. Comparative anatomy and ontogeny
+show us how the wonderful structure of this last, the organ of our human
+soul, has in the course of millions of years been gradually built up from
+the brains of higher and lower vertebrates. Comparative psychology
+teaches us how, hand in hand therewith, the soul itself, as function of
+the brain, has been developed. The last-named science teaches us also
+that a primitive form of soul-activity is already present even in the
+lowest animals, the single-celled primitive animals, Infusoria and
+Rhizopoda. Every scientific man who has long observed the life-activity
+of these single-celled Protista, is positively convinced that they also
+possess a soul; that this "cell-soul" also consists of a sum of
+sensations, perceptions, and volitions; the feeling, thinking, and
+willing of our human soul differ from these only in degree. In like
+manner there is present in the egg-cell (as potential energy) a
+hereditary cell-soul, out of which man, like every other animal, is
+developed.[15]
+
+The first task of a truly scientific psychology will therefore be, not,
+as hitherto, idle speculation about an independent immaterial
+soul-existence and its puzzling temporary connection with the animal
+body, but rather the comparative investigation of the organs of the soul
+and the experimental examination of their psychical functions. For
+scientific psychology is a part of physiology, the doctrine of the
+functions and the life-activities of organisms. The psychology and
+psychiatry of the future, like the physiology and pathology of to-day,
+must take the form of a cellular study, and in the first instance
+investigate the soul-functions of the cells. Max Verworn, in his fine
+_Psycho-physiological Protistastudies_, has lately shown us what
+important disclosures such a cellular psychology can make, even in
+dealing with the lowest grades of organic life, in the single-celled
+Protista (especially Rhizopoda and Infusoria).
+
+These same main divisions of soul-activity, which are to be met with in
+the single-celled organism,--the phenomena of irritability, sensation,
+and motion,--can be shown to exist in all multicellular organisms as
+functions of the cells of which their bodies are composed. In the lowest
+Metazoa, the invertebrate sponges and polyps, there are, just as in
+plants, no special soul-organs developed, and all the cells of the body
+participate more or less in the "soul-life." It is only in the higher
+animals that the soul-life is found to be localised and connected with
+special organs. As a consequence of division of labour, there have here
+been developed various sense-organs as organs of specific sensibility,
+muscles as organs of motion and volition, nerve-centres or ganglia as
+central co-ordinating and regulating organs. In the most highly developed
+families of the animal kingdom, these last come more and more into the
+foreground as independent soul-organs. In correspondence with the
+extraordinarily complicated structure of their central nervous system
+(the brain with its wonderful complex of ganglion-cells and
+nerve-fibres), the many-sided activity of such animals attains a
+wonderful degree of development.
+
+It is only in these most highly-developed groups of the animal kingdom
+that we can with certainty establish the existence of those most perfect
+operations of the central nervous system, which we designate as
+consciousness. As we know, it is precisely this highest brain-function
+that still continues to be looked upon as a completely enigmatical
+phenomenon, and as the best proof for the immaterial existence of an
+immortal soul. It is usual at the same time to appeal to Du
+Bois-Reymond's well-known "Ignorabimus address on the Boundaries of
+Natural Knowledge" (1872). It was by a peculiar irony of fate that the
+famous lecturer of the Berlin Academy of Science, in this much-discussed
+address of twenty years ago, should be representing consciousness as an
+incomprehensible marvel, and as presenting an insuperable barrier to
+further advances of knowledge, at the very moment that David Friedrich
+Strauss, the greatest theologian of our century, was showing it to be the
+opposite. The clear-sighted author of _The Old Faith and the New_ had
+already clearly perceived that the soul-activities of man, and therefore
+also his consciousness, as functions of the central nervous system, all
+spring from a common source, and, from a monistic point of view, come
+under the same category. The "exact" Berlin physiologist shut this
+knowledge out from his mind, and, with a short-sightedness almost
+inconceivable, placed this special neurological question alongside of the
+one great "world-riddle," the fundamental question of substance, the
+general question of the connection between matter and energy.[16]
+
+As I long ago pointed out, these two great questions are not two separate
+"world-riddles." The neurological problem of consciousness is only a
+special case of the all comprehending cosmological problem, the question
+of substance. "If we understood the nature of matter and energy, we
+should also understand how the substance underlying them can under
+certain conditions feel, desire, and think." Consciousness, like feeling
+and willing, among the higher animals is a mechanical work of the
+ganglion-cells, and as such must be carried back to chemical and physical
+events in the plasma of these. And by the employment of the genetic and
+comparative method we reach the conviction that consciousness, and
+consequently reason also, is not a brain-function exclusively peculiar to
+man; it occurs also in many of the higher animals, not in Vertebrates
+only, but even in Articulates. Only in degree, through a higher stage of
+cultivation, does the consciousness of man differ from that of the more
+perfect lower animals, and the same is true of all other activities of
+the human soul.
+
+By these and other results of comparative physiology our whole psychology
+is placed on a new and firm monistic basis. The older mystical conception
+of the soul, as we find it amongst primitive peoples, but also in the
+systems of the dualistic philosophers of to-day, is refuted by them.
+According to these systems, the soul of man (and of the higher animals)
+is a separate entity, which inhabits and rules the body only during its
+individual life, but leaves it at death. The widespread "piano-theory"
+(_Claviertheorie_) compares the "immortal soul" to a pianist who executes
+an interesting piece--the individual life--on the instrument of the
+mortal body, but at death withdraws into the other world. This "immortal
+soul" is usually represented as an immaterial being; but in fact it is
+really thought of as quite material, only as a finer invisible being,
+aerial or gaseous, or as resembling the mobile, light, and thin substance
+of the ether, as conceived by modern physics. The same is true also for
+most of the conceptions which rude primitive peoples and the uneducated
+classes among the civilised races have, for thousands of years, cherished
+as to spectral "ghosts" and "gods." Serious reflection on the matter
+shows that here--as in modern spiritualism--it is not with really
+immaterial beings, but with gaseous, invisible bodies, that we are
+dealing. And further, we are utterly incapable of imagining a truly
+immaterial being. As Goethe clearly said, "matter can never exist or act
+apart from spirit, neither can spirit apart from matter."
+
+As regards immortality, it is well known that this important idea is
+interpreted and applied in a great variety of ways. It is often made a
+reproach against our Monism that it altogether denies immortality; this,
+however, is erroneous. Rather do we hold it, in a strictly scientific
+sense, as an indispensable fundamental conception of our monistic
+philosophy of nature. Immortality in a scientific sense is conservation
+of substance, therefore the same as conservation of energy as defined by
+physics, or conservation of matter as defined by chemistry. The cosmos as
+a whole is immortal. It is just as inconceivable that any of the atoms of
+our brain or of the energies of our spirit should vanish out of the
+world, as that any other particle of matter or energy could do so. At our
+death there disappears only the individual form in which the
+nerve-substance was fashioned, and the personal "soul" which represented
+the work performed by this. The complicated chemical combinations of that
+nervous mass pass over into other combinations by decomposition, and the
+kinetic energy produced by them is transformed into other forms of
+motion.
+
+   "Imperial Caesar, dead and turned to clay,
+   Might stop a hole to keep the wind away.
+   O that that earth which kept the world in awe
+   Should patch a wall to expel the winter's flaw."
+
+On the other hand, the conception of a personal immortality cannot be
+maintained. If this idea is still widely held, the fact is to be
+explained by the physical law of inertia; for the property of persistence
+in a state of rest exercises its influence in the region of the
+ganglion-cells of the brain, as well as in all other natural bodies.
+Traditional ideas handed down through many generations are maintained
+with the greatest tenacity by the human brain, especially if, in early
+youth, they have been instilled into the childish understanding as
+indisputable dogmas. Such hereditary articles of faith take root all the
+more firmly, the further they are removed from a rational knowledge of
+nature, and enveloped in the mysterious mantle of mythological poesy. In
+the case of the dogma of personal immortality, there comes into play also
+the interest which man fancies himself to have in his individual future
+existence after death, and the vain hope that in a blessed world to come
+there is treasured up for him a compensation for the disappointed hopes
+and the many sorrows of his earthly life.
+
+It is often asserted by the numerous advocates of personal immortality
+that this dogma is an innate one, common to all rational men, and that it
+is taught in all the more perfect forms of religion. But this is not
+correct. Neither Buddhism nor the religion of Moses originally contained
+the dogma of personal immortality, and just as little did the majority of
+educated people of classical antiquity believe it, at any rate during the
+highest period of Greek culture. The monistic philosophy of that time,
+which, five hundred years before our era, had reached speculative heights
+so remarkable, knew nothing of any such dogma. It was through Plato and
+Christ that it received its further elaboration, until, in the Middle
+Ages, it was so universally accepted, that only now and then did some
+bold thinker dare openly to gainsay it. The idea that a conviction of
+personal immortality has a specially ennobling influence on the moral
+nature of man, is not confirmed by the gruesome history of mediaeval
+morals, and as little by the psychology of primitive peoples.[17]
+
+If any antiquated school of purely speculative psychology still continues
+to uphold this irrational dogma, the fact can only be regarded as a
+deplorable anachronism. Sixty years ago such a doctrine was excusable,
+for then nothing was accurately known either of the finer structure of
+the brain, or of the physiological functions of its separate parts; its
+elementary organs, the microscopic ganglion-cells, were almost unknown,
+as was also the cell-soul of the Protista; very imperfect ideas were held
+as to ontogenetic development, and as to phylogenetic there were none at
+all.
+
+This has all been completely changed in the course of the last
+half-century. Modern physiology has already to a great extent
+demonstrated the localisation of the various activities of mind, and
+their connection with definite parts of the brain; psychiatry has shown
+that those psychical processes are disturbed or destroyed if these parts
+of the brain become diseased or degenerate. Histology has revealed to us
+the extremely complicated structure and arrangement of the
+ganglion-cells. But, for the settlement of this momentous question, the
+discoveries of the last ten years with regard to the more minute
+occurrences in the process of fertilisation are of decisive importance.
+We now know that this process essentially consists simply in the
+copulation or fusion of two microscopical cells, the female egg-cell and
+the male sperm-cell. The fusion of the nuclei of these two sexual cells
+indicates with the utmost precision the exact moment at which the new
+human individual arises. The newly-formed parent-cell, or fertilised
+egg-cell, contains potentially, in their rudiments, all the bodily and
+mental characteristics which the child inherits from both parents. It is
+clearly against reason to assume an eternal and unending life for an
+individual phenomenon whose beginning in time we can determine to a
+hair's breadth, by direct observation. Judging of human spiritual life
+from a rational point of view, we can as little think of our individual
+soul as separated from our brain, as we can conceive the voluntary motion
+of our arm apart from the contraction of its muscles, or the circulation
+of our blood apart from the action of the heart.
+
+Against this strictly physiological conception, as against our whole
+monistic view of the relations of energy and matter, of soul and
+substance, the reproach of "materialism" continues to be raised. I have
+repeatedly before now pointed out that this is an ambiguous party word
+which conveys absolutely nothing; its apparent opposite, "spiritualism,"
+could quite easily be substituted for it. Every critical thinker, who is
+familiar with the history of philosophy, knows that, as systems change,
+such words assume the most varied meanings, In addition to this, the word
+"materialism" has the disadvantage of being liable to continual confusion
+between its theoretical and practical meanings, which two are totally
+distinct. Our conception of Monism, or the unity-philosophy, on the
+contrary, is clear and unambiguous; for it an immaterial living spirit
+is just as unthinkable as a dead, spiritless material; the two are
+inseparably combined in every atom. The opposed conception of dualism (or
+even pluralism in other anti-monistic systems) regards spirit and
+material, energy and matter, as two essentially different substances; but
+not a single empirical proof can be adduced to show that either of these
+can exist or become perceptible to us by itself alone.
+
+In thus shortly indicating the far-reaching psychological consequences of
+the monistic doctrine of evolution, I trench at the same time upon a most
+important field, to which our lecturer in his address has more than once
+alluded--that of religion and the belief in God connected therewith. I am
+at one with him in the conviction that the formation of clear
+philosophical conceptions upon these fundamental matters of belief is of
+the highest importance, and I would therefore crave the permission of
+this assembly briefly to lay before it on this occasion a frank
+confession of faith. This monistic confession has the greater claim to an
+unprejudiced consideration, in that it is shared, I am firmly convinced,
+by at least nine-tenths of the men of science now living; indeed, I
+believe, by all men of science in whom the following four conditions are
+realised: (1) Sufficient acquaintance with the various departments of
+natural science, and in particular with the modern doctrine of evolution;
+(2) Sufficient acuteness and clearness of judgment to draw, by induction
+and deduction, the necessary logical consequences that flow from such
+empirical knowledge; (3) Sufficient moral courage to maintain the
+monistic knowledge, so gained, against the attacks of hostile dualistic
+and pluralistic systems; and (4) Sufficient strength of mind to free
+himself, by sound, independent reasoning, from dominant religious
+prejudices, and especially from those irrational dogmas which have been
+firmly lodged in our minds from earliest youth as indisputable
+revelations.
+
+If from this unprejudiced point of view of the thinker, we compare the
+numerous religions of the various races of mankind, we shall be
+compelled, in the first instance, to put aside as untenable all those
+conceptions which stand in irreconcilable contradiction to those
+principles of our empirical knowledge of nature which are now clearly
+discerned and established by critical reasoning. We can thus at once set
+aside all mythological stories, all "miracles," and so-called
+"revelations," for which it is claimed that they have come to us in some
+supernatural way. All such mystical teachings are irrational, inasmuch as
+they are confirmed by no actual experience, but, on the contrary, are
+irreconcilable with the known facts which have been confirmed to us by a
+rational investigation of nature.
+
+This is true alike of Christian and Mosaic, of Mohammedan and Indian
+legends. If now we thus lay aside the whole mass of mystical dogmas and
+transcendental revelations, there is left behind, as the precious and
+priceless kernel of true religion, the purified ethic that rests on
+rational anthropology.[18]
+
+Among the numerous and varied forms of religion which, in the course of
+the past ten thousand years and more, have been evolved from the crudest
+prehistoric beginnings, the foremost rank undoubtedly belongs to those
+two forms which still continue to be the most widely accepted among
+civilised races--the older Buddhism and the younger Christianity. The two
+have very many features in common, alike in their mythology and in their
+ethics; indeed, a considerable part of Christianity has come directly
+from Indian Buddhism, just as another part is drawn from the Mosaic and
+Platonic systems. But, looked at from the point of view of our present
+stage of culture, the ethic of Christianity appears to us much more
+perfect and pure than that of any other religion. We must, it is true,
+hasten to add that it is exactly the weightiest and noblest principles of
+Christian ethic--brotherly love, fidelity to duty, love of truth,
+obedience to law--that are by no means peculiar to the Christian faith as
+such, but are of much older origin. Comparative psychology proves that
+these ethical principles were more or less recognised and practised by
+much older civilised races thousands of years before Christ.
+
+Love remains the supreme moral law of rational religion, the love, that
+is to say, that holds the balance between egoism and altruism, between
+self-love and love of others. "Do to others as you would they should do
+to you." This natural and highest command had been taught and followed
+thousands of years before Christ said: "Thou shalt love thy neighbour as
+thyself." In the human family this maxim has always been accepted as
+self-evident; as ethical instinct it was an inheritance derived from our
+animal ancestors. It had already found a place among the herds of Apes
+and other social Mammals; in a similar manner, but with a wider scope, it
+was already present in the most primitive communities and among the
+hordes of the least advanced savages. Brotherly love--mutual support,
+succour, protection, and the like---had already made its appearance among
+gregarious animals as a social duty; for without it the continued
+existence of such societies is impossible. Although at a later period, in
+the case of man, these moral foundations of society came to be much more
+highly developed, their oldest prehistoric source, as Darwin has shown,
+is to be sought in the social instincts of animals. Among the higher
+Vertebrates (dogs, horses, elephants, etc.), as among the higher
+Articulates (ants, bees, termites, etc.) also, the development of social
+relations and duties is the indispensable condition of their living
+together in orderly societies. Such societies have for man also been the
+most important instrument of intellectual and moral progress.
+
+Beyond all doubt the present degree of human culture owes in great part
+its perfection to the propagation of the Christian system of morals and
+its ennobling influence, although the great value of this has been
+impaired, often in the most deplorable manner, by its association with
+untenable myths and so-called "revelations." How little these last
+contribute to the perfection of the first, can be seen from the
+acknowledged historical fact that it is just orthodoxy and the
+hierarchical system based on it (especially that of the Papacy) that has
+least of all striven to fulfil the precepts of Christian morality; the
+more loudly they preach it in theory, the less do they themselves fulfil
+its commands in practice.
+
+It is, moreover, to be borne in mind that another and very considerable
+portion of our modern culture and morality has been developed quite
+independently of Christianity, mainly through continual study of the
+highly-elaborated mental treasures of classical antiquity. The thorough
+study of Greek and Roman classics has at least contributed much more to
+it than that of the Christian Church fathers. To this we must now add, in
+our own century (rightly called the "century of the natural sciences"),
+the immense advance in the higher culture which we owe to a purified
+knowledge of nature and to the monistic philosophy founded upon this.
+That these must also exercise an advancing and ennobling influence cannot
+be doubted, and has already been shown by many eminent authors (Spencer,
+Carneri, and others) in the course of the last thirty years.[18]
+
+Against this monistic ethic founded on a rational knowledge of nature, it
+has been objected that it is fitted to undermine existing civilisation,
+and especially that it encourages the subversive aims of social
+democracy. This reproach is wholly unjustified. The application of
+philosophical principles to the practical conditions of life, and in
+particular to social and political questions, can be made in the most
+various ways. Political "free-thinking," so called, has nothing whatever
+to do with the "freedom of thought" of our monistic natural religion.
+Moreover, I am convinced that the rational morality of monistic religion
+is in no way contrary to the good and truly valuable elements of the
+Christian ethic, but is destined in conjunction with these to promote the
+true progress of humanity in the future.
+
+With Christian mythology and the special form of theistic belief
+associated with it the case is different. In so far as that belief
+involves the notion of a "personal God," it has been rendered quite
+untenable by the recent advances of monistic science. But, more than
+this, it was shown more than two thousand years ago, by eminent exponents
+of the monistic philosophy, that the conception of a personal God,
+creator and ruler of the world, does not give the slightest help toward a
+truly rational view of the world. For even if the question of "creation,"
+in the ordinary and trivial sense of the term, be answered by referring
+it to the miraculous agency of a creator working according to plan apart
+from the world, there immediately arises upon that the new inquiry:
+"Whence comes this personal God? What was He doing before creation? And
+whence did He derive the material for it?" and such like questions. The
+antiquated conception of an anthropomorphic personal God is destined,
+before the present century is ended, to drop out of currency throughout
+the entire domain of truly scientific philosophy; the corresponding
+conception of a personal devil--even as late as last century connected
+with the former and very generally accepted--has already been given up
+once for all by all persons of education.
+
+Let it be noted, however, in passing, that the amphitheism which believes
+in God and devil alike is much more compatible with a rational
+explanation of the world than pure monotheism. The purest form of this is
+perhaps the amphitheism of the Zend religion of Persia, which Zoroaster
+(or Zarathustra, the "Golden Star") founded two thousand years before
+Christ. Here Ormuzd, the god of light and goodness, stands everywhere in
+conflict with Ahriman, the god of darkness and evil. The continual
+conflict between a good and an evil principle was personified in a
+similar manner in the mythology of many other amphitheistic religions: in
+the old Egyptian, the good Osiris was at war with the evil Typhon; in the
+old Indian, Vishnu the sustainer with Siva the destroyer, and so forth.
+
+If we really must retain the conception of a personal God as the key to
+our view of the universe, then this amphitheism can explain the sorrows
+and defects of this world very simply, as being the work of the evil
+principle or devil. Pure monotheism, on the contrary, as represented in
+the religions of Moses and Mohammed in their original form, has no
+rational explanation of these to offer. If their "one God" is really the
+absolutely good, perfect being they proclaim, then the world which he has
+created must also be perfect. An organic world so imperfect and full of
+sorrows as exists on this earth he could not possibly have contrived.
+
+These considerations gain in force when we advance to the deeper
+knowledge of nature acquired by modern biology; here it was Darwin,
+especially, who thirty-three years ago opened our eyes by his doctrine of
+the struggle for existence, and his theory of selection founded upon it.
+We now know that the whole of organic nature on our planet exists only by
+a relentless war of all against all. Thousands of animals and plants must
+daily perish in every part of the earth, in order that a few chosen
+individuals may continue to subsist and to enjoy life. But even the
+existence of these favoured few is a continual conflict with threatening
+dangers of every kind. Thousands of hopeful germs perish uselessly every
+minute. The raging war of interests in human society is only a feeble
+picture of the unceasing and terrible war of existence which reigns
+throughout the whole of the living world. The beautiful dream of God's
+goodness and wisdom in nature, to which as children we listened so
+devoutly fifty years ago, no longer finds credit now--at least among
+educated people who think. It has disappeared before our deeper
+acquaintance with the mutual relations of organisms, the advancement of
+oecology and sociology, and our knowledge of parasite life and pathology.
+
+All these sad but insuperable facts--truly the dark side of nature--are
+made intelligible to religious faith by amphitheism; they are the "works
+of the devil," who opposes and disturbs the perfect moral order in the
+world of the "good God." For pure monotheism which knows only one God,
+one perfect highest being, they remain unintelligible. If, with a
+monotheistic creed, any one still continues to talk of the moral order of
+the world, he in so doing shuts his eyes to the undeniable facts of
+history, both natural and civil.
+
+In view of these considerations, it is hard to understand how the large
+majority of the so-called educated classes can persevere, on the one
+hand, in declaring belief in a personal God to be an indispensable
+principle of religion, and, on the other hand, in at the same time
+rejecting the belief in a personal devil as an exploded superstition of
+the Middle Ages. This inconsistency on the part of educated Christians is
+all the more incomprehensible and censurable, inasmuch as both dogmas in
+equal degree form an integral part of the Christian creed. The personal
+devil, as "Satan," "the Tempter," "the Destroyer," and so forth,
+undeniably plays a most important part in the New Testament, though not
+met with in the earlier portions of the Old. Our great reformer, Martin
+Luther himself, who "sent to the devil" so many antiquated dogmas, was
+unable to rid himself of the conviction of the real existence and
+personal enmity of Beelzebub; we have only to think of the historical
+ink-spot at Wartburg! Moreover, our Christian art, in many thousands of
+paintings and other representations, has exhibited Satan in corporeal
+form just as realistically as it has the three "Divine Persons," about
+whose "hypostatical union" human reason has for eighteen hundred years
+been tormenting itself in vain. The deep impression made by such concrete
+representations, a million times repeated, especially on childish
+understandings, is usually under-estimated as to its tremendous
+influence; to it certainly is in large measure to be attributed the fact
+that irrational myths of such a kind, under the mask of "doctrines of
+faith," continue to hold their ground in spite of all protests of reason.
+
+Liberal-minded Christian theologians have, it is true, often sought to
+eliminate the personal devil from Christian teaching, representing him as
+merely the personification of falsehood, the spirit of evil. But with
+equal right we must in that case substitute for a personal God the
+personified idea of truth, the Spirit of Goodness. To such a
+representation no objection can be made; rather do we recognise in it a
+bridge connecting the dim wonderland of religious poesy with the luminous
+realms of clear scientific knowledge.
+
+The monistic idea of God, which alone is compatible with our present
+knowledge of nature, recognises the divine spirit in all things. It can
+never recognise in God a "personal being," or, in other words, an
+individual of limited extension in space, or even of human form. God is
+everywhere. As Giordano Bruno has it: "There is one spirit in all things,
+and nobody is so small that it does not contain a part of the divine
+substance whereby it is animated." Every atom is thus animated, and so is
+the ether; we might, therefore, represent God as the infinite sum of all
+natural forces, the sum of all atomic forces and all ether-vibrations. It
+comes virtually to the same thing when (as was done here by a speaker on
+a former occasion) God is defined as "the supreme law of the universe,"
+and the latter is represented as the "working of universal space." In
+this most important article of belief it matters not as to the name but
+as to the unity of the underlying idea; the unity of God and the world;
+of spirit and nature. On the other hand, "homotheism," the
+anthropomorphic representation of God, degrades this loftiest cosmic idea
+to that of a "gaseous vertebrate."[19]
+
+Of the various systems of pantheism which for long have given expression
+more or less clearly to the monistic conception of God, the most perfect
+is certainly that of Spinoza. To this system, as is well known, Goethe
+also paid the tribute of his highest admiration and approval. Of other,
+eminent men who have given a similar pantheistic form to their natural
+religion, we shall here mention only two of the greatest poets and
+students of man, Shakespeare and Lessing; two of the greatest German
+rulers, Frederick II. of Hohenstaufen and Frederick II. of Hohenzollern;
+two of the greatest scientists, Laplace and Darwin. In adding our own
+pantheistic confession to that of these great and untrammelled spirits,
+let it only be noted further, that it has received an empirical
+confirmation, never before imagined, through the wonderful advances of
+natural knowledge within the last thirty years.
+
+The charge of atheism which still continues to be levelled against our
+pantheism, and against the monism which lies at its root, no longer finds
+a response among the really educated classes of the present day. It is
+true that not so very long ago the German Imperial Chancellor, in the
+Prussian Chamber of Deputies, found it in him to put forward such an
+alternative as this: "Either the Christian or the atheistic view of the
+world"; this in the defence of a most objectionable law, designed to hand
+over our school training, tied hand and foot, to the papal hierarchy. The
+vast distance which separates the last-named degenerate outgrowth of the
+Christian religion from pure primitive Christianity is not greater than
+that which separates those mediaeval alternatives from the cultured
+religious consciousness of the present day. To one who regards as true
+exercises of Christian religion the adoration of old clothes and wax
+dolls, or the thoughtless repetition of masses or rosaries, who believes
+in wonder-working relics, and purchases pardon for his sins by means of
+indulgence-money or Peter's pence, we willingly concede the claim to
+possess the "only saving religion"; but with such fetish-worshippers we
+will willingly submit to be ranked as "atheists."
+
+In like case with the charge of atheism and irreligion are those so often
+heard against monism, that it destroys the poetry of life and fails to
+satisfy the spiritual wants of human nature; we are told, in particular,
+that aesthetics--certainly a most important department both in
+theoretical philosophy and in practical life--is prejudiced by a monistic
+philosophy. But David Friedrich Strauss, one of our subtlest exponents of
+aesthetics and also one of our noblest writers, has already refuted such
+a charge; and shown how, on the contrary, the care for poetry and the
+cultivation of the beautiful are in the "new faith" called upon to play a
+still greater part than ever. My present hearers, at once investigators
+and lovers of nature, do not need to be told that every new insight which
+we obtain into the secrets of nature at the same time also kindles our
+souls, affords new material for imagination to work on, and enlarges our
+perception of the beautiful. To convince ourselves how closely all these
+noblest spiritual activities of man hang together, how intimately the
+knowledge of truth is bound up with the love of goodness and veneration
+of the beautiful, it will be enough to mention a single name, Germany's
+greatest genius--Wolfgang Goethe.
+
+If the perception of the aesthetic significance of our monistic
+nature-religion, as well as of its ethical value, has hitherto so little
+pervaded the educated classes, this is due chiefly to the defects of our
+school training. It is true that in the course of the last few decades an
+infinite deal has been spoken and written about school reform and the
+principles of education; but of any real progress there is as yet but
+little trace. Here also reigns the physical law of inertia; here
+also--and more especially in German schools--the scholasticism of the
+Middle Ages exhibits a power of inertia, against which any rational
+reform of education must laboriously contest every inch of ground. In
+this important department also, a department on which hangs the weal or
+woe of future generations, matters will not improve till the monistic
+doctrine of nature is accepted as the essential and sure foundation.
+
+The school of the twentieth century, flourishing anew on this firm
+ground, shall have to unfold to the rising youth not only the wonderful
+truths of the evolution of the cosmos, but also the inexhaustible
+treasures of beauty lying everywhere hidden therein. Whether we marvel at
+the majesty of the lofty mountains or the magic world of the sea, whether
+with the telescope we explore the infinitely great wonders of the starry
+heaven, or with the microscope the yet more surprising wonders of a life
+infinitely small, everywhere does Divine Nature open up to us an
+inexhaustible fountain of aesthetic enjoyment. Blind and insensible have
+the great majority of mankind hitherto wandered through this glorious
+wonderland of a world; a sickly and unnatural theology has made it
+repulsive as a "vale of tears." But now, at last, it is given to the
+mightily advancing human mind to have its eyes opened; it is given to it
+to show that a true knowledge of nature affords full satisfaction and
+inexhaustible nourishment not only for its searching understanding, but
+also for its yearning spirit.
+
+Monistic investigation of nature as knowledge of the true, monistic ethic
+as training for the good, monistic aesthetic as pursuit of the
+beautiful--these are the three great departments of our monism: by the
+harmonious and consistent cultivation of these we effect at last the
+truly beatific union of religion and science, so painfully longed after
+by so many to-day. The True, the Beautiful, and the Good, these are the
+three august Divine Ones before which we bow the knee in adoration; in
+the unforced combination and mutual supplementing of these we gain the
+pure idea of God.[20] To this "triune" Divine Ideal shall the coming
+twentieth century build its altars.
+
+Ten years ago I was present at the celebration of the third centenary of
+the university of Würzburg, which forty years ago I had entered as a
+medical student. The festal address on that occasion was delivered in the
+university church by the then rector, the distinguished chemist, Johannes
+Wislicenus. His concluding words were: "God, the Spirit of Goodness and
+of Truth, grant it." I now add, "and the Spirit of Beauty." It is in this
+sense that I also, on this commemorative occasion, dedicate to you my
+best wishes. May the investigation of nature's secrets flourish and
+prosper in this corner of our Thüringian land also, and may the fruits of
+knowledge, ripening here in Altenburg, contribute no less to the culture
+of the spirit and to the advancement of true religion, than those which
+three hundred and seventy years ago the great reformer, Martin Luther,
+brought to the light of day in another corner of Thüringen, on the
+Wartburg at Eisenach.
+
+Between Wartburg and Altenburg, on the northern border of Thüringen, lies
+Weimar, the classical City of the Muses, and, close by it, our national
+university of Jena. I regard it as a good omen that precisely at this
+moment a rare celebration should have called together in Weimar the most
+illustrious patrons of the university of Jena, the defenders of free
+research and free teaching.[21] In the hope that the defence and
+promotion of these may still be continued, I conclude my monistic
+Confession of Faith with the words: "May God, the Spirit of the Good, the
+Beautiful, and the True, be with us."
+
+
+
+
+
+NOTES]
+
+[Footnote 1: _Scientific Articles of Faith_.
+In Professor Schlesinger's address (delivered on 9th October at
+Altenburg) on this subject he rightly called attention to the limits of
+knowledge of nature (in Kant's sense of the terms) imposed upon us by the
+imperfection of our perceptive organs. The gaps which the empirical
+investigation of nature must thus leave in science, can, however, be
+filled up by hypotheses, by conjectures of more or less probability.
+These we cannot indeed for the time establish on a secure basis; and yet
+we may make use of them in the way of explaining phenomena, in so far as
+they are not inconsistent with a rational knowledge of nature. Such
+rational hypotheses are scientific articles of faith, and therefore very
+different from ecclesiastical articles of faith or religious dogmas,
+which are either pure fictions (resting on no empirical evidence), or
+simply irrational (contradicting the law of causality). As instances of
+rational hypotheses of first-rate importance may be mentioned our belief
+in the oneness of matter (the building up of the elements from primary
+atoms), our belief in equivocal generation, our belief in the essential
+unity of all natural phenomena, as maintained by monism (on which compare
+my _General Morphology_, _vol_. i. pp. 105, 164, etc., also my _Natural
+History of Creation_, 8th ed., 1889, pp. 21, 360, 795). As the simpler
+occurrences of inorganic nature and the more complicated phenomena of
+organic life are alike reducible to the same natural forces, and as,
+further, these in their turn have their common foundation in a simple
+primal principle pervading infinite space, we can regard this last (the
+cosmic ether) as all-comprehending divinity, and upon this found the
+thesis: "Belief in God is reconcilable with science." In this pantheistic
+view, and also in his criticism of a one-sided materialism, I entirely
+agree with Professor Schlesinger, though unable to concur with him in
+some of his biological, and especially of his anthropological,
+conclusions (_cf_. his article on "Facts and Deductions derived from the
+Action of Universal Space" _Mittheilungen aus dem Osterlande_, Bd. v.,
+Altenburg, 1892).]
+
+
+[Footnote 2: _Unity of Nature_.
+I consider the fundamental unity of inorganic and organic nature, as well
+as their genetic relation, to be an essential axiom of monism. I
+particularly emphasise this "article of faith" here, as there are still
+scientists of repute who contest it. Not only is the old mystical "vital
+power" brought back upon the stage again from time to time, but even the
+"miraculous" origin of organic life out of "dead" inorganic nature is
+often brought up still against the doctrines of evolution, as an
+insoluble riddle--as one of Du Bois-Reymond's "seven riddles of the
+world" (see his _Discourse on Leibnitz_, 1880). The solution of this
+"transcendent" riddle of the world, and of the allied question of
+archigony (equivocal generation, in a strictly defined meaning of the
+term), can only be reached by a critical analysis and unprejudiced
+comparison of matter, form, and energy in inorganic and organic nature.
+This I have already done (1866) in the second book of my _General
+Morphology_ (vol. i. pp. 109-238): "General Researches as to the Nature
+and First Beginning of Organisms, their Relation to things Inorganic, and
+their Division into Plants and Animals."]
+
+A short résumé of this is contained in Lecture XV. of my _Natural History
+of Creation_ (8th ed., pp. 340-370). The most serious difficulties which
+formerly beset the monistic view there given may now be held to have been
+taken out of the way by recent discoveries concerning the nature of
+protoplasm, the discovery of the Monera, the more accurate study of the
+closely-related single-celled Protista, their comparison with the
+ancestral cell (or fertilised egg-cell), and also by the chemical
+carbon-theory. (See my "Studies on Monera and other Protista," in the
+_Jenaische Zeitschrift für Naturwissenschaft_, vols. iv. and v.,
+1868-1870; also Carl Naegeli, _Mechanisch-physiologische Begründung der
+Abstammungslehre_, 1884.)]
+
+
+[Footnote 3: _Religion in the Lower Animals_.
+We cannot fail to recognise in the more highly developed of our domestic
+animals (especially in dogs, horses, and elephants) some first beginnings
+of those higher brain-functions which we designate as reason and
+consciousness, religion and morality; they differ only in degree, not in
+kind, from the corresponding mental activities of the lowest human races.
+If, like the dogs, the apes, and especially the anthropoids, had been for
+thousands of years domesticated and brought up in close relation with
+civilised man, the similarity of their mental activities to those of man
+would undoubtedly have been much more striking than it is. The apparently
+deep gulf which separates man from these most highly-developed mammals
+"is mainly founded on the fact that in man several conspicuous attributes
+are united, which in the other animals occur only separately, viz. (1)
+The higher degree of differentiation of the larynx (speech), (2) brain
+(mind), and (3) extremities; and (4) the upright posture. It is merely
+the happy combination of these important animal organs and functions at a
+higher stage of evolution that raises the majority of mankind so far
+above all lower animals" (_General Morphology_, 1866, vol. ii. p. 430).]
+
+
+[Footnote 4: _Inheritance of Acquired Characters_.
+As the controversy on this important question is still unsettled, special
+attention may here be called to the valuable data for arriving at a
+decision which are afforded precisely by the development of instincts
+among the higher animals, and of speech and reason in man. "The
+inheritance of characters acquired during the life of the individual, is
+an indispensable axiom of the monistic doctrine of evolution." "Those
+who, with Weismann and Galton, deny this, entirely exclude thereby the
+possibility of any formative influence of the outer world upon organic
+form" (_Anthropogenie_, 4th ed., pp. xxiii., 836; see, further, the works
+there referred to of Eimer, Weismann, Ray-Lankester, etc.; also Ludwig
+Wilser's _Die Vererbung der geistigen Eigenschaften_, Heidelberg, 1892).]
+
+
+[Footnote 5: _Theosophical System of Nature_.
+Of all the modern attempts of dualistic philosophy to establish the
+knowledge of nature on a theological basis (that of Christian
+monotheism), the _Essay on Classification_ of Louis Agassiz is by far the
+most important,--in strictness, indeed, is the only one worthy of
+mention. (On this see my _Natural History of Creation_, Lect. III., also
+"Aims and Methods of the Modern Embryology," 1875, _Jena Zeitschr. für
+Naturw., Bd. x., Supplement_.)]
+
+
+[Footnote 6: _Darwin and Copernicus_.
