THE BEARING OF THE LAWS OF MIND ON RELIGION
SUMMARY.
The distinction between the Science and the Philosophy of religion. It is assumed (1) that religions are products of thought, (2) that they have a unity of kind and purpose. They can be studied by the methods of natural science applied to Mind.
Mind is co-extensive with organism. Sensation and Emotion are prominent marks of it. These are either pleasurable or painful; the latter diminish vital motions, the former increase them. This is a product of natural selection. A mis-reading of these facts is the fallacy of Buddhism and other pessimistic systems. Pleasure comes from continuous action. This is illustrated by the esthetic emotions, volition and consciousness.
The climax of mind is Intellect. Physical changes accompany thought but cannot measure it. Relations of thought and feeling. Truth is its only measure. Truth, like pleasure, is desired for its preservative powers. It is reached through the laws of thought.
These laws are: (1) the natural order of the association of ideas, (2) the methods of applied logic, (3) the forms of correct reasoning. The last allow of mathematical expression. They are three in number, called those of Determination, Limitation and Excluded Middle.
The last is the key-stone of religious philosophy. Its diverse interpretations. Its mathematical expres ion shows that it does not relate to contradictories. But certain concrete analytic propositions, relating to contraries, do have this form. The contrary as distinguished from the privative. The Conditioned and Unconditioned, the Knowable and Unknowable are not true contradictions. The synthesis of contraries is theoretic only.
Errors as to the limits of possible explanation corrected by these distinctions. The formal law is the last and complete explanation. The relations of thought, belief and being.
THE RELIGIOUS SENTIMENT.
CHAPTER I.
THE BEARING OF THE LAWS OF MIND ON RELIGION.
The Science of Religion is one of the branches of general historical science. It embraces, as the domain of its investigation, all recorded facts relating to the displays of the Religious Sentiment. Its limits are defined by those facts, and the legitimate inferences from them. Its aim is to ascertain the constitutive laws of the origin and spread of religions, and to depict the influence they have exerted on the general life of mankind.
The question whether a given religion is true or false cannot present itself in this form as a proper subject of scientific inquiry. The most that can be asked is, whether some one system is best suited to a specified condition of the individual or the community.
The higher inquiry is the object of the Philosophy of Religion. This branch of study aims to pass beyond recorded facts and local adjustments in order to weigh the theoretical claims of religions, and measure their greater or less conformity with abstract truth. The formal or regulative laws of religious thought occupy it.
Theology, dogmatic or polemic, is an explanatory defence of some particular faith. Together with mythology and symbolism, it furnishes the material from which the Science and Philosophy of Religion seek to educe the laws and frame the generalizations which will explain the source and aim of religion in general.
The common source of all devotional displays is the Religious Sentiment, a complex feeling, a thorough understanding of which is an essential preliminary to the study of religious systems.
Such a study proceeds on the assumption that all religions are products of thought, commenced and continued in accordance with the laws of the human mind, and, therefore, comprehensible to the extent to which these laws are known. No one disputes this, except in reference to his own religion. This, he is apt to assert, had something “supernatural” about its origin. If this word be correctly used, it may stand without cavil. The “natural” is that of which we know in whole or in part the laws; the “supernatural” means that of which we do not at present know in any degree the laws. The domain of the supernatural diminishes in the ratio of the increase of knowledge; and the inference that it also is absolutely under the control of law, is not only allowable but obligatory.
A second assumption must be that there is a unity of kind and purpose in all religions. Without this, no common law can exist for them. Such a law must hold good in all ages,
