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in ourselves. And a study of other modes of animal existence seems

to show that it exists as the normal faculty of knowledge in instinct.
Unfortunately from the point of view of pure theory, it is a kind of
knowing that, however perfect in its exercise, is apparently limited in
its scope. There are things that intelligence alone is able to seek, but
that by itself it will never find. Those things, instinct alone could find;
but it will never seek them.
The Present Tendency
Thus we see the present tendency is toward the conception
of a world-spirit, or living universe, constantly manifesting itself
in forms, shapes and forces. Under the various names used by
the later philosophers we may always find this fundamental
conception. At the base of all these conceptions is to be found
that which may as well be called spirit as by any other term.
Voluntarism, in modified forms, is exerting a strong influence
in certain quarters of modern philosophical thought and in
general literature. It is especially attractive to those who have
graduated from materialism, but who find no sympathy for
rationalistic idealism. It will probably play an important part
in the philosophy of the present century, probably as the
active opponent of the schools of rationalistic idealism, just as
Schopenhauer was the active opponent of Hegel, the founder
of the school of absolute idealism. Supplant the word Will
by the term Spirit and attach the latter to Schopenhauer s
philosophy, and we have an agreement with several schools of
advanced thought metaphysics of to-day, also with Fechner s
animistic-pantheism, and Wundt s conception of the universe
as the outer wrapper or sheath behind which is hidden a
spiritual creative activity, a striving, feeling, sensing, like that
which we experience in ourselves, the active principle of which
is conation or impulse, tendency, desire and will.
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Materialism
One of the most striking incidents of the history of
philosophy is that of the rapid rise into popularity of the
doctrine of Materialism in the middle of the nineteenth century.
This probably came as a reaction from the extreme emphasis
upon Idealism manifested by the German philosophers during
the previous century. Moleschott, Vogt and Buchner were
the leaders of this school. Their fundamental doctrine was
that the facts of the universe were sufficiently explained by the
assumption that matter was the fundamental constituent, or
ultimate fact, of the universe, and that all phenomena, including
that of consciousness, could be reduced to the transformation
of material molecules. Matter was conceived of as extended,
impenetrable, eternally existent, and susceptible of change
of relative position. For a few decades radical Materialism
flourished, but has since given way to other conceptions.
Agnosticism has largely succeeded it, and, in fact, the former
school is often identified in the popular mind with Materialism,
although it differs materially from that school.
Agnosticism
Agnosticism, which sprang into favor during the latter half
of the nineteenth century, has for its fundamental doctrine the
idea that it is impossible for the human mind to acquire knowledge
about God or the Absolute, or, in fact, of anything transcending
experience. Herbert Spencer and Huxley were the leaders in the
modern agnostic movement. It has become popular because

it easily fits in with the investigations of modern science and

the speculations arising therefrom. While both Huxley and
Spencer recognize the co-equal reality of mind and matter,
their emphasis of the material side has caused many to identify
their philosophy with Materialism, which belief is unwarranted.
Spencer s position that reality, in itself, is unknowable, and
that all things are manifestations of that infinite and eternal
energy from which all things proceed, and which transcends
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both our reason and our imagination, gives a clear idea of the
fundamental position of modern agnosticism.
Scientific Monism
While, as an authority says: Materialism as a dogmatic
system hardly survives in philosophical circles, although, in
alliance with secularism and socialism, it is no doubt influential
among certain sections and classes, and often forms the creed
of the half-educated specialist. The place of materialism has
been taken by scientific Monism, which, however, in some of
its representatives, seems often to be but slightly differentiated
from the materialism which it has superseded. Scientific Monism
is the doctrine that the universe is the manifestation of a single
principle of nature. Ernest Haeckel, the German scientist, is the
leading exponent of modern scientific monism. He holds that
the fundamental reality consists of a principle of substance, of
which matter and force are two aspects, and in which mind is
immanent, and manifest in varying degrees from the atom to
man. He also holds that the entire universe of matter is instinct
with life, but inasmuch as he denies immortality and identifies
the soul with material form, by some he is classed as an extreme
materialist. By many, however, his system is thought likely to
evolve into a conception in which materialism and idealism
may meet on common ground. In fact, in one of his latest
lectures Haeckel admits that his principle of substance may as
well be known as spirit as by any other term. This admission
is wonderfully significant to close students of his philosophy.
Positivism vs. Idealism
The rapid development of scientific thought and
investigation the new conceptions of matter and force the
theory of evolution and the thought that has evolved from
these sources, has tended to give to modern philosophy a
decided trend toward Positivism, or the doctrine which holds
that philosophical thought must be limited to the data and
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methods of the natural sciences. This doctrine is diametrically
opposed to the methods of metaphysics, which is now
manifesting its fullest flower in Monistic Idealism. And in these
two opposing schools we find the secret of the present-day
conflict in modern thought. On one side is the extreme
All-Mind doctrine, and on the other the spirit of natural science,
each striving to carry off the prize of philosophy. The struggle
is now on, and the dust of the battle somewhat obscures our
sight. But through it all I think I see the approaching figure of
a mediator who will show the combatants that they are not
enemies, but really are brothers-in-arms.
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