Tuesday, July 9, 2013

ADDLED ATHEIST #1: Edward Clint

Agnosticism is untenable and irrelevant

"The agnostic tends to insist that knowledge and belief are categorically different."

Self-described "agnostics" (just agnostics) tend to use a broad definition of "agnostic" and a narrow definition of "atheist". It is the atheists that tend to use a broad definition of "atheist" and a narrow definition of "agnostic". Clint is basically ranting against other atheists, but calling them "agnostics", dishonestly representing "agnosticism". At the very least, he should be calling them "agnostic atheists", rather than just "agnostics".

"The Greek word for atheist, conversely, is at least 2500 years old"

In the 17th century, the ancient Greek word "theos" was pulled out of antiquity and an "ist" suffix was added. Nobody, seems to deny that "theos" (god) =/= "theist" (someone who believes gods exist). Nobody thinks "theists" are "gods". 

Almost a century earlier, in the 16th century, the word "atheos" was pulled out of antiquity, and an "ist" suffix was added. Yet, people can't seem to agree that "atheos" (no/not/without god) =/= "atheist" (someone who believes gods do not exist). Many atheists would like us to believe that "atheist" = "without gods". Or, they'd like us to believe that an "a" prefix was somehow magically attached to the word "theist", a century before the word "theist" existed.

"Hume never uttered the word"

In the 18th century, D'Holbach wrote about how the majority theists used their narrow definition "atheist" label on plenty of people improperly. He argued these non-believers were mislabelled. He argued they weren't atheists. The narrow definition of atheism was the common definition of atheism, by a long shot.

There is also a story of D'Holbach being visited by Hume:
Hume was a dinner guest at the home of the libertine thinker Baron d'Holbach. Hume announced that he did not believe atheists existed for the simple reason that he had never met one. Holbach laughed. Look around you at your fellow dinner guests, "I can show you fifteen atheists right off. The other three haven't yet made up their minds." 
Though Hume smiled at Holbach's remark, he was also saddened. Rational proofs against god's existence, after all, were as nonsensical and intolerant as were rational proofs for His existence. Indeed, in Hume's eyes, the three undecided guests at Holbach's table were the only reasonable men in the room.
Hume and Humility

"This means that millennia of philosophical thought progressed without the need for a word for this position, including the entire Enlightenment period."

In the 19th century, Huxley also complained. Like Hume, he wasn't very fond of narrow definition atheists, thinking them pseudo-scientists, but felt he was part of the same group of non-believers that was mislabelled "atheist", and that there wasn't another label for him. The broader definition for atheism wasn't in common usage, or even common knowledge. It was effectively non-existent, at the time. So, yes, there was a need for a word. Many people had been looking for other labels..."free thinker", "skeptic", etc.

Huxley's "agnosticism" (no belief either way, no burden of proof) caught on in a big way. Numerous writers near the end of the 19th century, and beginning of the 20th century, described the period as an "age of agnosticism". Non-believers, who weren't narrow definition atheists, were in need of a word, and they latched on to it.

"The label paradox"

According to this guy, broad labels are better. This is like saying, me telling you I'm an "Earthling" gives you a better understanding of me, than telling you I'm "Canadian". Or, a theist, only telling you they're "Theist", gives you a better understanding of their beliefs, than if they told you they were "Christian", or "Muslim". Or, if someone saying I'm a "Capitalist" gives more information than I'm a "Libertarian" or "Republican". Sometimes broad, is too broad. If the label "atheist" incorporates two positions of belief, so that you need to add qualifiers, like "weak" and "strong", then your label is too broad.

"The pretentiousness of why versus what"

First off, People aren't going to read that much into a label. And, every label does answer both questions. Atheists have seen enough evidence to form a belief that Gods don't exist. Theists have seen enough evidence to form a belief that Gods do exist. Agnostics haven't seen enough evidence to form a belief = no belief. Once everyone knows the definitions, they aren't going to read all of that into a label, every time they hear it.

Secondly, he pulls the usual a-theist tactic, and pretends there is only one proposition, as to the existence of Gods. There are actually two. I don't get why Athe-ists (strong Atheists) allow themselves to be discounted, all the time. A-theists need to constantly rely on this tactic, to hide the fact that their labelling system is inadequate.

"The Santa clause"

Agnosticism is basically described as religious skepticism. The terms Agnostic, and Agnosticism, are mostly used regarding the existence of "gods". Here, this guy degrades down to the usual argument that agnosticism demands absolute truth, and is about the unknown and unknowable. But, then he suggests that that form of agnosticism be applied to everything.

Agnosticism should be applied to the gathering of evidence, prior to the formation of a belief. Huxley specifically mentions the belief phase.

"Agnosticism is of the essence of science, whether ancient or modern. It simply means that a man shall not say he knows or believes that which he has no scientific grounds for professing to know or believe." ~ Thomas H Huxley

So, if we do apply it to everything, we get the dictionary definition of agnosticism that doesn't apply to religion, that of someone who has no belief, either way. If I can test for Santa, where he is supposed to exist, then I can form a belief about Santa. Absence of evidence, that Santa exists where he is supposed to, is evidence of absence. I can be an aSanta-ist. 

