The philosopher's martyrdom; a satire by Paul Carus

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InTheDesert
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Joined: August 20th, 2019, 8:25 pm

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AGNOSTICISM is the philosophy of the xVpresent age, which is a period of transition, and being such it will prove transient. I do not deny that there is a certain truth underlying the principle of agnosticism, otherwise it could never have gained the influence which it exercises over so many thinking minds, but this underlying truth has never been pointed out by any agnostic thinker, least of all by their chief, Mr. Herbert Spencer, — not even by Mr. Huxley whose high rank as a scientist no one will doubt. I do not deny the many excellent qualities by which Mr. Spencer, the representative of agnosticism, is distinguished, but leaving out all personal matters, I insist at the same time that agnosticism witfi all that it implies acts upon the mind as does a blight upon our wheat fields.
Agnosticism is a declaration of bankruptcy in philosophy, it acts as a brake upon the wheels of the advancement of scientific problems (note for instance Mr. Spencer^s declaration that any investigation of the origin of organic life must be useless ! ) and it proposes an utterly wrong maxim of ethics. In fact it destroys the very principle of morality by replacing it with the pursuit of happiness, and even with its principle of happiness it does not propose to establish a qualitative but a quantitative appreciation of happiness, as if the nature of goodness could ever consist in numbers ! If the qualitative appreciation of happiness had been thought of it would have shown that not happiness is desirable but a certain quality of happiness which would have led back to the old-fashioned ideal of duty ; and instead of tearing down the ideal of duty, a progressive philosophy would simply have revised our standard of valuation, our ideal of goodness, our conception of worthiness, and the aims. of a worthy life.
Hedonism in any form is practically denial of all morality. Bentham's egotistical hedonism is immoral but logical. Mr. Spencer's hedonism, aiming at the greatest happiness of the greatest number, is illogical without thereby becoming moral. Why shall I sacrifice my happiness for the happiness of others, be they few or many ? And suppose the majority to be villains, what then ? Was it truly right that Socrates should drink the cup of hemlock, because such was the pleasure of five hundred judges in Athens which at that time was guided by infamous and thoughtless rascals? No! and a hundred times no !
The question of right conduct lies deeper than our agnostic friends assume. The problem of moral goodness is closely connected with our conception of the nature of truth. Principles of moral conduct always reflect our view of life ; they are a practical application of our world-conception. We believe in the possibility of truth and the usefulness of science. We reject most emphatically the philosophy of nescience. Problems can be stated and solved, and the correct solution of a problem is not merely an opinion that has gained currency but truth, i. e., a statement which is an adequate description of facts ; and truth is possible, truth is not a mere subjective illusion.
Would the product of any calculation become right because it was the result of a majority of school boys, — or even of learned scholars ? No, and a hundred times no I
We can not always change qualities into mere quantities, nor substitute pleasure and happiness for goodness, nor measure truth by majority decisions.
The present story is a tale with a moral. The story is humorous but the lesson is serious. It is a satire ) whicli has been written to point out the fallacies of agnosticism, and it indicates that a better philosophy is possible. How the author wishes that the hints here
given may be taken to heart
https://archive.org/details/philosophersmar00carugoog/page/n23/mode/1up
https://en.wikipedia.org/wiki/Paul_Carus
https://librivox.org/author/12609
Medieval History Volume 02 The Rise of the Saracens and the Foundation of the Western Empire 99% 1 left! "The Carlovingian Revolution, and Frankish Intervention in Italy Part 3 by G. L. Burr"
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