The Mosaic Narrative and Modern Science: A Conciliation
- The Mosaic narrative, despite appearing at odds with our current knowledge, is considered true and has been better understood with the help of modern science.
- There are two popular modes of conciliation regarding the Mosaic narrative, both aiming to reconcile it with modern knowledge.
- The first mode, introduced by Chalmers and supported by Dr. Buckland, suggests that modern science can explain the apparent inconsistencies in the Mosaic narrative.
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The task which sundry modern writers have imposed upon themselves is to prove, that the Mosaic narrative, however apparently at variance with our knowledge, is essentially, and in fact true, although never understood properly until modern science supplied the necessary commentary and explanation. Two modes of conciliation have been propounded which have enjoyed considerable popularity, and to these two we shall confine our attention. The first is that originally brought into vogue by Chalmers and adopted by the late Dr. Buckland in his Bridgewater Treatise, and which is probably still received by many as a sufficient solution of all difficulties. Dr. Buckland's treatment of the case may be taken as a fair specimen of the line of argument adopted, and it shall be given in his own words.
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以下のとおりお答えします。 種々の現代作家が自分自身に課した課題は以下のようなことを証明することです。すなわち、モーゼの話は、いかに明らかに私たちの知識と食い違っていようとも、現代科学が必要な注釈や説明を提供するまで、適切に理解されませんでしたが、本質的に、かつまったくのところ真実そのものであります。 相当な人気を享受した、懐柔策の関する2つの方法論が提示されました。そして私たちは、これらの2つに注意を集中します。 その第1は、まず初めにシャルマースによって流行し、故バックランド博士の『ブリッジウォーター論文』に採用されたもので、それは、すべての困難に対する十分な解決策として、今なお大勢の人によって受け入れられています。本件に関するバックランド博士の論述は、採用された議論に関する道筋の公平な標本として受け取ることができるかもしれません。そしてそれは、彼自身の言葉でも語られることでしょう。
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It is obvious, then, to start with, that by Mind we may mean two very different things, according as we contemplate it in our own individual selves, or as manifested by other beings. For if I contemplate my own mind, I have an imme diate cognizance of a certain flow of thoughts and feelings, which are the most ultimate things — and, indeed, the only things— of which I am cognizant. But if I contemplate Mind in other persons or organisms, I can have no such immediate cognizance of their thoughts and feelings ; I can only infer the existence of such thoughts and feelings from the activities of the persons or organisms which appear to manifest them. Thus it is that by Mind we may mean either that which is subjective or that which is objective. Now throughout the present work we shall have to consider Mind as an object ; and therefore it is well to remember that our only instrument of analysis is the observation of activities which we infer to be prompted by, or associated with, mental antecedents or accompaniments analogous to those of which we are directly conscious in our own subjective experience. That is to say, starting from what I know subjectively of the operations of my own individual mind, and of the activi ties which in my own organism these operations seem to prompt, I proceed by analogy to infer from the observable activities displayed by other organisms, the fact that certain mental operations underlie or accompany these activities.
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The question of the meaning of the word bara,'create,'has been previously touched upon;it has been acknowledged by good critics that it doesn't of itself necessarily imply 'to make out of nothing upon the simple ground that it is found [to be]uesd in cases where such a meaning would be inapplicable . But the difficultly of giving to it the interpretation contended for by Dr Buckland and of uniting with this the assumption of a six days' creation, such as that described in Genesis, at a comparatively recent period, lies in this,that the heaven itself is distinctly said to have been formed by the division of the waters on the second day. Consequently , until. The first Mosaic day of creation, there was no sky, no local habitation for the sun,moon and stars, even supposing those bodies to have been included in the original material. Dr Buckland doesn't touch this obvious difficulty, without which his argument that the sun and moon might have been contemplated as pre-existing , although they aren't stated to have been set in the heaven until the forth day, is of no value at all.
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Hugh Miller will be admitted by many as a competent witness to the untenability of the theory of Chalmers and Buckland on mere geological grounds. He had, indeed, a theory of his own to propose, which we shall presently consider; but we may take his word that it was not without the compulsion of what he considered irresistible evidence that he relinquished a view which would have saved him infinite time and labour, could he have adhered to it.
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It should be borne in mind,' says Dr. Buckland, that the object of the account was, not to state in what manner, but by whom the world was made.' Every one must see that this is an unfounded assertion, inasmuch as the greater part of the narrative consists in a minute and orderly description of the manner in which things were made. We can know nothing as to the object of the account, except from the account itself. What the writer meant to state is just that which he has stated, for all that we can know to the contrary. Or can we seriously beleive that if appealed to by one of his Hebrew hearers or readers as to his intention, he would have replied, My only object in what I have written is to inform you that God made the world; as to the manner of His doing it, of which I have given so exact an account, I have no intention that my words should be taken in their literal meaning? We come then to this, that if we sift the Mosaic narrative of all definite meaning, and only allow it to be the expression of the most vague generalities, if we avow that it admits of no certain interpretation, of none that may not be shifted and altered as often as we see fit, and as the exigencies of geology may require, then may we reconcile it with what science teaches. This mode of dealing with the subject has been broadly advocated by a recent writer of mathematical eminence, who adopts the Bucklandian hypothesis, a passage from whose work we shall quote.