+This is the title of an address delivered by Du Bois-Reymond on 25th
+January 1883, in the Berlin Academy of Sciences, and afterwards published
+in his _Collected Addresses_ (_vol_. ii. 1887). As the author himself
+mentions in a note (p. 500) that this gave rise, "most unmeritedly," to
+great excitement, and called down upon him the violent attacks of the
+clerical press, I may be allowed to point out here that it contained
+nothing new, I myself, fifteen years previously, in my lectures on "The
+Origin and Genealogy of the Human Race," having carried out in detail the
+comparison between Darwin and Copernicus, and the service rendered by
+these two heroes in putting an end to the anthropocentric and geocentric
+views of the world. (See the Third Series in Virchow and Holtzendorff's
+_Collection of Popular Scientific Lectures_, Nos. 53 and 54, 1868, 4th
+ed., 1881.) When Du Bois-Reymond says, "For me, Darwin is the Copernicus
+of the organic world," I am the more pleased to find that he agrees
+(partly in identical words) with my way of thinking, as he himself, quite
+unnecessarily, takes up an attitude of opposition towards me. The same is
+the case with regard to the explanation of innate ideas by Darwinism,
+which he has attempted in his address (1870) on "Leibnitzian Ideas in
+Modern Science" (vol. i. of the _Collected Addresses_). Here also he is
+most agreeably at one with me in what, four years before, I had
+elaborated in my _General Morphology_ (vol. ii. p. 446), and in my
+_Natural History of Creation_ (1868). "The laws of heredity and
+adaptation explain to us how it is that _à priori_ ideas have been
+developed out of what was originally _à posteriori_ knowledge," etc. I
+cannot fail to be highly flattered in being able in these last days to
+greet the renowned orator of the Berlin Academy as a friend and patron of
+the _Natural History of Creation_, which he had previously designated a
+bad romance. But his winged words are not on that account to be
+forgotten, that "the genealogical trees of phylogeny are about as much
+worth as, in the eyes of the historical critic, are those of the Homeric
+heroes" (_Darwin versus Galiani_, 1876).]
+
+
+[Footnote 7: _The Law of the Conservation of Substance_.
+Strictly taken, this belongs also to "scientific articles of faith," and
+could stand as the first article of our "monistic religion." Physicists
+of the present day, it is true, generally (and correctly) regard their
+"law of the conservation of energy" as the immovable foundation of all
+their science (Robert Mayer, Helmholtz), just as in like manner chemists
+so regard their fundamental law of the "conservation of matter"
+(Lavoisier). Sceptical philosophers could, however, raise certain
+objections to either of these fundamental laws with as much success as
+against their combination into the single superior law of the
+"conservation of substance." As a matter of fact, dualistic philosophy
+still attempts to raise such objections, often under the guise of
+cautious criticism. The sceptical (in part also purely dogmatic)
+objections have a semblance of justification only in so far as they
+relate to the fundamental problem of substance, the primary question as
+to the connection between matter and energy. While freely recognising the
+presence of this real "boundary of natural knowledge," we can yet, within
+this boundary, apply quite universally the "mechanical law of causality."
+The complicated "phenomena of mind," as they are called (more especially
+consciousness), fall under the "law of the conservation of substance"
+just as strictly as do the simpler mechanical processes of nature dealt
+with in inorganic physics and chemistry. Compare note 16.]
+
+
+[Footnote 8: _Kant and Monism_.
+As recent German philosophy has in a large measure returned to Kant, and
+in some cases even deified as "infallible" the great Königsberg
+philosopher, it may be well here to point out once more that his system
+of critical philosophy is a mixture of monistic and dualistic
+ingredients. His critical principles of the theory of knowledge will
+always remain of fundamental importance: his proof that we are unable to
+know the essential and profoundest essence of substance, the "thing in
+itself" (or "the combination of matter and energy"); that our knowledge
+remains subjective in its nature; that it is conditioned by the
+organisation of our brain and sensory organs, and can therefore only deal
+with the phenomena which our experience of the outer world affords us.
+But within these "limits of human knowledge" a positive monistic
+knowledge of nature is still possible, in contrast to all dualistic and
+metaphysical fantasies. One such great fact of monistic knowledge was the
+mechanical cosmogony of Kant and Laplace, the "Essay on the Constitution
+and Mechanical Origin of the Universe, according to the Principles of
+Newton" (1755). In the whole field of our knowledge of inorganic nature,
+Kant held firmly to the monistic point of view, allowing mechanism alone
+as the real explanation of the phenomena. In the science of organic
+nature also, on the other hand, he held monism to be valid indeed, yet
+insufficient; here he considered it necessary to call in the aid of final
+as well as of efficient causes. (_Cf_. the fifth lecture of my _Natural
+History of Creation_ on "The Evolution-Theory of Kant and Lamarck"; also
+Albrecht Rau's _Kant und die Naturforschung: Eine Prüfung der Resultate
+des idealistischen Kritikismus durch den realistischen Kosmos_, vol. ii.,
+1886.) Once thus on the downgrade of dualistic teleology, Kant afterwards
+arrived at his untenable metaphysical views of "God, Freedom, and
+Immortality." It is probable that Kant would have escaped these errors if
+he had had a thorough anatomical and physiological training. The natural
+sciences were, indeed, at that time truly in their infancy. I am firmly
+convinced that Kant's system of critical philosophy would have turned out
+quite otherwise from what it was, and purely monistic, if he had had at
+his disposal the then unsuspected treasures of empirical natural
+knowledge which we now possess.]
+
+
+[Footnote 9: _The Ether_.
+In a thoughtful lecture on the relations between light and electricity at
+the sixty-second Congress of German naturalists and physicians in
+Heidelberg in 1889, Heinrich Hertz explains the scope of his brilliant
+discovery: "Thus the domain of electricity extends over the whole of
+nature. It comes nearer to ourselves; we learn that we actually possess
+an electric organ, the eye. Here we are brought face to face with the
+question as to unmediated _actio in distans_. Is there such a thing? Not
+far off from this, in another direction, lies the question of the nature
+of electricity. And immediately connected therewith arises the momentous
+and primary question as to the nature of the ether, of the properties of
+the medium that fills all space, its structure, its rest or motion, its
+infinitude or finitude. It becomes every day more manifest that this
+question rises above all others, that a knowledge of what the ether is
+would reveal to us not only the nature of the old 'imponderables,' but
+also of the old 'matter' itself and its most essential properties, weight
+and inertia. Modern physics is not far from the question whether
+everything that exists is not created from the ether." This question is
+already being answered in the affirmative by some monistic physicists,
+as, for example, by J. G. Vogt in his most suggestive work on _The Nature
+of Electricity and Magnetism_, on _The Basis of the Conception of a
+Single Substance_ (Leipsic, 1891). He regards the atoms of mass (the
+primal atoms of the kinetic theory of matter) as individualised centres
+of concentration of the continuous substance that uninterruptedly fills
+all space; the mobile elastic part of this substance between the atoms,
+and universally distributed, is--the ether. Georg Helm in Dresden, on the
+basis of mathematico-physical experiments, had already at an earlier date
+arrived at the same conclusions; in his treatise on "Influences at a
+Distance mediated by the Ether" (_Annalen der Physik und Chemie_, 1881,
+Bd. xiv.), he shows that it requires only the postulate of one particular
+kind of matter, the ether, to explain influence at a distance and
+radiation; that is, as regards these phenomena, all the qualities
+ascribable to matter, except that of motion, are of no account; in other
+words, that in thinking of the ether we simply require to think of it as
+"the mobile."]
+
+
+[Footnote 10: _Atoms and Elements_.
+The evidences, numerous and important, for the composite nature of our
+empirical elements, have lately been compendiously discussed by Gustav
+Wendt in his treatise, _Die Entwicklung der Elemente: Entwurf zu einer
+biologischen Grundlage fur Chemie und Physik_[I] (Berlin, 1891); compare
+also Wilhelm Freyer's _Die organischen Elemente und ihre Stellung im
+System_[II] (Wiesbaden, 1891), Victor Meyer's _Chemische Probleme der
+Gegenwart_[III] (Heidelberg, 1890), and W. Crookes's _Genesis of the
+Elements_. For the different views as to the nature of the atom, see
+Philip Spiller on "The Doctrines of Atoms" in _Die Urkraft des Weltalls
+nach ihrem Wesen und Wirken auf allen Naturgebieten[IV]_ (Berlin, 1886),
+(1. The philosophy of nature; 2. The doctrine of the ether; 3. The
+ethical side of the science of nature). For the constitution of the
+elements out of atoms, see A. Turner, Die Kraft und Masse im Raume[V]
+(Leipsic, 3rd ed., 1886), (1. On the nature of matter and its
+relationships; 2. Atomic combinations; 3. The nature of the molecules and
+their combinations. Theory of crystallisation).
+
+Note I "The Development of the Elements: an Essay towards a Biological Basis
+    for Chemistry and Physics."
+
+Note II "The Organic Elements and their Place in the System."
+
+Note III "Chemical Problems of the Day."
+
+Note IV  "The Primary Force of the Universe, its Nature and Action."
+
+Note V "Force and Matter in Space."]
+
+
+[Footnote 11: _World-Substance_.
+The relation of the two fundamental constituents of the cosmos, ether and
+mass, may perhaps be made apparent, in accordance with one out of many
+hypotheses, by the following, partly provisional, scheme.]
+
+            World (=Substance=Cosmos).]
+
+            (Nature as knowable by Man.)]
+
+    Ether (="spirit") (mobile       Mass (="body") (inert or
+      or active substance).           passive substance).
+    Property of Vibration.          Property of Inertia.]
+
+    Chief Functions: Electricity,   Chief Functions: Gravity,
+      Magnetism, Light, Heat.         Inertia, Chemical Affinity.
+    Structure: dynamical;           Structure: atomic, discontinuous,
+      continuous, elastic substance,  inelastic substance,
+      not composed of atoms (?)       composed of atoms (?)]
+
+    Theosophical: "God the          Theosophical: "Created
+      Creator" (always in motion).    world" (passively formed).]
+
+    "Influence of space."           "Products of space condensation."]
+
+
+[Footnote 12: _General doctrine of Evolution_.
+The fundamental importance of the modern doctrine of evolution, and of
+the monistic philosophy based upon it, is clearly evidenced by the steady
+increase of its copious literature. I have cited the most important
+treatises on this subject in the new (eighth) edition of my _Natural
+History of Creation_ (1889). Compare, specially, Carus Sterne (Ernst
+Krause), _Werden und Vergehen: Eine Entwicklungsgeschichte des
+Naturganzen in gemeinverständlicher Fassung_[VI] (3rd ed., Berlin, 1886);
+Hugo Spitzer, _Beiträge zur Descendenztheorie und zur Methodologie der
+Naturwissenschaft_ (Graz, 1886);[VII] Albrecht Ran, _Ludwig Feuerbach's
+Philosophie der Naturforschung und die philosophische Kritik der
+Gegenwart_ (Leipsic, 1882);[VIII] Hermann Wolff, _Kosmos: Die
+Weltentwicklung nach monitisch-psychologischen Principien auf Grundlage
+der exacten Naturforschung_ (Leipsic, 1890).[IX]
+
+Note VI "Growth and Decay: a Popular History of the Development of the
+    Cosmos."
+
+Note VII "Contributions towards a Theory of Descent, and towards a
+    Methodology of the Sciences of Nature."
+
+Note VIII "Ludwig Feuerbach's Philosophy of Science, and the Philosophical
+    Criticism of the Present Time."
+
+Note IX "Cosmos: The Development of the Cosmos according to Monistic
+    Principles on the Basis of Exact Science."]
+
+
+[Footnote 13: _History of Descent_.
+The idea and the task of phylogeny, or the history of descent, I first
+defined in 1866, in the sixth book of my _General Morphology_ (_vol_. ii.
+pp. 301-422), and the substance of this, as well as an account of its
+relation to ontogeny or history of development, is set forth in a popular
+form in Part II. of my _Natural History of Creation_ (8th ed., Berlin,
+1889). A special application of both these divisions of the history of
+evolution to man, is attempted in my _Anthropogenie_ (4th ed.), revised
+and enlarged, 1891: Part I. History of development. Part II. History of
+descent.]
+
+
+[Footnote 14: _Opponents of the Doctrine of Descent_.
+Since the death of Louis Agassiz (1873), Rudolf Virchow is regarded as
+the sole noteworthy opponent of Darwinism and the theory of descent; he
+never misses an opportunity (as recently in Moscow) of opposing it as
+"unproved hypothesis." See as to this my pamphlet, _Freedom in Science
+and in Teaching_, a reply to Virchow's address at Munich on "Freedom of
+Science in the Modern State" (Stuttgart, 1878; Eng. tr., 1892).]
+
+
+[Footnote 15: _Cellular Psychology_.
+See on this my paper on "Cell-souls and Soul-cells," in the _Deutsche
+Rundschau_ (July 1878), reprinted in Part 1, of _Collected Popular
+Lectures_; also "The Cell-soul and Cellular Psychology" in my discourse
+on _Freedom in Science and Teaching_ (Stuttgart, 1878; Eng. tr., 1892, p.
+46); _Natural History of Creation_ (8th ed., pp. 444, 777); and _Descent
+of Man_ (4th ed., pp. 128, 147). See also, Max Verworn,
+_Psycho-physiologische Protisten-Studien_ (Jena, 1889), and Paul Carus,
+_The Soul of Man: An Investigation of the Facts of Physiological and
+Experimental Psychology_ (Chicago, 1891). Among recent attempts to reform
+psychology on the basis of evolutionary doctrine in a monistic sense,
+special mention must be made of Georg Heinrich Schneider's _Der
+thierische Wille: Systematische Darstellung und Erklärung der thierischen
+Triebe und deren Entstehung, Entwickelung und Verbreitung im Thierreiche
+als Grundlage zu einer vergleichenden Willenslehre_[X] (Leipsic, 1880).
+Compare also his supplementary work, entitled _Der menschliche Wille vom
+Standpunkte der neuen Entwickelungstheorie_[XI] (1882); also the
+_Psychology of Herbert Spencer_ and the new edition of Wilhelm Wundt's
+_Menschen-und Thierseele[XII]_ (Leipsic, 1892).
+
+Note X "Will in the Lower Animals: a Systematic Exposition and Explanation
+    of Animal Instincts, and their Origin, Development, and Difference in
+    the Animal Kingdom, as Basis of a Comparative Doctrine of Volition."
+
+Note XI "The Human Will from the Standpoint of the Modern Theory of
+    Evolution."
+
+Note XII "Soul in Man and Brute."
+
+
+[Footnote 16: _Consciousness_.
+The antiquated view of Du Bois-Reymond (1872)--that human consciousness
+is an unsoluble "world-riddle," a transcendent phenomenon in essential
+antithesis to all other natural phenomena--continues to be upheld in
+numerous writings. It is chiefly on this that the dualistic view of the
+world founds its assertion, that man is an altogether peculiar being, and
+that his personal soul is immortal; and this is the reason why the
+"Leipsic ignorabimus-speech" of Du Bois-Reymond has for twenty years been
+prized as a defence by all representatives of the mythological view of
+the world, and extolled as a refutation of "monistic dogma." The closing
+word of the discourse, "ignorabimus," was translated as a present, and
+this "ignoramus" taken to mean that "we know nothing at all"; or, even
+worse, that "we can never come to clearness about anything, and any
+further talk about the matter is idle." The famous "ignorabimus" address
+remains certainly an important rhetorical work of art; it is a "beautiful
+sermon," characterised by its highly-finished form and its surprising
+variety of philosophico-scientific pictures. It is well known, however,
+that the majority (and especially women) judge a "beautiful sermon" not
+according to the value of the thoughts embodied in it, but according to
+its excellence as an aesthetical entertainment. While Du Bois treats his
+audience at great length to disquisitions on the wondrous performances of
+the genius of Laplace, he afterwards glides over, the most important part
+of his subject in eleven short lines, and makes not the slightest further
+attempt to solve the main question he has to deal with--as to whether the
+world is really "doubly incomprehensible." For my own part, on the
+contrary, I have already repeatedly sought to show that the two limits to
+our knowledge of nature are one and the same; the fact of consciousness
+and the relation of consciousness to the brain are to us not less, but
+neither are they more, puzzling, than the fact of seeing and hearing,
+than the fact of gravitation, than the connection between matter and
+energy. Compare my discourse on _Freedom in Science and Teaching_ (1878),
+pp. 78, 82, etc.]
+
+
+[Footnote 17: _Immortality_.
+Perhaps in no ecclesiastical article of faith is the gross materialistic
+conception of Christian dogma so evident as in the cherished doctrine of
+personal immortality, and that of "the resurrection of the body,"
+associated with it. As to this, Savage, in his excellent work on
+_Religion in the Light of the Darwinian Doctrine_, has well remarked:
+"One of the standing accusations of the Church against science is that it
+is materialistic. On this I would like to point out, in passing, that the
+whole Church-conception concerning a future life has always been, and
+still is, the purest materialism. It is represented that the material
+body is to rise again, and inhabit a material heaven." Compare also
+Ludwig Buchner, _Das zunkünftige Leben und die moderne Wissenschaft_
+(Leipsic, 1889); Lester Ward, "Causes of Belief in Immortality" (_The
+Forum_, vol. VIII., September 1889); and Paul Carus, _The Soul of Man: an
+Investigation of the Facts of Physiological and Experimental Psychology_
+(Chicago, 1891). Carus aptly points out the analogy between the ancient
+and the modern ideas with respect to light, and with respect to the soul.
+Just as formerly the luminous flame was explained by means of a special
+fiery matter (_phlogiston_), so the thinking soul was explained by the
+hypothesis of a peculiar gaseous soul-substance. We now know that the
+light of the flame is a sum of electric vibrations of the ether, and the
+soul a sum of plasma-movements in the ganglion-cells. As compared with
+this scientific conception, the doctrine of immortality of scholastic
+psychology has about the same value as the materialistic conceptions of
+the Red Indian about a future life in Schiller's "Nadowessian
+Death-Song."]
+
+
+[Footnote 18: _Monistic Ethic_.
+All Ethic, the theoretical as well as the practical doctrine of morals,
+as a "science of law" (_Normwissenschaft_), stands in immediate
+connection with the view that is taken of the world (_Weltanschauung_),
+and consequently with religion. This position I regard as exceedingly
+important, and have recently upheld in a paper on "Ethik und
+Weltanschauung," in opposition to the "Society for Ethical Culture"
+lately founded in Berlin, which would teach and promote ethics without
+reference to any view of the world or to religion. (Compare the new
+weekly journal, _Die Zukunft_, edited by Maximilian Harden, Berlin, 1892,
+Nos. V.-VII.). Just as I take the monistic to be the only rational basis
+for all science, I claim the same also for ethics. On this subject
+compare especially the ethical writings of Herbert Spencer and those of
+B. von Carneri--_Sittlichkeit und Darwinismus_ (1871); _Entwickelung und
+Glückseligkeit_ (1886); and more particularly, the latest of all, _Der
+moderne Mensch_ (Bonn, 1891); further, Wilhelm Streeker, _Welt und
+Menschheit_ (Leipsic, 1892); Harald Höffding, _Die Grundlage der humanen
+Ethik_ (Bonn, 1880); and the recent large work of Wilhelm Wundt, _Ethik,
+eine Untersuchung der Thatsachen und Gesetze des sittlichen Lebens_
+(Stuttgart, 2nd ed., 1892).]
+
+
+[Footnote 19: _Homotheism_.
+Under the term homotheism (or anthropomorphism) we include all the
+various forms of religious belief which ascribe to a personal God purely
+human characteristics. However variously these anthropomorphic ideas may
+have shaped themselves in dualistic and pluralistic religions, all in
+common retain the unworthy conception that God (_Theos_) and man (_homo_)
+are organised similarly and according to the same type (homotype). In the
+region of poetry such personifications are both pleasing and legitimate.
+In the region of science they are quite inadmissible; they are doubly
+objectionable now that we know that only in late Tertiary times was man
+developed from pithecoid mammals. Every religious dogma which represents
+God as a "spirit" in human form, degrades Him to a "gaseous vertebrate"
+(_General Morphology_, 1866; Chap, xxx., God in Nature). The expression
+"homotheism" is ambiguous and etymologically objectionable, but more
+practical than the cumbersome word "Anthropotheism."]
+
+
+[Footnote 20: _Monistic Religion_.
+Amongst the many attempts which have been made in the course of the last
+twenty years to reform religion in a monistic direction on the basis of
+advanced knowledge of nature, by far the most important is the
+epoch-making work of David Friedrich Strauss, entitled _The Old Faith and
+the New: A Confession_ (11th ed., Bonn, 1881: _Collected Writings_,
+1878). Compare M. J. Savage, _Religion in the Light of the Darwinian
+Doctrine_; John William Draper, _History of the Conflict between Religion
+and Science_; Carl Friedrich Retzer, _Die naturwissenschaftliche
+Weltanschauung und ihre Ideale, ein Ersatz fuer das religiöse Dogma_
+(Leipsic, 1890); E. Koch, _Natur und Menschengeist im Lichte der
+Entwickelungslehre_ (Berlin, 1891). For the phylogeny of religion see the
+interesting work of U. Van Ende, _Histoire Naturelle de la Croyance_
+(Paris, 1887).]
+
+
+[Footnote 21: _Freedom in Teaching_.
+The jubilee of the "Naturforschende Gesellschaft des Osterlandes" was
+celebrated in Altenburg on October 9, 1892, contemporaneously with the
+commencement of the brilliant celebration of the golden wedding of the
+Grand Duke and Duchess in Weimar. As exceptional as the celebration are
+the characteristics which distinguish this august couple. The Grand Duke
+Carl Alexander has, during a prosperous reign of forty years, constantly
+shown himself an illustrious patron of science and art; as Rector
+Magnificentissimus of our Thüringian university of Jena, he has always
+afforded his protection to its most sacred palladium--the right of the
+free investigation and teaching of truth. The Grand Duchess Sophie, the
+heiress and guardian of the Goethe archives, has in Weimar prepared a
+fitting home for that precious legacy of our most brilliant literary
+period, and has anew made accessible to the German nation the ideal
+treasures of thought of her greatest intellectual hero. The history of
+culture will never forget the service which the princely couple have
+thereby rendered to the human mind in its higher development, and at the
+same time to true religion.]
+
+
+
+
+
+
+End of the Project Gutenberg EBook of Monism as Connecting Religion and
+Science, by Ernst Haeckel
+
+*** END OF THIS PROJECT GUTENBERG EBOOK MONISM ***
+
+***** This file should be named 9199-8.txt or 9199-8.zip *****
+This and all associated files of various formats will be found in:
+        http://www.gutenberg.org/9/1/9/9199/
+
+Produced by Lee Dawei, Thomas Berger and Distributed Proofreaders
+
+Updated editions will replace the previous one--the old editions
+will be renamed.
+
+Creating the works from public domain print editions means that no
+one owns a United States copyright in these works, so the Foundation
+(and you!) can copy and distribute it in the United States without
+permission and without paying copyright royalties.  Special rules,
+set forth in the General Terms of Use part of this license, apply to
+copying and distributing Project Gutenberg-tm electronic works to
+protect the PROJECT GUTENBERG-tm concept and trademark.  Project
+Gutenberg is a registered trademark, and may not be used if you
+charge for the eBooks, unless you receive specific permission.  If you
+do not charge anything for copies of this eBook, complying with the
+rules is very easy.  You may use this eBook for nearly any purpose
+such as creation of derivative works, reports, performances and
+research.  They may be modified and printed and given away--you may do
+practically ANYTHING with public domain eBooks.  Redistribution is
+subject to the trademark license, especially commercial
+redistribution.
+
+
+
+*** START: FULL LICENSE ***
+
+THE FULL PROJECT GUTENBERG LICENSE
+PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
+
+To protect the Project Gutenberg-tm mission of promoting the free
+distribution of electronic works, by using or distributing this work
+(or any other work associated in any way with the phrase "Project
+Gutenberg"), you agree to comply with all the terms of the Full Project
+Gutenberg-tm License available with this file or online at
+  www.gutenberg.org/license.
+
+
+Section 1.  General Terms of Use and Redistributing Project Gutenberg-tm
+electronic works
+
+1.A.  By reading or using any part of this Project Gutenberg-tm
+electronic work, you indicate that you have read, understand, agree to
+and accept all the terms of this license and intellectual property
+(trademark/copyright) agreement.  If you do not agree to abide by all
+the terms of this agreement, you must cease using and return or destroy
+all copies of Project Gutenberg-tm electronic works in your possession.
+If you paid a fee for obtaining a copy of or access to a Project
+Gutenberg-tm electronic work and you do not agree to be bound by the
+terms of this agreement, you may obtain a refund from the person or
+entity to whom you paid the fee as set forth in paragraph 1.E.8.
+
+1.B.  "Project Gutenberg" is a registered trademark.  It may only be
+used on or associated in any way with an electronic work by people who
+agree to be bound by the terms of this agreement.  There are a few
+things that you can do with most Project Gutenberg-tm electronic works
+even without complying with the full terms of this agreement.  See
+paragraph 1.C below.  There are a lot of things you can do with Project
+Gutenberg-tm electronic works if you follow the terms of this agreement
+and help preserve free future access to Project Gutenberg-tm electronic
+works.  See paragraph 1.E below.
+
+1.C.  The Project Gutenberg Literary Archive Foundation ("the Foundation"
+or PGLAF), owns a compilation copyright in the collection of Project
+Gutenberg-tm electronic works.  Nearly all the individual works in the
+collection are in the public domain in the United States.  If an
+individual work is in the public domain in the United States and you are
+located in the United States, we do not claim a right to prevent you from
+copying, distributing, performing, displaying or creating derivative
+works based on the work as long as all references to Project Gutenberg
+are removed.  Of course, we hope that you will support the Project
+Gutenberg-tm mission of promoting free access to electronic works by
+freely sharing Project Gutenberg-tm works in compliance with the terms of
+this agreement for keeping the Project Gutenberg-tm name associated with
+the work.  You can easily comply with the terms of this agreement by
+keeping this work in the same format with its attached full Project
+Gutenberg-tm License when you share it without charge with others.
+
+1.D.  The copyright laws of the place where you are located also govern
+what you can do with this work.  Copyright laws in most countries are in
+a constant state of change.  If you are outside the United States, check
+the laws of your country in addition to the terms of this agreement
+before downloading, copying, displaying, performing, distributing or
+creating derivative works based on this work or any other Project
+Gutenberg-tm work.  The Foundation makes no representations concerning
+the copyright status of any work in any country outside the United
+States.
+
+1.E.  Unless you have removed all references to Project Gutenberg:
+
+1.E.1.  The following sentence, with active links to, or other immediate
+access to, the full Project Gutenberg-tm License must appear prominently
+whenever any copy of a Project Gutenberg-tm work (any work on which the
+phrase "Project Gutenberg" appears, or with which the phrase "Project
+Gutenberg" is associated) is accessed, displayed, performed, viewed,
+copied or distributed:
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+1.E.2.  If an individual Project Gutenberg-tm electronic work is derived
+from the public domain (does not contain a notice indicating that it is
+posted with permission of the copyright holder), the work can be copied
+and distributed to anyone in the United States without paying any fees
+or charges.  If you are redistributing or providing access to a work
+with the phrase "Project Gutenberg" associated with or appearing on the
+work, you must comply either with the requirements of paragraphs 1.E.1
+through 1.E.7 or obtain permission for the use of the work and the
+Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
+1.E.9.
+
+1.E.3.  If an individual Project Gutenberg-tm electronic work is posted
+with the permission of the copyright holder, your use and distribution
+must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
+terms imposed by the copyright holder.  Additional terms will be linked
+to the Project Gutenberg-tm License for all works posted with the
+permission of the copyright holder found at the beginning of this work.
+
+1.E.4.  Do not unlink or detach or remove the full Project Gutenberg-tm
+License terms from this work, or any files containing a part of this
+work or any other work associated with Project Gutenberg-tm.
+
+1.E.5.  Do not copy, display, perform, distribute or redistribute this
+electronic work, or any part of this electronic work, without
+prominently displaying the sentence set forth in paragraph 1.E.1 with
+active links or immediate access to the full terms of the Project
+Gutenberg-tm License.
+
+1.E.6.  You may convert to and distribute this work in any binary,
+compressed, marked up, nonproprietary or proprietary form, including any
+word processing or hypertext form.  However, if you provide access to or
+distribute copies of a Project Gutenberg-tm work in a format other than
+"Plain Vanilla ASCII" or other format used in the official version
+posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
+you must, at no additional cost, fee or expense to the user, provide a
+copy, a means of exporting a copy, or a means of obtaining a copy upon
+request, of the work in its original "Plain Vanilla ASCII" or other
+form.  Any alternate format must include the full Project Gutenberg-tm
+License as specified in paragraph 1.E.1.
+
+1.E.7.  Do not charge a fee for access to, viewing, displaying,
+performing, copying or distributing any Project Gutenberg-tm works
+unless you comply with paragraph 1.E.8 or 1.E.9.
+
+1.E.8.  You may charge a reasonable fee for copies of or providing
+access to or distributing Project Gutenberg-tm electronic works provided
+that
+
+- You pay a royalty fee of 20% of the gross profits you derive from
+     the use of Project Gutenberg-tm works calculated using the method
+     you already use to calculate your applicable taxes.  The fee is
+     owed to the owner of the Project Gutenberg-tm trademark, but he
+     has agreed to donate royalties under this paragraph to the
+     Project Gutenberg Literary Archive Foundation.  Royalty payments
+     must be paid within 60 days following each date on which you
+     prepare (or are legally required to prepare) your periodic tax
+     returns.  Royalty payments should be clearly marked as such and
+     sent to the Project Gutenberg Literary Archive Foundation at the
+     address specified in Section 4, "Information about donations to
+     the Project Gutenberg Literary Archive Foundation."
+
+- You provide a full refund of any money paid by a user who notifies
+     you in writing (or by e-mail) within 30 days of receipt that s/he
+     does not agree to the terms of the full Project Gutenberg-tm
+     License.  You must require such a user to return or
+     destroy all copies of the works possessed in a physical medium
+     and discontinue all use of and all access to other copies of
+     Project Gutenberg-tm works.
+
+- You provide, in accordance with paragraph 1.F.3, a full refund of any
+     money paid for a work or a replacement copy, if a defect in the
+     electronic work is discovered and reported to you within 90 days
+     of receipt of the work.
+
+- You comply with all other terms of this agreement for free
+     distribution of Project Gutenberg-tm works.
+
+1.E.9.  If you wish to charge a fee or distribute a Project Gutenberg-tm
+electronic work or group of works on different terms than are set
+forth in this agreement, you must obtain permission in writing from
+both the Project Gutenberg Literary Archive Foundation and Michael
+Hart, the owner of the Project Gutenberg-tm trademark.  Contact the
+Foundation as set forth in Section 3 below.
+
+1.F.
+
+1.F.1.  Project Gutenberg volunteers and employees expend considerable
+effort to identify, do copyright research on, transcribe and proofread
+public domain works in creating the Project Gutenberg-tm
+collection.  Despite these efforts, Project Gutenberg-tm electronic
+works, and the medium on which they may be stored, may contain
+"Defects," such as, but not limited to, incomplete, inaccurate or
+corrupt data, transcription errors, a copyright or other intellectual
+property infringement, a defective or damaged disk or other medium, a
+computer virus, or computer codes that damage or cannot be read by
+your equipment.
+
+1.F.2.  LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
+of Replacement or Refund" described in paragraph 1.F.3, the Project
+Gutenberg Literary Archive Foundation, the owner of the Project
+Gutenberg-tm trademark, and any other party distributing a Project
+Gutenberg-tm electronic work under this agreement, disclaim all
+liability to you for damages, costs and expenses, including legal
+fees.  YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
+LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
+PROVIDED IN PARAGRAPH 1.F.3.  YOU AGREE THAT THE FOUNDATION, THE
+TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
+LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
+INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
+DAMAGE.
+
+1.F.3.  LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
+defect in this electronic work within 90 days of receiving it, you can
+receive a refund of the money (if any) you paid for it by sending a
+written explanation to the person you received the work from.  If you
+received the work on a physical medium, you must return the medium with
+your written explanation.  The person or entity that provided you with
+the defective work may elect to provide a replacement copy in lieu of a
+refund.  If you received the work electronically, the person or entity
+providing it to you may choose to give you a second opportunity to
+receive the work electronically in lieu of a refund.  If the second copy
+is also defective, you may demand a refund in writing without further
+opportunities to fix the problem.
+
+1.F.4.  Except for the limited right of replacement or refund set forth
+in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO OTHER
+WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
+WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.
+
+1.F.5.  Some states do not allow disclaimers of certain implied
+warranties or the exclusion or limitation of certain types of damages.
+If any disclaimer or limitation set forth in this agreement violates the
+law of the state applicable to this agreement, the agreement shall be
+interpreted to make the maximum disclaimer or limitation permitted by
+the applicable state law.  The invalidity or unenforceability of any
+provision of this agreement shall not void the remaining provisions.
+
+1.F.6.  INDEMNITY - You agree to indemnify and hold the Foundation, the
+trademark owner, any agent or employee of the Foundation, anyone
+providing copies of Project Gutenberg-tm electronic works in accordance
+with this agreement, and any volunteers associated with the production,
+promotion and distribution of Project Gutenberg-tm electronic works,
+harmless from all liability, costs and expenses, including legal fees,
+that arise directly or indirectly from any of the following which you do
+or cause to occur: (a) distribution of this or any Project Gutenberg-tm
+work, (b) alteration, modification, or additions or deletions to any
+Project Gutenberg-tm work, and (c) any Defect you cause.
+
+
+Section  2.  Information about the Mission of Project Gutenberg-tm
+
+Project Gutenberg-tm is synonymous with the free distribution of
+electronic works in formats readable by the widest variety of computers
+including obsolete, old, middle-aged and new computers.  It exists
+because of the efforts of hundreds of volunteers and donations from
+people in all walks of life.
+
+Volunteers and financial support to provide volunteers with the
+assistance they need are critical to reaching Project Gutenberg-tm's
+goals and ensuring that the Project Gutenberg-tm collection will
+remain freely available for generations to come.  In 2001, the Project
+Gutenberg Literary Archive Foundation was created to provide a secure
+and permanent future for Project Gutenberg-tm and future generations.
+To learn more about the Project Gutenberg Literary Archive Foundation
+and how your efforts and donations can help, see Sections 3 and 4
+and the Foundation information page at www.gutenberg.org
+
+
+Section 3.  Information about the Project Gutenberg Literary Archive
+Foundation
+
+The Project Gutenberg Literary Archive Foundation is a non profit
+501(c)(3) educational corporation organized under the laws of the
+state of Mississippi and granted tax exempt status by the Internal
+Revenue Service.  The Foundation's EIN or federal tax identification
+number is 64-6221541.  Contributions to the Project Gutenberg
+Literary Archive Foundation are tax deductible to the full extent
+permitted by U.S. federal laws and your state's laws.
+
+The Foundation's principal office is located at 4557 Melan Dr. S.
+Fairbanks, AK, 99712., but its volunteers and employees are scattered
+throughout numerous locations.  Its business office is located at 809
+North 1500 West, Salt Lake City, UT 84116, (801) 596-1887.  Email
+contact links and up to date contact information can be found at the
+Foundation's web site and official page at www.gutenberg.org/contact
+
+For additional contact information:
+     Dr. Gregory B. Newby
+     Chief Executive and Director
+     gbnewby@pglaf.org
+
+Section 4.  Information about Donations to the Project Gutenberg
+Literary Archive Foundation
+
+Project Gutenberg-tm depends upon and cannot survive without wide
+spread public support and donations to carry out its mission of
+increasing the number of public domain and licensed works that can be
+freely distributed in machine readable form accessible by the widest
+array of equipment including outdated equipment.  Many small donations
+($1 to $5,000) are particularly important to maintaining tax exempt
+status with the IRS.
+
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United
+States.  Compliance requirements are not uniform and it takes a
+considerable effort, much paperwork and many fees to meet and keep up
+with these requirements.  We do not solicit donations in locations
+where we have not received written confirmation of compliance.  To
+SEND DONATIONS or determine the status of compliance for any
+particular state visit www.gutenberg.org/donate
+
+While we cannot and do not solicit contributions from states where we
+have not met the solicitation requirements, we know of no prohibition
+against accepting unsolicited donations from donors in such states who
+approach us with offers to donate.
+
+International donations are gratefully accepted, but we cannot make
+any statements concerning tax treatment of donations received from
+outside the United States.  U.S. laws alone swamp our small staff.
+
+Please check the Project Gutenberg Web pages for current donation
+methods and addresses.  Donations are accepted in a number of other
+ways including checks, online payments and credit card donations.
+To donate, please visit:  www.gutenberg.org/donate
+
+
+Section 5.  General Information About Project Gutenberg-tm electronic
+works.
+
+Professor Michael S. Hart was the originator of the Project Gutenberg-tm
+concept of a library of electronic works that could be freely shared
+with anyone.  For forty years, he produced and distributed Project
+Gutenberg-tm eBooks with only a loose network of volunteer support.
+
+Project Gutenberg-tm eBooks are often created from several printed
+editions, all of which are confirmed as Public Domain in the U.S.
+unless a copyright notice is included.  Thus, we do not necessarily
+keep eBooks in compliance with any particular paper edition.
+
+Most people start at our Web site which has the main PG search facility:
+
+     www.gutenberg.org
+
+This Web site includes information about Project Gutenberg-tm,
+including how to make donations to the Project Gutenberg Literary
+Archive Foundation, how to help produce our new eBooks, and how to
+subscribe to our email newsletter to hear about new eBooks.
