The platform of
argument on which the question of "Theism" must be discussed is that of the
observable Cosmos; and if, as Dr. Flint is constrained to admit, there is a
fearful spectacle of misery presented by this Cosmos, it becomes mere
question-begging to gloss over this aspect of the subject by any vague
assumption that the misery must have some unobservable ends of so
transcendentally beneficent a nature, that were they known they would
justify the means. Indeed, this kind of discussion seems to me worse than
useless for the purposes which the Professor has in view; for it only
serves by contrast to throw out into stronger relief the natural and the
unstrained character of the adverse interpretation of the facts. According
to this adverse interpretation, sentiency has been evolved by natural
selection to secure the benefits which are pointed out by Professor Flint;
and therefore the fact of this, its cause, having been a _mindless_ cause,
clearly implies that the _restriction_ of pain and suffering cannot be an
active principle, or a _vera causa_, as between species and species, though
it must be such within the limits of the same organism, and to a lesser
extent within the limits of the same species. And this is just what we find
to be the case. Therefore, without the need of resorting to wholly
arbitrary assumptions concerning transcendental reconciliations between
apparently needless suffering and a supposed almighty beneficence, the
non-theistic hypothesis is saved by merely opening our eyes to the
observable facts around us, and there seeing that pain and misery, alike in
the benefits which they bring and in the frightful excesses which they
manifest, play just that part in nature which this hypothesis would lead us
to expect.
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