life, stands in striking contrast to facts and ideas accepted by our time everywhere outside the schools.” Hence a revision of the fundamental truths of Christianity is needed. Away with everything supernatural and miraculous, obedience to faith, original sin, redemption: all this sounds strange to the modern man. “So there remains but one way: to adapt the doctrine of the Church to the theories and views of our times” (System der Ethik, 8th ed., 1906, II, pp. 247, 250). And Eucken says similarly: “We can adopt the doctrinal system of the Church only by retiring from the present back to the past” (Zeitschr. fuer Philosophie u. Phil. Kritik 112, 1898, 165). Therefore we demand evolution of the Christian religion! “Let us not blindly follow antiquated doctrines disposed of by science,” we are exhorted. “Let there be no fear lest our belief in God and true piety suffer by it! Let us remember that everything earthly is in continual motion, carried along by the rushing river of life.” Onward, therefore, to advancement! … cheerfully avowing the watchword: “evolution of religion”(Fr. Delitzsch, Zweiter Vortrag ueber Babel u. Bibel, 45. thousand, 1904, 42).
Modern Protestant theology has achieved a great deal in this direction; its evolution has progressed to a complete disintegration of Christianity, by adapting it to modern ideas so thoroughly that there is not a single thought left which this Christianity, reduced to meaningless words, might not accept.
This is the relativism of the present subjectivistic reasoning and its consequences.
Now, it is true that there is room for a certain relativity and evolution in the field of thought and truth. There is a relative truth in the sense that our knowledge of it is never exhaustive. Even the eternal truths of the Christian religion we always know only imperfectly, and we ought to perfect our knowledge continually; established facts of history can also be known, if studied, in greater detail. Thus there is progress and evolution. But from this we may not conclude that there can be no fixed truths at all. In the astronomy of to-day one can surely have the conviction that the fundamental truths of Copernicus's System of the Universe must remain an unchangeable truth, and that the time will never come when we shall go back to the obsolete doctrines of old Ptolemy, who made the sun revolve around the earth. Is astronomy therefore excluded from progress and evolution? It is moreover true that the individual as well as the community pass through an intellectual evolution in the sense that they gradually increase their knowledge and correct their errors, that literature and the schools gradually enhance the energy and wealth of our ideas and thoughts.
But a progressive change of the laws of thought, to the effect that we must now hold to a proposition which at another time we should naturally reject as untenable, can be maintained only upon the supposition that the thought of evolution has driven all others out of the intellect. It would be absurd to hold that the same view could be true at one time and false at another, that the same views about the world and life could be right to-day and wrong to-morrow, to be accepted to-day and rejected to-morrow. A view is either true or false. If true, it is always true and warranted. Or was old Thales right when he declared the world to consist of water; were Plato and Aristotle right in maintaining that it consisted of ideas, or forms, with real existences; was Fichte and his time right with his Ego, and are finally Schopenhauer, Wundt, and Paulsen right in claiming the world to be the work of the will? Were our heroic ancestors right, as the theories of evolution claim, in holding that trees are inhabited by ghosts; were then the Greeks right with their idea of a host of gods dwelling in the Olympus; and later on, was the civilized world right in holding that there is but one God, a personal one; and, after that, are many others of to-day right when they tell us that the world, and nature itself, is god? These are conclusions that threaten confusion to the human brain. And yet they are the logical consequences of “relative truth,” and any one reluctant to accept these consequences would prove thereby that he has never realized what absurdities are marketed as relative truth.
Or shall we give it up, as entirely impossible, to judge of the truth or falseness of doctrines and views? Are we to value them only so far as they are adapted to a period, and as moulding and benefiting that period? This opinion indeed is held. “The values of science and philosophy,” says Paulsen, “of our arts and poetry, consist in what they give us; whether a distant future will still use them is very questionable. Scholastic philosophy has passed away; we use it no longer; that is, however, no proof against its value; if it has made the generations living in the latter half of the Middle Ages more intelligent and wise … then it has done all that could rightfully be expected of it: having served its purpose, it may be laid with the dead: there is no philosophy of enduring value.” “Whatever new ideas a people produces from its own inner nature will be beneficial to it. Nature may be confidently expected to produce here and everywhere at the right time what is proper and necessary” (System der Ethik, 8th ed., 1906, I, 339, seq., II, 241).
We have here a very deplorable misconception of the real value of truth, degrading it to suit passing interests and to promote them. This also is in conformity with subjectivism. But what could be answered to the straight question: suppose the opinions which some prefer to call “false” are more useful and valuable than “truth”? None but Nietzsche had the courage to say that “the falsity of a judgment is not yet a sufficient prejudice against it; here our new speech will perhaps sound strangest. The question is: How far is that judgment life-promoting, life-sustaining, preservative, even creative of species, and we are inclined, on principle, to say that the falsest judgments are to us the most indispensable” (Jenseits von Gut und Boese, I, 4, W. W. VII, 12.) The view that doctrines and opinions become especially or exclusively true and valuable by their usefulness for practical life, has become in our times the principle of pragmatism.
What others thought out only half way, Nietzsche reasons out to the end.
To what lengths this contempt of objective truth may lead a man of such an honest character as Paulsen, is learned from his advice to the modern Protestant preacher who can no longer believe what he has to preach to his orthodox congregation: he may speak just as suits his congregation, orthodox as well as unorthodox, according to the principles of relative truth. “Let us assume,” he says, “that his congregation is of a remote country village, where not the slightest report of the happenings in theology and literature has penetrated, where the names of Strauss and Renan are as little heard as those of Kant and Schleiermacher. Here the Bible is still taken to be the literal Word of God, transmitted to us by holy men commissioned to do it. In this case the preacher may speak without scruple of that book in the same way as his present hearers are used to. Would he thus be saying what is wrong? What is meant by saying the Bible is the Word of God? The same preacher, if transferred to other surroundings where he has to address readers of Strauss and Kant, may change his manner of speaking without changing his view or without violating the truth one way or the other. He would be speaking to them from their own point of view… Again, should the same preacher publish his philosophical scientific research, he could speak of Holy Scripture in an entirely different way…” And he adds: “Some have taken exception to this opinion.” Surely not without reason!
A justification of this counsel was attempted in these words:
“Just as the electric incandescent light and the tallow-candle may exist side by side, and as each of them may serve its purpose in its proper place, so there exist also side by side various physical and metaphysical ideas and fundamental notions: the scientist and the philosopher and the old grandmother in her cottage on the remote mountain-side, cannot think of the world in the same way” (Ethik II, 240-244). But the argument, if it should prove anything, must be formulated thus: “As the incandescent light can at the same time be a tallow-candle, just so can two different and opposite views about one and the same thing be at the same time both right.”
Thus, thanks to the science of modern subjectivism, every fixed and unchangeable truth, especially in the sphere of philosophy and religion, is removed, and with it also every barrier to freedom of thought in science as well as elsewhere. The human intellect in its autonomous self-consciousness may not only reject those truths which