+
diff --git a/9199-8.zip b/9199-8.zip
new file mode 100644
index 0000000..f9cf934
--- /dev/null
+++ b/9199-8.zip
diff --git a/9199-h.zip b/9199-h.zip
new file mode 100644
index 0000000..bd62ca6
--- /dev/null
+++ b/9199-h.zip
diff --git a/9199-h/9199-h.htm b/9199-h/9199-h.htm
new file mode 100644
index 0000000..b21bf41
--- /dev/null
+++ b/9199-h/9199-h.htm
@@ -0,0 +1,2304 @@
+<?xml version="1.0" encoding="iso-8859-1"?>
+
+<!DOCTYPE html
+   PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN"
+   "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd" >
+
+<html xmlns="http://www.w3.org/1999/xhtml" lang="en">
+  <head>
+    <title>
+      Monism As Connecting Religion and Science, by Ernst Haeckel
+    </title>
+    <style type="text/css" xml:space="preserve">
+
+    body { margin:5%; background:#faebd0; text-align:justify}
+    P { text-indent: 1em; margin-top: .25em; margin-bottom: .25em; }
+    H1,H2,H3,H4,H5,H6 { text-align: center; margin-left: 15%; margin-right: 15%; }
+    hr  { width: 50%; text-align: center;}
+    .foot { margin-left: 20%; margin-right: 20%; text-align: justify; text-indent: -3em; font-size: 90%; }
+    blockquote {font-size: 97%; font-style: italic; margin-left: 10%; margin-right: 10%;}
+    .mynote    {background-color: #DDE; color: #000; padding: .5em; margin-left: 10%; margin-right: 10%; font-family: sans-serif; font-size: 95%;}
+    .toc       { margin-left: 10%; margin-bottom: .75em;}
+    .toc2      { margin-left: 20%;}
+    div.fig    { display:block; margin:0 auto; text-align:center; }
+    div.middle { margin-left: 20%; margin-right: 20%; text-align: justify; }
+    .figleft   {float: left; margin-left: 0%; margin-right: 1%;}
+    .figright  {float: right; margin-right: 0%; margin-left: 1%;}
+    .pagenum   {display:inline; font-size: 70%; font-style:normal;
+               margin: 0; padding: 0; position: absolute; right: 1%;
+               text-align: right;}
+    pre        { font-style: italic; font-size: 90%; margin-left: 10%;}
+
+</style>
+  </head>
+  <body>
+
+
+<pre>
+
+The Project Gutenberg EBook of Monism as Connecting Religion and Science, by
+Ernst Haeckel
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Monism as Connecting Religion and Science
+
+Author: Ernst Haeckel
+
+
+Release Date: October, 2005 [EBook #9199
+This file was first posted on September 15, 2003
+Last Updated: May 8, 2013
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK MONISM ***
+
+
+
+
+Text file produced by Lee Dawei, Thomas Berger and Distributed
+Proofreaders
+
+HTML file produced by David Widger
+
+
+
+</pre>
+
+    <div style="height: 8em;">
+      <br /><br /><br /><br /><br /><br /><br /><br />
+    </div>
+    <h1>
+      MONISM AS CONNECTING RELIGION AND SCIENCE
+    </h1>
+    <h2>
+      <i>A MAN OF SCIENCE</i>
+    </h2>
+    <p>
+      <br />
+    </p>
+    <h2>
+      By Ernst Haeckel
+    </h2>
+    <p>
+      <br />
+    </p>
+    <h3>
+      Translated From The German By J. Gilchrist, M.A., B.Sc., Ph.D.
+    </h3>
+    <p>
+      <br /><br />
+    </p>
+    <hr />
+    <p>
+      <br /><br />
+    </p>
+    <p>
+      <b>CONTENTS</b>
+    </p>
+    <p class="toc">
+      <a href="#link2H_PREF"> PREFACE </a>
+    </p>
+    <p class="toc">
+      <a href="#link2H_4_0002"> MONISM </a>
+    </p>
+    <p class="toc">
+      <a href="#link2H_NOTE"> NOTES </a>
+    </p>
+    <p>
+      <br /><br />
+    </p>
+    <hr />
+    <p>
+      <a name="link2H_PREF"> </a>
+    </p>
+    <div style="height: 4em;">
+      <br /><br /><br /><br />
+    </div>
+    <h2>
+      PREFACE
+    </h2>
+    <p>
+      The following lecture on Monism is an informal address delivered
+      extemporaneously on October 9, 1892, at Altenburg, on the seventy-fifth
+      anniversary of the "Naturforschende Gesellschaft des Osterlandes." The
+      immediate occasion of it was a previous address delivered by Professor
+      Schlesinger of Vienna on "Scientific Articles of Faith." This
+      philosophical discourse contained, with reference to the weightiest and
+      most important problems of scientific investigation, much that was
+      indisputable; but it also contained some assertions that challenged
+      immediate rejoinder and a statement of the opposite view. As I had for
+      thirty years been very closely occupied with these problems of the
+      philosophy of nature, and had set forth my convictions with respect to
+      them in a number of writings, a wish was expressed by several members of
+      the Congress that on this occasion I should give a summary account of
+      these. It was in compliance with this wish that the following "Scientific
+      Confession of Faith" was uttered. The substance of it, as written from
+      recollection on the day after its delivery, first appeared in the <i>Altenburger
+      Zeitung of</i> 19th October 1892. This was reproduced, with one or two
+      philosophical additions, in the November number <i>of</i> the <i>Freie
+      Bühne für den Entwickelungskampf der Zeit</i> (Berlin). In its present
+      form the Altenburg address is considerably enlarged, and some parts have
+      been more fully worked out. In the notes (p. 9 I) several burning
+      questions of the present day <i>have</i> been dealt with from the monistic
+      point of view.
+    </p>
+    <p>
+      The purpose of this candid confession of monistic faith is twofold. First,
+      it is my desire to give expression to that rational view of the world
+      which is being forced upon us with such logical rigour by the modern
+      advancements in our knowledge of nature as a unity, a view in reality held
+      by almost all unprejudiced and thinking men of science, although but few
+      have the courage (or the need) to declare it openly. Secondly, I would
+      fain establish thereby a bond between religion and science, and thus
+      contribute to the adjustment of the antithesis so needlessly maintained
+      between these, the two highest spheres in which the mind of man can
+      exercise itself; in monism the ethical demands of the soul are satisfied,
+      as well as the logical necessities of the understanding.
+    </p>
+    <p>
+      The rising flood of pamphlets and books published on this subject,
+      demonstrates that such a natural union of faith and knowledge, such a
+      reasonable reconciliation of the feelings and the reason, are daily
+      becoming a more pressing necessity for the educated classes. In North
+      America (in Chicago), there has been published for several years a weekly
+      journal devoted to this purpose: <i>The Open Court: A Weekly Journal
+      devoted to the Work of Conciliating Religion and Science</i>. Its worthy
+      editor, Dr. Paul Carus (author of <i>The Soul of Man</i>, 1891), devotes
+      also to the same task a quarterly journal under the title <i>The Monist</i>.
+      It is in the highest degree desirable that so worthy endeavours to draw
+      together the empirical and speculative views of nature, realism and
+      idealism, should have more attention and encouragement than they have
+      hitherto received, for it is only through a natural union of the two that
+      we can approach a realisation of the highest aim of mental activity-the
+      blending of religion and science in monism.
+    </p>
+    <p>
+      ERNST HAECKEL. JENA, <i>October</i> 31, 1892
+    </p>
+    <p>
+      <br /><br />
+    </p>
+    <hr />
+    <p>
+      <a name="link2H_4_0002"> </a>
+    </p>
+    <div style="height: 4em;">
+      <br /><br /><br /><br />
+    </div>
+    <h2>
+      MONISM
+    </h2>
+    <p>
+      A society for investigating nature and ascertaining truth cannot celebrate
+      its commemoration day more fittingly than by a discussion of its highest
+      general problems. It must be regarded, therefore, with satisfaction that
+      the speaker on such an august occasion as this&mdash;the seventy-fifth
+      anniversary of your Society&mdash;has selected as the subject of his
+      address a theme of the highest general importance. Unfortunately, it is
+      becoming more and more the custom on such occasions, and even at the
+      general meetings of the great "Association of German Naturalists and
+      Physicians," to take the subject of address from a narrow and specialised
+      territory of restricted interest. If this growing custom is to be excused
+      on the grounds of increasing division of labour and of diverging
+      specialisation in all departments of work, it becomes all the more
+      necessary that, on such anniversaries as the present, the attention of the
+      audience should be invited to larger matters of common interest.
+    </p>
+    <p>
+      Such a topic, supreme in its importance, is that concerning "Scientific
+      Articles of Faith," upon which Professor Schlesinger has already expounded
+      his views.<a href="#linknote-1" name="linknoteref-1" id="noteref-1"><small>1</small></a>
+      I am glad to be able to agree with him in many important points, but as to
+      others I should like to express some hesitation, and to ask consideration
+      for some views which do not coincide with his. At the outset, I am
+      entirely at one with him as to that unifying conception of nature as a
+      whole which we designate in a single word as Monism. By this we
+      unambiguously express our conviction that there lives "one spirit in all
+      things," and that the whole cognisable world is constituted, and has been
+      developed, in accordance with one common fundamental law. We emphasise by
+      it, in particular, the essential unity of inorganic and organic nature,
+      the latter having been evolved from the former only at a relatively late
+      period.<a href="#linknote-2" name="linknoteref-2" id="noteref-2"><small>2</small></a>
+      We cannot draw a sharp line of distinction between these two great
+      divisions of nature, any more than we can recognise an absolute
+      distinction between the animal and the vegetable kingdom, or between the
+      lower animals and man. Similarly, we regard the whole of human knowledge
+      as a structural unity; in this sphere we refuse to accept the distinction
+      usually drawn between the natural and the spiritual. The latter is only a
+      part of the former (or <i>vice versa</i>); both are one. Our monistic view
+      of the world belongs, therefore, to that group of philosophical systems
+      which from other points of view have been designated also as mechanical or
+      as pantheistic. However differently expressed in the philosophical systems
+      of an Empedocles or a Lucretius, a Spinoza or a Giordano Bruno, a Lamarck
+      or a David Strauss, the fundamental thought common to them all is ever
+      that of the oneness of the cosmos, of the indissoluble connection between
+      energy and matter, between mind and embodiment&mdash;or, as we may also
+      say, between God and the world&mdash;to which Goethe, Germany's greatest
+      poet and thinker, has given poetical expression in his <i>Faust</i> and in
+      the wonderful series of poems entitled <i>Gott und Welt</i>.
+    </p>
+    <p>
+      That we may rightly appreciate what this Monism is, let us now, from a
+      philosophico-historical point of view cast a comprehensive glance over the
+      development in time of man's knowledge of nature. A long series of varied
+      conceptions and stages of human culture here passes before our mental
+      vision. At the lowest stage, the rude&mdash;we may say animal&mdash;phase
+      of prehistoric primitive man, is the "ape-man," who, in the course of the
+      tertiary period, has only to a limited degree raised himself above his
+      immediate pithecoid ancestors, the anthropoid apes. Next come successive
+      stages of the lowest and simplest kind of culture, such as only the rudest
+      of still existing primitive peoples enable us in some measure to conceive.
+      These "savages" are succeeded by peoples of a low civilisation, and from
+      these again, by a long series of intermediate steps, we rise little by
+      little to the more highly civilised nations. To these alone&mdash;of the
+      twelve races of mankind only to the Mediterranean and Mongolian&mdash;are
+      we indebted for what is usually called "universal history." This last,
+      extending over somewhat less than six thousand years, represents a period
+      of infinitesimal duration in the long millions of years of the organic
+      world's development.
+    </p>
+    <p>
+      Neither of the primitive men we have spoken of, nor of those who
+      immediately succeeded them, can we rightly predicate any knowledge of
+      nature. The rude primitive child of nature at this lowest stage of
+      development is as yet far from being the restless <i>Ursachenthier</i>
+      (cause-seeking animal) of Lichtenberg; his demand for causes has not yet
+      risen above that of apes and dogs; his curiosity has not yet mounted to
+      pure desire of knowledge. If we must speak of "reason" in connection with
+      pithecoid primitive man, it can only be in the same sense as that in which
+      we use the expression with reference to those other most highly developed
+      Mammals, and the same remark holds true of the first beginnings of
+      religion.<a href="#linknote-3" name="linknoteref-3" id="noteref-3"><small>3</small></a>
+    </p>
+    <p>
+      It is indeed still not infrequently the custom to deny absolutely to the
+      lower animals reason and religion. An unprejudiced comparison, however,
+      convinces us that this is wrong. The slow and gradual process towards
+      completeness which, in the course of thousands of years, civilised life
+      has been working in the soul of man, has not passed away without leaving
+      some trace on the soul of our highest domestic animals also (above all, of
+      dogs and horses). Constant association with man, and the steady influence
+      of his training, have gradually, and by heredity, developed in their brain
+      higher associations of ideas and a more perfect judgment. Drill has become
+      instinct, an undeniable example of "the transmission of acquired
+      characters."<a href="#linknote-4" name="linknoteref-4" id="noteref-4"><small>4</small></a>
+    </p>
+    <p>
+      Comparative psychology teaches us to recognise a very long series of
+      successive steps in the development of soul in the animal kingdom. But it
+      is only in the most highly developed vertebrates-birds and mammals&mdash;that
+      we discern the first beginnings of reason, the first traces of religious
+      and ethical conduct. In them we find not only the social virtues common to
+      all the higher socially-living animals,&mdash;neighbourly love,
+      friendship, fidelity, self-sacrifice, etc.,&mdash;but also consciousness,
+      sense of duty, and conscience; in relation to man their lord, the same
+      obedience, the same submissiveness, and the same craving for protection,
+      which primitive man in his turn shows towards his "gods." But in him, as
+      in them, there is yet wanting that higher degree of consciousness and of
+      reason, which strives after a <i>knowledge</i> of the surrounding world,
+      and which marks the first beginning of philosophy or "wisdom." This last
+      is the much later attainment of civilised races; slowly and gradually has
+      it been built up from lower religious conceptions.
+    </p>
+    <p>
+      At all stages of primitive religion and early philosophy, man is as yet
+      far removed from monistic ideas. In searching out the causes of phenomena,
+      and exercising his understanding thereon, he is in the first instance
+      prone in every case to regard personal beings&mdash;in fact,
+      anthropomorphic deities&mdash;as the agents at work. In thunder and
+      lightning, in storm and earthquake, in the circling of sun and moon, in
+      every striking meteorological and geological occurrence, he sees the
+      direct activity of a personal god or spirit, who is usually thought of in
+      a more or less anthropomorphic way. Gods are distinguished as good and
+      bad, friendly and hostile, preserving and destroying, angels and devils.
+    </p>
+    <p>
+      This becomes true in a yet higher degree when the advancing pursuit of
+      knowledge begins to take into consideration the more complicated phenomena
+      of organic life also, the appearance and disappearance of plants and
+      animals, the life and death of man. The constitution of organised life, so
+      suggestive as it is of art and purpose, leads one at once to compare it
+      with the deliberately designed works of man, and thus the vague conception
+      of a personal god becomes transformed into that of a creator working
+      according to plan. As we know, this conception of organic creation as the
+      artistic work of an anthropomorphic god&mdash;of a divine mechanic&mdash;generally
+      maintained its ground almost everywhere, down even to the middle of our
+      own century, in spite of the fact that eminent thinkers had demonstrated
+      its untenability more than two thousand years ago. The last noteworthy
+      scientist to defend and apply this idea was Louis Agassiz (died 1873). His
+      notable <i>Essay on Classification</i>, 1857, developed that theosophy
+      with logical vigour, and thereby reduced it to an absurdity.<a
+      href="#linknote-5" name="linknoteref-5" id="noteref-5"><small>5</small></a>
+    </p>
+    <p>
+      All these older religious and teleological conceptions, as well as the
+      philosophical systems (such as those of Plato and of the Church fathers)
+      which sprang from them, are antimonistic; they stand in direct antithesis
+      to our monistic philosophy of nature. Most of them are dualistic,
+      regarding God and the world, creator and creature, spirit and matter, as
+      two completely separated substances. We find this express dualism also in
+      most of the purer church-religions, especially in the three most important
+      forms of monotheism which the three most renowned prophets of the eastern
+      Mediterranean&mdash;Moses, Christ, and Mohammed&mdash;founded. But soon,
+      in a number of impure varieties of these three religions, and yet more in
+      the lower forms of paganism, the place of this dualism is taken by a
+      philosophical pluralism, and over against the good and world-sustaining
+      deity (Osiris, Ormuzd, Vishnu), there is placed a wicked and destroying
+      god (Typhon, Ahriman, Siva). Numerous demi-gods or saints, good and bad,
+      sons and daughters of the gods, are associated with these two chief
+      deities, and take part with them in the administration and government of
+      the cosmos.
+    </p>
+    <p>
+      In all these dualistic and pluralistic systems the fundamental idea is
+      that of anthropomorphism, or the humanising of God; man himself, as
+      godlike (or directly descended from God), occupies a special position in
+      the world, and is separated by a great gulf from the rest of nature.
+      Conjoined with this, for the most part, is the anthropocentric idea, the
+      conviction that man is the central point of the universe, the last and
+      highest final cause of creation, and that the rest of nature was created
+      merely for the purpose of serving man. In the Middle Ages there was
+      associated at the same time with this last conception the geocentric idea,
+      according to which the earth as the abode of man was taken for the fixed
+      middle point of the universe, round which sun, moon, and stars revolve. As
+      Copernicus (1543) gave the death-blow to the geocentric dogma, so did
+      Darwin (1859) to the anthropocentric one closely associated with it.<a
+      href="#linknote-6" name="linknoteref-6" id="noteref-6"><small>6</small></a> A
+      broad historical and critical comparison of religious and philosophical
+      systems, as a whole, leads as a main result to the conclusion that every
+      great advance in the direction of profounder knowledge has meant a
+      breaking away from the traditional dualism (or pluralism) and an approach
+      to monism. Ever more clearly are we compelled by reflection to recognise
+      that God is not to be placed over against the material world as an
+      external being, but must be placed as a "divine power" or "moving spirit"
+      within the cosmos itself. Ever clearer does it become that all the
+      wonderful phenomena of nature around us, organic as well as inorganic, are
+      only various products of one and the same original force, various
+      combinations of one and the same primitive matter. Ever more irresistibly
+      is it borne in upon us that even the human soul is but an insignificant
+      part of the all-embracing "world-soul"; just as the human body is only a
+      small individual fraction of the great organised physical world.
+    </p>
+    <p>
+      The great general principles of theoretical physics and chemistry are now
+      in a position to afford to this unifying conception of nature an exact, to
+      a certain extent, indeed, a mathematical confirmation. In establishing the
+      law of the "conservation of energy," Robert Mayer and Helmholtz showed
+      that the energy of the universe is a constant unchangeable magnitude; if
+      any energy whatever seems to vanish or to come anew into play, this is
+      only due to the transformation of one form of energy into another. In the
+      same way Lavoisier's law of the "conservation of matter" shows us that the
+      material of the cosmos is a constant unchangeable magnitude; if any body
+      seems to vanish (as, for example, by burning), or to come anew into being
+      (as, for example, by crystallisation), this also is simply due to change
+      of form or of combination. Both these great laws&mdash;in physics, the
+      fundamental law of the conservation of energy, and in chemistry, of the
+      conservation of matter&mdash;may be brought under one philosophical
+      conception as the law of the conservation of substance; for, according to
+      our monistic conception, energy and matter are inseparable, being only
+      different inalienable manifestations of one single universal
+      being-substance.<a href="#linknote-7" name="linknoteref-7" id="noteref-7"><small>7</small></a>
+      In a certain sense we can regard the conception of "animated atoms" as
+      essentially partaking of the nature of this pure monism&mdash;a very
+      ancient idea which more than two thousand years ago Empedocles enunciated
+      in his doctrine of "hate and love of the elements." Modern physics and
+      chemistry have indeed in the main accepted the atomic hypothesis first
+      enunciated by Democritus, in so far as they regard all bodies as built up
+      of atoms, and reduce all changes to movements of these minutest-discrete
+      particles. All these changes, however, in organic as well as in inorganic
+      nature, become truly intelligible to us only if we conceive these atoms
+      not as dead masses, but as living elementary particles endowed with the
+      power of attraction and repulsion. "Pleasure" and "pain," and "love" and
+      "hate," as predicates of atoms are only other expressions for this power
+      of attraction and repulsion.
+    </p>
+    <p>
+      Although, however, monism is on the one hand for us an indispensable and
+      fundamental conception in science, and although, on the other hand, it
+      strives to carry back all phenomena, without exception, to the mechanism
+      of the atom, we must nevertheless still admit that as yet we are by no
+      means in a position to form any satisfactory conception of the exact
+      nature of these atoms, and their relation to the general space-filling,
+      universal ether. Chemistry long ago succeeded in reducing all the various
+      natural substances to combinations of a relatively small number of
+      elements; and the most recent advances of that science have now made it in
+      the highest degree probable that these elements or the (as yet)
+      irreducible primitive materials are themselves in turn only different
+      combinations of a varying number of atoms of one single original element.
+      But in all this we have not as yet obtained any further light as to the
+      real nature of these original atoms or their primal energies.
+    </p>
+    <p>
+      A number of the acutest thinkers have, so far in vain, endeavoured to
+      grapple more closely with this fundamental problem of the philosophy of
+      nature, and to determine more exactly the nature of atoms as well as their
+      relation to the space-filling ether. And the idea steadily gains ground
+      that no such thing as empty space exists, and that everywhere the
+      primitive atoms of ponderable matter or heavy "mass" are separated from
+      each other by the homogeneous ether which extends throughout all space.
+      This extremely light and attenuated (if not imponderable) ether causes, by
+      its vibrations, all the phenomena of light and heat, electricity and
+      magnetism. We can imagine it either as a continuous substance occupying
+      the space between the mass-atoms, or as composed of separate particles; in
+      the latter case we might perhaps attribute to these ether-atoms an
+      inherent power of repulsion in contrast to the immanent attracting power
+      of the heavy mass-atoms, and the whole mechanism of cosmic life would then
+      be reducible to the attraction of the latter and the repulsion of the
+      former. We might also place the "vibrations of the cosmic ether" alongside
+      of the "operation of space in general," in the sense in which these words
+      are used by Professor Schlesinger.
+    </p>
+    <p>
+      At any rate, theoretical physics has in recent years made an advance of
+      fundamental importance and widest reach in our knowledge of nature, in
+      that it has come nearer to a knowledge of this cosmic ether, and has
+      forced the question of its essence, its structure, and its motion into the
+      foreground of monistic nature-philosophy. Only a few years ago the cosmic
+      ether was to the majority of scientists an imponderable something, of
+      which, strictly speaking, absolutely nothing was known, and which could be
+      admitted provisionally only as a precarious working hypothesis. All this
+      was changed when Heinrich Hertz (1888) demonstrated the nature of
+      electrical energy, by his beautiful experiments establishing the
+      conjecture of Faraday that light and heat, electricity and magnetism, are
+      closely related phenomena of one single set of forces, and depend on
+      transverse vibrations of the ether. Light itself&mdash;whatever else it be&mdash;is
+      always and everywhere an electrical phenomenon. The ether itself is no
+      longer hypothetical; its existence can at any moment be demonstrated by
+      electrical and optical experiment. We know the length of the light wave
+      and the electric wave. Indeed, some physicists believe that they can even
+      determine approximately the density of ether. If by means of the airpump
+      we remove from a bell-jar the atmospheric air (except an insignificant
+      residue), the quantity of light within it remains unchanged; it is the
+      vibrating ether we see.<a href="#linknote-9" name="linknoteref-9" id="noteref-9"><small>9</small></a>
+      These advances in our knowledge of the ether mean an immense gain for
+      monistic philosophy. For they do away with the erroneous ideas of empty
+      space and <i>actio in distans</i>; the whole of infinite space, in so far
+      as it is not occupied by mass-atoms ("ponderable matter"), is filled by
+      the ether. Our ideas of space and time are quite other than those taught
+      by Kant a hundred years ago; the "critical" system of the great
+      Koenigsberg philosopher exhibits in this respect, as well as in his
+      teleological view of the organic world and in his metaphysics, dogmatic
+      weaknesses of the most pronounced kind.<a href="#linknote-8" name="linknoteref-8"
+      id="noteref-8"><small>8</small></a> And religion itself, in its reasonable
+      forms, can take over the ether theory as an article of faith, bringing
+      into contradistinction the mobile cosmic ether as creating divinity, and
+      the inert heavy mass as material of creation. From this successfully
+      scaled height of monistic knowledge there open up before our joyously
+      quickened spirit of research and discovery new and surprising prospects,
+      which promise to bring us still nearer to the solution of the one great
+      riddle of the world. What is the relation of this light mobile cosmic
+      ether to the heavy inert "mass," to the ponderable matter which we
+      chemically investigate, and which we can only think of as constituted of
+      atoms? Our modern analytical chemistry remains for the present at a
+      standstill, in presence of some seventy irreducible elements, or so-called
+      primary substances. But the reciprocal relation of these elements, the
+      affinity of their combinations, their spectroscopic behaviour, and so
+      forth, make it in the highest degree probable that they are all merely
+      historical products of an evolutionary process, having their origin in
+      various dispositions and combinations of a varying number of original
+      atoms.
+    </p>
+    <p>
+      To these original or mass-atoms&mdash;the ultimate discrete particles of
+      inert "ponderable matter"&mdash;we can with more or less probability
+      ascribe a number of eternal and inalienable fundamental attributes; they
+      are probably everywhere in space, of like magnitude and constitution.
+      Although possessing a definite finite magnitude, they are, by virtue of
+      their very nature, indivisible. Their shape we may take to be spherical;
+      they are inert (in the physical sense), unchangeable, inelastic, and
+      impenetrable by the ether. Apart from the attribute of inertia, the most
+      important characteristic of these ultimate atoms is their chemical
+      affinity&mdash;their tendency to apply themselves to one another and
+      combine into small groups in an orderly fashion. These fixed groups
+      (fixed, that is to say, under the present physical conditions of existence
+      of the earth) of primitive atoms are the atoms of the elements&mdash;the
+      well-known "indivisible" atoms of chemistry. The qualitative, and, so far
+      as our present empirical knowledge goes, unchangeable distinctions of our
+      chemical elements are therefore solely conditioned by the varying number
+      and disposition of the similar primitive atoms of which they are composed.
+      Thus, for example, the atom of carbon (the real "maker" of the organic
+      world) is in all probability a tetrahedron made up of four primitive
+      atoms.
+    </p>
+    <p>
+      After Mendelejeff and Lothar Meyer had discovered (1869) the "periodic
+      law" of the chemical elements, and founded on it a "natural system" of
+      these elements, this important advance in theoretical chemistry was
+      subsequently put to profitable use by Gustav Wendt from an evolutionary
+      point of view. He endeavoured to show that the various elements are
+      products of evolution or of historically originating combinations of seven
+      primary elements, and that these last again are historical products of one
+      single primitive element This hypothetical original matter had been
+      already designated by Crookes, in his <i>Genesis of the Elements</i>, as
+      primary material or protyl.<a href="#linknote-10" name="linknoteref-10"
+      id="noteref-10"><small>10</small></a> The empirical proof of the existence
+      of this original matter lying at the foundation of all ponderable material
+      is perhaps only a question of time. Its discovery would probably realise
+      the alchemists' hope of being able to produce gold and silver artificially
+      out of other elements. But then arises the other great question: "How is
+      this primary mass related to the cosmic ether? Do these two original
+      substances stand in fundamental and eternal antithesis to one another? Or
+      was it the mobile ether itself, perhaps, that originally engendered the
+      heavy mass?"<a href="#linknote-11" name="linknoteref-11" id="noteref-11"><small>11</small></a>
+    </p>
+    <p>
+      In answer to this great and fundamental question, various physical
+      hypotheses have been put forward. But, like the various atomic theories of
+      chemistry, they have not as yet been clearly established, and the same
+      appears to me to be the case also with the ingenious hypothesis which the
+      lecturer has unfolded to us with reference to the Influence of Space. As
+      he himself rightly says, in all these endeavours after a philosophy of
+      nature we are still, for the present, dealing with "scientific articles of
+      faith," concerning the validity of which different persons, according to
+      their subjective judgment and stage of culture, may have widely divergent
+      views. I believe that the solution of these fundamental questions still
+      lies as yet beyond the limits of our knowledge of nature, and that we
+      shall be obliged, for a long time yet to come, to content ourselves with
+      an "Ignoramus"&mdash;if not even with an "Ignorabimus."
+    </p>
+    <p>
+      The case is very different, however, if we turn from these atomistic
+      element hypotheses and direct our attention to the historical conditions
+      of the evolution of the world, as these have been revealed to us by the
+      magnificent advances in our knowledge of nature which have been made
+      within the last thirty years. An immense new territory has here been
+      opened up to us in the realms of knowledge&mdash;a territory in which a
+      series of most important problems, formerly held to be insoluble, has been
+      answered in the most surprising manner.<a href="#linknote-12" name="linknoteref-12"
+      id="noteref-12"><small>12</small></a>
+    </p>
+    <p>
+      Among the triumphs of the human mind the modern doctrine of evolution
+      takes a foremost place. Guessed at by Goethe a hundred years ago, but not
+      expressed in definite form until formulated by Lamarck in the beginning of
+      the present century, it was at last, thirty years ago, decisively
+      established by Charles Darwin, his theory of selection filling up the gap
+      which Lamarck in his doctrine of the reciprocal influence of heredity and
+      adaptation had left open. We now definitely know that the organic world on
+      our earth has been as continuously developed, "in accordance with eternal
+      iron laws," as Lyell had in 1830 shown to be the case for the inorganic
+      frame of the earth itself; we know that the innumerable varieties of
+      animals and plants which during the course of millions of years have
+      peopled our planet are all simply branches of one single genealogical
+      tree; we know that the human race itself forms only one of the newest,
+      highest, and most perfect offshoots from the race of the Vertebrates.
+    </p>
+    <p>
+      An unbroken series of natural events, following an orderly course of
+      evolution according to fixed laws, now leads the reflecting human spirit
+      through long aeons from a primeval chaos to the present "order of the
+      cosmos." At the outset there is nothing in infinite space but mobile
+      elastic ether, and innumerable similar separate particles&mdash;the
+      primitive atoms&mdash;scattered throughout it in the form of dust; perhaps
+      these are themselves originally "points of condensation" of the vibrating
+      "substance," the remainder of which constitutes the ether. The atoms of
+      our elements arise from the grouping together in definite numbers of the
+      primitive atoms or atoms of mass. As the Kant-Laplace nebular hypothesis
+      has it, the rotating heavenly bodies separate themselves out from that
+      vibrating primeval cloud. A single unit among many thousands of celestial
+      bodies is our sun, with its planets, which originated by being
+      centrifugally thrown off from it. Our insignificant earth is a single
+      planet of our solar system; its entire individual life is a product of the
+      sunlight. After the glowing sphere of the earth has cooled down to a
+      certain degree, drops of fluid water precipitate themselves on the
+      hardened crust of its surface&mdash;the first preliminary condition of
+      organic life. Carbon atoms begin their organism-engendering activity, and
+      unite with the other elements into plasma-combinations capable of growing.
+      One small plasma-group oversteps the limits of cohesion and individual
+      growth; it falls asunder into two similar halves. With this first moneron
+      begins organic life and its most distinctive function, heredity. In the
+      homogeneous plasma of the monera, a firmer central nucleus is separated
+      from a softer outer mass; through this differentiation of nucleus and
+      protoplasm arises the first organic cell. For a long time our planet was
+      inhabited solely by such Protista or single-celled primitive creatures.
+      From coenobia or social unions of these afterwards arose the lowest
+      histones, multicellular plants and animals.
+    </p>
+    <p>
+      By the sure help of the three great empirical "records of creation,"
+      palaeontology, comparative anatomy, and ontogeny, the history of descent
+      now leads us on step by step from the oldest Metazoa, the simplest
+      pluricellular animals, up to man.<a href="#linknote-13" name="linknoteref-13"
+      id="noteref-13"><small>13</small></a> At the lowest root of the common
+      genealogy of the Metazoa stand the Gastraeadae and Spongidae; their whole
+      body consists, in the simplest case, solely of a round digestive sac, the
+      thin wall of which is formed by two layers of cells&mdash;the two
+      primitive germinal layers. A corresponding germinal condition, the
+      two-layered gastrula, occurs transitorily in the embryological history of
+      all the other Metazoa, from the lowest Cnidaria and Vermes up to man. From
+      the common stock of the Helminthes, or simple worms, there develop as
+      independent main branches the four separate stems of the Molluscs,
+      Star-fishes, Arthropods, and Vertebrates. It is only these last whose
+      bodily structure and development in all essential respects coincide with
+      those of man. A long series of lower aquatic Vertebrates (lancelets,
+      lampreys, fishes) precedes the lungbreathing Amphibians, which appear for
+      the first time in the Carboniferous period. The Amphibians are followed in
+      the Permian period by the first Amniota, the oldest reptiles; from these
+      develop later, in the Triassic period, the Birds on the one hand, and the
+      Mammals on the other. That man in his whole bodily frame is a true mammal,
+      becomes obvious as soon as the natural unity of this highest class of
+      animals is recognised. The simplest comparison must have convinced the
+      unprejudiced observer of the close constitutional relationship between man
+      and the ape, which of all the Mammals comes nearest him. Comparative
+      anatomy, with its deeper vision, showed that all differences in bodily
+      structure between man and the Anthropoidea (gorilla, chimpanzee, orang)
+      are less important than the corresponding differences in bodily structure
+      between these anthropoid apes and the lower apes. The phylogenetic
+      significance of this fact, first emphasised by Huxley, is quite clear. The
+      great question of the origin of the human race, or of "man's place in
+      Nature," the "question of all questions," was then scientifically
+      answered: "Man is descended from a series of ape-like Mammals." The
+      descent of man (anthropogeny) discloses the long series of vertebrate
+      ancestors, which preceded the late origin of this, its most highly
+      developed offshoot.
+    </p>
+    <p>
+      The incalculable importance of the light cast over the whole field of
+      human knowledge of nature by these results is patent to everyone. They are
+      destined every year increasingly to manifest their transforming influence
+      in all departments of knowledge, the more the conviction of their
+      irrefragable truth forces its way. And it is only the ignorant or
+      narrow-minded who can now doubt their truth. If, indeed, here and there,
+      one of the older naturalists still disputes, the foundation on which they
+      rest, or demands proofs which are wanting (as happened a few weeks ago on
+      the part of a famous German pathologist at the Anthropological Congress in
+      Moscow), he only shows by this that he has remained a stranger to the
+      stupendous advances of recent biology, and above all of anthropogeny. The
+      whole literature of modern biology, the whole of our present zoology and
+      botany, morphology and physiology, anthropology and psychology, are
+      pervaded and fertilised by the theory of descent.<a href="#linknote-14"
+      name="linknoteref-14" id="noteref-14"><small>14</small></a>
+    </p>
+    <p>
+      Just as the natural doctrine of development on a monistic basis has
+      cleared up and elucidated the whole field of natural phenomena in their
+      physical aspect, it has also modified that of the phenomena of mind, which
+      is inseparably connected with the other. Our human body has been built up
+      slowly and by degrees from a long series of vertebrate ancestors, and this
+      is also true of our soul; as a function of our brain it has gradually been
+      developed in reciprocal action and re-action with this its bodily organ.
+      What we briefly designate as the "human soul," is only the sum of our
+      feeling, willing, and thinking&mdash;the sum of those physiological
+      functions whose elementary organs are constituted by the microscopic
+      ganglion-cells of our brain. Comparative anatomy and ontogeny show us how
+      the wonderful structure of this last, the organ of our human soul, has in
+      the course of millions of years been gradually built up from the brains of
+      higher and lower vertebrates. Comparative psychology teaches us how, hand
+      in hand therewith, the soul itself, as function of the brain, has been
+      developed. The last-named science teaches us also that a primitive form of
+      soul-activity is already present even in the lowest animals, the
+      single-celled primitive animals, Infusoria and Rhizopoda. Every scientific
+      man who has long observed the life-activity of these single-celled
+      Protista, is positively convinced that they also possess a soul; that this
+      "cell-soul" also consists of a sum of sensations, perceptions, and
+      volitions; the feeling, thinking, and willing of our human soul differ
+      from these only in degree. In like manner there is present in the egg-cell
+      (as potential energy) a hereditary cell-soul, out of which man, like every
+      other animal, is developed.<a href="#linknote-15" name="linknoteref-15"
+      id="noteref-15"><small>15</small></a>
+    </p>
+    <p>
+      The first task of a truly scientific psychology will therefore be, not, as
+      hitherto, idle speculation about an independent immaterial soul-existence
+      and its puzzling temporary connection with the animal body, but rather the
+      comparative investigation of the organs of the soul and the experimental
+      examination of their psychical functions. For scientific psychology is a
+      part of physiology, the doctrine of the functions and the life-activities
+      of organisms. The psychology and psychiatry of the future, like the
+      physiology and pathology of to-day, must take the form of a cellular
+      study, and in the first instance investigate the soul-functions of the
+      cells. Max Verworn, in his fine <i>Psycho-physiological Protistastudies</i>,
+      has lately shown us what important disclosures such a cellular psychology
+      can make, even in dealing with the lowest grades of organic life, in the
+      single-celled Protista (especially Rhizopoda and Infusoria).