"Huxley Reduxley: Pointless philosophical asceticism"

Again, this guy goes on about absolute truth. But then, makes the outrageous statement that Huxley didn't believe in natural selection, "the engine of evolution", implying Huxley wasn't a firm supporter of Darwin's ideas. 

Huxley believed in evolution. He declared it so obvious that he lamented about not coming up with the theory himself.

Huxley also believed in natural selection, with a caveat...being that every so often a "jump" would occur, that a constant plodding along, as Darwin suggested, didn't explain everything. So, no, Huxley didn't think Darwin's version of "natural selection alone" could be proved outright. But, he still believed in it, comparing breeding animals to natural selection in the wild, precisely because he felt there was evidence for it. Huxley has been the one proved right, by DNA showing that every so often mutations occurred, and a "jump" happened. 

Throughout the paper, that this guy ripped the quote from, Huxley praised Darwin. And ended with this...
"Another, and unfortunately a large class of persons take fright at the logical consequences of such a doctrine as that put forth by Mr. Darwin. If all species have arisen in this way, say they–Man himself must have done so; and he and all the animated world must have had a common origin. Most assuredly. No question of it."
...obviously believing the overall theory of evolution was true.

Clint, also seems to have missed the memo: Evolution is now both fact and theory.

Saturday, July 6, 2013

GODS DO NOT EXIST

"Gods Do Not Exist"

Liking the a-theist definition is one thing. Arguing that it's so logical, that it should make perfect sense to anyone, is quite another. What do a-theists call someone who does not believe the statement, "gods do not exist", is true?

.....

That's right, nothing. There is no label for not believing that statement is true, using a-theism's labelling system.

Here is the a-theist at the no belief position labelling:

"Knows" no gods exist = Gnostic strong a-theist
Believes no gods exist = Agnostic strong a-theist
Doesn't believe the strong atheist claim = Agnostic (no belief label)
Doesn't believe the theist claim = Agnostic weak a-theist
Believes gods exist = Agnostic theist
"Knows" gods exist = Gnostic theist

The two middle positions get mashed together under "atheist", so that the middle is atheistic to "no gods" as well as "gods".

Knowledge, being a justified true belief, is generally explained backwards, from the position of having already attained knowledge: 3. justified true belief; 2. true belief; 1. no belief, about something as yet undiscovered, that is true. Working backwards, the truth aspect is a requirement to reach knowledge, and is omnipresent. Something is eternally true. We just need to discover it, believe it’s true, and prove it’s true.

However, when working forward, in an attempt to discover and attain knowledge, we start with no belief and have no idea yet if the next step we’re making is actually true, or not. The scientist in Huxley would have scientific method, using objective evidence, be applied to the forward steps:

1. no belief (as of yet about a new hypothesis, that is presented, along with supporting evidence)
2. justified belief (the hypothesis that has passed a justification phase, and become theory)
3. justified true belief (a theory that has been tested enough, by enough people, to be considered a consensus, and treated as truth/gnosis/knowledge).

Working forward, we actually resolve the "truth" of a proposition last. The "scientist" remains objective, neutral, agnostic, not forming a belief towards an hypothesis, until some kind of objective evidence is given and weighed, is withholding belief.

"Agnosticism is of the essence of science, whether ancient or modern. It simply means that a man shall not say he knows or believes that which he has no scientific grounds for professing to know or believe." ~ Thomas Huxley

In this way, Huxley's agnosticism is not compatible with the(os)-ism or athe(os)-ism, and does address belief.

Here is the agnostic at the no belief position labelling:

"Knows" no gods exist = Atheo(s)-gnostic
Believes no gods exist = Athe(os)-ist
Doesn't believe the atheist or theist claims = Agnostic
Believes gods exist = The(os)-ist
"Knows" gods exist = Theo(s)-gnostic

The middle "agnostic" label covers no belief to either proposition.

Not only does the a-theist labelling system get convoluted with 14+ words to describe exactly what the athe(os)-ist labelling system can describe in 5, but their labelling system is incomplete, as there is no belief label for no belief to strong a-theism, or athe-ism. They're trying to assign labels to answers, rather than positions after the answers. See: BINARY BULLSHIT.

The agnostic considers anyone continuing towards belief or "knowledge", without adequate evidence, is doing so subjectively. Without evidence, they have subjective degrees of certainty. Karl Popper was also a self-described agnostic. He helped incorporate demarcation and falsifiability into the scientific method. No evidence = untestable and unfalsifiable = unscientific and inconclusive. Inconclusive = no belief as to the truth of the proposition. 

WHY AN A-THEIST MIGHT BE A ROCK, AND WHY I AM NOT.

Liking the broader definition of atheism is one thing. Arguing that that is the way the word is constructed, is quite another. Let's take a look at the linguistics of a-theism.

Root words are supposed to be the smallest base word, to which suffixes and prefixes attach. The definition of the root word is supposed to be maintained, and is the base for any new words created by adding those suffixes and prefixes.

