The sun., 1903-03-22
AgnOsticism.

to them, M. w. h
AgnOsticism.
Many persons will find their ideas con.
cerning some important subjects olarf-
fed after a perlisal Of A0nosficfsm. by
Robert Flint (Scribners) The suthor,
who is professor in the University OF Edin-
burgh, and a corresponding member OF
the Institute OF France, has here under
taken a historical and philosophical study
Of agnosticism In the various applications
OF the word. The thing, II not the word,
was known to the Hebrews, the Chinese
and the Hindoos, as well as to the Greeks,
nor was 1t by any means unheArd OF In the
medieval world. Among the representa-
tive agnostics Of the transition period be-
tween the Middle Ages and modern times,
Montaigne, Pascale and Bayle are made
subjects Of special comment. while to the
agnosticism OF Hume and Kant q whole
chapter is devoted. Turning from the
historical to the philosophical point OF view,
Prof. Flint considers first complete or abso-
lutte agnosticism. which he holds to be a
false and unattainable ideal. and then re-
views the several forms Of mitigated and
partial agnosticism. There may be a par
tial or limited agnosticism as to ultimste
objects OF knowledge. as to God and the
knowledge OF God and as to religious BE-
liefs. Among modern agnostice. Hamilton.
Mansel, Huxley and Spencer are singled
out for particular attention. The gist OF
the book will be found In the two first chap
ters, wherein the author endeavors to de-
termine what significance ought TO be as
signed to the term agnosticism, and then
points out that many erroneous views OF
its Specification are prevalent
The term agnosticism is comparatively
new, being little more than twenty years
old. 1t was preceded by the word 'ag-
nostic," as to the date Of the invention OF
which We have precise information. Mr..
r. ii. Hutton has testified that the latter
word was suggested by Prof. Huxley at
party held previously to the formation
Of the now defunct Metaphysical Society
In Mr.. James Knowles's house on Clapham
Common, one evening in 1850. Prof. Hux-
ley's own account Of the matter was: when
I reached intellectual maturity and began
to ask myself whether i was an atheist.
a theist or a pantheist, a matcrialist or
an idealist; a Christian or q freethinker.
Ifound that the more learned and reflected
the less ready Was the answer, until, at last.
l came to the conclusion that had neither
art nor part with any Of these denomina-
tions, except the last. The one thing In
which most Of these good people were
agreed was the one thing In which DIFF
fered from them. They were quite sure
that they had attained a certain gnosis'-
had more or less successfully solved the
problem OF existence; while l was quite
sure that had not , and had pretty strong
conviction that the problem was insolu-
bic. Nor with Hume and Kant on my
side could l think myself presumptuous
in holding fast by that opinion Prof.
Huxley went on to say that such was his
mental attitude when he found a place
among the members OF the Metaphysical
Society. Every variety OF philosophical
and theological opinion was represented
there, and expressed itself with entire
openness; most OF my colleagues were
lists of one sort or another, and. however
kind and friendly they might be, I. tho
man without rag Of label to cover him
self with. could not fail to have some Of
I he uneasy feelings which must have beset
the historical fox when. after leaving the
trap in which his tail remained. he pre-
sent ed himself to his normally elongated
companions. So I took thought and in
vented what / conceived to be the appro-
pirate title of agnostic.' II came into my
head as suggestively antithetic to the
'snostic' Of Church history. who professed
TO know 40 much about the very things Of
which was ignorant, and took the earliest
Of parading it at our society
k.I hxa fsfh hAr
foxes. To my great satisfaction, the term
took"
On this statement Of Prof. HuNley's the
author of the book before us makes num-
Der of comments. He notes. In the brst
place, that, when HUXLEY took the term
-agnostic" from ST. Paul's mention OF the
altar to sthe unknown God, he did not
adhere very closely to the original. That
was agnosto heo, not dgnosfiko theo. There
is a Greek adjective, pnosfikos. but not an
a c2n0shlos an donos and denosfos
Il was contrary to Greek usage to terminate
with Ios a word which commenced with
oIpha priro'i,pm. Hence the words -ag-
nostic" and "agnosticism- are, linguistically
rega r,ied. not unobjectionsble. Their alb
normal character did not prevent their
being readily adopted In Britain; but u
NAV have been one Of the reasons which
caused them to spread but slowly In Franco
and Germany. They seem To have failed
To receive naturalization into any Conii-
mental Language until about twenty years
after their invention In England In the
second place. Prof. Flint maintains that
the words la question are Of hut limited
intrinsic value. They are not Indispensable
Tor any purpose 'soep'lc' and '-csp-
icism.' employed In their universally
aud philosophical slsnitosiion, |
would hay. served Prof HuNley just ar
even for IA. 'lalsi' az ',an' ~ ~h,oh |
b. felt th. na,d among his frl~sdiy sd-
,.rsari.. ~ "a. MstsI,hysiaL socssiy. ss
az i.s-ilc' and 'asnos'iclsm hoepssnlss,
y q ,sTy I'D -isin' aud quite - re~ssse,abls
A. an, ~ the other 'lsins' slish sess Jspss. |
; ,nl.i .n "a. M.isIIhy y.ioai soss~'y u
I,as had nS oily lois boi oa 'is si.ols |
AZ iifls.sii .al ussi,il sua isiiilsa Lis,eIs |
i hl.s had ainol.s i,s A.il.sssi,,s nAss greet |
.nisik.tf AID s.ah, .silmaiAs aLsfsSisis
I.rd iani ruis,lais us tI,.i iLs term 'sa.p- |
inlsin' Shssys A. nssai no uisssossisls
I,suiai s nalslsys isals,s.ilsn ssa .s
adds ,l,ai. sill.assh u Las sas,alsss sn
.a....l... s.sf,f,.sa afl,su slllhl A. a aAsaar