+    </p>
+    <p>
+      These same main divisions of soul-activity, which are to be met with in
+      the single-celled organism,&mdash;the phenomena of irritability,
+      sensation, and motion,&mdash;can be shown to exist in all multicellular
+      organisms as functions of the cells of which their bodies are composed. In
+      the lowest Metazoa, the invertebrate sponges and polyps, there are, just
+      as in plants, no special soul-organs developed, and all the cells of the
+      body participate more or less in the "soul-life." It is only in the higher
+      animals that the soul-life is found to be localised and connected with
+      special organs. As a consequence of division of labour, there have here
+      been developed various sense-organs as organs of specific sensibility,
+      muscles as organs of motion and volition, nerve-centres or ganglia as
+      central co-ordinating and regulating organs. In the most highly developed
+      families of the animal kingdom, these last come more and more into the
+      foreground as independent soul-organs. In correspondence with the
+      extraordinarily complicated structure of their central nervous system (the
+      brain with its wonderful complex of ganglion-cells and nerve-fibres), the
+      many-sided activity of such animals attains a wonderful degree of
+      development.
+    </p>
+    <p>
+      It is only in these most highly-developed groups of the animal kingdom
+      that we can with certainty establish the existence of those most perfect
+      operations of the central nervous system, which we designate as
+      consciousness. As we know, it is precisely this highest brain-function
+      that still continues to be looked upon as a completely enigmatical
+      phenomenon, and as the best proof for the immaterial existence of an
+      immortal soul. It is usual at the same time to appeal to Du Bois-Reymond's
+      well-known "Ignorabimus address on the Boundaries of Natural Knowledge"
+      (1872). It was by a peculiar irony of fate that the famous lecturer of the
+      Berlin Academy of Science, in this much-discussed address of twenty years
+      ago, should be representing consciousness as an incomprehensible marvel,
+      and as presenting an insuperable barrier to further advances of knowledge,
+      at the very moment that David Friedrich Strauss, the greatest theologian
+      of our century, was showing it to be the opposite. The clear-sighted
+      author of <i>The Old Faith and the New</i> had already clearly perceived
+      that the soul-activities of man, and therefore also his consciousness, as
+      functions of the central nervous system, all spring from a common source,
+      and, from a monistic point of view, come under the same category. The
+      "exact" Berlin physiologist shut this knowledge out from his mind, and,
+      with a short-sightedness almost inconceivable, placed this special
+      neurological question alongside of the one great "world-riddle," the
+      fundamental question of substance, the general question of the connection
+      between matter and energy.<a href="#linknote-16" name="linknoteref-16"
+      id="noteref-16"><small>16</small></a>
+    </p>
+    <p>
+      As I long ago pointed out, these two great questions are not two separate
+      "world-riddles." The neurological problem of consciousness is only a
+      special case of the all comprehending cosmological problem, the question
+      of substance. "If we understood the nature of matter and energy, we should
+      also understand how the substance underlying them can under certain
+      conditions feel, desire, and think." Consciousness, like feeling and
+      willing, among the higher animals is a mechanical work of the
+      ganglion-cells, and as such must be carried back to chemical and physical
+      events in the plasma of these. And by the employment of the genetic and
+      comparative method we reach the conviction that consciousness, and
+      consequently reason also, is not a brain-function exclusively peculiar to
+      man; it occurs also in many of the higher animals, not in Vertebrates
+      only, but even in Articulates. Only in degree, through a higher stage of
+      cultivation, does the consciousness of man differ from that of the more
+      perfect lower animals, and the same is true of all other activities of the
+      human soul.
+    </p>
+    <p>
+      By these and other results of comparative physiology our whole psychology
+      is placed on a new and firm monistic basis. The older mystical conception
+      of the soul, as we find it amongst primitive peoples, but also in the
+      systems of the dualistic philosophers of to-day, is refuted by them.
+      According to these systems, the soul of man (and of the higher animals) is
+      a separate entity, which inhabits and rules the body only during its
+      individual life, but leaves it at death. The widespread "piano-theory" (<i>Claviertheorie</i>)
+      compares the "immortal soul" to a pianist who executes an interesting
+      piece&mdash;the individual life&mdash;on the instrument of the mortal
+      body, but at death withdraws into the other world. This "immortal soul" is
+      usually represented as an immaterial being; but in fact it is really
+      thought of as quite material, only as a finer invisible being, aerial or
+      gaseous, or as resembling the mobile, light, and thin substance of the
+      ether, as conceived by modern physics. The same is true also for most of
+      the conceptions which rude primitive peoples and the uneducated classes
+      among the civilised races have, for thousands of years, cherished as to
+      spectral "ghosts" and "gods." Serious reflection on the matter shows that
+      here&mdash;as in modern spiritualism&mdash;it is not with really
+      immaterial beings, but with gaseous, invisible bodies, that we are
+      dealing. And further, we are utterly incapable of imagining a truly
+      immaterial being. As Goethe clearly said, "matter can never exist or act
+      apart from spirit, neither can spirit apart from matter."
+    </p>
+    <p>
+      As regards immortality, it is well known that this important idea is
+      interpreted and applied in a great variety of ways. It is often made a
+      reproach against our Monism that it altogether denies immortality; this,
+      however, is erroneous. Rather do we hold it, in a strictly scientific
+      sense, as an indispensable fundamental conception of our monistic
+      philosophy of nature. Immortality in a scientific sense is conservation of
+      substance, therefore the same as conservation of energy as defined by
+      physics, or conservation of matter as defined by chemistry. The cosmos as
+      a whole is immortal. It is just as inconceivable that any of the atoms of
+      our brain or of the energies of our spirit should vanish out of the world,
+      as that any other particle of matter or energy could do so. At our death
+      there disappears only the individual form in which the nerve-substance was
+      fashioned, and the personal "soul" which represented the work performed by
+      this. The complicated chemical combinations of that nervous mass pass over
+      into other combinations by decomposition, and the kinetic energy produced
+      by them is transformed into other forms of motion.
+    </p>
+<pre xml:space="preserve">
+   "Imperial Caesar, dead and turned to clay,
+   Might stop a hole to keep the wind away.
+   O that that earth which kept the world in awe
+   Should patch a wall to expel the winter's flaw."
+</pre>
+    <p>
+      On the other hand, the conception of a personal immortality cannot be
+      maintained. If this idea is still widely held, the fact is to be explained
+      by the physical law of inertia; for the property of persistence in a state
+      of rest exercises its influence in the region of the ganglion-cells of the
+      brain, as well as in all other natural bodies. Traditional ideas handed
+      down through many generations are maintained with the greatest tenacity by
+      the human brain, especially if, in early youth, they have been instilled
+      into the childish understanding as indisputable dogmas. Such hereditary
+      articles of faith take root all the more firmly, the further they are
+      removed from a rational knowledge of nature, and enveloped in the
+      mysterious mantle of mythological poesy. In the case of the dogma of
+      personal immortality, there comes into play also the interest which man
+      fancies himself to have in his individual future existence after death,
+      and the vain hope that in a blessed world to come there is treasured up
+      for him a compensation for the disappointed hopes and the many sorrows of
+      his earthly life.
+    </p>
+    <p>
+      It is often asserted by the numerous advocates of personal immortality
+      that this dogma is an innate one, common to all rational men, and that it
+      is taught in all the more perfect forms of religion. But this is not
+      correct. Neither Buddhism nor the religion of Moses originally contained
+      the dogma of personal immortality, and just as little did the majority of
+      educated people of classical antiquity believe it, at any rate during the
+      highest period of Greek culture. The monistic philosophy of that time,
+      which, five hundred years before our era, had reached speculative heights
+      so remarkable, knew nothing of any such dogma. It was through Plato and
+      Christ that it received its further elaboration, until, in the Middle
+      Ages, it was so universally accepted, that only now and then did some bold
+      thinker dare openly to gainsay it. The idea that a conviction of personal
+      immortality has a specially ennobling influence on the moral nature of
+      man, is not confirmed by the gruesome history of mediaeval morals, and as
+      little by the psychology of primitive peoples.<a href="#linknote-17"
+      name="linknoteref-17" id="noteref-17"><small>17</small></a>
+    </p>
+    <p>
+      If any antiquated school of purely speculative psychology still continues
+      to uphold this irrational dogma, the fact can only be regarded as a
+      deplorable anachronism. Sixty years ago such a doctrine was excusable, for
+      then nothing was accurately known either of the finer structure of the
+      brain, or of the physiological functions of its separate parts; its
+      elementary organs, the microscopic ganglion-cells, were almost unknown, as
+      was also the cell-soul of the Protista; very imperfect ideas were held as
+      to ontogenetic development, and as to phylogenetic there were none at all.
+    </p>
+    <p>
+      This has all been completely changed in the course of the last
+      half-century. Modern physiology has already to a great extent demonstrated
+      the localisation of the various activities of mind, and their connection
+      with definite parts of the brain; psychiatry has shown that those
+      psychical processes are disturbed or destroyed if these parts of the brain
+      become diseased or degenerate. Histology has revealed to us the extremely
+      complicated structure and arrangement of the ganglion-cells. But, for the
+      settlement of this momentous question, the discoveries of the last ten
+      years with regard to the more minute occurrences in the process of
+      fertilisation are of decisive importance. We now know that this process
+      essentially consists simply in the copulation or fusion of two
+      microscopical cells, the female egg-cell and the male sperm-cell. The
+      fusion of the nuclei of these two sexual cells indicates with the utmost
+      precision the exact moment at which the new human individual arises. The
+      newly-formed parent-cell, or fertilised egg-cell, contains potentially, in
+      their rudiments, all the bodily and mental characteristics which the child
+      inherits from both parents. It is clearly against reason to assume an
+      eternal and unending life for an individual phenomenon whose beginning in
+      time we can determine to a hair's breadth, by direct observation. Judging
+      of human spiritual life from a rational point of view, we can as little
+      think of our individual soul as separated from our brain, as we can
+      conceive the voluntary motion of our arm apart from the contraction of its
+      muscles, or the circulation of our blood apart from the action of the
+      heart.
+    </p>
+    <p>
+      Against this strictly physiological conception, as against our whole
+      monistic view of the relations of energy and matter, of soul and
+      substance, the reproach of "materialism" continues to be raised. I have
+      repeatedly before now pointed out that this is an ambiguous party word
+      which conveys absolutely nothing; its apparent opposite, "spiritualism,"
+      could quite easily be substituted for it. Every critical thinker, who is
+      familiar with the history of philosophy, knows that, as systems change,
+      such words assume the most varied meanings, In addition to this, the word
+      "materialism" has the disadvantage of being liable to continual confusion
+      between its theoretical and practical meanings, which two are totally
+      distinct. Our conception of Monism, or the unity-philosophy, on the
+      contrary, is clear and unambiguous; for it an immaterial living spirit is
+      just as unthinkable as a dead, spiritless material; the two are
+      inseparably combined in every atom. The opposed conception of dualism (or
+      even pluralism in other anti-monistic systems) regards spirit and
+      material, energy and matter, as two essentially different substances; but
+      not a single empirical proof can be adduced to show that either of these
+      can exist or become perceptible to us by itself alone.
+    </p>
+    <p>
+      In thus shortly indicating the far-reaching psychological consequences of
+      the monistic doctrine of evolution, I trench at the same time upon a most
+      important field, to which our lecturer in his address has more than once
+      alluded&mdash;that of religion and the belief in God connected therewith.
+      I am at one with him in the conviction that the formation of clear
+      philosophical conceptions upon these fundamental matters of belief is of
+      the highest importance, and I would therefore crave the permission of this
+      assembly briefly to lay before it on this occasion a frank confession of
+      faith. This monistic confession has the greater claim to an unprejudiced
+      consideration, in that it is shared, I am firmly convinced, by at least
+      nine-tenths of the men of science now living; indeed, I believe, by all
+      men of science in whom the following four conditions are realised: (1)
+      Sufficient acquaintance with the various departments of natural science,
+      and in particular with the modern doctrine of evolution; (2) Sufficient
+      acuteness and clearness of judgment to draw, by induction and deduction,
+      the necessary logical consequences that flow from such empirical
+      knowledge; (3) Sufficient moral courage to maintain the monistic
+      knowledge, so gained, against the attacks of hostile dualistic and
+      pluralistic systems; and (4) Sufficient strength of mind to free himself,
+      by sound, independent reasoning, from dominant religious prejudices, and
+      especially from those irrational dogmas which have been firmly lodged in
+      our minds from earliest youth as indisputable revelations.
+    </p>
+    <p>
+      If from this unprejudiced point of view of the thinker, we compare the
+      numerous religions of the various races of mankind, we shall be compelled,
+      in the first instance, to put aside as untenable all those conceptions
+      which stand in irreconcilable contradiction to those principles of our
+      empirical knowledge of nature which are now clearly discerned and
+      established by critical reasoning. We can thus at once set aside all
+      mythological stories, all "miracles," and so-called "revelations," for
+      which it is claimed that they have come to us in some supernatural way.
+      All such mystical teachings are irrational, inasmuch as they are confirmed
+      by no actual experience, but, on the contrary, are irreconcilable with the
+      known facts which have been confirmed to us by a rational investigation of
+      nature.
+    </p>
+    <p>
+      This is true alike of Christian and Mosaic, of Mohammedan and Indian
+      legends. If now we thus lay aside the whole mass of mystical dogmas and
+      transcendental revelations, there is left behind, as the precious and
+      priceless kernel of true religion, the purified ethic that rests on
+      rational anthropology.<a href="#linknote-18" name="linknoteref-18" id="noteref-18"><small>18</small></a>
+    </p>
+    <p>
+      Among the numerous and varied forms of religion which, in the course of
+      the past ten thousand years and more, have been evolved from the crudest
+      prehistoric beginnings, the foremost rank undoubtedly belongs to those two
+      forms which still continue to be the most widely accepted among civilised
+      races&mdash;the older Buddhism and the younger Christianity. The two have
+      very many features in common, alike in their mythology and in their
+      ethics; indeed, a considerable part of Christianity has come directly from
+      Indian Buddhism, just as another part is drawn from the Mosaic and
+      Platonic systems. But, looked at from the point of view of our present
+      stage of culture, the ethic of Christianity appears to us much more
+      perfect and pure than that of any other religion. We must, it is true,
+      hasten to add that it is exactly the weightiest and noblest principles of
+      Christian ethic&mdash;brotherly love, fidelity to duty, love of truth,
+      obedience to law&mdash;that are by no means peculiar to the Christian
+      faith as such, but are of much older origin. Comparative psychology proves
+      that these ethical principles were more or less recognised and practised
+      by much older civilised races thousands of years before Christ.
+    </p>
+    <p>
+      Love remains the supreme moral law of rational religion, the love, that is
+      to say, that holds the balance between egoism and altruism, between
+      self-love and love of others. "Do to others as you would they should do to
+      you." This natural and highest command had been taught and followed
+      thousands of years before Christ said: "Thou shalt love thy neighbour as
+      thyself." In the human family this maxim has always been accepted as
+      self-evident; as ethical instinct it was an inheritance derived from our
+      animal ancestors. It had already found a place among the herds of Apes and
+      other social Mammals; in a similar manner, but with a wider scope, it was
+      already present in the most primitive communities and among the hordes of
+      the least advanced savages. Brotherly love&mdash;mutual support, succour,
+      protection, and the like&mdash;-had already made its appearance among
+      gregarious animals as a social duty; for without it the continued
+      existence of such societies is impossible. Although at a later period, in
+      the case of man, these moral foundations of society came to be much more
+      highly developed, their oldest prehistoric source, as Darwin has shown, is
+      to be sought in the social instincts of animals. Among the higher
+      Vertebrates (dogs, horses, elephants, etc.), as among the higher
+      Articulates (ants, bees, termites, etc.) also, the development of social
+      relations and duties is the indispensable condition of their living
+      together in orderly societies. Such societies have for man also been the
+      most important instrument of intellectual and moral progress.
+    </p>
+    <p>
+      Beyond all doubt the present degree of human culture owes in great part
+      its perfection to the propagation of the Christian system of morals and
+      its ennobling influence, although the great value of this has been
+      impaired, often in the most deplorable manner, by its association with
+      untenable myths and so-called "revelations." How little these last
+      contribute to the perfection of the first, can be seen from the
+      acknowledged historical fact that it is just orthodoxy and the
+      hierarchical system based on it (especially that of the Papacy) that has
+      least of all striven to fulfil the precepts of Christian morality; the
+      more loudly they preach it in theory, the less do they themselves fulfil
+      its commands in practice.
+    </p>
+    <p>
+      It is, moreover, to be borne in mind that another and very considerable
+      portion of our modern culture and morality has been developed quite
+      independently of Christianity, mainly through continual study of the
+      highly-elaborated mental treasures of classical antiquity. The thorough
+      study of Greek and Roman classics has at least contributed much more to it
+      than that of the Christian Church fathers. To this we must now add, in our
+      own century (rightly called the "century of the natural sciences"), the
+      immense advance in the higher culture which we owe to a purified knowledge
+      of nature and to the monistic philosophy founded upon this. That these
+      must also exercise an advancing and ennobling influence cannot be doubted,
+      and has already been shown by many eminent authors (Spencer, Carneri, and
+      others) in the course of the last thirty years.
+    </p>
+    <p>
+      Against this monistic ethic founded on a rational knowledge of nature, it
+      has been objected that it is fitted to undermine existing civilisation,
+      and especially that it encourages the subversive aims of social democracy.
+      This reproach is wholly unjustified. The application of philosophical
+      principles to the practical conditions of life, and in particular to
+      social and political questions, can be made in the most various ways.
+      Political "free-thinking," so called, has nothing whatever to do with the
+      "freedom of thought" of our monistic natural religion. Moreover, I am
+      convinced that the rational morality of monistic religion is in no way
+      contrary to the good and truly valuable elements of the Christian ethic,
+      but is destined in conjunction with these to promote the true progress of
+      humanity in the future.
+    </p>
+    <p>
+      With Christian mythology and the special form of theistic belief
+      associated with it the case is different. In so far as that belief
+      involves the notion of a "personal God," it has been rendered quite
+      untenable by the recent advances of monistic science. But, more than this,
+      it was shown more than two thousand years ago, by eminent exponents of the
+      monistic philosophy, that the conception of a personal God, creator and
+      ruler of the world, does not give the slightest help toward a truly
+      rational view of the world. For even if the question of "creation," in the
+      ordinary and trivial sense of the term, be answered by referring it to the
+      miraculous agency of a creator working according to plan apart from the
+      world, there immediately arises upon that the new inquiry: "Whence comes
+      this personal God? What was He doing before creation? And whence did He
+      derive the material for it?" and such like questions. The antiquated
+      conception of an anthropomorphic personal God is destined, before the
+      present century is ended, to drop out of currency throughout the entire
+      domain of truly scientific philosophy; the corresponding conception of a
+      personal devil&mdash;even as late as last century connected with the
+      former and very generally accepted&mdash;has already been given up once
+      for all by all persons of education.
+    </p>
+    <p>
+      Let it be noted, however, in passing, that the amphitheism which believes
+      in God and devil alike is much more compatible with a rational explanation
+      of the world than pure monotheism. The purest form of this is perhaps the
+      amphitheism of the Zend religion of Persia, which Zoroaster (or
+      Zarathustra, the "Golden Star") founded two thousand years before Christ.
+      Here Ormuzd, the god of light and goodness, stands everywhere in conflict
+      with Ahriman, the god of darkness and evil. The continual conflict between
+      a good and an evil principle was personified in a similar manner in the
+      mythology of many other amphitheistic religions: in the old Egyptian, the
+      good Osiris was at war with the evil Typhon; in the old Indian, Vishnu the
+      sustainer with Siva the destroyer, and so forth.
+    </p>
+    <p>
+      If we really must retain the conception of a personal God as the key to
+      our view of the universe, then this amphitheism can explain the sorrows
+      and defects of this world very simply, as being the work of the evil
+      principle or devil. Pure monotheism, on the contrary, as represented in
+      the religions of Moses and Mohammed in their original form, has no
+      rational explanation of these to offer. If their "one God" is really the
+      absolutely good, perfect being they proclaim, then the world which he has
+      created must also be perfect. An organic world so imperfect and full of
+      sorrows as exists on this earth he could not possibly have contrived.
+    </p>
+    <p>
+      These considerations gain in force when we advance to the deeper knowledge
+      of nature acquired by modern biology; here it was Darwin, especially, who
+      thirty-three years ago opened our eyes by his doctrine of the struggle for
+      existence, and his theory of selection founded upon it. We now know that
+      the whole of organic nature on our planet exists only by a relentless war
+      of all against all. Thousands of animals and plants must daily perish in
+      every part of the earth, in order that a few chosen individuals may
+      continue to subsist and to enjoy life. But even the existence of these
+      favoured few is a continual conflict with threatening dangers of every
+      kind. Thousands of hopeful germs perish uselessly every minute. The raging
+      war of interests in human society is only a feeble picture of the
+      unceasing and terrible war of existence which reigns throughout the whole
+      of the living world. The beautiful dream of God's goodness and wisdom in
+      nature, to which as children we listened so devoutly fifty years ago, no
+      longer finds credit now&mdash;at least among educated people who think. It
+      has disappeared before our deeper acquaintance with the mutual relations
+      of organisms, the advancement of oecology and sociology, and our knowledge
+      of parasite life and pathology.
+    </p>
+    <p>
+      All these sad but insuperable facts&mdash;truly the dark side of nature&mdash;are
+      made intelligible to religious faith by amphitheism; they are the "works
+      of the devil," who opposes and disturbs the perfect moral order in the
+      world of the "good God." For pure monotheism which knows only one God, one
+      perfect highest being, they remain unintelligible. If, with a monotheistic
+      creed, any one still continues to talk of the moral order of the world, he
+      in so doing shuts his eyes to the undeniable facts of history, both
+      natural and civil.
+    </p>
+    <p>
+      In view of these considerations, it is hard to understand how the large
+      majority of the so-called educated classes can persevere, on the one hand,
+      in declaring belief in a personal God to be an indispensable principle of
+      religion, and, on the other hand, in at the same time rejecting the belief
+      in a personal devil as an exploded superstition of the Middle Ages. This
+      inconsistency on the part of educated Christians is all the more
+      incomprehensible and censurable, inasmuch as both dogmas in equal degree
+      form an integral part of the Christian creed. The personal devil, as
+      "Satan," "the Tempter," "the Destroyer," and so forth, undeniably plays a
+      most important part in the New Testament, though not met with in the
+      earlier portions of the Old. Our great reformer, Martin Luther himself,
+      who "sent to the devil" so many antiquated dogmas, was unable to rid
+      himself of the conviction of the real existence and personal enmity of
+      Beelzebub; we have only to think of the historical ink-spot at Wartburg!
+      Moreover, our Christian art, in many thousands of paintings and other
+      representations, has exhibited Satan in corporeal form just as
+      realistically as it has the three "Divine Persons," about whose
+      "hypostatical union" human reason has for eighteen hundred years been
+      tormenting itself in vain. The deep impression made by such concrete
+      representations, a million times repeated, especially on childish
+      understandings, is usually under-estimated as to its tremendous influence;
+      to it certainly is in large measure to be attributed the fact that
+      irrational myths of such a kind, under the mask of "doctrines of faith,"
+      continue to hold their ground in spite of all protests of reason.
+    </p>
+    <p>
+      Liberal-minded Christian theologians have, it is true, often sought to
+      eliminate the personal devil from Christian teaching, representing him as
+      merely the personification of falsehood, the spirit of evil. But with
+      equal right we must in that case substitute for a personal God the
+      personified idea of truth, the Spirit of Goodness. To such a
+      representation no objection can be made; rather do we recognise in it a
+      bridge connecting the dim wonderland of religious poesy with the luminous
+      realms of clear scientific knowledge.
+    </p>
+    <p>
+      The monistic idea of God, which alone is compatible with our present
+      knowledge of nature, recognises the divine spirit in all things. It can
+      never recognise in God a "personal being," or, in other words, an
+      individual of limited extension in space, or even of human form. God is
+      everywhere. As Giordano Bruno has it: "There is one spirit in all things,
+      and nobody is so small that it does not contain a part of the divine
+      substance whereby it is animated." Every atom is thus animated, and so is
+      the ether; we might, therefore, represent God as the infinite sum of all
+      natural forces, the sum of all atomic forces and all ether-vibrations. It
+      comes virtually to the same thing when (as was done here by a speaker on a
+      former occasion) God is defined as "the supreme law of the universe," and
+      the latter is represented as the "working of universal space." In this
+      most important article of belief it matters not as to the name but as to
+      the unity of the underlying idea; the unity of God and the world; of
+      spirit and nature. On the other hand, "homotheism," the anthropomorphic
+      representation of God, degrades this loftiest cosmic idea to that of a
+      "gaseous vertebrate."<a href="#linknote-19" name="linknoteref-19" id="noteref-19"><small>19</small></a>
+    </p>
+    <p>
+      Of the various systems of pantheism which for long have given expression
+      more or less clearly to the monistic conception of God, the most perfect
+      is certainly that of Spinoza. To this system, as is well known, Goethe
+      also paid the tribute of his highest admiration and approval. Of other,
+      eminent men who have given a similar pantheistic form to their natural
+      religion, we shall here mention only two of the greatest poets and
+      students of man, Shakespeare and Lessing; two of the greatest German
+      rulers, Frederick II. of Hohenstaufen and Frederick II. of Hohenzollern;
+      two of the greatest scientists, Laplace and Darwin. In adding our own
+      pantheistic confession to that of these great and untrammelled spirits,
+      let it only be noted further, that it has received an empirical
+      confirmation, never before imagined, through the wonderful advances of
+      natural knowledge within the last thirty years.
+    </p>
+    <p>
+      The charge of atheism which still continues to be levelled against our
+      pantheism, and against the monism which lies at its root, no longer finds
+      a response among the really educated classes of the present day. It is
+      true that not so very long ago the German Imperial Chancellor, in the
+      Prussian Chamber of Deputies, found it in him to put forward such an
+      alternative as this: "Either the Christian or the atheistic view of the
+      world"; this in the defence of a most objectionable law, designed to hand
+      over our school training, tied hand and foot, to the papal hierarchy. The
+      vast distance which separates the last-named degenerate outgrowth of the
+      Christian religion from pure primitive Christianity is not greater than
+      that which separates those mediaeval alternatives from the cultured
+      religious consciousness of the present day. To one who regards as true
+      exercises of Christian religion the adoration of old clothes and wax
+      dolls, or the thoughtless repetition of masses or rosaries, who believes
+      in wonder-working relics, and purchases pardon for his sins by means of
+      indulgence-money or Peter's pence, we willingly concede the claim to
+      possess the "only saving religion"; but with such fetish-worshippers we
+      will willingly submit to be ranked as "atheists."
+    </p>
+    <p>
+      In like case with the charge of atheism and irreligion are those so often
+      heard against monism, that it destroys the poetry of life and fails to
+      satisfy the spiritual wants of human nature; we are told, in particular,
+      that aesthetics&mdash;certainly a most important department both in
+      theoretical philosophy and in practical life&mdash;is prejudiced by a
+      monistic philosophy. But David Friedrich Strauss, one of our subtlest
+      exponents of aesthetics and also one of our noblest writers, has already
+      refuted such a charge; and shown how, on the contrary, the care for poetry
+      and the cultivation of the beautiful are in the "new faith" called upon to
+      play a still greater part than ever. My present hearers, at once
+      investigators and lovers of nature, do not need to be told that every new
+      insight which we obtain into the secrets of nature at the same time also
+      kindles our souls, affords new material for imagination to work on, and
+      enlarges our perception of the beautiful. To convince ourselves how
+      closely all these noblest spiritual activities of man hang together, how
+      intimately the knowledge of truth is bound up with the love of goodness
+      and veneration of the beautiful, it will be enough to mention a single
+      name, Germany's greatest genius&mdash;Wolfgang Goethe.
+    </p>
+    <p>
+      If the perception of the aesthetic significance of our monistic
+      nature-religion, as well as of its ethical value, has hitherto so little
+      pervaded the educated classes, this is due chiefly to the defects of our
+      school training. It is true that in the course of the last few decades an
+      infinite deal has been spoken and written about school reform and the
+      principles of education; but of any real progress there is as yet but
+      little trace. Here also reigns the physical law of inertia; here also&mdash;and
+      more especially in German schools&mdash;the scholasticism of the Middle
+      Ages exhibits a power of inertia, against which any rational reform of
+      education must laboriously contest every inch of ground. In this important
+      department also, a department on which hangs the weal or woe of future
+      generations, matters will not improve till the monistic doctrine of nature
+      is accepted as the essential and sure foundation.
+    </p>
+    <p>
+      The school of the twentieth century, flourishing anew on this firm ground,
+      shall have to unfold to the rising youth not only the wonderful truths of
+      the evolution of the cosmos, but also the inexhaustible treasures of
+      beauty lying everywhere hidden therein. Whether we marvel at the majesty
+      of the lofty mountains or the magic world of the sea, whether with the
+      telescope we explore the infinitely great wonders of the starry heaven, or
+      with the microscope the yet more surprising wonders of a life infinitely
+      small, everywhere does Divine Nature open up to us an inexhaustible
+      fountain of aesthetic enjoyment. Blind and insensible have the great
+      majority of mankind hitherto wandered through this glorious wonderland of
+      a world; a sickly and unnatural theology has made it repulsive as a "vale
+      of tears." But now, at last, it is given to the mightily advancing human
+      mind to have its eyes opened; it is given to it to show that a true
+      knowledge of nature affords full satisfaction and inexhaustible
+      nourishment not only for its searching understanding, but also for its
+      yearning spirit.
+    </p>
+    <p>
+      Monistic investigation of nature as knowledge of the true, monistic ethic
+      as training for the good, monistic aesthetic as pursuit of the beautiful&mdash;these
+      are the three great departments of our monism: by the harmonious and
+      consistent cultivation of these we effect at last the truly beatific union
+      of religion and science, so painfully longed after by so many to-day. The
+      True, the Beautiful, and the Good, these are the three august Divine Ones
+      before which we bow the knee in adoration; in the unforced combination and
+      mutual supplementing of these we gain the pure idea of God.<a
+      href="#linknote-20" name="linknoteref-20" id="noteref-20"><small>20</small></a> To
+      this "triune" Divine Ideal shall the coming twentieth century build its
+      altars.
+    </p>
+    <p>
+      Ten years ago I was present at the celebration of the third centenary of
+      the university of Würzburg, which forty years ago I had entered as a
+      medical student. The festal address on that occasion was delivered in the
+      university church by the then rector, the distinguished chemist, Johannes
+      Wislicenus. His concluding words were: "God, the Spirit of Goodness and of
+      Truth, grant it." I now add, "and the Spirit of Beauty." It is in this
+      sense that I also, on this commemorative occasion, dedicate to you my best
+      wishes. May the investigation of nature's secrets flourish and prosper in
+      this corner of our Thüringian land also, and may the fruits of knowledge,
+      ripening here in Altenburg, contribute no less to the culture of the
+      spirit and to the advancement of true religion, than those which three
+      hundred and seventy years ago the great reformer, Martin Luther, brought
+      to the light of day in another corner of Thüringen, on the Wartburg at
+      Eisenach.
+    </p>
+    <p>
+      Between Wartburg and Altenburg, on the northern border of Thüringen, lies
+      Weimar, the classical City of the Muses, and, close by it, our national
+      university of Jena. I regard it as a good omen that precisely at this
+      moment a rare celebration should have called together in Weimar the most
+      illustrious patrons of the university of Jena, the defenders of free
+      research and free teaching.<a href="#linknote-21" name="linknoteref-21"
+      id="noteref-21"><small>21</small></a> In the hope that the defence and
+      promotion of these may still be continued, I conclude my monistic
+      Confession of Faith with the words: "May God, the Spirit of the Good, the
+      Beautiful, and the True, be with us."
+    </p>
+    <p>
+      <br /><br />
+    </p>
+    <hr />
+    <p>
+      <a name="link2H_NOTE"> </a>
+    </p>
+    <div style="height: 4em;">
+      <br /><br /><br /><br />
+    </div>
+    <h2>
+      NOTES
+    </h2>
+    <p>
+      <br /><a name="linknote-1" id="note-1"> </a>
+    </p>
+    <p class="foot">
+      1 (<a href="#linknoteref-1">return</a>)<br /> [ <i>Scientific Articles of Faith</i>.
+      In Professor Schlesinger's address (delivered on 9th October at Altenburg)
+      on this subject he rightly called attention to the limits of knowledge of
+      nature (in Kant's sense of the terms) imposed upon us by the imperfection
+      of our perceptive organs. The gaps which the empirical investigation of
+      nature must thus leave in science, can, however, be filled up by
+      hypotheses, by conjectures of more or less probability. These we cannot
+      indeed for the time establish on a secure basis; and yet we may make use
+      of them in the way of explaining phenomena, in so far as they are not
+      inconsistent with a rational knowledge of nature. Such rational hypotheses
+      are scientific articles of faith, and therefore very different from
+      ecclesiastical articles of faith or religious dogmas, which are either
+      pure fictions (resting on no empirical evidence), or simply irrational
+      (contradicting the law of causality). As instances of rational hypotheses
+      of first-rate importance may be mentioned our belief in the oneness of
+      matter (the building up of the elements from primary atoms), our belief in
+      equivocal generation, our belief in the essential unity of all natural
+      phenomena, as maintained by monism (on which compare my <i>General
+      Morphology</i>, <i>vol</i>. i. pp. 105, 164, etc., also my <i>Natural
+      History of Creation</i>, 8th ed., 1889, pp. 21, 360, 795). As the simpler
+      occurrences of inorganic nature and the more complicated phenomena of
+      organic life are alike reducible to the same natural forces, and as,
+      further, these in their turn have their common foundation in a simple
+      primal principle pervading infinite space, we can regard this last (the
+      cosmic ether) as all-comprehending divinity, and upon this found the
+      thesis: "Belief in God is reconcilable with science." In this pantheistic
+      view, and also in his criticism of a one-sided materialism, I entirely
+      agree with Professor Schlesinger, though unable to concur with him in some
+      of his biological, and especially of his anthropological, conclusions (<i>cf</i>.
+      his article on "Facts and Deductions derived from the Action of Universal
+      Space" <i>Mittheilungen aus dem Osterlande</i>, Bd. v., Altenburg, 1892).]
+    </p>
+    <p>
+      <br /><a name="linknote-2" id="note-2"> </a>
+    </p>
+    <p class="foot">
+      2 (<a href="#linknoteref-2">return</a>)<br /> [ <i>Unity of Nature</i>. I
+      consider the fundamental unity of inorganic and organic nature, as well as
+      their genetic relation, to be an essential axiom of monism. I particularly
+      emphasise this "article of faith" here, as there are still scientists of
+      repute who contest it. Not only is the old mystical "vital power" brought
+      back upon the stage again from time to time, but even the "miraculous"
+      origin of organic life out of "dead" inorganic nature is often brought up
+      still against the doctrines of evolution, as an insoluble riddle&mdash;as
+      one of Du Bois-Reymond's "seven riddles of the world" (see his <i>Discourse
+      on Leibnitz</i>, 1880). The solution of this "transcendent" riddle of the
+      world, and of the allied question of archigony (equivocal generation, in a
+      strictly defined meaning of the term), can only be reached by a critical
+      analysis and unprejudiced comparison of matter, form, and energy in
+      inorganic and organic nature. This I have already done (1866) in the
+      second book of my <i>General Morphology</i> (vol. i. pp. 109-238):
+      "General Researches as to the Nature and First Beginning of Organisms,
+      their Relation to things Inorganic, and their Division into Plants and
+      Animals."]
+    </p>
+    <p class="foot">
+      A short résumé of this is contained in Lecture XV. of my <i>Natural
+      History of Creation</i> (8th ed., pp. 340-370). The most serious
+      difficulties which formerly beset the monistic view there given may now be
+      held to have been taken out of the way by recent discoveries concerning
+      the nature of protoplasm, the discovery of the Monera, the more accurate
+      study of the closely-related single-celled Protista, their comparison with
+      the ancestral cell (or fertilised egg-cell), and also by the chemical
+      carbon-theory. (See my "Studies on Monera and other Protista," in the <i>Jenaische
+      Zeitschrift für Naturwissenschaft</i>, vols. iv. and v., 1868-1870; also
+      Carl Naegeli, <i>Mechanisch-physiologische Begründung der Abstammungslehre</i>,
+      1884.)]
+    </p>
+    <p>
+      <br /><a name="linknote-3" id="note-3"> </a>
+    </p>
+    <p class="foot">
+      3 (<a href="#linknoteref-3">return</a>)<br /> [ <i>Religion in the Lower
+      Animals</i>. We cannot fail to recognise in the more highly developed of
+      our domestic animals (especially in dogs, horses, and elephants) some
+      first beginnings of those higher brain-functions which we designate as
+      reason and consciousness, religion and morality; they differ only in
+      degree, not in kind, from the corresponding mental activities of the
+      lowest human races. If, like the dogs, the apes, and especially the
+      anthropoids, had been for thousands of years domesticated and brought up
+      in close relation with civilised man, the similarity of their mental
+      activities to those of man would undoubtedly have been much more striking
+      than it is. The apparently deep gulf which separates man from these most
+      highly-developed mammals "is mainly founded on the fact that in man
+      several conspicuous attributes are united, which in the other animals
+      occur only separately, viz. (1) The higher degree of differentiation of
+      the larynx (speech), (2) brain (mind), and (3) extremities; and (4) the
+      upright posture. It is merely the happy combination of these important
+      animal organs and functions at a higher stage of evolution that raises the
+      majority of mankind so far above all lower animals" (<i>General Morphology</i>,
+      1866, vol. ii. p. 430).]