The suffix -ist = a person with a particular set of beliefs or way of behaving.

The root word for Theist is Theos (God). Attaching the suffix -ist (believer) defines a person. Literally, a person who believes the proposition, "God", is true.

The prefix A- = Without, No, or Not.

The root word for "atheist" is still stated to be the Greek word "atheos" (Without God). Maintaining the root word, and attaching the suffix -ist (believer) defines a person. Literally, a person who believes the proposition, "Without God", is true.

Well, okay then. What does a-theist mean? It literally means "not a god believer". To attach an a- prefix, the new root word for the new definition, should actually be "theist".

Because personhood is attached to the -ist suffix, and an a-theist isn't an -ist, this word has not defined a person. A rock is "not a god believer". You might be a rock. It has also not created a philosophy that people are following. Unlike athe(os)-ism, which described a philosophy, a belief that we are without gods, a-theism, "no/not/without" "god belief" describes every non-sentient thing in existence, and most of the sentient ones, as well. The universe itself is likely without god belief.

To make a-theist describe a person, you have to rip the personhood out of the "ist" suffix and transfer it to the "a" prefix, so that "a"= "someone without" and "theist" = "god belief". Wait a minute, though, "theism" = "god belief". Now the "theist" in a-theist and the "theism" in a-theism mean exactly the same thing. 

Well, "Does an -ic describe a person? Couldn't you be a rock to?", you might ask. An -ic does have some history in describing people who practice something...an ascetic, a cynic, a fanatic, an empiric, an autodidactic, a gnostic, a skeptic, a romantic, for example. The use of -ic, as describing a person, is supported by the fact that Agnosticism is an -ism, a belief that we have "no knowledge" ("a" + "gnosis"), or "not [enough] knowledge"...evidence...upon which to form a belief about the existence, or non-existence, of gods. So, until I believe that a rock can have a belief or philosophy, I will believe that I can not be a rock.


Tuesday, July 2, 2013

ATHE-ISM VS A-THEISM


Liking the broader definition of atheism is one thing. Arguing that it is the original, only, that it was always the common usage, etc., is quite another. Let's talk about the etymology of atheism.

16th Century

An Athe(os)-ist is someone who believes that Gods do not exist, or someone who has a world view that we are without Gods. In the 1570s, the French pulled the word "atheos" (no/not/without gods) out of Greek antiquity and added the suffix, "iste" (someone who believes, a believer), which became "someone who believes no gods exist". The English followed suit. 

atheist (n.)
1570s, from French athéiste (16c.), from Greek atheos "without god, denying the gods; abandoned of the gods; godless, ungodly," from a- "without" + theos "a god" (see theo-).

John Florio, A World of Words (1598)
Atèo, Atheo, Atheista, an atheist, a miscreant, godles, one that thinkes there is no god.

17th Century

Randle Cotgrave, A Dictionary of the French and English Tongues (1611)
Athée: m. An Atheist; one that beleeues there is no God.

John Bullokar, An English Expositor (1616)
Atheist. He that wickedly beleeueth there is no God, or no rule of Religion.

Henry Cockeram, English Dictionary (1623)
Atheist. That thinks there is no God, or rule of religion.

Thomas Blount, Glossographia or a Dictionary (1656)
Atheist ( from the Gr ἄδεος. id est Sine Deo, godless) he that beleeves there is no God or rule of Religion, and that the soul dies with the body.

theist (n.)
1660s, from Greek theos "god" (see theo-) + -ist. The original senses was that later reserved to deist: "one who believes in a transcendent god but denies revelation." Later in 18c. theist was contrasted with deist, as believing in a personal God and allowing the possibility of revelation.

^Oh look, the word "theist" finally came into existence. The English pulled the word "theos" (god) out of Greek antiquity and added the suffix, "ist" (someone who believes, a believer), which became "someone who believes god exist". Prior to this, there was no word "theist" to attach an "a" prefix to. Absolutely no one tries to argue that "theist" = "god".

18th Century

John Kersey the younger, A New English Dictionary (1702)
Atheism, the Opinion of
An Atheist, who denies the Being of a God.

An Universal Etymological English Dictionary, Nathan Bailey, R. Ware, 1756
ATHEIST (from Gr. without God) one that denies the exiftence of God.

A dictionary of the English language., Samuel Johnson, 1768
A'the-ist, f. One that denies the existence of a God.


19th Century

A primary-school pronouncing dictionary of the English language, Noah Webster, William Greenleaf Webster, J.B. Lippincott & Co., 1857
A'the-ist, n. one who denies the existence of a God.

ATHEISM and atheist are words formed from Greek roots and with Greek derivative endings. Nevertheless they are not Greek ; their formation is not consonant with Greek usage. In Greek they said atheos and atheotes ; to these the English words ungodly and ungodliness correspond rather closely. In exactly the same way as ungodly, atheos was used as an expression of severe censure and moral condemnation ; this use is an old one, and the oldest that can be traced. