IND
Copyright © 2017 Read Books Ltd.
This book is copyright and may not be
reproduced or copied in any way without
the express permission of the publisher in writing
British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library
CONTEMPORARY MIND
SOME MODERN ANSWERS
By J. W. N. Sullivan
PREFACE
SOME little time ago I had the good fortune to interview a number of the leading representatives of thought in this country, France, and Germany. My object was to elicit the opinions of these men on certain fundamental questions. The answers are reprinted in this volume. Most of these men are, naturally enough, men of science, for it is chiefly to science that we look for light and leading now-a-days.
Besides the interviews, but connected with them, are chapters dealing more fully with the questions discussed, or else illustrating certain of their implications. These implications refer chiefly to the relations between mysticism, art, and science, a matter which seems to me of the greatest importance for the new outlook towards which we are working. The dissertations on Beethoven, Maxwell, and Newton, are introduced for their bearing on this subject. The chapter on Mathematics and Culture was originally delivered as the Presidential Address to the London Mathematical Association, and to this its colloquial form is due.
CONTENTS
INTRODUCTION
THE problems discussed in this book may justly be called fundamental problems. They are the questions that remain, as it were, “behind” all our specialised interests. Our general outlook on life is determined chiefly by our attitude towards these questions. They have probably been discussed ever since man found sufficient leisure to think about anything other than his bodily wants. They have assumed different forms at different times, however, and the relative gravity and acuteness of them has changed considerably.
The differences between the modem age and any preceding age, so far as they are essential, are due chiefly to science. This is obviously true, of course, so far as the mere mechanism of life is concerned, but it is also true that our general outlook on life has been largely influenced by science. It is not that science has originated new answers concerning the why, whence and whither of existence, but it has made certain answers much more plausible than others.
The theory, for instance, that all life is purposeless, the product of a blind, impersonal fate, was held by Democritus and was doubtless held before him. But, in the form in which it was preached by Democritus and popularized by Lucretius, it was more the expression of an emotion than a reasoned philosophy. To say that everything came about in a purposeless manner, when no description of the process could be given, was not particularly convincing. For the world, particularly the world of animate nature, appears to be full of instances of purpose and design. But modern science has made the general outlook of Democritus much more plausible. Darwin, in his theory of natural selection, attempted to give a mechanism whereby all the exquisite adaptations we meet with in animate nature could have come about “accidentally.” He stated that variations are constantly occurring in all living creatures, that some of these variations are inheritable, and that those that enable the creature to adapt itself more perfectly to its environment will tend to be preserved in the struggle for existence. In the form in which the theory was popularized by the materialists of the nineteenth century it was assumed that the variations occurred “at random.” That is to say, that although the variations doubtless occur in accordance with laws of nature of which we at present know practically nothing, we are not to suppose that they reveal any purpose, any “upward and on” tendency in nature. The march from the amœba to man has not been designed. So far as the nature of things is concerned, as it were, it might have been the other way round.
Thus we see, in this particular instance, that modern science has made an age-old philosophy much more plausible. It is now possible to believe that existence is purposeless in a way quite impossible to an intelligent mediaevalist, or even to a man of Paley’s time. The instances of design on which they relied have now been accounted for in terms of a purely mindless mechanism.
To