+    </p>
+    <p>
+      <br /><a name="linknote-4" id="note-4"> </a>
+    </p>
+    <p class="foot">
+      4 (<a href="#linknoteref-4">return</a>)<br /> [ <i>Inheritance of Acquired
+      Characters</i>. As the controversy on this important question is still
+      unsettled, special attention may here be called to the valuable data for
+      arriving at a decision which are afforded precisely by the development of
+      instincts among the higher animals, and of speech and reason in man. "The
+      inheritance of characters acquired during the life of the individual, is
+      an indispensable axiom of the monistic doctrine of evolution." "Those who,
+      with Weismann and Galton, deny this, entirely exclude thereby the
+      possibility of any formative influence of the outer world upon organic
+      form" (<i>Anthropogenie</i>, 4th ed., pp. xxiii., 836; see, further, the
+      works there referred to of Eimer, Weismann, Ray-Lankester, etc.; also
+      Ludwig Wilser's <i>Die Vererbung der geistigen Eigenschaften</i>,
+      Heidelberg, 1892).]
+    </p>
+    <p>
+      <br /><a name="linknote-5" id="note-5"> </a>
+    </p>
+    <p class="foot">
+      5 (<a href="#linknoteref-5">return</a>)<br /> [ <i>Theosophical System of
+      Nature</i>. Of all the modern attempts of dualistic philosophy to
+      establish the knowledge of nature on a theological basis (that of
+      Christian monotheism), the <i>Essay on Classification</i> of Louis Agassiz
+      is by far the most important,&mdash;in strictness, indeed, is the only one
+      worthy of mention. (On this see my <i>Natural History of Creation</i>,
+      Lect. III., also "Aims and Methods of the Modern Embryology," 1875, <i>Jena
+      Zeitschr. für Naturw., Bd. x., Supplement</i>.)]
+    </p>
+    <p>
+      <br /><a name="linknote-6" id="note-6"> </a>
+    </p>
+    <p class="foot">
+      6 (<a href="#linknoteref-6">return</a>)<br /> [ <i>Darwin and Copernicus</i>.
+      This is the title of an address delivered by Du Bois-Reymond on 25th
+      January 1883, in the Berlin Academy of Sciences, and afterwards published
+      in his <i>Collected Addresses</i> (<i>vol</i>. ii. 1887). As the author
+      himself mentions in a note (p. 500) that this gave rise, "most
+      unmeritedly," to great excitement, and called down upon him the violent
+      attacks of the clerical press, I may be allowed to point out here that it
+      contained nothing new, I myself, fifteen years previously, in my lectures
+      on "The Origin and Genealogy of the Human Race," having carried out in
+      detail the comparison between Darwin and Copernicus, and the service
+      rendered by these two heroes in putting an end to the anthropocentric and
+      geocentric views of the world. (See the Third Series in Virchow and
+      Holtzendorff's <i>Collection of Popular Scientific Lectures</i>, Nos. 53
+      and 54, 1868, 4th ed., 1881.) When Du Bois-Reymond says, "For me, Darwin
+      is the Copernicus of the organic world," I am the more pleased to find
+      that he agrees (partly in identical words) with my way of thinking, as he
+      himself, quite unnecessarily, takes up an attitude of opposition towards
+      me. The same is the case with regard to the explanation of innate ideas by
+      Darwinism, which he has attempted in his address (1870) on "Leibnitzian
+      Ideas in Modern Science" (vol. i. of the <i>Collected Addresses</i>). Here
+      also he is most agreeably at one with me in what, four years before, I had
+      elaborated in my <i>General Morphology</i> (vol. ii. p. 446), and in my <i>Natural
+      History of Creation</i> (1868). "The laws of heredity and adaptation
+      explain to us how it is that <i>à priori</i> ideas have been developed out
+      of what was originally <i>à posteriori</i> knowledge," etc. I cannot fail
+      to be highly flattered in being able in these last days to greet the
+      renowned orator of the Berlin Academy as a friend and patron of the <i>Natural
+      History of Creation</i>, which he had previously designated a bad romance.
+      But his winged words are not on that account to be forgotten, that "the
+      genealogical trees of phylogeny are about as much worth as, in the eyes of
+      the historical critic, are those of the Homeric heroes" (<i>Darwin versus
+      Galiani</i>, 1876).]
+    </p>
+    <p>
+      <br /><a name="linknote-7" id="note-7"> </a>
+    </p>
+    <p class="foot">
+      7 (<a href="#linknoteref-7">return</a>)<br /> [ <i>The Law of the Conservation
+      of Substance</i>. Strictly taken, this belongs also to "scientific
+      articles of faith," and could stand as the first article of our "monistic
+      religion." Physicists of the present day, it is true, generally (and
+      correctly) regard their "law of the conservation of energy" as the
+      immovable foundation of all their science (Robert Mayer, Helmholtz), just
+      as in like manner chemists so regard their fundamental law of the
+      "conservation of matter" (Lavoisier). Sceptical philosophers could,
+      however, raise certain objections to either of these fundamental laws with
+      as much success as against their combination into the single superior law
+      of the "conservation of substance." As a matter of fact, dualistic
+      philosophy still attempts to raise such objections, often under the guise
+      of cautious criticism. The sceptical (in part also purely dogmatic)
+      objections have a semblance of justification only in so far as they relate
+      to the fundamental problem of substance, the primary question as to the
+      connection between matter and energy. While freely recognising the
+      presence of this real "boundary of natural knowledge," we can yet, within
+      this boundary, apply quite universally the "mechanical law of causality."
+      The complicated "phenomena of mind," as they are called (more especially
+      consciousness), fall under the "law of the conservation of substance" just
+      as strictly as do the simpler mechanical processes of nature dealt with in
+      inorganic physics and chemistry. Compare note 16.]
+    </p>
+    <p>
+      <br /><a name="linknote-8" id="note-8"> </a>
+    </p>
+    <p class="foot">
+      8 (<a href="#linknoteref-8">return</a>)<br /> [ <i>Kant and Monism</i>. As
+      recent German philosophy has in a large measure returned to Kant, and in
+      some cases even deified as "infallible" the great Königsberg philosopher,
+      it may be well here to point out once more that his system of critical
+      philosophy is a mixture of monistic and dualistic ingredients. His
+      critical principles of the theory of knowledge will always remain of
+      fundamental importance: his proof that we are unable to know the essential
+      and profoundest essence of substance, the "thing in itself" (or "the
+      combination of matter and energy"); that our knowledge remains subjective
+      in its nature; that it is conditioned by the organisation of our brain and
+      sensory organs, and can therefore only deal with the phenomena which our
+      experience of the outer world affords us. But within these "limits of
+      human knowledge" a positive monistic knowledge of nature is still
+      possible, in contrast to all dualistic and metaphysical fantasies. One
+      such great fact of monistic knowledge was the mechanical cosmogony of Kant
+      and Laplace, the "Essay on the Constitution and Mechanical Origin of the
+      Universe, according to the Principles of Newton" (1755). In the whole
+      field of our knowledge of inorganic nature, Kant held firmly to the
+      monistic point of view, allowing mechanism alone as the real explanation
+      of the phenomena. In the science of organic nature also, on the other
+      hand, he held monism to be valid indeed, yet insufficient; here he
+      considered it necessary to call in the aid of final as well as of
+      efficient causes. (<i>Cf</i>. the fifth lecture of my <i>Natural History
+      of Creation</i> on "The Evolution-Theory of Kant and Lamarck"; also
+      Albrecht Rau's <i>Kant und die Naturforschung: Eine Prüfung der Resultate
+      des idealistischen Kritikismus durch den realistischen Kosmos</i>, vol.
+      ii., 1886.) Once thus on the downgrade of dualistic teleology, Kant
+      afterwards arrived at his untenable metaphysical views of "God, Freedom,
+      and Immortality." It is probable that Kant would have escaped these errors
+      if he had had a thorough anatomical and physiological training. The
+      natural sciences were, indeed, at that time truly in their infancy. I am
+      firmly convinced that Kant's system of critical philosophy would have
+      turned out quite otherwise from what it was, and purely monistic, if he
+      had had at his disposal the then unsuspected treasures of empirical
+      natural knowledge which we now possess.]
+    </p>
+    <p>
+      <br /><a name="linknote-9" id="note-9"> </a>
+    </p>
+    <p class="foot">
+      9 (<a href="#linknoteref-9">return</a>)<br /> [ <i>The Ether</i>. In a
+      thoughtful lecture on the relations between light and electricity at the
+      sixty-second Congress of German naturalists and physicians in Heidelberg
+      in 1889, Heinrich Hertz explains the scope of his brilliant discovery:
+      "Thus the domain of electricity extends over the whole of nature. It comes
+      nearer to ourselves; we learn that we actually possess an electric organ,
+      the eye. Here we are brought face to face with the question as to
+      unmediated <i>actio in distans</i>. Is there such a thing? Not far off
+      from this, in another direction, lies the question of the nature of
+      electricity. And immediately connected therewith arises the momentous and
+      primary question as to the nature of the ether, of the properties of the
+      medium that fills all space, its structure, its rest or motion, its
+      infinitude or finitude. It becomes every day more manifest that this
+      question rises above all others, that a knowledge of what the ether is
+      would reveal to us not only the nature of the old 'imponderables,' but
+      also of the old 'matter' itself and its most essential properties, weight
+      and inertia. Modern physics is not far from the question whether
+      everything that exists is not created from the ether." This question is
+      already being answered in the affirmative by some monistic physicists, as,
+      for example, by J. G. Vogt in his most suggestive work on <i>The Nature of
+      Electricity and Magnetism</i>, on <i>The Basis of the Conception of a
+      Single Substance</i> (Leipsic, 1891). He regards the atoms of mass (the
+      primal atoms of the kinetic theory of matter) as individualised centres of
+      concentration of the continuous substance that uninterruptedly fills all
+      space; the mobile elastic part of this substance between the atoms, and
+      universally distributed, is&mdash;the ether. Georg Helm in Dresden, on the
+      basis of mathematico-physical experiments, had already at an earlier date
+      arrived at the same conclusions; in his treatise on "Influences at a
+      Distance mediated by the Ether" (<i>Annalen der Physik und Chemie</i>,
+      1881, Bd. xiv.), he shows that it requires only the postulate of one
+      particular kind of matter, the ether, to explain influence at a distance
+      and radiation; that is, as regards these phenomena, all the qualities
+      ascribable to matter, except that of motion, are of no account; in other
+      words, that in thinking of the ether we simply require to think of it as
+      "the mobile."]
+    </p>
+    <p>
+      <br /><a name="linknote-10" id="note-10"> </a>
+    </p>
+    <p class="foot">
+      10 (<a href="#linknoteref-10">return</a>)<br /> [ <i>Atoms and Elements</i>.
+      The evidences, numerous and important, for the composite nature of our
+      empirical elements, have lately been compendiously discussed by Gustav
+      Wendt in his treatise, <i>Die Entwicklung der Elemente: Entwurf zu einer
+      biologischen Grundlage fur Chemie und Physik</i>[I] (Berlin, 1891);
+      compare also Wilhelm Freyer's <i>Die organischen Elemente und ihre
+      Stellung im System</i>[II] (Wiesbaden, 1891), Victor Meyer's <i>Chemische
+      Probleme der Gegenwart</i>[III] (Heidelberg, 1890), and W. Crookes's <i>Genesis
+      of the Elements</i>. For the different views as to the nature of the atom,
+      see Philip Spiller on "The Doctrines of Atoms" in <i>Die Urkraft des
+      Weltalls nach ihrem Wesen und Wirken auf allen Naturgebieten[IV]</i>
+      (Berlin, 1886), (1. The philosophy of nature; 2. The doctrine of the
+      ether; 3. The ethical side of the science of nature). For the constitution
+      of the elements out of atoms, see A. Turner, Die Kraft und Masse im
+      Raume[V] (Leipsic, 3rd ed., 1886), (1. On the nature of matter and its
+      relationships; 2. Atomic combinations; 3. The nature of the molecules and
+      their combinations. Theory of crystallisation).
+    </p>
+<p class="foot">
+Note I "The Development of the Elements: an Essay towards a Biological Basis
+    for Chemistry and Physics."
+</p>
+    <p class="foot">
+      Note II "The Organic Elements and their Place in the System."
+    </p>
+    <p class="foot">
+      Note III "Chemical Problems of the Day."
+    </p>
+    <p class="foot">
+      Note IV "The Primary Force of the Universe, its Nature and Action."
+    </p>
+    <p class="foot">
+      Note V "Force and Matter in Space."]
+    </p>
+    <p>
+      <br /><a name="linknote-11" id="note-11"> </a>
+    </p>
+    <p class="foot">
+      11 (<a href="#linknoteref-11">return</a>)<br /> [ <i>World-Substance</i>. The
+      relation of the two fundamental constituents of the cosmos, ether and
+      mass, may perhaps be made apparent, in accordance with one out of many
+      hypotheses, by the following, partly provisional, scheme.]
+    </p>
+<pre xml:space="preserve">
+            World (=Substance=Cosmos).]
+
+            (Nature as knowable by Man.)]
+
+    Ether (="spirit") (mobile       Mass (="body") (inert or
+      or active substance).           passive substance).
+    Property of Vibration.          Property of Inertia.]
+
+    Chief Functions: Electricity,   Chief Functions: Gravity,
+      Magnetism, Light, Heat.         Inertia, Chemical Affinity.
+    Structure: dynamical;           Structure: atomic, discontinuous,
+      continuous, elastic substance,  inelastic substance,
+      not composed of atoms (?)       composed of atoms (?)]
+
+    Theosophical: "God the          Theosophical: "Created
+      Creator" (always in motion).    world" (passively formed).]
+
+    "Influence of space."           "Products of space condensation."]
+</pre>
+    <p>
+      <br /><a name="linknote-12" id="note-12"> </a>
+    </p>
+    <p class="foot">
+      12 (<a href="#linknoteref-12">return</a>)<br /> [ <i>General doctrine of
+      Evolution</i>. The fundamental importance of the modern doctrine of
+      evolution, and of the monistic philosophy based upon it, is clearly
+      evidenced by the steady increase of its copious literature. I have cited
+      the most important treatises on this subject in the new (eighth) edition
+      of my <i>Natural History of Creation</i> (1889). Compare, specially, Carus
+      Sterne (Ernst Krause), <i>Werden und Vergehen: Eine Entwicklungsgeschichte
+      des Naturganzen in gemeinverständlicher Fassung</i>[VI] (3rd ed., Berlin,
+      1886); Hugo Spitzer, <i>Beiträge zur Descendenztheorie und zur
+      Methodologie der Naturwissenschaft</i> (Graz, 1886);[VII] Albrecht Ran, <i>Ludwig
+      Feuerbach's Philosophie der Naturforschung und die philosophische Kritik
+      der Gegenwart</i> (Leipsic, 1882);[VIII] Hermann Wolff, <i>Kosmos: Die
+      Weltentwicklung nach monitisch-psychologischen Principien auf Grundlage
+      der exacten Naturforschung</i> (Leipsic, 1890).[IX]
+    </p>
+<p class="foot">
+Note VI "Growth and Decay: a Popular History of the Development of the
+    Cosmos."
+</p>
+<p class="foot">
+Note VII "Contributions towards a Theory of Descent, and towards a
+    Methodology of the Sciences of Nature."
+</p>
+<p class="foot">
+Note VIII "Ludwig Feuerbach's Philosophy of Science, and the Philosophical
+    Criticism of the Present Time."
+</p>
+<p class="foot">
+Note IX "Cosmos: The Development of the Cosmos according to Monistic
+    Principles on the Basis of Exact Science."]
+</p>
+    <p>
+      <br /><a name="linknote-13" id="note-13"> </a>
+    </p>
+    <p class="foot">
+      13 (<a href="#linknoteref-13">return</a>)<br /> [ <i>History of Descent</i>.
+      The idea and the task of phylogeny, or the history of descent, I first
+      defined in 1866, in the sixth book of my <i>General Morphology</i> (<i>vol</i>.
+      ii. pp. 301-422), and the substance of this, as well as an account of its
+      relation to ontogeny or history of development, is set forth in a popular
+      form in Part II. of my <i>Natural History of Creation</i> (8th ed.,
+      Berlin, 1889). A special application of both these divisions of the
+      history of evolution to man, is attempted in my <i>Anthropogenie</i> (4th
+      ed.), revised and enlarged, 1891: Part I. History of development. Part II.
+      History of descent.]
+    </p>
+    <p>
+      <br /><a name="linknote-14" id="note-14"> </a>
+    </p>
+    <p class="foot">
+      14 (<a href="#linknoteref-14">return</a>)<br /> [ <i>Opponents of the Doctrine
+      of Descent</i>. Since the death of Louis Agassiz (1873), Rudolf Virchow is
+      regarded as the sole noteworthy opponent of Darwinism and the theory of
+      descent; he never misses an opportunity (as recently in Moscow) of
+      opposing it as "unproved hypothesis." See as to this my pamphlet, <i>Freedom
+      in Science and in Teaching</i>, a reply to Virchow's address at Munich on
+      "Freedom of Science in the Modern State" (Stuttgart, 1878; Eng. tr.,
+      1892).]
+    </p>
+    <p>
+      <br /><a name="linknote-15" id="note-15"> </a>
+    </p>
+    <p class="foot">
+      15 (<a href="#linknoteref-15">return</a>)<br /> [ <i>Cellular Psychology</i>.
+      See on this my paper on "Cell-souls and Soul-cells," in the <i>Deutsche
+      Rundschau</i> (July 1878), reprinted in Part 1, of <i>Collected Popular
+      Lectures</i>; also "The Cell-soul and Cellular Psychology" in my discourse
+      on <i>Freedom in Science and Teaching</i> (Stuttgart, 1878; Eng. tr.,
+      1892, p. 46); <i>Natural History of Creation</i> (8th ed., pp. 444, 777);
+      and <i>Descent of Man</i> (4th ed., pp. 128, 147). See also, Max Verworn,
+      <i>Psycho-physiologische Protisten-Studien</i> (Jena, 1889), and Paul
+      Carus, <i>The Soul of Man: An Investigation of the Facts of Physiological
+      and Experimental Psychology</i> (Chicago, 1891). Among recent attempts to
+      reform psychology on the basis of evolutionary doctrine in a monistic
+      sense, special mention must be made of Georg Heinrich Schneider's <i>Der
+      thierische Wille: Systematische Darstellung und Erklärung der thierischen
+      Triebe und deren Entstehung, Entwickelung und Verbreitung im Thierreiche
+      als Grundlage zu einer vergleichenden Willenslehre</i>[X] (Leipsic, 1880).
+      Compare also his supplementary work, entitled <i>Der menschliche Wille vom
+      Standpunkte der neuen Entwickelungstheorie</i>[XI] (1882); also the <i>Psychology
+      of Herbert Spencer</i> and the new edition of Wilhelm Wundt's <i>Menschen-und
+      Thierseele[XII]</i> (Leipsic, 1892).
+    </p>
+<p class="foot">
+Note X "Will in the Lower Animals: a Systematic Exposition and Explanation
+    of Animal Instincts, and their Origin, Development, and Difference in
+    the Animal Kingdom, as Basis of a Comparative Doctrine of Volition."
+</p>
+<p class="foot">
+Note XI "The Human Will from the Standpoint of the Modern Theory of
+    Evolution."
+</p>
+    <p class="foot">
+      Note XII "Soul in Man and Brute."
+    </p>
+    <p>
+      <br /><a name="linknote-16" id="note-16"> </a>
+    </p>
+    <p class="foot">
+      16 (<a href="#linknoteref-16">return</a>)<br /> [ <i>Consciousness</i>. The
+      antiquated view of Du Bois-Reymond (1872)&mdash;that human consciousness
+      is an unsoluble "world-riddle," a transcendent phenomenon in essential
+      antithesis to all other natural phenomena&mdash;continues to be upheld in
+      numerous writings. It is chiefly on this that the dualistic view of the
+      world founds its assertion, that man is an altogether peculiar being, and
+      that his personal soul is immortal; and this is the reason why the
+      "Leipsic ignorabimus-speech" of Du Bois-Reymond has for twenty years been
+      prized as a defence by all representatives of the mythological view of the
+      world, and extolled as a refutation of "monistic dogma." The closing word
+      of the discourse, "ignorabimus," was translated as a present, and this
+      "ignoramus" taken to mean that "we know nothing at all"; or, even worse,
+      that "we can never come to clearness about anything, and any further talk
+      about the matter is idle." The famous "ignorabimus" address remains
+      certainly an important rhetorical work of art; it is a "beautiful sermon,"
+      characterised by its highly-finished form and its surprising variety of
+      philosophico-scientific pictures. It is well known, however, that the
+      majority (and especially women) judge a "beautiful sermon" not according
+      to the value of the thoughts embodied in it, but according to its
+      excellence as an aesthetical entertainment. While Du Bois treats his
+      audience at great length to disquisitions on the wondrous performances of
+      the genius of Laplace, he afterwards glides over, the most important part
+      of his subject in eleven short lines, and makes not the slightest further
+      attempt to solve the main question he has to deal with&mdash;as to whether
+      the world is really "doubly incomprehensible." For my own part, on the
+      contrary, I have already repeatedly sought to show that the two limits to
+      our knowledge of nature are one and the same; the fact of consciousness
+      and the relation of consciousness to the brain are to us not less, but
+      neither are they more, puzzling, than the fact of seeing and hearing, than
+      the fact of gravitation, than the connection between matter and energy.
+      Compare my discourse on <i>Freedom in Science and Teaching</i> (1878), pp.
+      78, 82, etc.]
+    </p>
+    <p>
+      <br /><a name="linknote-17" id="note-17"> </a>
+    </p>
+    <p class="foot">
+      17 (<a href="#linknoteref-17">return</a>)<br /> [ <i>Immortality</i>. Perhaps
+      in no ecclesiastical article of faith is the gross materialistic
+      conception of Christian dogma so evident as in the cherished doctrine of
+      personal immortality, and that of "the resurrection of the body,"
+      associated with it. As to this, Savage, in his excellent work on <i>Religion
+      in the Light of the Darwinian Doctrine</i>, has well remarked: "One of the
+      standing accusations of the Church against science is that it is
+      materialistic. On this I would like to point out, in passing, that the
+      whole Church-conception concerning a future life has always been, and
+      still is, the purest materialism. It is represented that the material body
+      is to rise again, and inhabit a material heaven." Compare also Ludwig
+      Buchner, <i>Das zunkünftige Leben und die moderne Wissenschaft</i>
+      (Leipsic, 1889); Lester Ward, "Causes of Belief in Immortality" (<i>The
+      Forum</i>, vol. VIII., September 1889); and Paul Carus, <i>The Soul of
+      Man: an Investigation of the Facts of Physiological and Experimental
+      Psychology</i> (Chicago, 1891). Carus aptly points out the analogy between
+      the ancient and the modern ideas with respect to light, and with respect
+      to the soul. Just as formerly the luminous flame was explained by means of
+      a special fiery matter (<i>phlogiston</i>), so the thinking soul was
+      explained by the hypothesis of a peculiar gaseous soul-substance. We now
+      know that the light of the flame is a sum of electric vibrations of the
+      ether, and the soul a sum of plasma-movements in the ganglion-cells. As
+      compared with this scientific conception, the doctrine of immortality of
+      scholastic psychology has about the same value as the materialistic
+      conceptions of the Red Indian about a future life in Schiller's
+      "Nadowessian Death-Song."]
+    </p>
+    <p>
+      <br /><a name="linknote-18" id="note-18"> </a>
+    </p>
+    <p class="foot">
+      18 (<a href="#linknoteref-18">return</a>)<br /> [ <i>Monistic Ethic</i>. All
+      Ethic, the theoretical as well as the practical doctrine of morals, as a
+      "science of law" (<i>Normwissenschaft</i>), stands in immediate connection
+      with the view that is taken of the world (<i>Weltanschauung</i>), and
+      consequently with religion. This position I regard as exceedingly
+      important, and have recently upheld in a paper on "Ethik und
+      Weltanschauung," in opposition to the "Society for Ethical Culture" lately
+      founded in Berlin, which would teach and promote ethics without reference
+      to any view of the world or to religion. (Compare the new weekly journal,
+      <i>Die Zukunft</i>, edited by Maximilian Harden, Berlin, 1892, Nos.
+      V.-VII.). Just as I take the monistic to be the only rational basis for
+      all science, I claim the same also for ethics. On this subject compare
+      especially the ethical writings of Herbert Spencer and those of B. von
+      Carneri&mdash;<i>Sittlichkeit und Darwinismus</i> (1871); <i>Entwickelung
+      und Glückseligkeit</i> (1886); and more particularly, the latest of all,
+      <i>Der moderne Mensch</i> (Bonn, 1891); further, Wilhelm Streeker, <i>Welt
+      und Menschheit</i> (Leipsic, 1892); Harald Höffding, <i>Die Grundlage der
+      humanen Ethik</i> (Bonn, 1880); and the recent large work of Wilhelm
+      Wundt, <i>Ethik, eine Untersuchung der Thatsachen und Gesetze des
+      sittlichen Lebens</i> (Stuttgart, 2nd ed., 1892).]
+    </p>
+    <p>
+      <br /><a name="linknote-19" id="note-19"> </a>
+    </p>
+    <p class="foot">
+      19 (<a href="#linknoteref-19">return</a>)<br /> [ <i>Homotheism</i>. Under the
+      term homotheism (or anthropomorphism) we include all the various forms of
+      religious belief which ascribe to a personal God purely human
+      characteristics. However variously these anthropomorphic ideas may have
+      shaped themselves in dualistic and pluralistic religions, all in common
+      retain the unworthy conception that God (<i>Theos</i>) and man (<i>homo</i>)
+      are organised similarly and according to the same type (homotype). In the
+      region of poetry such personifications are both pleasing and legitimate.
+      In the region of science they are quite inadmissible; they are doubly
+      objectionable now that we know that only in late Tertiary times was man
+      developed from pithecoid mammals. Every religious dogma which represents
+      God as a "spirit" in human form, degrades Him to a "gaseous vertebrate" (<i>General
+      Morphology</i>, 1866; Chap, xxx., God in Nature). The expression
+      "homotheism" is ambiguous and etymologically objectionable, but more
+      practical than the cumbersome word "Anthropotheism."]
+    </p>
+    <p>
+      <br /><a name="linknote-20" id="note-20"> </a>
+    </p>
+    <p class="foot">
+      20 (<a href="#linknoteref-20">return</a>)<br /> [ <i>Monistic Religion</i>.
+      Amongst the many attempts which have been made in the course of the last
+      twenty years to reform religion in a monistic direction on the basis of
+      advanced knowledge of nature, by far the most important is the
+      epoch-making work of David Friedrich Strauss, entitled <i>The Old Faith
+      and the New: A Confession</i> (11th ed., Bonn, 1881: <i>Collected Writings</i>,
+      1878). Compare M. J. Savage, <i>Religion in the Light of the Darwinian
+      Doctrine</i>; John William Draper, <i>History of the Conflict between
+      Religion and Science</i>; Carl Friedrich Retzer, <i>Die
+      naturwissenschaftliche Weltanschauung und ihre Ideale, ein Ersatz fuer das
+      religiöse Dogma</i> (Leipsic, 1890); E. Koch, <i>Natur und Menschengeist
+      im Lichte der Entwickelungslehre</i> (Berlin, 1891). For the phylogeny of
+      religion see the interesting work of U. Van Ende, <i>Histoire Naturelle de
+      la Croyance</i> (Paris, 1887).]
+    </p>
+    <p>
+      <br /><a name="linknote-21" id="note-21"> </a>
+    </p>
+    <p class="foot">
+      21 (<a href="#linknoteref-21">return</a>)<br /> [ <i>Freedom in Teaching</i>.
+      The jubilee of the "Naturforschende Gesellschaft des Osterlandes" was
+      celebrated in Altenburg on October 9, 1892, contemporaneously with the
+      commencement of the brilliant celebration of the golden wedding of the
+      Grand Duke and Duchess in Weimar. As exceptional as the celebration are
+      the characteristics which distinguish this august couple. The Grand Duke
+      Carl Alexander has, during a prosperous reign of forty years, constantly
+      shown himself an illustrious patron of science and art; as Rector
+      Magnificentissimus of our Thüringian university of Jena, he has always
+      afforded his protection to its most sacred palladium&mdash;the right of
+      the free investigation and teaching of truth. The Grand Duchess Sophie,
+      the heiress and guardian of the Goethe archives, has in Weimar prepared a
+      fitting home for that precious legacy of our most brilliant literary
+      period, and has anew made accessible to the German nation the ideal
+      treasures of thought of her greatest intellectual hero. The history of
+      culture will never forget the service which the princely couple have
+      thereby rendered to the human mind in its higher development, and at the
+      same time to true religion.]
+    </p>
+    <div style="height: 6em;">
+      <br /><br /><br /><br /><br /><br />
+    </div>
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
+End of the Project Gutenberg EBook of Monism as Connecting Religion and
+Science, by Ernst Haeckel
+
+*** END OF THIS PROJECT GUTENBERG EBOOK MONISM ***
+
+***** This file should be named 9199-h.htm or 9199-h.zip *****
+This and all associated files of various formats will be found in:
+        http://www.gutenberg.org/9/1/9/9199/
+
+
+Text file produced by Lee Dawei, Thomas Berger and Distributed
+Proofreaders
+
+HTML file produced by David Widger
+
+
+Updated editions will replace the previous one--the old editions
+will be renamed.
+
+Creating the works from public domain print editions means that no
+one owns a United States copyright in these works, so the Foundation
+(and you!) can copy and distribute it in the United States without
+permission and without paying copyright royalties.  Special rules,
+set forth in the General Terms of Use part of this license, apply to
+copying and distributing Project Gutenberg-tm electronic works to
+protect the PROJECT GUTENBERG-tm concept and trademark.  Project
+Gutenberg is a registered trademark, and may not be used if you
+charge for the eBooks, unless you receive specific permission.  If you
+do not charge anything for copies of this eBook, complying with the
+rules is very easy.  You may use this eBook for nearly any purpose
+such as creation of derivative works, reports, performances and
+research.  They may be modified and printed and given away--you may do
+practically ANYTHING with public domain eBooks.  Redistribution is
+subject to the trademark license, especially commercial
+redistribution.
+
+
+
+*** START: FULL LICENSE ***
+
+THE FULL PROJECT GUTENBERG LICENSE
+PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
+
+To protect the Project Gutenberg-tm mission of promoting the free
+distribution of electronic works, by using or distributing this work
+(or any other work associated in any way with the phrase "Project
+Gutenberg"), you agree to comply with all the terms of the Full Project
+Gutenberg-tm License available with this file or online at
+  www.gutenberg.org/license.
+
+
+Section 1.  General Terms of Use and Redistributing Project Gutenberg-tm
+electronic works
+
+1.A.  By reading or using any part of this Project Gutenberg-tm
+electronic work, you indicate that you have read, understand, agree to
+and accept all the terms of this license and intellectual property
+(trademark/copyright) agreement.  If you do not agree to abide by all
+the terms of this agreement, you must cease using and return or destroy
+all copies of Project Gutenberg-tm electronic works in your possession.
+If you paid a fee for obtaining a copy of or access to a Project
+Gutenberg-tm electronic work and you do not agree to be bound by the
+terms of this agreement, you may obtain a refund from the person or
+entity to whom you paid the fee as set forth in paragraph 1.E.8.
+
+1.B.  "Project Gutenberg" is a registered trademark.  It may only be
+used on or associated in any way with an electronic work by people who
+agree to be bound by the terms of this agreement.  There are a few
+things that you can do with most Project Gutenberg-tm electronic works
+even without complying with the full terms of this agreement.  See
+paragraph 1.C below.  There are a lot of things you can do with Project
+Gutenberg-tm electronic works if you follow the terms of this agreement
+and help preserve free future access to Project Gutenberg-tm electronic
+works.  See paragraph 1.E below.
+
+1.C.  The Project Gutenberg Literary Archive Foundation ("the Foundation"
+or PGLAF), owns a compilation copyright in the collection of Project
+Gutenberg-tm electronic works.  Nearly all the individual works in the
+collection are in the public domain in the United States.  If an
+individual work is in the public domain in the United States and you are
+located in the United States, we do not claim a right to prevent you from
+copying, distributing, performing, displaying or creating derivative
+works based on the work as long as all references to Project Gutenberg
+are removed.  Of course, we hope that you will support the Project
+Gutenberg-tm mission of promoting free access to electronic works by
+freely sharing Project Gutenberg-tm works in compliance with the terms of
+this agreement for keeping the Project Gutenberg-tm name associated with
+the work.  You can easily comply with the terms of this agreement by
+keeping this work in the same format with its attached full Project
+Gutenberg-tm License when you share it without charge with others.
+
+1.D.  The copyright laws of the place where you are located also govern
+what you can do with this work.  Copyright laws in most countries are in
+a constant state of change.  If you are outside the United States, check
+the laws of your country in addition to the terms of this agreement
+before downloading, copying, displaying, performing, distributing or
+creating derivative works based on this work or any other Project
+Gutenberg-tm work.  The Foundation makes no representations concerning
+the copyright status of any work in any country outside the United
+States.
+
+1.E.  Unless you have removed all references to Project Gutenberg:
+
+1.E.1.  The following sentence, with active links to, or other immediate
+access to, the full Project Gutenberg-tm License must appear prominently
+whenever any copy of a Project Gutenberg-tm work (any work on which the
+phrase "Project Gutenberg" appears, or with which the phrase "Project
+Gutenberg" is associated) is accessed, displayed, performed, viewed,
+copied or distributed:
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+1.E.2.  If an individual Project Gutenberg-tm electronic work is derived
+from the public domain (does not contain a notice indicating that it is
+posted with permission of the copyright holder), the work can be copied
+and distributed to anyone in the United States without paying any fees
+or charges.  If you are redistributing or providing access to a work
+with the phrase "Project Gutenberg" associated with or appearing on the
+work, you must comply either with the requirements of paragraphs 1.E.1
+through 1.E.7 or obtain permission for the use of the work and the
+Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
+1.E.9.
+
+1.E.3.  If an individual Project Gutenberg-tm electronic work is posted
+with the permission of the copyright holder, your use and distribution
+must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
+terms imposed by the copyright holder.  Additional terms will be linked
+to the Project Gutenberg-tm License for all works posted with the
+permission of the copyright holder found at the beginning of this work.
+
+1.E.4.  Do not unlink or detach or remove the full Project Gutenberg-tm
+License terms from this work, or any files containing a part of this
+work or any other work associated with Project Gutenberg-tm.
+
+1.E.5.  Do not copy, display, perform, distribute or redistribute this
+electronic work, or any part of this electronic work, without
+prominently displaying the sentence set forth in paragraph 1.E.1 with
+active links or immediate access to the full terms of the Project
+Gutenberg-tm License.
+
+1.E.6.  You may convert to and distribute this work in any binary,
+compressed, marked up, nonproprietary or proprietary form, including any
+word processing or hypertext form.  However, if you provide access to or
+distribute copies of a Project Gutenberg-tm work in a format other than
+"Plain Vanilla ASCII" or other format used in the official version
+posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
+you must, at no additional cost, fee or expense to the user, provide a
+copy, a means of exporting a copy, or a means of obtaining a copy upon
+request, of the work in its original "Plain Vanilla ASCII" or other
+form.  Any alternate format must include the full Project Gutenberg-tm
+License as specified in paragraph 1.E.1.
+
+1.E.7.  Do not charge a fee for access to, viewing, displaying,
+performing, copying or distributing any Project Gutenberg-tm works
+unless you comply with paragraph 1.E.8 or 1.E.9.
+
+1.E.8.  You may charge a reasonable fee for copies of or providing
+access to or distributing Project Gutenberg-tm electronic works provided
+that
+
+- You pay a royalty fee of 20% of the gross profits you derive from
+     the use of Project Gutenberg-tm works calculated using the method
+     you already use to calculate your applicable taxes.  The fee is
+     owed to the owner of the Project Gutenberg-tm trademark, but he
+     has agreed to donate royalties under this paragraph to the
+     Project Gutenberg Literary Archive Foundation.  Royalty payments
+     must be paid within 60 days following each date on which you
+     prepare (or are legally required to prepare) your periodic tax
+     returns.  Royalty payments should be clearly marked as such and
+     sent to the Project Gutenberg Literary Archive Foundation at the
+     address specified in Section 4, "Information about donations to
+     the Project Gutenberg Literary Archive Foundation."
+
+- You provide a full refund of any money paid by a user who notifies
+     you in writing (or by e-mail) within 30 days of receipt that s/he
+     does not agree to the terms of the full Project Gutenberg-tm
+     License.  You must require such a user to return or
+     destroy all copies of the works possessed in a physical medium
+     and discontinue all use of and all access to other copies of
+     Project Gutenberg-tm works.
+
+- You provide, in accordance with paragraph 1.F.3, a full refund of any
+     money paid for a work or a replacement copy, if a defect in the
+     electronic work is discovered and reported to you within 90 days
+     of receipt of the work.
+
+- You comply with all other terms of this agreement for free
+     distribution of Project Gutenberg-tm works.
+
+1.E.9.  If you wish to charge a fee or distribute a Project Gutenberg-tm
+electronic work or group of works on different terms than are set
+forth in this agreement, you must obtain permission in writing from
+both the Project Gutenberg Literary Archive Foundation and Michael
+Hart, the owner of the Project Gutenberg-tm trademark.  Contact the
+Foundation as set forth in Section 3 below.
+
+1.F.
+
+1.F.1.  Project Gutenberg volunteers and employees expend considerable
+effort to identify, do copyright research on, transcribe and proofread
+public domain works in creating the Project Gutenberg-tm
+collection.  Despite these efforts, Project Gutenberg-tm electronic
+works, and the medium on which they may be stored, may contain
+"Defects," such as, but not limited to, incomplete, inaccurate or
+corrupt data, transcription errors, a copyright or other intellectual
+property infringement, a defective or damaged disk or other medium, a
+computer virus, or computer codes that damage or cannot be read by
+your equipment.
+
+1.F.2.  LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
+of Replacement or Refund" described in paragraph 1.F.3, the Project
+Gutenberg Literary Archive Foundation, the owner of the Project
+Gutenberg-tm trademark, and any other party distributing a Project
+Gutenberg-tm electronic work under this agreement, disclaim all
+liability to you for damages, costs and expenses, including legal
+fees.  YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
+LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
+PROVIDED IN PARAGRAPH 1.F.3.  YOU AGREE THAT THE FOUNDATION, THE
+TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
+LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
+INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
+DAMAGE.
+
+1.F.3.  LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
+defect in this electronic work within 90 days of receiving it, you can
+receive a refund of the money (if any) you paid for it by sending a
+written explanation to the person you received the work from.  If you
+received the work on a physical medium, you must return the medium with
+your written explanation.  The person or entity that provided you with
+the defective work may elect to provide a replacement copy in lieu of a
+refund.  If you received the work electronically, the person or entity
+providing it to you may choose to give you a second opportunity to
+receive the work electronically in lieu of a refund.  If the second copy
+is also defective, you may demand a refund in writing without further
+opportunities to fix the problem.
+
+1.F.4.  Except for the limited right of replacement or refund set forth
+in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO OTHER
+WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
+WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.
+
+1.F.5.  Some states do not allow disclaimers of certain implied
+warranties or the exclusion or limitation of certain types of damages.
+If any disclaimer or limitation set forth in this agreement violates the
+law of the state applicable to this agreement, the agreement shall be
+interpreted to make the maximum disclaimer or limitation permitted by
+the applicable state law.  The invalidity or unenforceability of any
+provision of this agreement shall not void the remaining provisions.
+
+1.F.6.  INDEMNITY - You agree to indemnify and hold the Foundation, the
+trademark owner, any agent or employee of the Foundation, anyone
+providing copies of Project Gutenberg-tm electronic works in accordance
+with this agreement, and any volunteers associated with the production,
+promotion and distribution of Project Gutenberg-tm electronic works,
+harmless from all liability, costs and expenses, including legal fees,
+that arise directly or indirectly from any of the following which you do
+or cause to occur: (a) distribution of this or any Project Gutenberg-tm
+work, (b) alteration, modification, or additions or deletions to any
+Project Gutenberg-tm work, and (c) any Defect you cause.
+
+
+Section  2.  Information about the Mission of Project Gutenberg-tm
+
+Project Gutenberg-tm is synonymous with the free distribution of
+electronic works in formats readable by the widest variety of computers
+including obsolete, old, middle-aged and new computers.  It exists
+because of the efforts of hundreds of volunteers and donations from
+people in all walks of life.
+
+Volunteers and financial support to provide volunteers with the
+assistance they need are critical to reaching Project Gutenberg-tm's
+goals and ensuring that the Project Gutenberg-tm collection will
+remain freely available for generations to come.  In 2001, the Project
+Gutenberg Literary Archive Foundation was created to provide a secure
+and permanent future for Project Gutenberg-tm and future generations.
+To learn more about the Project Gutenberg Literary Archive Foundation
+and how your efforts and donations can help, see Sections 3 and 4
+and the Foundation information page at www.gutenberg.org
+
+
+Section 3.  Information about the Project Gutenberg Literary Archive
+Foundation
+
+The Project Gutenberg Literary Archive Foundation is a non profit
+501(c)(3) educational corporation organized under the laws of the
+state of Mississippi and granted tax exempt status by the Internal
+Revenue Service.  The Foundation's EIN or federal tax identification
+number is 64-6221541.  Contributions to the Project Gutenberg
+Literary Archive Foundation are tax deductible to the full extent
+permitted by U.S. federal laws and your state's laws.
+
+The Foundation's principal office is located at 4557 Melan Dr. S.
+Fairbanks, AK, 99712., but its volunteers and employees are scattered
+throughout numerous locations.  Its business office is located at 809
+North 1500 West, Salt Lake City, UT 84116, (801) 596-1887.  Email
+contact links and up to date contact information can be found at the
+Foundation's web site and official page at www.gutenberg.org/contact
+
+For additional contact information:
+     Dr. Gregory B. Newby
+     Chief Executive and Director
+     gbnewby@pglaf.org
+
+Section 4.  Information about Donations to the Project Gutenberg
+Literary Archive Foundation
+
+Project Gutenberg-tm depends upon and cannot survive without wide
+spread public support and donations to carry out its mission of
+increasing the number of public domain and licensed works that can be
+freely distributed in machine readable form accessible by the widest
+array of equipment including outdated equipment.  Many small donations
+($1 to $5,000) are particularly important to maintaining tax exempt
+status with the IRS.
+
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United
+States.  Compliance requirements are not uniform and it takes a
+considerable effort, much paperwork and many fees to meet and keep up
+with these requirements.  We do not solicit donations in locations
+where we have not received written confirmation of compliance.  To
+SEND DONATIONS or determine the status of compliance for any
+particular state visit www.gutenberg.org/donate
+
+While we cannot and do not solicit contributions from states where we
+have not met the solicitation requirements, we know of no prohibition
+against accepting unsolicited donations from donors in such states who
+approach us with offers to donate.
+
+International donations are gratefully accepted, but we cannot make
+any statements concerning tax treatment of donations received from
+outside the United States.  U.S. laws alone swamp our small staff.
+
+Please check the Project Gutenberg Web pages for current donation
+methods and addresses.  Donations are accepted in a number of other
+ways including checks, online payments and credit card donations.
+To donate, please visit:  www.gutenberg.org/donate
+
+
+Section 5.  General Information About Project Gutenberg-tm electronic
+works.
+
+Professor Michael S. Hart was the originator of the Project Gutenberg-tm
+concept of a library of electronic works that could be freely shared
+with anyone.  For forty years, he produced and distributed Project
+Gutenberg-tm eBooks with only a loose network of volunteer support.
+
+Project Gutenberg-tm eBooks are often created from several printed
+editions, all of which are confirmed as Public Domain in the U.S.
+unless a copyright notice is included.  Thus, we do not necessarily
+keep eBooks in compliance with any particular paper edition.
+
+Most people start at our Web site which has the main PG search facility:
+
+     www.gutenberg.org
+
+This Web site includes information about Project Gutenberg-tm,
+including how to make donations to the Project Gutenberg Literary
+Archive Foundation, how to help produce our new eBooks, and how to
+subscribe to our email newsletter to hear about new eBooks.
+
+
+
+</pre>
+
+  </body>
+</html>
diff --git a/9199.txt b/9199.txt
new file mode 100644
index 0000000..677445d
--- /dev/null
+++ b/9199.txt
@@ -0,0 +1,2039 @@
+The Project Gutenberg EBook of Monism as Connecting Religion and Science, by
+Ernst Haeckel
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Monism as Connecting Religion and Science
+
+Author: Ernst Haeckel
+
+
+Release Date: October, 2005 [EBook #9199
+This file was first posted on September 15, 2003
+Last Updated: May 8, 2013
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK MONISM ***
+
+
+
+
+Produced by Lee Dawei, Thomas Berger and Distributed Proofreaders
+
+
+
+
+
+
+MONISM AS CONNECTING RELIGION AND SCIENCE
+
+_A MAN OF SCIENCE_
+
+
+By Ernst Haeckel
+
+
+Translated From The German By J. Gilchrist, M.A., B.Sc., Ph.D.
+
+
+
+
+PREFACE
+
+The following lecture on Monism is an informal address delivered
+extemporaneously on October 9, 1892, at Altenburg, on the seventy-fifth
+anniversary of the "Naturforschende Gesellschaft des Osterlandes." The
+immediate occasion of it was a previous address delivered by Professor
+Schlesinger of Vienna on "Scientific Articles of Faith." This
+philosophical discourse contained, with reference to the weightiest and
+most important problems of scientific investigation, much that was
+indisputable; but it also contained some assertions that challenged
+immediate rejoinder and a statement of the opposite view. As I had for
+thirty years been very closely occupied with these problems of the
+philosophy of nature, and had set forth my convictions with respect to
+them in a number of writings, a wish was expressed by several members of
+the Congress that on this occasion I should give a summary account of
+these. It was in compliance with this wish that the following "Scientific
+Confession of Faith" was uttered. The substance of it, as written from
+recollection on the day after its delivery, first appeared in the
+_Altenburger Zeitung of_ 19th October 1892. This was reproduced, with one
+or two philosophical additions, in the November number _of_ the _Freie
+Buehne fuer den Entwickelungskampf der Zeit_ (Berlin). In its present form
+the Altenburg address is considerably enlarged, and some parts have been
+more fully worked out. In the notes (p. 9 I) several burning questions of
+the present day _have_ been dealt with from the monistic point of view.
+
+The purpose of this candid confession of monistic faith is twofold.
+First, it is my desire to give expression to that rational view of the
+world which is being forced upon us with such logical rigour by the
+modern advancements in our knowledge of nature as a unity, a view in
+reality held by almost all unprejudiced and thinking men of science,
+although but few have the courage (or the need) to declare it openly.
+Secondly, I would fain establish thereby a bond between religion and
+science, and thus contribute to the adjustment of the antithesis so
+needlessly maintained between these, the two highest spheres in which the
+mind of man can exercise itself; in monism the ethical demands of the
+soul are satisfied, as well as the logical necessities of the
+understanding.
+
+The rising flood of pamphlets and books published on this subject,
+demonstrates that such a natural union of faith and knowledge, such a
+reasonable reconciliation of the feelings and the reason, are daily
+becoming a more pressing necessity for the educated classes. In North
+America (in Chicago), there has been published for several years a weekly
+journal devoted to this purpose: _The Open Court: A Weekly Journal
+devoted to the Work of Conciliating Religion and Science_. Its worthy
+editor, Dr. Paul Carus (author of _The Soul of Man_, 1891), devotes also
+to the same task a quarterly journal under the title _The Monist_. It is
+in the highest degree desirable that so worthy endeavours to draw
+together the empirical and speculative views of nature, realism and
+idealism, should have more attention and encouragement than they have
+hitherto received, for it is only through a natural union of the two that
+we can approach a realisation of the highest aim of mental activity-the
+blending of religion and science in monism.
+
+ERNST HAECKEL. JENA, _October_ 31, 1892
+
+
+
+
+MONISM
+
+A society for investigating nature and ascertaining truth cannot
+celebrate its commemoration day more fittingly than by a discussion of
+its highest general problems. It must be regarded, therefore, with
+satisfaction that the speaker on such an august occasion as this--the
+seventy-fifth anniversary of your Society--has selected as the subject of
+his address a theme of the highest general importance. Unfortunately, it
+is becoming more and more the custom on such occasions, and even at the
+general meetings of the great "Association of German Naturalists and
+Physicians," to take the subject of address from a narrow and specialised
+territory of restricted interest. If this growing custom is to be excused
+on the grounds of increasing division of labour and of diverging
+specialisation in all departments of work, it becomes all the more
+necessary that, on such anniversaries as the present, the attention of
+the audience should be invited to larger matters of common interest.
+
+Such a topic, supreme in its importance, is that concerning "Scientific
+Articles of Faith," upon which Professor Schlesinger has already
+expounded his views.[1] I am glad to be able to agree with him in many
+important points, but as to others I should like to express some
+hesitation, and to ask consideration for some views which do not coincide
+with his. At the outset, I am entirely at one with him as to that
+unifying conception of nature as a whole which we designate in a single
+word as Monism. By this we unambiguously express our conviction that
+there lives "one spirit in all things," and that the whole cognisable
+world is constituted, and has been developed, in accordance with one
+common fundamental law. We emphasise by it, in particular, the essential
+unity of inorganic and organic nature, the latter having been evolved
+from the former only at a relatively late period.[2] We cannot draw a
+sharp line of distinction between these two great divisions of nature,
+any more than we can recognise an absolute distinction between the animal
+and the vegetable kingdom, or between the lower animals and man.
+Similarly, we regard the whole of human knowledge as a structural unity;
+in this sphere we refuse to accept the distinction usually drawn between
+the natural and the spiritual. The latter is only a part of the former
+(or _vice versa_); both are one. Our monistic view of the world belongs,
+therefore, to that group of philosophical systems which from other points
+of view have been designated also as mechanical or as pantheistic.
+However differently expressed in the philosophical systems of an
+Empedocles or a Lucretius, a Spinoza or a Giordano Bruno, a Lamarck or a
+David Strauss, the fundamental thought common to them all is ever that of
+the oneness of the cosmos, of the indissoluble connection between energy
+and matter, between mind and embodiment--or, as we may also say, between
+God and the world--to which Goethe, Germany's greatest poet and thinker,
+has given poetical expression in his _Faust_ and in the wonderful series
+of poems entitled _Gott und Welt_.
+
+That we may rightly appreciate what this Monism is, let us now, from a
+philosophico-historical point of view cast a comprehensive glance over
+the development in time of man's knowledge of nature. A long series of
+varied conceptions and stages of human culture here passes before our
+mental vision. At the lowest stage, the rude--we may say animal--phase of
+prehistoric primitive man, is the "ape-man," who, in the course of the
+tertiary period, has only to a limited degree raised himself above his
+immediate pithecoid ancestors, the anthropoid apes. Next come successive
+stages of the lowest and simplest kind of culture, such as only the
+rudest of still existing primitive peoples enable us in some measure to
+conceive. These "savages" are succeeded by peoples of a low civilisation,
+and from these again, by a long series of intermediate steps, we rise
+little by little to the more highly civilised nations. To these alone--of
+the twelve races of mankind only to the Mediterranean and Mongolian--are
+we indebted for what is usually called "universal history." This last,
+extending over somewhat less than six thousand years, represents a period
+of infinitesimal duration in the long millions of years of the organic
+world's development.
+
+Neither of the primitive men we have spoken of, nor of those who
+immediately succeeded them, can we rightly predicate any knowledge of
+nature. The rude primitive child of nature at this lowest stage of
+development is as yet far from being the restless _Ursachenthier_
+(cause-seeking animal) of Lichtenberg; his demand for causes has not yet
+risen above that of apes and dogs; his curiosity has not yet mounted to
+pure desire of knowledge. If we must speak of "reason" in connection with
+pithecoid primitive man, it can only be in the same sense as that in
+which we use the expression with reference to those other most highly
+developed Mammals, and the same remark holds true of the first beginnings
+of religion.[3]
+
+It is indeed still not infrequently the custom to deny absolutely to the
+lower animals reason and religion. An unprejudiced comparison, however,
+convinces us that this is wrong. The slow and gradual process towards
+completeness which, in the course of thousands of years, civilised life
+has been working in the soul of man, has not passed away without leaving
+some trace on the soul of our highest domestic animals also (above all,
+of dogs and horses). Constant association with man, and the steady
+influence of his training, have gradually, and by heredity, developed in
+their brain higher associations of ideas and a more perfect judgment.
+Drill has become instinct, an undeniable example of "the transmission of
+acquired characters."[4]
+
+Comparative psychology teaches us to recognise a very long series of
+successive steps in the development of soul in the animal kingdom. But it
+is only in the most highly developed vertebrates-birds and mammals--that
+we discern the first beginnings of reason, the first traces of religious
+and ethical conduct. In them we find not only the social virtues common
+to all the higher socially-living animals,--neighbourly love, friendship,
+fidelity, self-sacrifice, etc.,--but also consciousness, sense of duty,
+and conscience; in relation to man their lord, the same obedience, the
+same submissiveness, and the same craving for protection, which primitive
+man in his turn shows towards his "gods." But in him, as in them, there
+is yet wanting that higher degree of consciousness and of reason, which
+strives after a _knowledge_ of the surrounding world, and which marks the
+first beginning of philosophy or "wisdom." This last is the much later
+attainment of civilised races; slowly and gradually has it been built up
+from lower religious conceptions.
+
+At all stages of primitive religion and early philosophy, man is as yet
+far removed from monistic ideas. In searching out the causes of
+phenomena, and exercising his understanding thereon, he is in the first
+instance prone in every case to regard personal beings--in fact,
+anthropomorphic deities--as the agents at work. In thunder and lightning,
+in storm and earthquake, in the circling of sun and moon, in every
+striking meteorological and geological occurrence, he sees the direct
+activity of a personal god or spirit, who is usually thought of in a more
+or less anthropomorphic way. Gods are distinguished as good and bad,
+friendly and hostile, preserving and destroying, angels and devils.
+
+This becomes true in a yet higher degree when the advancing pursuit of
+knowledge begins to take into consideration the more complicated
+phenomena of organic life also, the appearance and disappearance of
+plants and animals, the life and death of man. The constitution of
+organised life, so suggestive as it is of art and purpose, leads one at
+once to compare it with the deliberately designed works of man, and thus
+the vague conception of a personal god becomes transformed into that of a
+creator working according to plan. As we know, this conception of organic
+creation as the artistic work of an anthropomorphic god--of a divine
+mechanic--generally maintained its ground almost everywhere, down even to
+the middle of our own century, in spite of the fact that eminent thinkers
+had demonstrated its untenability more than two thousand years ago. The
+last noteworthy scientist to defend and apply this idea was Louis Agassiz
+(died 1873). His notable _Essay on Classification_, 1857, developed that
+theosophy with logical vigour, and thereby reduced it to an absurdity.[5]
+
+All these older religious and teleological conceptions, as well as the
+philosophical systems (such as those of Plato and of the Church fathers)
+which sprang from them, are antimonistic; they stand in direct antithesis
+to our monistic philosophy of nature. Most of them are dualistic,
+regarding God and the world, creator and creature, spirit and matter, as
+two completely separated substances. We find this express dualism also in
+most of the purer church-religions, especially in the three most
+important forms of monotheism which the three most renowned prophets of
+the eastern Mediterranean--Moses, Christ, and Mohammed--founded. But
+soon, in a number of impure varieties of these three religions, and yet
+more in the lower forms of paganism, the place of this dualism is taken
+by a philosophical pluralism, and over against the good and
+world-sustaining deity (Osiris, Ormuzd, Vishnu), there is placed a wicked
+and destroying god (Typhon, Ahriman, Siva). Numerous demi-gods or saints,
+good and bad, sons and daughters of the gods, are associated with these
+two chief deities, and take part with them in the administration and
+government of the cosmos.
+
+In all these dualistic and pluralistic systems the fundamental idea is
+that of anthropomorphism, or the humanising of God; man himself, as
+godlike (or directly descended from God), occupies a special position in
+the world, and is separated by a great gulf from the rest of nature.
+Conjoined with this, for the most part, is the anthropocentric idea, the
+conviction that man is the central point of the universe, the last and
+highest final cause of creation, and that the rest of nature was created
+merely for the purpose of serving man. In the Middle Ages there was
+associated at the same time with this last conception the geocentric
+idea, according to which the earth as the abode of man was taken for the
+fixed middle point of the universe, round which sun, moon, and stars
+revolve. As Copernicus (1543) gave the death-blow to the geocentric
+dogma, so did Darwin (1859) to the anthropocentric one closely associated
+with it.[6] A broad historical and critical comparison of religious and
+philosophical systems, as a whole, leads as a main result to the
+conclusion that every great advance in the direction of profounder
+knowledge has meant a breaking away from the traditional dualism (or
+pluralism) and an approach to monism. Ever more clearly are we compelled
+by reflection to recognise that God is not to be placed over against the
+material world as an external being, but must be placed as a "divine
+power" or "moving spirit" within the cosmos itself. Ever clearer does it
+become that all the wonderful phenomena of nature around us, organic as
+well as inorganic, are only various products of one and the same original
+force, various combinations of one and the same primitive matter. Ever
+more irresistibly is it borne in upon us that even the human soul is but
+an insignificant part of the all-embracing "world-soul"; just as the
+human body is only a small individual fraction of the great organised
+physical world.
+
+The great general principles of theoretical physics and chemistry are now
+in a position to afford to this unifying conception of nature an exact,
+to a certain extent, indeed, a mathematical confirmation. In establishing
+the law of the "conservation of energy," Robert Mayer and Helmholtz
+showed that the energy of the universe is a constant unchangeable
+magnitude; if any energy whatever seems to vanish or to come anew into
+play, this is only due to the transformation of one form of energy into
+another. In the same way Lavoisier's law of the "conservation of matter"
+shows us that the material of the cosmos is a constant unchangeable
+magnitude; if any body seems to vanish (as, for example, by burning), or
+to come anew into being (as, for example, by crystallisation), this also
+is simply due to change of form or of combination. Both these great
+laws--in physics, the fundamental law of the conservation of energy, and
+in chemistry, of the conservation of matter--may be brought under one
+philosophical conception as the law of the conservation of substance;
+for, according to our monistic conception, energy and matter are
+inseparable, being only different inalienable manifestations of one
+single universal being-substance.[7] In a certain sense we can regard the
+conception of "animated atoms" as essentially partaking of the nature of
+this pure monism--a very ancient idea which more than two thousand years
+ago Empedocles enunciated in his doctrine of "hate and love of the
+elements." Modern physics and chemistry have indeed in the main accepted
+the atomic hypothesis first enunciated by Democritus, in so far as they
+regard all bodies as built up of atoms, and reduce all changes to
+movements of these minutest-discrete particles. All these changes,
+however, in organic as well as in inorganic nature, become truly
+intelligible to us only if we conceive these atoms not as dead masses,
+but as living elementary particles endowed with the power of attraction
+and repulsion. "Pleasure" and "pain," and "love" and "hate," as
+predicates of atoms are only other expressions for this power of
+attraction and repulsion.
+
+Although, however, monism is on the one hand for us an indispensable and
+fundamental conception in science, and although, on the other hand, it
+strives to carry back all phenomena, without exception, to the mechanism
+of the atom, we must nevertheless still admit that as yet we are by no
+means in a position to form any satisfactory conception of the exact
+nature of these atoms, and their relation to the general space-filling,
+universal ether. Chemistry long ago succeeded in reducing all the various
+natural substances to combinations of a relatively small number of
+elements; and the most recent advances of that science have now made it
+in the highest degree probable that these elements or the (as yet)
+irreducible primitive materials are themselves in turn only different
+combinations of a varying number of atoms of one single original element.
+But in all this we have not as yet obtained any further light as to the
+real nature of these original atoms or their primal energies.
+
+A number of the acutest thinkers have, so far in vain, endeavoured to
+grapple more closely with this fundamental problem of the philosophy of
+nature, and to determine more exactly the nature of atoms as well as
+their relation to the space-filling ether. And the idea steadily gains
+ground that no such thing as empty space exists, and that everywhere the
+primitive atoms of ponderable matter or heavy "mass" are separated from
+each other by the homogeneous ether which extends throughout all space.
+This extremely light and attenuated (if not imponderable) ether causes,
+by its vibrations, all the phenomena of light and heat, electricity and
+magnetism. We can imagine it either as a continuous substance occupying
+the space between the mass-atoms, or as composed of separate particles;
+in the latter case we might perhaps attribute to these ether-atoms an
+inherent power of repulsion in contrast to the immanent attracting power
+of the heavy mass-atoms, and the whole mechanism of cosmic life would
+then be reducible to the attraction of the latter and the repulsion of
+the former. We might also place the "vibrations of the cosmic ether"
+alongside of the "operation of space in general," in the sense in which
+these words are used by Professor Schlesinger.
+
+At any rate, theoretical physics has in recent years made an advance of
+fundamental importance and widest reach in our knowledge of nature, in
+that it has come nearer to a knowledge of this cosmic ether, and has
+forced the question of its essence, its structure, and its motion into
+the foreground of monistic nature-philosophy. Only a few years ago the
+cosmic ether was to the majority of scientists an imponderable something,
+of which, strictly speaking, absolutely nothing was known, and which
+could be admitted provisionally only as a precarious working hypothesis.
+All this was changed when Heinrich Hertz (1888) demonstrated the nature
+of electrical energy, by his beautiful experiments establishing the
+conjecture of Faraday that light and heat, electricity and magnetism, are
+closely related phenomena of one single set of forces, and depend on
+transverse vibrations of the ether. Light itself--whatever else it be--is
+always and everywhere an electrical phenomenon. The ether itself is no
+longer hypothetical; its existence can at any moment be demonstrated by
+electrical and optical experiment. We know the length of the light wave
+and the electric wave. Indeed, some physicists believe that they can even
+determine approximately the density of ether. If by means of the airpump
+we remove from a bell-jar the atmospheric air (except an insignificant
+residue), the quantity of light within it remains unchanged; it is the
+vibrating ether we see.[9] These advances in our knowledge of the ether
+mean an immense gain for monistic philosophy. For they do away with the
+erroneous ideas of empty space and _actio in distans_; the whole of
+infinite space, in so far as it is not occupied by mass-atoms
+("ponderable matter"), is filled by the ether. Our ideas of space and
+time are quite other than those taught by Kant a hundred years ago; the
+"critical" system of the great Koenigsberg philosopher exhibits in this
+respect, as well as in his teleological view of the organic world and in
+his metaphysics, dogmatic weaknesses of the most pronounced kind.[8] And
+religion itself, in its reasonable forms, can take over the ether theory
+as an article of faith, bringing into contradistinction the mobile cosmic
+ether as creating divinity, and the inert heavy mass as material of
+creation.[11] From this successfully scaled height of monistic knowledge
+there open up before our joyously quickened spirit of research and
+discovery new and surprising prospects, which promise to bring us still
+nearer to the solution of the one great riddle of the world. What is the
+relation of this light mobile cosmic ether to the heavy inert "mass," to
+the ponderable matter which we chemically investigate, and which we can
+only think of as constituted of atoms? Our modern analytical chemistry
+remains for the present at a standstill, in presence of some seventy
+irreducible elements, or so-called primary substances. But the reciprocal
+relation of these elements, the affinity of their combinations, their
+spectroscopic behaviour, and so forth, make it in the highest degree
+probable that they are all merely historical products of an evolutionary
+process, having their origin in various dispositions and combinations of
+a varying number of original atoms.
+
+To these original or mass-atoms--the ultimate discrete particles of inert
+"ponderable matter"--we can with more or less probability ascribe a
+number of eternal and inalienable fundamental attributes; they are
+probably everywhere in space, of like magnitude and constitution.
+Although possessing a definite finite magnitude, they are, by virtue of
+their very nature, indivisible. Their shape we may take to be spherical;
+they are inert (in the physical sense), unchangeable, inelastic, and
+impenetrable by the ether. Apart from the attribute of inertia, the most
+important characteristic of these ultimate atoms is their chemical
+affinity--their tendency to apply themselves to one another and combine
+into small groups in an orderly fashion. These fixed groups (fixed, that
+is to say, under the present physical conditions of existence of the
+earth) of primitive atoms are the atoms of the elements--the well-known
+"indivisible" atoms of chemistry. The qualitative, and, so far as our
+present empirical knowledge goes, unchangeable distinctions of our
+chemical elements are therefore solely conditioned by the varying number
+and disposition of the similar primitive atoms of which they are
+composed. Thus, for example, the atom of carbon (the real "maker" of the
+organic world) is in all probability a tetrahedron made up of four
+primitive atoms.
+
+After Mendelejeff and Lothar Meyer had discovered (1869) the "periodic
+law" of the chemical elements, and founded on it a "natural system" of
+these elements, this important advance in theoretical chemistry was
+subsequently put to profitable use by Gustav Wendt from an evolutionary
+point of view. He endeavoured to show that the various elements are
+products of evolution or of historically originating combinations of
+seven primary elements, and that these last again are historical products
+of one single primitive element This hypothetical original matter had
+been already designated by Crookes, in his _Genesis of the Elements_, as
+primary material or protyl.[10] The empirical proof of the existence of
+this original matter lying at the foundation of all ponderable material
+is perhaps only a question of time. Its discovery would probably realise
+the alchemists' hope of being able to produce gold and silver
+artificially out of other elements. But then arises the other great
+question: "How is this primary mass related to the cosmic ether? Do these
+two original substances stand in fundamental and eternal antithesis to
+one another? Or was it the mobile ether itself, perhaps, that originally
+engendered the heavy mass?"[11]
+
+In answer to this great and fundamental question, various physical
+hypotheses have been put forward. But, like the various atomic theories
+of chemistry, they have not as yet been clearly established, and the same
+appears to me to be the case also with the ingenious hypothesis which the
+lecturer has unfolded to us with reference to the Influence of Space. As
+he himself rightly says, in all these endeavours after a philosophy of
+nature we are still, for the present, dealing with "scientific articles
+of faith," concerning the validity of which different persons, according
+to their subjective judgment and stage of culture, may have widely
+divergent views. I believe that the solution of these fundamental
+questions still lies as yet beyond the limits of our knowledge of nature,
+and that we shall be obliged, for a long time yet to come, to content
+ourselves with an "Ignoramus"--if not even with an "Ignorabimus."
+
+The case is very different, however, if we turn from these atomistic
+element hypotheses and direct our attention to the historical conditions
+of the evolution of the world, as these have been revealed to us by the
+magnificent advances in our knowledge of nature which have been made
+within the last thirty years. An immense new territory has here been
+opened up to us in the realms of knowledge--a territory in which a series
+of most important problems, formerly held to be insoluble, has been
+answered in the most surprising manner.[12]
+
+Among the triumphs of the human mind the modern doctrine of evolution
+takes a foremost place. Guessed at by Goethe a hundred years ago, but not
+expressed in definite form until formulated by Lamarck in the beginning
+of the present century, it was at last, thirty years ago, decisively
+established by Charles Darwin, his theory of selection filling up the gap
+which Lamarck in his doctrine of the reciprocal influence of heredity and
+adaptation had left open. We now definitely know that the organic world
+on our earth has been as continuously developed, "in accordance with
+eternal iron laws," as Lyell had in 1830 shown to be the case for the
+inorganic frame of the earth itself; we know that the innumerable
+varieties of animals and plants which during the course of millions of
+years have peopled our planet are all simply branches of one single
+genealogical tree; we know that the human race itself forms only one of
+the newest, highest, and most perfect offshoots from the race of the
+Vertebrates.
+
+An unbroken series of natural events, following an orderly course of
+evolution according to fixed laws, now leads the reflecting human spirit
+through long aeons from a primeval chaos to the present "order of the
+cosmos." At the outset there is nothing in infinite space but mobile
+elastic ether, and innumerable similar separate particles--the primitive
+atoms--scattered throughout it in the form of dust; perhaps these are
+themselves originally "points of condensation" of the vibrating
+"substance," the remainder of which constitutes the ether. The atoms of
+our elements arise from the grouping together in definite numbers of the
+primitive atoms or atoms of mass. As the Kant-Laplace nebular hypothesis
+has it, the rotating heavenly bodies separate themselves out from that
+vibrating primeval cloud. A single unit among many thousands of celestial
+bodies is our sun, with its planets, which originated by being
+centrifugally thrown off from it. Our insignificant earth is a single
+planet of our solar system; its entire individual life is a product of
+the sunlight. After the glowing sphere of the earth has cooled down to a
+certain degree, drops of fluid water precipitate themselves on the
+hardened crust of its surface--the first preliminary condition of organic
+life. Carbon atoms begin their organism-engendering activity, and unite
+with the other elements into plasma-combinations capable of growing. One
+small plasma-group oversteps the limits of cohesion and individual
+growth; it falls asunder into two similar halves. With this first moneron
+begins organic life and its most distinctive function, heredity. In the
+homogeneous plasma of the monera, a firmer central nucleus is separated
+from a softer outer mass; through this differentiation of nucleus and
+protoplasm arises the first organic cell. For a long time our planet was
+inhabited solely by such Protista or single-celled primitive creatures.
+From coenobia or social unions of these afterwards arose the lowest
+histones, multicellular plants and animals.
+
+By the sure help of the three great empirical "records of creation,"
+palaeontology, comparative anatomy, and ontogeny, the history of descent
+now leads us on step by step from the oldest Metazoa, the simplest
+pluricellular animals, up to man.[13] At the lowest root of the common
+genealogy of the Metazoa stand the Gastraeadae and Spongidae; their whole
+body consists, in the simplest case, solely of a round digestive sac, the
+thin wall of which is formed by two layers of cells--the two primitive
+germinal layers. A corresponding germinal condition, the two-layered
+gastrula, occurs transitorily in the embryological history of all the
+other Metazoa, from the lowest Cnidaria and Vermes up to man. From the
+common stock of the Helminthes, or simple worms, there develop as
+independent main branches the four separate stems of the Molluscs,
+Star-fishes, Arthropods, and Vertebrates. It is only these last whose
+bodily structure and development in all essential respects coincide with
+those of man. A long series of lower aquatic Vertebrates (lancelets,
+lampreys, fishes) precedes the lungbreathing Amphibians, which appear for
+the first time in the Carboniferous period. The Amphibians are followed
+in the Permian period by the first Amniota, the oldest reptiles; from
+these develop later, in the Triassic period, the Birds on the one hand,
+and the Mammals on the other. That man in his whole bodily frame is a
+true mammal, becomes obvious as soon as the natural unity of this highest
+class of animals is recognised. The simplest comparison must have
+convinced the unprejudiced observer of the close constitutional
+relationship between man and the ape, which of all the Mammals comes
+nearest him. Comparative anatomy, with its deeper vision, showed that all
+differences in bodily structure between man and the Anthropoidea
+(gorilla, chimpanzee, orang) are less important than the corresponding
+differences in bodily structure between these anthropoid apes and the
+lower apes. The phylogenetic significance of this fact, first emphasised
+by Huxley, is quite clear. The great question of the origin of the human
+race, or of "man's place in Nature," the "question of all questions," was
+then scientifically answered: "Man is descended from a series of ape-like
+Mammals." The descent of man (anthropogeny) discloses the long series of
+vertebrate ancestors, which preceded the late origin of this, its most
+highly developed offshoot.[13]
+
+The incalculable importance of the light cast over the whole field of
+human knowledge of nature by these results is patent to everyone. They
+are destined every year increasingly to manifest their transforming
+influence in all departments of knowledge, the more the conviction of
+their irrefragable truth forces its way. And it is only the ignorant or
+narrow-minded who can now doubt their truth. If, indeed, here and there,
+one of the older naturalists still disputes, the foundation on which they
+rest, or demands proofs which are wanting (as happened a few weeks ago on
+the part of a famous German pathologist at the Anthropological Congress
+in Moscow), he only shows by this that he has remained a stranger to the
+stupendous advances of recent biology, and above all of anthropogeny. The
+whole literature of modern biology, the whole of our present zoology and
+botany, morphology and physiology, anthropology and psychology, are
+pervaded and fertilised by the theory of descent.[14]
+
+Just as the natural doctrine of development on a monistic basis has
+cleared up and elucidated the whole field of natural phenomena in their
+physical aspect, it has also modified that of the phenomena of mind,
+which is inseparably connected with the other. Our human body has been
+built up slowly and by degrees from a long series of vertebrate
+ancestors, and this is also true of our soul; as a function of our brain
+it has gradually been developed in reciprocal action and re-action with
+this its bodily organ. What we briefly designate as the "human soul," is
+only the sum of our feeling, willing, and thinking--the sum of those
+physiological functions whose elementary organs are constituted by the
+microscopic ganglion-cells of our brain. Comparative anatomy and ontogeny
+show us how the wonderful structure of this last, the organ of our human
+soul, has in the course of millions of years been gradually built up from
+the brains of higher and lower vertebrates. Comparative psychology
+teaches us how, hand in hand therewith, the soul itself, as function of
+the brain, has been developed. The last-named science teaches us also
+that a primitive form of soul-activity is already present even in the
+lowest animals, the single-celled primitive animals, Infusoria and
+Rhizopoda. Every scientific man who has long observed the life-activity
+of these single-celled Protista, is positively convinced that they also
+possess a soul; that this "cell-soul" also consists of a sum of
+sensations, perceptions, and volitions; the feeling, thinking, and
+willing of our human soul differ from these only in degree. In like
+manner there is present in the egg-cell (as potential energy) a
+hereditary cell-soul, out of which man, like every other animal, is
+developed.[15]
+
+The first task of a truly scientific psychology will therefore be, not,
+as hitherto, idle speculation about an independent immaterial
+soul-existence and its puzzling temporary connection with the animal
+body, but rather the comparative investigation of the organs of the soul
+and the experimental examination of their psychical functions. For
+scientific psychology is a part of physiology, the doctrine of the
+functions and the life-activities of organisms. The psychology and
+psychiatry of the future, like the physiology and pathology of to-day,
+must take the form of a cellular study, and in the first instance
+investigate the soul-functions of the cells. Max Verworn, in his fine
+_Psycho-physiological Protistastudies_, has lately shown us what
+important disclosures such a cellular psychology can make, even in
+dealing with the lowest grades of organic life, in the single-celled
+Protista (especially Rhizopoda and Infusoria).
+
+These same main divisions of soul-activity, which are to be met with in
+the single-celled organism,--the phenomena of irritability, sensation,
+and motion,--can be shown to exist in all multicellular organisms as
+functions of the cells of which their bodies are composed. In the lowest
+Metazoa, the invertebrate sponges and polyps, there are, just as in
+plants, no special soul-organs developed, and all the cells of the body
+participate more or less in the "soul-life." It is only in the higher
+animals that the soul-life is found to be localised and connected with
+special organs. As a consequence of division of labour, there have here
+been developed various sense-organs as organs of specific sensibility,
+muscles as organs of motion and volition, nerve-centres or ganglia as
+central co-ordinating and regulating organs. In the most highly developed
+families of the animal kingdom, these last come more and more into the
+foreground as independent soul-organs. In correspondence with the
+extraordinarily complicated structure of their central nervous system
+(the brain with its wonderful complex of ganglion-cells and
+nerve-fibres), the many-sided activity of such animals attains a
+wonderful degree of development.
+
+It is only in these most highly-developed groups of the animal kingdom
+that we can with certainty establish the existence of those most perfect
+operations of the central nervous system, which we designate as
+consciousness. As we know, it is precisely this highest brain-function
+that still continues to be looked upon as a completely enigmatical
+phenomenon, and as the best proof for the immaterial existence of an
+immortal soul. It is usual at the same time to appeal to Du
+Bois-Reymond's well-known "Ignorabimus address on the Boundaries of
+Natural Knowledge" (1872). It was by a peculiar irony of fate that the
+famous lecturer of the Berlin Academy of Science, in this much-discussed
+address of twenty years ago, should be representing consciousness as an
+incomprehensible marvel, and as presenting an insuperable barrier to
+further advances of knowledge, at the very moment that David Friedrich
+Strauss, the greatest theologian of our century, was showing it to be the
+opposite. The clear-sighted author of _The Old Faith and the New_ had
+already clearly perceived that the soul-activities of man, and therefore
+also his consciousness, as functions of the central nervous system, all
+spring from a common source, and, from a monistic point of view, come
+under the same category. The "exact" Berlin physiologist shut this
+knowledge out from his mind, and, with a short-sightedness almost
+inconceivable, placed this special neurological question alongside of the
+one great "world-riddle," the fundamental question of substance, the
+general question of the connection between matter and energy.[16]
+
+As I long ago pointed out, these two great questions are not two separate
+"world-riddles." The neurological problem of consciousness is only a
+special case of the all comprehending cosmological problem, the question
+of substance. "If we understood the nature of matter and energy, we
+should also understand how the substance underlying them can under
+certain conditions feel, desire, and think." Consciousness, like feeling
+and willing, among the higher animals is a mechanical work of the
+ganglion-cells, and as such must be carried back to chemical and physical
+events in the plasma of these. And by the employment of the genetic and
+comparative method we reach the conviction that consciousness, and
+consequently reason also, is not a brain-function exclusively peculiar to
+man; it occurs also in many of the higher animals, not in Vertebrates
+only, but even in Articulates. Only in degree, through a higher stage of
+cultivation, does the consciousness of man differ from that of the more
+perfect lower animals, and the same is true of all other activities of
+the human soul.
+
+By these and other results of comparative physiology our whole psychology
+is placed on a new and firm monistic basis. The older mystical conception
+of the soul, as we find it amongst primitive peoples, but also in the
+systems of the dualistic philosophers of to-day, is refuted by them.
+According to these systems, the soul of man (and of the higher animals)
+is a separate entity, which inhabits and rules the body only during its
+individual life, but leaves it at death. The widespread "piano-theory"
+(_Claviertheorie_) compares the "immortal soul" to a pianist who executes
+an interesting piece--the individual life--on the instrument of the
+mortal body, but at death withdraws into the other world. This "immortal
+soul" is usually represented as an immaterial being; but in fact it is
+really thought of as quite material, only as a finer invisible being,
+aerial or gaseous, or as resembling the mobile, light, and thin substance
+of the ether, as conceived by modern physics. The same is true also for
+most of the conceptions which rude primitive peoples and the uneducated
+classes among the civilised races have, for thousands of years, cherished
+as to spectral "ghosts" and "gods." Serious reflection on the matter
+shows that here--as in modern spiritualism--it is not with really
+immaterial beings, but with gaseous, invisible bodies, that we are
+dealing. And further, we are utterly incapable of imagining a truly
+immaterial being. As Goethe clearly said, "matter can never exist or act
+apart from spirit, neither can spirit apart from matter."
+
+As regards immortality, it is well known that this important idea is
+interpreted and applied in a great variety of ways. It is often made a
+reproach against our Monism that it altogether denies immortality; this,
+however, is erroneous. Rather do we hold it, in a strictly scientific
+sense, as an indispensable fundamental conception of our monistic
+philosophy of nature. Immortality in a scientific sense is conservation
+of substance, therefore the same as conservation of energy as defined by
+physics, or conservation of matter as defined by chemistry. The cosmos as
+a whole is immortal. It is just as inconceivable that any of the atoms of
+our brain or of the energies of our spirit should vanish out of the
+world, as that any other particle of matter or energy could do so. At our
+death there disappears only the individual form in which the
+nerve-substance was fashioned, and the personal "soul" which represented
+the work performed by this. The complicated chemical combinations of that
+nervous mass pass over into other combinations by decomposition, and the
+kinetic energy produced by them is transformed into other forms of
+motion.
+
+   "Imperial Caesar, dead and turned to clay,
+   Might stop a hole to keep the wind away.
+   O that that earth which kept the world in awe
+   Should patch a wall to expel the winter's flaw."
+
+On the other hand, the conception of a personal immortality cannot be
+maintained. If this idea is still widely held, the fact is to be
+explained by the physical law of inertia; for the property of persistence
+in a state of rest exercises its influence in the region of the
+ganglion-cells of the brain, as well as in all other natural bodies.
+Traditional ideas handed down through many generations are maintained
+with the greatest tenacity by the human brain, especially if, in early
+youth, they have been instilled into the childish understanding as
+indisputable dogmas. Such hereditary articles of faith take root all the
+more firmly, the further they are removed from a rational knowledge of
+nature, and enveloped in the mysterious mantle of mythological poesy. In
+the case of the dogma of personal immortality, there comes into play also
+the interest which man fancies himself to have in his individual future
+existence after death, and the vain hope that in a blessed world to come
+there is treasured up for him a compensation for the disappointed hopes
+and the many sorrows of his earthly life.
+
+It is often asserted by the numerous advocates of personal immortality
+that this dogma is an innate one, common to all rational men, and that it
+is taught in all the more perfect forms of religion. But this is not
+correct. Neither Buddhism nor the religion of Moses originally contained
+the dogma of personal immortality, and just as little did the majority of
+educated people of classical antiquity believe it, at any rate during the
+highest period of Greek culture. The monistic philosophy of that time,
+which, five hundred years before our era, had reached speculative heights
+so remarkable, knew nothing of any such dogma. It was through Plato and
+Christ that it received its further elaboration, until, in the Middle
+Ages, it was so universally accepted, that only now and then did some
+bold thinker dare openly to gainsay it. The idea that a conviction of
+personal immortality has a specially ennobling influence on the moral
+nature of man, is not confirmed by the gruesome history of mediaeval
+morals, and as little by the psychology of primitive peoples.[17]
+
+If any antiquated school of purely speculative psychology still continues
+to uphold this irrational dogma, the fact can only be regarded as a
+deplorable anachronism. Sixty years ago such a doctrine was excusable,
+for then nothing was accurately known either of the finer structure of
+the brain, or of the physiological functions of its separate parts; its
+elementary organs, the microscopic ganglion-cells, were almost unknown,
+as was also the cell-soul of the Protista; very imperfect ideas were held
+as to ontogenetic development, and as to phylogenetic there were none at
+all.
+
+This has all been completely changed in the course of the last
+half-century. Modern physiology has already to a great extent
+demonstrated the localisation of the various activities of mind, and
+their connection with definite parts of the brain; psychiatry has shown
+that those psychical processes are disturbed or destroyed if these parts
+of the brain become diseased or degenerate. Histology has revealed to us
+the extremely complicated structure and arrangement of the
+ganglion-cells. But, for the settlement of this momentous question, the
+discoveries of the last ten years with regard to the more minute
+occurrences in the process of fertilisation are of decisive importance.
+We now know that this process essentially consists simply in the
+copulation or fusion of two microscopical cells, the female egg-cell and
+the male sperm-cell. The fusion of the nuclei of these two sexual cells
+indicates with the utmost precision the exact moment at which the new
+human individual arises. The newly-formed parent-cell, or fertilised
+egg-cell, contains potentially, in their rudiments, all the bodily and
+mental characteristics which the child inherits from both parents. It is
+clearly against reason to assume an eternal and unending life for an
+individual phenomenon whose beginning in time we can determine to a
+hair's breadth, by direct observation. Judging of human spiritual life
+from a rational point of view, we can as little think of our individual
+soul as separated from our brain, as we can conceive the voluntary motion
+of our arm apart from the contraction of its muscles, or the circulation
+of our blood apart from the action of the heart.
+
+Against this strictly physiological conception, as against our whole
+monistic view of the relations of energy and matter, of soul and
+substance, the reproach of "materialism" continues to be raised. I have
+repeatedly before now pointed out that this is an ambiguous party word
+which conveys absolutely nothing; its apparent opposite, "spiritualism,"
+could quite easily be substituted for it. Every critical thinker, who is
+familiar with the history of philosophy, knows that, as systems change,
+such words assume the most varied meanings, In addition to this, the word
+"materialism" has the disadvantage of being liable to continual confusion
+between its theoretical and practical meanings, which two are totally
+distinct. Our conception of Monism, or the unity-philosophy, on the
+contrary, is clear and unambiguous; for it an immaterial living spirit
+is just as unthinkable as a dead, spiritless material; the two are
+inseparably combined in every atom. The opposed conception of dualism (or
+even pluralism in other anti-monistic systems) regards spirit and
+material, energy and matter, as two essentially different substances; but
+not a single empirical proof can be adduced to show that either of these
+can exist or become perceptible to us by itself alone.
+
+In thus shortly indicating the far-reaching psychological consequences of
+the monistic doctrine of evolution, I trench at the same time upon a most
+important field, to which our lecturer in his address has more than once
+alluded--that of religion and the belief in God connected therewith. I am
+at one with him in the conviction that the formation of clear
+philosophical conceptions upon these fundamental matters of belief is of
+the highest importance, and I would therefore crave the permission of
+this assembly briefly to lay before it on this occasion a frank
+confession of faith. This monistic confession has the greater claim to an
+unprejudiced consideration, in that it is shared, I am firmly convinced,
+by at least nine-tenths of the men of science now living; indeed, I
+believe, by all men of science in whom the following four conditions are
+realised: (1) Sufficient acquaintance with the various departments of
+natural science, and in particular with the modern doctrine of evolution;
+(2) Sufficient acuteness and clearness of judgment to draw, by induction
+and deduction, the necessary logical consequences that flow from such
+empirical knowledge; (3) Sufficient moral courage to maintain the
+monistic knowledge, so gained, against the attacks of hostile dualistic
+and pluralistic systems; and (4) Sufficient strength of mind to free
+himself, by sound, independent reasoning, from dominant religious
+prejudices, and especially from those irrational dogmas which have been
+firmly lodged in our minds from earliest youth as indisputable
+revelations.
+
+If from this unprejudiced point of view of the thinker, we compare the
+numerous religions of the various races of mankind, we shall be
+compelled, in the first instance, to put aside as untenable all those
+conceptions which stand in irreconcilable contradiction to those
+principles of our empirical knowledge of nature which are now clearly
+discerned and established by critical reasoning. We can thus at once set
+aside all mythological stories, all "miracles," and so-called
+"revelations," for which it is claimed that they have come to us in some
+supernatural way. All such mystical teachings are irrational, inasmuch as
+they are confirmed by no actual experience, but, on the contrary, are
+irreconcilable with the known facts which have been confirmed to us by a
+rational investigation of nature.
+
+This is true alike of Christian and Mosaic, of Mohammedan and Indian
+legends. If now we thus lay aside the whole mass of mystical dogmas and
+transcendental revelations, there is left behind, as the precious and
+priceless kernel of true religion, the purified ethic that rests on
+rational anthropology.[18]
+
+Among the numerous and varied forms of religion which, in the course of
+the past ten thousand years and more, have been evolved from the crudest
+prehistoric beginnings, the foremost rank undoubtedly belongs to those
+two forms which still continue to be the most widely accepted among
+civilised races--the older Buddhism and the younger Christianity. The two
+have very many features in common, alike in their mythology and in their
+ethics; indeed, a considerable part of Christianity has come directly
+from Indian Buddhism, just as another part is drawn from the Mosaic and
+Platonic systems. But, looked at from the point of view of our present
+stage of culture, the ethic of Christianity appears to us much more
+perfect and pure than that of any other religion. We must, it is true,
+hasten to add that it is exactly the weightiest and noblest principles of
+Christian ethic--brotherly love, fidelity to duty, love of truth,
+obedience to law--that are by no means peculiar to the Christian faith as
+such, but are of much older origin. Comparative psychology proves that
+these ethical principles were more or less recognised and practised by
+much older civilised races thousands of years before Christ.
+
+Love remains the supreme moral law of rational religion, the love, that
+is to say, that holds the balance between egoism and altruism, between
+self-love and love of others. "Do to others as you would they should do
+to you." This natural and highest command had been taught and followed
+thousands of years before Christ said: "Thou shalt love thy neighbour as
+thyself." In the human family this maxim has always been accepted as
+self-evident; as ethical instinct it was an inheritance derived from our
+animal ancestors. It had already found a place among the herds of Apes
+and other social Mammals; in a similar manner, but with a wider scope, it
+was already present in the most primitive communities and among the
+hordes of the least advanced savages. Brotherly love--mutual support,
+succour, protection, and the like---had already made its appearance among
+gregarious animals as a social duty; for without it the continued
+existence of such societies is impossible. Although at a later period, in
+the case of man, these moral foundations of society came to be much more
+highly developed, their oldest prehistoric source, as Darwin has shown,
+is to be sought in the social instincts of animals. Among the higher
+Vertebrates (dogs, horses, elephants, etc.), as among the higher
+Articulates (ants, bees, termites, etc.) also, the development of social
+relations and duties is the indispensable condition of their living
+together in orderly societies. Such societies have for man also been the
+most important instrument of intellectual and moral progress.
+
+Beyond all doubt the present degree of human culture owes in great part
+its perfection to the propagation of the Christian system of morals and
+its ennobling influence, although the great value of this has been
+impaired, often in the most deplorable manner, by its association with
+untenable myths and so-called "revelations." How little these last
+contribute to the perfection of the first, can be seen from the
+acknowledged historical fact that it is just orthodoxy and the
+hierarchical system based on it (especially that of the Papacy) that has
+least of all striven to fulfil the precepts of Christian morality; the
+more loudly they preach it in theory, the less do they themselves fulfil
+its commands in practice.
+
+It is, moreover, to be borne in mind that another and very considerable
+portion of our modern culture and morality has been developed quite
+independently of Christianity, mainly through continual study of the
+highly-elaborated mental treasures of classical antiquity. The thorough
+study of Greek and Roman classics has at least contributed much more to
+it than that of the Christian Church fathers. To this we must now add, in
+our own century (rightly called the "century of the natural sciences"),
+the immense advance in the higher culture which we owe to a purified
+knowledge of nature and to the monistic philosophy founded upon this.
+That these must also exercise an advancing and ennobling influence cannot
+be doubted, and has already been shown by many eminent authors (Spencer,
+Carneri, and others) in the course of the last thirty years.[18]
+
+Against this monistic ethic founded on a rational knowledge of nature, it
+has been objected that it is fitted to undermine existing civilisation,
+and especially that it encourages the subversive aims of social
+democracy. This reproach is wholly unjustified. The application of
+philosophical principles to the practical conditions of life, and in
+particular to social and political questions, can be made in the most
+various ways. Political "free-thinking," so called, has nothing whatever
+to do with the "freedom of thought" of our monistic natural religion.
+Moreover, I am convinced that the rational morality of monistic religion
+is in no way contrary to the good and truly valuable elements of the
+Christian ethic, but is destined in conjunction with these to promote the
+true progress of humanity in the future.
+
+With Christian mythology and the special form of theistic belief
+associated with it the case is different. In so far as that belief
+involves the notion of a "personal God," it has been rendered quite
+untenable by the recent advances of monistic science. But, more than
+this, it was shown more than two thousand years ago, by eminent exponents
+of the monistic philosophy, that the conception of a personal God,
+creator and ruler of the world, does not give the slightest help toward a
+truly rational view of the world. For even if the question of "creation,"
+in the ordinary and trivial sense of the term, be answered by referring
+it to the miraculous agency of a creator working according to plan apart
+from the world, there immediately arises upon that the new inquiry:
+"Whence comes this personal God? What was He doing before creation? And
+whence did He derive the material for it?" and such like questions. The
+antiquated conception of an anthropomorphic personal God is destined,
+before the present century is ended, to drop out of currency throughout
+the entire domain of truly scientific philosophy; the corresponding
+conception of a personal devil--even as late as last century connected
+with the former and very generally accepted--has already been given up
+once for all by all persons of education.
+
+Let it be noted, however, in passing, that the amphitheism which believes
+in God and devil alike is much more compatible with a rational
+explanation of the world than pure monotheism. The purest form of this is
+perhaps the amphitheism of the Zend religion of Persia, which Zoroaster
+(or Zarathustra, the "Golden Star") founded two thousand years before
+Christ. Here Ormuzd, the god of light and goodness, stands everywhere in
+conflict with Ahriman, the god of darkness and evil. The continual
+conflict between a good and an evil principle was personified in a
+similar manner in the mythology of many other amphitheistic religions: in
+the old Egyptian, the good Osiris was at war with the evil Typhon; in the
+old Indian, Vishnu the sustainer with Siva the destroyer, and so forth.
+
+If we really must retain the conception of a personal God as the key to
+our view of the universe, then this amphitheism can explain the sorrows
+and defects of this world very simply, as being the work of the evil
+principle or devil. Pure monotheism, on the contrary, as represented in
+the religions of Moses and Mohammed in their original form, has no
+rational explanation of these to offer. If their "one God" is really the
+absolutely good, perfect being they proclaim, then the world which he has
+created must also be perfect. An organic world so imperfect and full of
+sorrows as exists on this earth he could not possibly have contrived.
+
+These considerations gain in force when we advance to the deeper
+knowledge of nature acquired by modern biology; here it was Darwin,
+especially, who thirty-three years ago opened our eyes by his doctrine of
+the struggle for existence, and his theory of selection founded upon it.
+We now know that the whole of organic nature on our planet exists only by
+a relentless war of all against all. Thousands of animals and plants must
+daily perish in every part of the earth, in order that a few chosen
+individuals may continue to subsist and to enjoy life. But even the
+existence of these favoured few is a continual conflict with threatening
+dangers of every kind. Thousands of hopeful germs perish uselessly every
+minute. The raging war of interests in human society is only a feeble
+picture of the unceasing and terrible war of existence which reigns
+throughout the whole of the living world. The beautiful dream of God's
+goodness and wisdom in nature, to which as children we listened so
+devoutly fifty years ago, no longer finds credit now--at least among
+educated people who think. It has disappeared before our deeper
+acquaintance with the mutual relations of organisms, the advancement of
+oecology and sociology, and our knowledge of parasite life and pathology.
+
+All these sad but insuperable facts--truly the dark side of nature--are
+made intelligible to religious faith by amphitheism; they are the "works
+of the devil," who opposes and disturbs the perfect moral order in the
+world of the "good God." For pure monotheism which knows only one God,
+one perfect highest being, they remain unintelligible. If, with a
+monotheistic creed, any one still continues to talk of the moral order of
+the world, he in so doing shuts his eyes to the undeniable facts of
+history, both natural and civil.
+
+In view of these considerations, it is hard to understand how the large
+majority of the so-called educated classes can persevere, on the one
+hand, in declaring belief in a personal God to be an indispensable
+principle of religion, and, on the other hand, in at the same time
+rejecting the belief in a personal devil as an exploded superstition of
+the Middle Ages. This inconsistency on the part of educated Christians is
+all the more incomprehensible and censurable, inasmuch as both dogmas in
+equal degree form an integral part of the Christian creed. The personal
+devil, as "Satan," "the Tempter," "the Destroyer," and so forth,
+undeniably plays a most important part in the New Testament, though not
+met with in the earlier portions of the Old. Our great reformer, Martin
+Luther himself, who "sent to the devil" so many antiquated dogmas, was
+unable to rid himself of the conviction of the real existence and
+personal enmity of Beelzebub; we have only to think of the historical
+ink-spot at Wartburg! Moreover, our Christian art, in many thousands of
+paintings and other representations, has exhibited Satan in corporeal
+form just as realistically as it has the three "Divine Persons," about
+whose "hypostatical union" human reason has for eighteen hundred years
+been tormenting itself in vain. The deep impression made by such concrete
+representations, a million times repeated, especially on childish
+understandings, is usually under-estimated as to its tremendous
+influence; to it certainly is in large measure to be attributed the fact
+that irrational myths of such a kind, under the mask of "doctrines of
+faith," continue to hold their ground in spite of all protests of reason.
+
+Liberal-minded Christian theologians have, it is true, often sought to
+eliminate the personal devil from Christian teaching, representing him as
+merely the personification of falsehood, the spirit of evil. But with
+equal right we must in that case substitute for a personal God the
+personified idea of truth, the Spirit of Goodness. To such a
+representation no objection can be made; rather do we recognise in it a
+bridge connecting the dim wonderland of religious poesy with the luminous
+realms of clear scientific knowledge.
+
+The monistic idea of God, which alone is compatible with our present
+knowledge of nature, recognises the divine spirit in all things. It can
+never recognise in God a "personal being," or, in other words, an
+individual of limited extension in space, or even of human form. God is
+everywhere. As Giordano Bruno has it: "There is one spirit in all things,
+and nobody is so small that it does not contain a part of the divine
+substance whereby it is animated." Every atom is thus animated, and so is
+the ether; we might, therefore, represent God as the infinite sum of all
+natural forces, the sum of all atomic forces and all ether-vibrations. It
+comes virtually to the same thing when (as was done here by a speaker on
+a former occasion) God is defined as "the supreme law of the universe,"
+and the latter is represented as the "working of universal space." In
+this most important article of belief it matters not as to the name but
+as to the unity of the underlying idea; the unity of God and the world;
+of spirit and nature. On the other hand, "homotheism," the
+anthropomorphic representation of God, degrades this loftiest cosmic idea
+to that of a "gaseous vertebrate."[19]
+
+Of the various systems of pantheism which for long have given expression
+more or less clearly to the monistic conception of God, the most perfect
+is certainly that of Spinoza. To this system, as is well known, Goethe
+also paid the tribute of his highest admiration and approval. Of other,
+eminent men who have given a similar pantheistic form to their natural
+religion, we shall here mention only two of the greatest poets and
+students of man, Shakespeare and Lessing; two of the greatest German
+rulers, Frederick II. of Hohenstaufen and Frederick II. of Hohenzollern;
+two of the greatest scientists, Laplace and Darwin. In adding our own
+pantheistic confession to that of these great and untrammelled spirits,
+let it only be noted further, that it has received an empirical
+confirmation, never before imagined, through the wonderful advances of
+natural knowledge within the last thirty years.
+
+The charge of atheism which still continues to be levelled against our
+pantheism, and against the monism which lies at its root, no longer finds
+a response among the really educated classes of the present day. It is
+true that not so very long ago the German Imperial Chancellor, in the
+Prussian Chamber of Deputies, found it in him to put forward such an
+alternative as this: "Either the Christian or the atheistic view of the
+world"; this in the defence of a most objectionable law, designed to hand
+over our school training, tied hand and foot, to the papal hierarchy. The
+vast distance which separates the last-named degenerate outgrowth of the
+Christian religion from pure primitive Christianity is not greater than
+that which separates those mediaeval alternatives from the cultured
+religious consciousness of the present day. To one who regards as true
+exercises of Christian religion the adoration of old clothes and wax
+dolls, or the thoughtless repetition of masses or rosaries, who believes
+in wonder-working relics, and purchases pardon for his sins by means of
+indulgence-money or Peter's pence, we willingly concede the claim to
+possess the "only saving religion"; but with such fetish-worshippers we
+will willingly submit to be ranked as "atheists."
+
+In like case with the charge of atheism and irreligion are those so often
+heard against monism, that it destroys the poetry of life and fails to
+satisfy the spiritual wants of human nature; we are told, in particular,
+that aesthetics--certainly a most important department both in
+theoretical philosophy and in practical life--is prejudiced by a monistic
+philosophy. But David Friedrich Strauss, one of our subtlest exponents of
+aesthetics and also one of our noblest writers, has already refuted such
+a charge; and shown how, on the contrary, the care for poetry and the
+cultivation of the beautiful are in the "new faith" called upon to play a
+still greater part than ever. My present hearers, at once investigators
+and lovers of nature, do not need to be told that every new insight which
+we obtain into the secrets of nature at the same time also kindles our
+souls, affords new material for imagination to work on, and enlarges our
+perception of the beautiful. To convince ourselves how closely all these
+noblest spiritual activities of man hang together, how intimately the
+knowledge of truth is bound up with the love of goodness and veneration
+of the beautiful, it will be enough to mention a single name, Germany's
+greatest genius--Wolfgang Goethe.
+
+If the perception of the aesthetic significance of our monistic
+nature-religion, as well as of its ethical value, has hitherto so little
+pervaded the educated classes, this is due chiefly to the defects of our
+school training. It is true that in the course of the last few decades an
+infinite deal has been spoken and written about school reform and the
+principles of education; but of any real progress there is as yet but
+little trace. Here also reigns the physical law of inertia; here
+also--and more especially in German schools--the scholasticism of the
+Middle Ages exhibits a power of inertia, against which any rational
+reform of education must laboriously contest every inch of ground. In
+this important department also, a department on which hangs the weal or
+woe of future generations, matters will not improve till the monistic
+doctrine of nature is accepted as the essential and sure foundation.
+
+The school of the twentieth century, flourishing anew on this firm
+ground, shall have to unfold to the rising youth not only the wonderful
+truths of the evolution of the cosmos, but also the inexhaustible
+treasures of beauty lying everywhere hidden therein. Whether we marvel at
+the majesty of the lofty mountains or the magic world of the sea, whether
+with the telescope we explore the infinitely great wonders of the starry
+heaven, or with the microscope the yet more surprising wonders of a life
+infinitely small, everywhere does Divine Nature open up to us an
+inexhaustible fountain of aesthetic enjoyment. Blind and insensible have
+the great majority of mankind hitherto wandered through this glorious
+wonderland of a world; a sickly and unnatural theology has made it
+repulsive as a "vale of tears." But now, at last, it is given to the
+mightily advancing human mind to have its eyes opened; it is given to it
+to show that a true knowledge of nature affords full satisfaction and
+inexhaustible nourishment not only for its searching understanding, but
+also for its yearning spirit.
+
+Monistic investigation of nature as knowledge of the true, monistic ethic
+as training for the good, monistic aesthetic as pursuit of the
+beautiful--these are the three great departments of our monism: by the
+harmonious and consistent cultivation of these we effect at last the
+truly beatific union of religion and science, so painfully longed after
+by so many to-day. The True, the Beautiful, and the Good, these are the
+three august Divine Ones before which we bow the knee in adoration; in
+the unforced combination and mutual supplementing of these we gain the
+pure idea of God.[20] To this "triune" Divine Ideal shall the coming
+twentieth century build its altars.
+
+Ten years ago I was present at the celebration of the third centenary of
+the university of Wuerzburg, which forty years ago I had entered as a
+medical student. The festal address on that occasion was delivered in the
+university church by the then rector, the distinguished chemist, Johannes
+Wislicenus. His concluding words were: "God, the Spirit of Goodness and
+of Truth, grant it." I now add, "and the Spirit of Beauty." It is in this
+sense that I also, on this commemorative occasion, dedicate to you my
+best wishes. May the investigation of nature's secrets flourish and
+prosper in this corner of our Thueringian land also, and may the fruits of
+knowledge, ripening here in Altenburg, contribute no less to the culture
+of the spirit and to the advancement of true religion, than those which
+three hundred and seventy years ago the great reformer, Martin Luther,
+brought to the light of day in another corner of Thueringen, on the
+Wartburg at Eisenach.
+
+Between Wartburg and Altenburg, on the northern border of Thueringen, lies
+Weimar, the classical City of the Muses, and, close by it, our national
+university of Jena. I regard it as a good omen that precisely at this
+moment a rare celebration should have called together in Weimar the most
+illustrious patrons of the university of Jena, the defenders of free
+research and free teaching.[21] In the hope that the defence and
+promotion of these may still be continued, I conclude my monistic
+Confession of Faith with the words: "May God, the Spirit of the Good, the
+Beautiful, and the True, be with us."
+
+
+
+
+
+NOTES]
+
+[Footnote 1: _Scientific Articles of Faith_.
+In Professor Schlesinger's address (delivered on 9th October at
+Altenburg) on this subject he rightly called attention to the limits of
+knowledge of nature (in Kant's sense of the terms) imposed upon us by the
+imperfection of our perceptive organs. The gaps which the empirical
+investigation of nature must thus leave in science, can, however, be
+filled up by hypotheses, by conjectures of more or less probability.
+These we cannot indeed for the time establish on a secure basis; and yet
+we may make use of them in the way of explaining phenomena, in so far as
+they are not inconsistent with a rational knowledge of nature. Such
+rational hypotheses are scientific articles of faith, and therefore very
+different from ecclesiastical articles of faith or religious dogmas,
+which are either pure fictions (resting on no empirical evidence), or
+simply irrational (contradicting the law of causality). As instances of
+rational hypotheses of first-rate importance may be mentioned our belief
+in the oneness of matter (the building up of the elements from primary
+atoms), our belief in equivocal generation, our belief in the essential
+unity of all natural phenomena, as maintained by monism (on which compare
+my _General Morphology_, _vol_. i. pp. 105, 164, etc., also my _Natural
+History of Creation_, 8th ed., 1889, pp. 21, 360, 795). As the simpler
+occurrences of inorganic nature and the more complicated phenomena of
+organic life are alike reducible to the same natural forces, and as,
+further, these in their turn have their common foundation in a simple
+primal principle pervading infinite space, we can regard this last (the
+cosmic ether) as all-comprehending divinity, and upon this found the
+thesis: "Belief in God is reconcilable with science." In this pantheistic
+view, and also in his criticism of a one-sided materialism, I entirely
+agree with Professor Schlesinger, though unable to concur with him in
+some of his biological, and especially of his anthropological,
+conclusions (_cf_. his article on "Facts and Deductions derived from the
+Action of Universal Space" _Mittheilungen aus dem Osterlande_, Bd. v.,
+Altenburg, 1892).]
+
+
+[Footnote 2: _Unity of Nature_.
+I consider the fundamental unity of inorganic and organic nature, as well
+as their genetic relation, to be an essential axiom of monism. I
+particularly emphasise this "article of faith" here, as there are still
+scientists of repute who contest it. Not only is the old mystical "vital
+power" brought back upon the stage again from time to time, but even the
+"miraculous" origin of organic life out of "dead" inorganic nature is
+often brought up still against the doctrines of evolution, as an
+insoluble riddle--as one of Du Bois-Reymond's "seven riddles of the
+world" (see his _Discourse on Leibnitz_, 1880). The solution of this
+"transcendent" riddle of the world, and of the allied question of
+archigony (equivocal generation, in a strictly defined meaning of the
+term), can only be reached by a critical analysis and unprejudiced
+comparison of matter, form, and energy in inorganic and organic nature.
+This I have already done (1866) in the second book of my _General
+Morphology_ (vol. i. pp. 109-238): "General Researches as to the Nature
+and First Beginning of Organisms, their Relation to things Inorganic, and
+their Division into Plants and Animals."]
+
+A short resume of this is contained in Lecture XV. of my _Natural History
+of Creation_ (8th ed., pp. 340-370). The most serious difficulties which
+formerly beset the monistic view there given may now be held to have been
+taken out of the way by recent discoveries concerning the nature of
+protoplasm, the discovery of the Monera, the more accurate study of the
+closely-related single-celled Protista, their comparison with the
+ancestral cell (or fertilised egg-cell), and also by the chemical
+carbon-theory. (See my "Studies on Monera and other Protista," in the
+_Jenaische Zeitschrift fuer Naturwissenschaft_, vols. iv. and v.,
+1868-1870; also Carl Naegeli, _Mechanisch-physiologische Begruendung der
+Abstammungslehre_, 1884.)]
+
+
+[Footnote 3: _Religion in the Lower Animals_.
+We cannot fail to recognise in the more highly developed of our domestic
+animals (especially in dogs, horses, and elephants) some first beginnings
+of those higher brain-functions which we designate as reason and
+consciousness, religion and morality; they differ only in degree, not in
+kind, from the corresponding mental activities of the lowest human races.
+If, like the dogs, the apes, and especially the anthropoids, had been for
+thousands of years domesticated and brought up in close relation with
+civilised man, the similarity of their mental activities to those of man
+would undoubtedly have been much more striking than it is. The apparently
+deep gulf which separates man from these most highly-developed mammals
+"is mainly founded on the fact that in man several conspicuous attributes
+are united, which in the other animals occur only separately, viz. (1)
+The higher degree of differentiation of the larynx (speech), (2) brain
+(mind), and (3) extremities; and (4) the upright posture. It is merely
+the happy combination of these important animal organs and functions at a
+higher stage of evolution that raises the majority of mankind so far
+above all lower animals" (_General Morphology_, 1866, vol. ii. p. 430).]
+
+
+[Footnote 4: _Inheritance of Acquired Characters_.
+As the controversy on this important question is still unsettled, special
+attention may here be called to the valuable data for arriving at a
+decision which are afforded precisely by the development of instincts
+among the higher animals, and of speech and reason in man. "The
+inheritance of characters acquired during the life of the individual, is
+an indispensable axiom of the monistic doctrine of evolution." "Those
+who, with Weismann and Galton, deny this, entirely exclude thereby the
+possibility of any formative influence of the outer world upon organic
+form" (_Anthropogenie_, 4th ed., pp. xxiii., 836; see, further, the works
+there referred to of Eimer, Weismann, Ray-Lankester, etc.; also Ludwig
+Wilser's _Die Vererbung der geistigen Eigenschaften_, Heidelberg, 1892).]
+
+
+[Footnote 5: _Theosophical System of Nature_.
+Of all the modern attempts of dualistic philosophy to establish the
+knowledge of nature on a theological basis (that of Christian
+monotheism), the _Essay on Classification_ of Louis Agassiz is by far the
+most important,--in strictness, indeed, is the only one worthy of
+mention. (On this see my _Natural History of Creation_, Lect. III., also
+"Aims and Methods of the Modern Embryology," 1875, _Jena Zeitschr. fuer
+Naturw., Bd. x., Supplement_.)]
+
+
+[Footnote 6: _Darwin and Copernicus_.
+This is the title of an address delivered by Du Bois-Reymond on 25th
+January 1883, in the Berlin Academy of Sciences, and afterwards published
+in his _Collected Addresses_ (_vol_. ii. 1887). As the author himself
+mentions in a note (p. 500) that this gave rise, "most unmeritedly," to
+great excitement, and called down upon him the violent attacks of the
+clerical press, I may be allowed to point out here that it contained
+nothing new, I myself, fifteen years previously, in my lectures on "The
+Origin and Genealogy of the Human Race," having carried out in detail the
+comparison between Darwin and Copernicus, and the service rendered by
+these two heroes in putting an end to the anthropocentric and geocentric
+views of the world. (See the Third Series in Virchow and Holtzendorff's
+_Collection of Popular Scientific Lectures_, Nos. 53 and 54, 1868, 4th
+ed., 1881.) When Du Bois-Reymond says, "For me, Darwin is the Copernicus
+of the organic world," I am the more pleased to find that he agrees
+(partly in identical words) with my way of thinking, as he himself, quite
+unnecessarily, takes up an attitude of opposition towards me. The same is
+the case with regard to the explanation of innate ideas by Darwinism,
+which he has attempted in his address (1870) on "Leibnitzian Ideas in
+Modern Science" (vol. i. of the _Collected Addresses_). Here also he is
+most agreeably at one with me in what, four years before, I had
+elaborated in my _General Morphology_ (vol. ii. p. 446), and in my
+_Natural History of Creation_ (1868). "The laws of heredity and
+adaptation explain to us how it is that _a priori_ ideas have been
+developed out of what was originally _a posteriori_ knowledge," etc. I
+cannot fail to be highly flattered in being able in these last days to
+greet the renowned orator of the Berlin Academy as a friend and patron of
+the _Natural History of Creation_, which he had previously designated a
+bad romance. But his winged words are not on that account to be
+forgotten, that "the genealogical trees of phylogeny are about as much
+worth as, in the eyes of the historical critic, are those of the Homeric
+heroes" (_Darwin versus Galiani_, 1876).]
+
+
+[Footnote 7: _The Law of the Conservation of Substance_.
+Strictly taken, this belongs also to "scientific articles of faith," and
+could stand as the first article of our "monistic religion." Physicists
+of the present day, it is true, generally (and correctly) regard their
+"law of the conservation of energy" as the immovable foundation of all
+their science (Robert Mayer, Helmholtz), just as in like manner chemists
+so regard their fundamental law of the "conservation of matter"
+(Lavoisier). Sceptical philosophers could, however, raise certain
+objections to either of these fundamental laws with as much success as
+against their combination into the single superior law of the
+"conservation of substance." As a matter of fact, dualistic philosophy
+still attempts to raise such objections, often under the guise of
+cautious criticism. The sceptical (in part also purely dogmatic)
+objections have a semblance of justification only in so far as they
+relate to the fundamental problem of substance, the primary question as
+to the connection between matter and energy. While freely recognising the
+presence of this real "boundary of natural knowledge," we can yet, within
+this boundary, apply quite universally the "mechanical law of causality."
+The complicated "phenomena of mind," as they are called (more especially
+consciousness), fall under the "law of the conservation of substance"
+just as strictly as do the simpler mechanical processes of nature dealt
+with in inorganic physics and chemistry. Compare note 16.]
+
+
+[Footnote 8: _Kant and Monism_.
+As recent German philosophy has in a large measure returned to Kant, and
+in some cases even deified as "infallible" the great Koenigsberg
+philosopher, it may be well here to point out once more that his system
+of critical philosophy is a mixture of monistic and dualistic
+ingredients. His critical principles of the theory of knowledge will
+always remain of fundamental importance: his proof that we are unable to
+know the essential and profoundest essence of substance, the "thing in
+itself" (or "the combination of matter and energy"); that our knowledge
+remains subjective in its nature; that it is conditioned by the
+organisation of our brain and sensory organs, and can therefore only deal
+with the phenomena which our experience of the outer world affords us.
+But within these "limits of human knowledge" a positive monistic
+knowledge of nature is still possible, in contrast to all dualistic and
+metaphysical fantasies. One such great fact of monistic knowledge was the
+mechanical cosmogony of Kant and Laplace, the "Essay on the Constitution
+and Mechanical Origin of the Universe, according to the Principles of
+Newton" (1755). In the whole field of our knowledge of inorganic nature,
+Kant held firmly to the monistic point of view, allowing mechanism alone
+as the real explanation of the phenomena. In the science of organic
+nature also, on the other hand, he held monism to be valid indeed, yet
+insufficient; here he considered it necessary to call in the aid of final
+as well as of efficient causes. (_Cf_. the fifth lecture of my _Natural
+History of Creation_ on "The Evolution-Theory of Kant and Lamarck"; also
+Albrecht Rau's _Kant und die Naturforschung: Eine Pruefung der Resultate
+des idealistischen Kritikismus durch den realistischen Kosmos_, vol. ii.,
+1886.) Once thus on the downgrade of dualistic teleology, Kant afterwards
+arrived at his untenable metaphysical views of "God, Freedom, and
+Immortality." It is probable that Kant would have escaped these errors if
+he had had a thorough anatomical and physiological training. The natural
+sciences were, indeed, at that time truly in their infancy. I am firmly
+convinced that Kant's system of critical philosophy would have turned out
+quite otherwise from what it was, and purely monistic, if he had had at
+his disposal the then unsuspected treasures of empirical natural
+knowledge which we now possess.]
+
+
+[Footnote 9: _The Ether_.
+In a thoughtful lecture on the relations between light and electricity at
+the sixty-second Congress of German naturalists and physicians in
+Heidelberg in 1889, Heinrich Hertz explains the scope of his brilliant
+discovery: "Thus the domain of electricity extends over the whole of
+nature. It comes nearer to ourselves; we learn that we actually possess
+an electric organ, the eye. Here we are brought face to face with the
+question as to unmediated _actio in distans_. Is there such a thing? Not
+far off from this, in another direction, lies the question of the nature
+of electricity. And immediately connected therewith arises the momentous
+and primary question as to the nature of the ether, of the properties of
+the medium that fills all space, its structure, its rest or motion, its
+infinitude or finitude. It becomes every day more manifest that this
+question rises above all others, that a knowledge of what the ether is
+would reveal to us not only the nature of the old 'imponderables,' but
+also of the old 'matter' itself and its most essential properties, weight
+and inertia. Modern physics is not far from the question whether
+everything that exists is not created from the ether." This question is
+already being answered in the affirmative by some monistic physicists,
+as, for example, by J. G. Vogt in his most suggestive work on _The Nature
+of Electricity and Magnetism_, on _The Basis of the Conception of a
+Single Substance_ (Leipsic, 1891). He regards the atoms of mass (the
+primal atoms of the kinetic theory of matter) as individualised centres
+of concentration of the continuous substance that uninterruptedly fills
+all space; the mobile elastic part of this substance between the atoms,
+and universally distributed, is--the ether. Georg Helm in Dresden, on the
+basis of mathematico-physical experiments, had already at an earlier date
+arrived at the same conclusions; in his treatise on "Influences at a
+Distance mediated by the Ether" (_Annalen der Physik und Chemie_, 1881,
+Bd. xiv.), he shows that it requires only the postulate of one particular
+kind of matter, the ether, to explain influence at a distance and
+radiation; that is, as regards these phenomena, all the qualities
+ascribable to matter, except that of motion, are of no account; in other
+words, that in thinking of the ether we simply require to think of it as
+"the mobile."]
+
+
+[Footnote 10: _Atoms and Elements_.
+The evidences, numerous and important, for the composite nature of our
+empirical elements, have lately been compendiously discussed by Gustav
+Wendt in his treatise, _Die Entwicklung der Elemente: Entwurf zu einer
+biologischen Grundlage fur Chemie und Physik_[I] (Berlin, 1891); compare
+also Wilhelm Freyer's _Die organischen Elemente und ihre Stellung im
+System_[II] (Wiesbaden, 1891), Victor Meyer's _Chemische Probleme der
+Gegenwart_[III] (Heidelberg, 1890), and W. Crookes's _Genesis of the
+Elements_. For the different views as to the nature of the atom, see
+Philip Spiller on "The Doctrines of Atoms" in _Die Urkraft des Weltalls
+nach ihrem Wesen und Wirken auf allen Naturgebieten[IV]_ (Berlin, 1886),
+(1. The philosophy of nature; 2. The doctrine of the ether; 3. The
+ethical side of the science of nature). For the constitution of the
+elements out of atoms, see A. Turner, Die Kraft und Masse im Raume[V]
+(Leipsic, 3rd ed., 1886), (1. On the nature of matter and its
+relationships; 2. Atomic combinations; 3. The nature of the molecules and
+their combinations. Theory of crystallisation).
+
+Note I "The Development of the Elements: an Essay towards a Biological Basis
+    for Chemistry and Physics."
+
+Note II "The Organic Elements and their Place in the System."
+
+Note III "Chemical Problems of the Day."
+
+Note IV  "The Primary Force of the Universe, its Nature and Action."
+
+Note V "Force and Matter in Space."]
+
+
+[Footnote 11: _World-Substance_.
+The relation of the two fundamental constituents of the cosmos, ether and
+mass, may perhaps be made apparent, in accordance with one out of many
+hypotheses, by the following, partly provisional, scheme.]
+
+            World (=Substance=Cosmos).]
+
+            (Nature as knowable by Man.)]
+
+    Ether (="spirit") (mobile       Mass (="body") (inert or
+      or active substance).           passive substance).
+    Property of Vibration.          Property of Inertia.]
+
+    Chief Functions: Electricity,   Chief Functions: Gravity,
+      Magnetism, Light, Heat.         Inertia, Chemical Affinity.
+    Structure: dynamical;           Structure: atomic, discontinuous,
+      continuous, elastic substance,  inelastic substance,
+      not composed of atoms (?)       composed of atoms (?)]
+
+    Theosophical: "God the          Theosophical: "Created
+      Creator" (always in motion).    world" (passively formed).]
+
+    "Influence of space."           "Products of space condensation."]
+
+
+[Footnote 12: _General doctrine of Evolution_.
+The fundamental importance of the modern doctrine of evolution, and of
+the monistic philosophy based upon it, is clearly evidenced by the steady
+increase of its copious literature. I have cited the most important
+treatises on this subject in the new (eighth) edition of my _Natural
+History of Creation_ (1889). Compare, specially, Carus Sterne (Ernst
+Krause), _Werden und Vergehen: Eine Entwicklungsgeschichte des
+Naturganzen in gemeinverstaendlicher Fassung_[VI] (3rd ed., Berlin, 1886);
+Hugo Spitzer, _Beitraege zur Descendenztheorie und zur Methodologie der
+Naturwissenschaft_ (Graz, 1886);[VII] Albrecht Ran, _Ludwig Feuerbach's
+Philosophie der Naturforschung und die philosophische Kritik der
+Gegenwart_ (Leipsic, 1882);[VIII] Hermann Wolff, _Kosmos: Die
+Weltentwicklung nach monitisch-psychologischen Principien auf Grundlage
+der exacten Naturforschung_ (Leipsic, 1890).[IX]
+
+Note VI "Growth and Decay: a Popular History of the Development of the
+    Cosmos."
+
+Note VII "Contributions towards a Theory of Descent, and towards a
+    Methodology of the Sciences of Nature."
+
+Note VIII "Ludwig Feuerbach's Philosophy of Science, and the Philosophical
+    Criticism of the Present Time."
+
+Note IX "Cosmos: The Development of the Cosmos according to Monistic
+    Principles on the Basis of Exact Science."]
+
+
+[Footnote 13: _History of Descent_.
+The idea and the task of phylogeny, or the history of descent, I first
+defined in 1866, in the sixth book of my _General Morphology_ (_vol_. ii.
+pp. 301-422), and the substance of this, as well as an account of its
+relation to ontogeny or history of development, is set forth in a popular
+form in Part II. of my _Natural History of Creation_ (8th ed., Berlin,
+1889). A special application of both these divisions of the history of
+evolution to man, is attempted in my _Anthropogenie_ (4th ed.), revised
+and enlarged, 1891: Part I. History of development. Part II. History of
+descent.]
+
+
+[Footnote 14: _Opponents of the Doctrine of Descent_.
+Since the death of Louis Agassiz (1873), Rudolf Virchow is regarded as
+the sole noteworthy opponent of Darwinism and the theory of descent; he
+never misses an opportunity (as recently in Moscow) of opposing it as
+"unproved hypothesis." See as to this my pamphlet, _Freedom in Science
+and in Teaching_, a reply to Virchow's address at Munich on "Freedom of
+Science in the Modern State" (Stuttgart, 1878; Eng. tr., 1892).]
+
+
+[Footnote 15: _Cellular Psychology_.
+See on this my paper on "Cell-souls and Soul-cells," in the _Deutsche
+Rundschau_ (July 1878), reprinted in Part 1, of _Collected Popular
+Lectures_; also "The Cell-soul and Cellular Psychology" in my discourse
+on _Freedom in Science and Teaching_ (Stuttgart, 1878; Eng. tr., 1892, p.
+46); _Natural History of Creation_ (8th ed., pp. 444, 777); and _Descent
+of Man_ (4th ed., pp. 128, 147). See also, Max Verworn,
+_Psycho-physiologische Protisten-Studien_ (Jena, 1889), and Paul Carus,
+_The Soul of Man: An Investigation of the Facts of Physiological and
+Experimental Psychology_ (Chicago, 1891). Among recent attempts to reform
+psychology on the basis of evolutionary doctrine in a monistic sense,
+special mention must be made of Georg Heinrich Schneider's _Der
+thierische Wille: Systematische Darstellung und Erklaerung der thierischen
+Triebe und deren Entstehung, Entwickelung und Verbreitung im Thierreiche
+als Grundlage zu einer vergleichenden Willenslehre_[X] (Leipsic, 1880).
+Compare also his supplementary work, entitled _Der menschliche Wille vom
+Standpunkte der neuen Entwickelungstheorie_[XI] (1882); also the
+_Psychology of Herbert Spencer_ and the new edition of Wilhelm Wundt's
+_Menschen-und Thierseele[XII]_ (Leipsic, 1892).
+
+Note X "Will in the Lower Animals: a Systematic Exposition and Explanation
+    of Animal Instincts, and their Origin, Development, and Difference in
+    the Animal Kingdom, as Basis of a Comparative Doctrine of Volition."
+
+Note XI "The Human Will from the Standpoint of the Modern Theory of
+    Evolution."
+
+Note XII "Soul in Man and Brute."
+
+
+[Footnote 16: _Consciousness_.
+The antiquated view of Du Bois-Reymond (1872)--that human consciousness
+is an unsoluble "world-riddle," a transcendent phenomenon in essential
+antithesis to all other natural phenomena--continues to be upheld in
+numerous writings. It is chiefly on this that the dualistic view of the
+world founds its assertion, that man is an altogether peculiar being, and
+that his personal soul is immortal; and this is the reason why the
+"Leipsic ignorabimus-speech" of Du Bois-Reymond has for twenty years been
+prized as a defence by all representatives of the mythological view of
+the world, and extolled as a refutation of "monistic dogma." The closing
+word of the discourse, "ignorabimus," was translated as a present, and
+this "ignoramus" taken to mean that "we know nothing at all"; or, even
+worse, that "we can never come to clearness about anything, and any
+further talk about the matter is idle." The famous "ignorabimus" address
+remains certainly an important rhetorical work of art; it is a "beautiful
+sermon," characterised by its highly-finished form and its surprising
+variety of philosophico-scientific pictures. It is well known, however,
+that the majority (and especially women) judge a "beautiful sermon" not
+according to the value of the thoughts embodied in it, but according to
+its excellence as an aesthetical entertainment. While Du Bois treats his
+audience at great length to disquisitions on the wondrous performances of
+the genius of Laplace, he afterwards glides over, the most important part
+of his subject in eleven short lines, and makes not the slightest further
+attempt to solve the main question he has to deal with--as to whether the
+world is really "doubly incomprehensible." For my own part, on the
+contrary, I have already repeatedly sought to show that the two limits to
+our knowledge of nature are one and the same; the fact of consciousness
+and the relation of consciousness to the brain are to us not less, but
+neither are they more, puzzling, than the fact of seeing and hearing,
+than the fact of gravitation, than the connection between matter and
+energy. Compare my discourse on _Freedom in Science and Teaching_ (1878),
+pp. 78, 82, etc.]
+
+
+[Footnote 17: _Immortality_.
+Perhaps in no ecclesiastical article of faith is the gross materialistic
+conception of Christian dogma so evident as in the cherished doctrine of
+personal immortality, and that of "the resurrection of the body,"
+associated with it. As to this, Savage, in his excellent work on
+_Religion in the Light of the Darwinian Doctrine_, has well remarked:
+"One of the standing accusations of the Church against science is that it
+is materialistic. On this I would like to point out, in passing, that the
+whole Church-conception concerning a future life has always been, and
+still is, the purest materialism. It is represented that the material
+body is to rise again, and inhabit a material heaven." Compare also
+Ludwig Buchner, _Das zunkuenftige Leben und die moderne Wissenschaft_
+(Leipsic, 1889); Lester Ward, "Causes of Belief in Immortality" (_The
+Forum_, vol. VIII., September 1889); and Paul Carus, _The Soul of Man: an
+Investigation of the Facts of Physiological and Experimental Psychology_
+(Chicago, 1891). Carus aptly points out the analogy between the ancient
+and the modern ideas with respect to light, and with respect to the soul.
+Just as formerly the luminous flame was explained by means of a special
+fiery matter (_phlogiston_), so the thinking soul was explained by the
+hypothesis of a peculiar gaseous soul-substance. We now know that the
+light of the flame is a sum of electric vibrations of the ether, and the
+soul a sum of plasma-movements in the ganglion-cells. As compared with
+this scientific conception, the doctrine of immortality of scholastic
+psychology has about the same value as the materialistic conceptions of
+the Red Indian about a future life in Schiller's "Nadowessian
+Death-Song."]
+
+
+[Footnote 18: _Monistic Ethic_.
+All Ethic, the theoretical as well as the practical doctrine of morals,
+as a "science of law" (_Normwissenschaft_), stands in immediate
+connection with the view that is taken of the world (_Weltanschauung_),
+and consequently with religion. This position I regard as exceedingly
+important, and have recently upheld in a paper on "Ethik und
+Weltanschauung," in opposition to the "Society for Ethical Culture"
+lately founded in Berlin, which would teach and promote ethics without
+reference to any view of the world or to religion. (Compare the new
+weekly journal, _Die Zukunft_, edited by Maximilian Harden, Berlin, 1892,
+Nos. V.-VII.). Just as I take the monistic to be the only rational basis
+for all science, I claim the same also for ethics. On this subject
+compare especially the ethical writings of Herbert Spencer and those of
+B. von Carneri--_Sittlichkeit und Darwinismus_ (1871); _Entwickelung und
+Glueckseligkeit_ (1886); and more particularly, the latest of all, _Der
+moderne Mensch_ (Bonn, 1891); further, Wilhelm Streeker, _Welt und
+Menschheit_ (Leipsic, 1892); Harald Hoeffding, _Die Grundlage der humanen
+Ethik_ (Bonn, 1880); and the recent large work of Wilhelm Wundt, _Ethik,
+eine Untersuchung der Thatsachen und Gesetze des sittlichen Lebens_
+(Stuttgart, 2nd ed., 1892).]
+
+
+[Footnote 19: _Homotheism_.
+Under the term homotheism (or anthropomorphism) we include all the
+various forms of religious belief which ascribe to a personal God purely
+human characteristics. However variously these anthropomorphic ideas may
+have shaped themselves in dualistic and pluralistic religions, all in
+common retain the unworthy conception that God (_Theos_) and man (_homo_)
+are organised similarly and according to the same type (homotype). In the
+region of poetry such personifications are both pleasing and legitimate.
+In the region of science they are quite inadmissible; they are doubly
+objectionable now that we know that only in late Tertiary times was man
+developed from pithecoid mammals. Every religious dogma which represents
+God as a "spirit" in human form, degrades Him to a "gaseous vertebrate"
+(_General Morphology_, 1866; Chap, xxx., God in Nature). The expression
+"homotheism" is ambiguous and etymologically objectionable, but more
+practical than the cumbersome word "Anthropotheism."]
+
+
+[Footnote 20: _Monistic Religion_.
+Amongst the many attempts which have been made in the course of the last
+twenty years to reform religion in a monistic direction on the basis of
+advanced knowledge of nature, by far the most important is the
+epoch-making work of David Friedrich Strauss, entitled _The Old Faith and
+the New: A Confession_ (11th ed., Bonn, 1881: _Collected Writings_,
+1878). Compare M. J. Savage, _Religion in the Light of the Darwinian
+Doctrine_; John William Draper, _History of the Conflict between Religion
+and Science_; Carl Friedrich Retzer, _Die naturwissenschaftliche
+Weltanschauung und ihre Ideale, ein Ersatz fuer das religioese Dogma_
+(Leipsic, 1890); E. Koch, _Natur und Menschengeist im Lichte der
+Entwickelungslehre_ (Berlin, 1891). For the phylogeny of religion see the
+interesting work of U. Van Ende, _Histoire Naturelle de la Croyance_
+(Paris, 1887).]
+
+
+[Footnote 21: _Freedom in Teaching_.
+The jubilee of the "Naturforschende Gesellschaft des Osterlandes" was
+celebrated in Altenburg on October 9, 1892, contemporaneously with the
+commencement of the brilliant celebration of the golden wedding of the
+Grand Duke and Duchess in Weimar. As exceptional as the celebration are
+the characteristics which distinguish this august couple. The Grand Duke
+Carl Alexander has, during a prosperous reign of forty years, constantly
+shown himself an illustrious patron of science and art; as Rector
+Magnificentissimus of our Thueringian university of Jena, he has always
+afforded his protection to its most sacred palladium--the right of the
+free investigation and teaching of truth. The Grand Duchess Sophie, the
+heiress and guardian of the Goethe archives, has in Weimar prepared a
+fitting home for that precious legacy of our most brilliant literary
+period, and has anew made accessible to the German nation the ideal
+treasures of thought of her greatest intellectual hero. The history of
+culture will never forget the service which the princely couple have
+thereby rendered to the human mind in its higher development, and at the
+same time to true religion.]
+
+
+
+
+
+
+End of the Project Gutenberg EBook of Monism as Connecting Religion and
+Science, by Ernst Haeckel
+
+*** END OF THIS PROJECT GUTENBERG EBOOK MONISM ***
+
+***** This file should be named 9199.txt or 9199.zip *****
+This and all associated files of various formats will be found in:
+        http://www.gutenberg.org/9/1/9/9199/
+
+Produced by Lee Dawei, Thomas Berger and Distributed Proofreaders
+
+Updated editions will replace the previous one--the old editions
+will be renamed.
+
+Creating the works from public domain print editions means that no
+one owns a United States copyright in these works, so the Foundation
+(and you!) can copy and distribute it in the United States without
+permission and without paying copyright royalties.  Special rules,
+set forth in the General Terms of Use part of this license, apply to
+copying and distributing Project Gutenberg-tm electronic works to
+protect the PROJECT GUTENBERG-tm concept and trademark.  Project
+Gutenberg is a registered trademark, and may not be used if you
+charge for the eBooks, unless you receive specific permission.  If you
+do not charge anything for copies of this eBook, complying with the
+rules is very easy.  You may use this eBook for nearly any purpose
+such as creation of derivative works, reports, performances and
+research.  They may be modified and printed and given away--you may do
+practically ANYTHING with public domain eBooks.  Redistribution is
+subject to the trademark license, especially commercial
+redistribution.
+
+
+
+*** START: FULL LICENSE ***
+
+THE FULL PROJECT GUTENBERG LICENSE
+PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
+
+To protect the Project Gutenberg-tm mission of promoting the free
+distribution of electronic works, by using or distributing this work
+(or any other work associated in any way with the phrase "Project
+Gutenberg"), you agree to comply with all the terms of the Full Project
+Gutenberg-tm License available with this file or online at
+  www.gutenberg.org/license.
+
+
+Section 1.  General Terms of Use and Redistributing Project Gutenberg-tm
+electronic works
+
+1.A.  By reading or using any part of this Project Gutenberg-tm
+electronic work, you indicate that you have read, understand, agree to
+and accept all the terms of this license and intellectual property
+(trademark/copyright) agreement.  If you do not agree to abide by all
+the terms of this agreement, you must cease using and return or destroy
+all copies of Project Gutenberg-tm electronic works in your possession.
+If you paid a fee for obtaining a copy of or access to a Project
+Gutenberg-tm electronic work and you do not agree to be bound by the
+terms of this agreement, you may obtain a refund from the person or
+entity to whom you paid the fee as set forth in paragraph 1.E.8.
+
+1.B.  "Project Gutenberg" is a registered trademark.  It may only be
+used on or associated in any way with an electronic work by people who
+agree to be bound by the terms of this agreement.  There are a few
+things that you can do with most Project Gutenberg-tm electronic works
+even without complying with the full terms of this agreement.  See
+paragraph 1.C below.  There are a lot of things you can do with Project
+Gutenberg-tm electronic works if you follow the terms of this agreement
+and help preserve free future access to Project Gutenberg-tm electronic
+works.  See paragraph 1.E below.
+
+1.C.  The Project Gutenberg Literary Archive Foundation ("the Foundation"
+or PGLAF), owns a compilation copyright in the collection of Project
+Gutenberg-tm electronic works.  Nearly all the individual works in the
+collection are in the public domain in the United States.  If an
+individual work is in the public domain in the United States and you are
+located in the United States, we do not claim a right to prevent you from
+copying, distributing, performing, displaying or creating derivative
+works based on the work as long as all references to Project Gutenberg
+are removed.  Of course, we hope that you will support the Project
+Gutenberg-tm mission of promoting free access to electronic works by
+freely sharing Project Gutenberg-tm works in compliance with the terms of
+this agreement for keeping the Project Gutenberg-tm name associated with
+the work.  You can easily comply with the terms of this agreement by
+keeping this work in the same format with its attached full Project
+Gutenberg-tm License when you share it without charge with others.
+
+1.D.  The copyright laws of the place where you are located also govern
+what you can do with this work.  Copyright laws in most countries are in
+a constant state of change.  If you are outside the United States, check
+the laws of your country in addition to the terms of this agreement
+before downloading, copying, displaying, performing, distributing or
+creating derivative works based on this work or any other Project
+Gutenberg-tm work.  The Foundation makes no representations concerning
+the copyright status of any work in any country outside the United
+States.
+
+1.E.  Unless you have removed all references to Project Gutenberg:
+
+1.E.1.  The following sentence, with active links to, or other immediate
+access to, the full Project Gutenberg-tm License must appear prominently
+whenever any copy of a Project Gutenberg-tm work (any work on which the
+phrase "Project Gutenberg" appears, or with which the phrase "Project
+Gutenberg" is associated) is accessed, displayed, performed, viewed,
+copied or distributed:
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+1.E.2.  If an individual Project Gutenberg-tm electronic work is derived
+from the public domain (does not contain a notice indicating that it is
+posted with permission of the copyright holder), the work can be copied
+and distributed to anyone in the United States without paying any fees
+or charges.  If you are redistributing or providing access to a work
+with the phrase "Project Gutenberg" associated with or appearing on the
+work, you must comply either with the requirements of paragraphs 1.E.1
+through 1.E.7 or obtain permission for the use of the work and the
+Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
+1.E.9.
+
+1.E.3.  If an individual Project Gutenberg-tm electronic work is posted
+with the permission of the copyright holder, your use and distribution
+must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
+terms imposed by the copyright holder.  Additional terms will be linked
+to the Project Gutenberg-tm License for all works posted with the
+permission of the copyright holder found at the beginning of this work.
+
+1.E.4.  Do not unlink or detach or remove the full Project Gutenberg-tm
+License terms from this work, or any files containing a part of this
+work or any other work associated with Project Gutenberg-tm.
+
+1.E.5.  Do not copy, display, perform, distribute or redistribute this
+electronic work, or any part of this electronic work, without
+prominently displaying the sentence set forth in paragraph 1.E.1 with
+active links or immediate access to the full terms of the Project
+Gutenberg-tm License.
+
+1.E.6.  You may convert to and distribute this work in any binary,
+compressed, marked up, nonproprietary or proprietary form, including any
+word processing or hypertext form.  However, if you provide access to or
+distribute copies of a Project Gutenberg-tm work in a format other than
+"Plain Vanilla ASCII" or other format used in the official version
+posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
+you must, at no additional cost, fee or expense to the user, provide a
+copy, a means of exporting a copy, or a means of obtaining a copy upon
+request, of the work in its original "Plain Vanilla ASCII" or other
+form.  Any alternate format must include the full Project Gutenberg-tm
+License as specified in paragraph 1.E.1.
+
+1.E.7.  Do not charge a fee for access to, viewing, displaying,
+performing, copying or distributing any Project Gutenberg-tm works
+unless you comply with paragraph 1.E.8 or 1.E.9.
+
+1.E.8.  You may charge a reasonable fee for copies of or providing
+access to or distributing Project Gutenberg-tm electronic works provided
+that
+
+- You pay a royalty fee of 20% of the gross profits you derive from
+     the use of Project Gutenberg-tm works calculated using the method
+     you already use to calculate your applicable taxes.  The fee is
+     owed to the owner of the Project Gutenberg-tm trademark, but he
+     has agreed to donate royalties under this paragraph to the
+     Project Gutenberg Literary Archive Foundation.  Royalty payments
+     must be paid within 60 days following each date on which you
+     prepare (or are legally required to prepare) your periodic tax
+     returns.  Royalty payments should be clearly marked as such and
+     sent to the Project Gutenberg Literary Archive Foundation at the
+     address specified in Section 4, "Information about donations to
+     the Project Gutenberg Literary Archive Foundation."
+
+- You provide a full refund of any money paid by a user who notifies
+     you in writing (or by e-mail) within 30 days of receipt that s/he
+     does not agree to the terms of the full Project Gutenberg-tm
+     License.  You must require such a user to return or
+     destroy all copies of the works possessed in a physical medium
+     and discontinue all use of and all access to other copies of
+     Project Gutenberg-tm works.
+
+- You provide, in accordance with paragraph 1.F.3, a full refund of any
+     money paid for a work or a replacement copy, if a defect in the
+     electronic work is discovered and reported to you within 90 days
+     of receipt of the work.
+
+- You comply with all other terms of this agreement for free
+     distribution of Project Gutenberg-tm works.
+
+1.E.9.  If you wish to charge a fee or distribute a Project Gutenberg-tm
+electronic work or group of works on different terms than are set
+forth in this agreement, you must obtain permission in writing from
+both the Project Gutenberg Literary Archive Foundation and Michael
+Hart, the owner of the Project Gutenberg-tm trademark.  Contact the
+Foundation as set forth in Section 3 below.
+
+1.F.
+
+1.F.1.  Project Gutenberg volunteers and employees expend considerable
+effort to identify, do copyright research on, transcribe and proofread
+public domain works in creating the Project Gutenberg-tm
+collection.  Despite these efforts, Project Gutenberg-tm electronic
+works, and the medium on which they may be stored, may contain
+"Defects," such as, but not limited to, incomplete, inaccurate or
+corrupt data, transcription errors, a copyright or other intellectual
+property infringement, a defective or damaged disk or other medium, a
+computer virus, or computer codes that damage or cannot be read by
+your equipment.
+
+1.F.2.  LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
+of Replacement or Refund" described in paragraph 1.F.3, the Project
+Gutenberg Literary Archive Foundation, the owner of the Project
+Gutenberg-tm trademark, and any other party distributing a Project
+Gutenberg-tm electronic work under this agreement, disclaim all
+liability to you for damages, costs and expenses, including legal
+fees.  YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
+LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
+PROVIDED IN PARAGRAPH 1.F.3.  YOU AGREE THAT THE FOUNDATION, THE
+TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
+LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
+INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
+DAMAGE.
+
+1.F.3.  LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
+defect in this electronic work within 90 days of receiving it, you can
+receive a refund of the money (if any) you paid for it by sending a
+written explanation to the person you received the work from.  If you
+received the work on a physical medium, you must return the medium with
+your written explanation.  The person or entity that provided you with
+the defective work may elect to provide a replacement copy in lieu of a
+refund.  If you received the work electronically, the person or entity
+providing it to you may choose to give you a second opportunity to
+receive the work electronically in lieu of a refund.  If the second copy
+is also defective, you may demand a refund in writing without further
+opportunities to fix the problem.
+
+1.F.4.  Except for the limited right of replacement or refund set forth
+in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO OTHER
+WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
+WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.
+
+1.F.5.  Some states do not allow disclaimers of certain implied
+warranties or the exclusion or limitation of certain types of damages.
+If any disclaimer or limitation set forth in this agreement violates the
+law of the state applicable to this agreement, the agreement shall be
+interpreted to make the maximum disclaimer or limitation permitted by
+the applicable state law.  The invalidity or unenforceability of any
+provision of this agreement shall not void the remaining provisions.
+
+1.F.6.  INDEMNITY - You agree to indemnify and hold the Foundation, the
+trademark owner, any agent or employee of the Foundation, anyone
+providing copies of Project Gutenberg-tm electronic works in accordance
+with this agreement, and any volunteers associated with the production,
+promotion and distribution of Project Gutenberg-tm electronic works,
+harmless from all liability, costs and expenses, including legal fees,
+that arise directly or indirectly from any of the following which you do
+or cause to occur: (a) distribution of this or any Project Gutenberg-tm
+work, (b) alteration, modification, or additions or deletions to any
+Project Gutenberg-tm work, and (c) any Defect you cause.
+
+
+Section  2.  Information about the Mission of Project Gutenberg-tm
+
+Project Gutenberg-tm is synonymous with the free distribution of
+electronic works in formats readable by the widest variety of computers
+including obsolete, old, middle-aged and new computers.  It exists
+because of the efforts of hundreds of volunteers and donations from
+people in all walks of life.
+
+Volunteers and financial support to provide volunteers with the
+assistance they need are critical to reaching Project Gutenberg-tm's
+goals and ensuring that the Project Gutenberg-tm collection will
+remain freely available for generations to come.  In 2001, the Project
+Gutenberg Literary Archive Foundation was created to provide a secure
+and permanent future for Project Gutenberg-tm and future generations.
+To learn more about the Project Gutenberg Literary Archive Foundation
+and how your efforts and donations can help, see Sections 3 and 4
+and the Foundation information page at www.gutenberg.org
+
+
+Section 3.  Information about the Project Gutenberg Literary Archive
+Foundation
+
+The Project Gutenberg Literary Archive Foundation is a non profit
+501(c)(3) educational corporation organized under the laws of the
+state of Mississippi and granted tax exempt status by the Internal
+Revenue Service.  The Foundation's EIN or federal tax identification
+number is 64-6221541.  Contributions to the Project Gutenberg
+Literary Archive Foundation are tax deductible to the full extent
+permitted by U.S. federal laws and your state's laws.
+
+The Foundation's principal office is located at 4557 Melan Dr. S.
+Fairbanks, AK, 99712., but its volunteers and employees are scattered
+throughout numerous locations.  Its business office is located at 809
+North 1500 West, Salt Lake City, UT 84116, (801) 596-1887.  Email
+contact links and up to date contact information can be found at the
+Foundation's web site and official page at www.gutenberg.org/contact
+
+For additional contact information:
+     Dr. Gregory B. Newby
+     Chief Executive and Director
+     gbnewby@pglaf.org
+
+Section 4.  Information about Donations to the Project Gutenberg
+Literary Archive Foundation
+
+Project Gutenberg-tm depends upon and cannot survive without wide
+spread public support and donations to carry out its mission of
+increasing the number of public domain and licensed works that can be
+freely distributed in machine readable form accessible by the widest
+array of equipment including outdated equipment.  Many small donations
+($1 to $5,000) are particularly important to maintaining tax exempt
+status with the IRS.
+
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United
+States.  Compliance requirements are not uniform and it takes a
+considerable effort, much paperwork and many fees to meet and keep up
+with these requirements.  We do not solicit donations in locations
+where we have not received written confirmation of compliance.  To
+SEND DONATIONS or determine the status of compliance for any
+particular state visit www.gutenberg.org/donate
+
+While we cannot and do not solicit contributions from states where we
+have not met the solicitation requirements, we know of no prohibition
+against accepting unsolicited donations from donors in such states who
+approach us with offers to donate.
+
+International donations are gratefully accepted, but we cannot make
+any statements concerning tax treatment of donations received from
+outside the United States.  U.S. laws alone swamp our small staff.
+
+Please check the Project Gutenberg Web pages for current donation
+methods and addresses.  Donations are accepted in a number of other
+ways including checks, online payments and credit card donations.
+To donate, please visit:  www.gutenberg.org/donate
+
+
+Section 5.  General Information About Project Gutenberg-tm electronic
+works.
+
+Professor Michael S. Hart was the originator of the Project Gutenberg-tm
+concept of a library of electronic works that could be freely shared
+with anyone.  For forty years, he produced and distributed Project
+Gutenberg-tm eBooks with only a loose network of volunteer support.
+
+Project Gutenberg-tm eBooks are often created from several printed
+editions, all of which are confirmed as Public Domain in the U.S.
+unless a copyright notice is included.  Thus, we do not necessarily
+keep eBooks in compliance with any particular paper edition.
+
+Most people start at our Web site which has the main PG search facility:
+
+     www.gutenberg.org
+
+This Web site includes information about Project Gutenberg-tm,
+including how to make donations to the Project Gutenberg Literary
+Archive Foundation, how to help produce our new eBooks, and how to
+subscribe to our email newsletter to hear about new eBooks.
+
diff --git a/9199.zip b/9199.zip
new file mode 100644
index 0000000..be8ae4b
--- /dev/null
+++ b/9199.zip
diff --git a/LICENSE.txt b/LICENSE.txt
new file mode 100644
index 0000000..6312041
--- /dev/null
+++ b/LICENSE.txt
@@ -0,0 +1,11 @@
+This eBook, including all associated images, markup, improvements,
+metadata, and any other content or labor, has been confirmed to be
+in the PUBLIC DOMAIN IN THE UNITED STATES.
+
+Procedures for determining public domain status are described in
+the "Copyright How-To" at https://www.gutenberg.org.
+
+No investigation has been made concerning possible copyrights in
+jurisdictions other than the United States. Anyone seeking to utilize
+this eBook outside of the United States should confirm copyright
+status under the laws that apply to them.
diff --git a/README.md b/README.md
new file mode 100644
index 0000000..f3fa9ad
--- /dev/null
+++ b/README.md
@@ -0,0 +1,2 @@
+Project Gutenberg (https://www.gutenberg.org) public repository for
+eBook #9199 (https://www.gutenberg.org/ebooks/9199)
diff --git a/old/8mono10.zip b/old/8mono10.zip
new file mode 100644
index 0000000..56a2823
--- /dev/null
+++ b/old/8mono10.zip