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Without, therefore, entertaining the question as to the connexion between Body and Mind, it is enough to say that under any view concerning the nature of this connexion, we are justified in drawing a distinction between activities which are accompanied by feelings, and activities which, so far as we can see, are not so accompanied. If this is allowed, there seems, to be no term better fitted to convey the distinction than the term Choice ; agents that are able to choose their actions are agents that are able to feel the stimuli which determine the choice. Such being our Criterion of Mind, it admits of being otherwise stated, and in a more practically applicable manner, in the following words which I quote from " Animal Intelli gence :" — " It is, then, adaptive action by a living organism in cases where the inherited machinery of the nervous system does not furnish data for our prevision of what the adaptive action must necessarily be — it is only here that we recognize the objective evidence of mind. The criterion of mind, therefore, which I propose, and to which I shall adhere throughout the present volume, is as follows : — Does the organism learn to make new adjustments, or to modify old ones, in accordance with the results of its own individual experience ? If it does so, the fact cannot be merely due to reflex action in the sense above described ; for it is impossible that heredity can have provided in advance for innovations upon or alterations of its machinery during the lifetime of a particular individual".
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It is evident that, in entering upon this wider field, I shall frequently have to quit the narrower limits of direct obser vation within which my former work was confined ; and it is chiefly because I think it desirable clearly to distinguish between the objects of Comparative Psychology as a science, and any inferences or doctrines which may be connected with its study, that I have made so complete a-partition of the facts of animal intelligence from the theories which I believe these facts to justify. So much, then, for the reasons which have led to the form of these essays, and the relations which I intend the one to bear to the other. I may now say a few words to indicate the structure and scope of the present essay. Every discussion must rest on some basis of assumption ; every thesis must have some hypothesis. The hypothesis v which I shall take is that of the truth of the general theory of Evolution : I shall assume the truth of this theory so far as I feel that all competent persona of the present day will be prepared to allow me. I must therefore first define what degree of latitude I suppose to be thus conceded.
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" Thus it is that philosophy can supply no demonstrative refutation of idealism, even of the most extravagant form. Common sense, however, universally feels that analogy is here a safer guide to truth than the sceptical demand for impossible evidence; so that if the objective existence of other organisms and their activities is granted — without which postulate comparative psychology, like all the other sciences, would be an unsubstantial dream— common sense will always and without question conclude that the activities of organisms other than our own, when analogous to those activities of our own which we know to be accompanied by certain mental states, are in them accompanied by analogous mental states."
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Now, in answer to this objection, I have only to say that no one can have a more lively appreciation than myself of the supreme importance of experimental or historical veri fication, in all cases where the possibility of such verification is attainable. But in cases where such verification is not attainable, what are we to do ? We may clearly do either of two things. We may either neglect to investigate the sub ject at all, or we may Jo our best to investigate it by employ ing the only means of .investigation which are at our disposal. Of these two courses there can be no doubt which is the one that the scientific spirit prompts. The true scientific spirit desires to examine everything, and if in any case it is refused the best class of instruments wherewith to conduct the examination, it will adopt the next best that are available. In such cases science clearly cannot be forwarded by neglect ing to use these instruments, while her cause may be greatly advanced by using them with care. This is proved by the fict that, in the science of psychology, nearly all the con siderable advances which have been made, have been made, not by experiment, but by observing mental phenomena and reasoning from these phenomena deductively. In such cases, therefore, the true scientific spirit prompts us, not to throw away deductive reasoning where it is so frequently the onlyinstrument available, but rather to cany it with us, and to use it as not abusing it.
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It would have been well if theologians had made up their minds to accept frankly the principle that those things for the eiscovery of which man has faculties specially provided are not fit objects of a divine revelation. Had this been unhesitangly done, either the definition and idea of divine revelation must have been modified and the possibly of an admixture of error[must] have been allowed,or such parts of the Hebrew writings as were found to be repugnant to fact must have been pronounced to form no part of revelation. The first course is that which theologians have most generally adopted,but [it is adopted] with such limitation,cautels those who would know how and what God really has taught mankind, and whether anything beyond that which man is able,and obviously intended,to arrive at by the use of his natural faculties.
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The early speculator was harassed by no such scruples, and asserted as facts what he knew in reality only as probabilities. But we are not on that account to doubt his perfect good faith, nor need we attribute to him wilful misrepresentation, or consciousness of asserting that which he knew not to be true. He had seized one great truth, in which, indeed, he anticipated the highest revelation of modern enquiry -- namely, the unity of the design of the world, and its subordination to one sole Maker and Lawgiver. With regard to details, observation failed him. He knew little of the earth's surface, or of its shape and place in the universe; the infinite varieties of organized existences which people it, the distinct floras and faunas of its different continents, were unknown to him. But he saw that all which lay within his observation bad been formed for the benefit and service of man, and the goodness of the Creator to his creatures was the thought predominant in his mind. Man's closer relations to his Maker is indicated by the representation that he was formed last of all creatures, and in the visible likeness of God. For ages, this simple view of creation satisfied the wants of man, and formed a sufficient basis of theological teaching, and if modern research now shows it to be physically untenable, our respect for the narrative which has played so important a part in the culture of our race need be in nowise diminished. No one contends that it can be used as a basis of astronomical or geological teaching, and those who profess to see in it an accordance with facts, only do this sub modo, and by processes which despoil it of its consistency and grandeur, both which may be preserved if we recognise in it, not an authentic utterance of Divine knowledge, but a human utterance, which it has pleased Providence to use Providence a special way for the education of mankind.
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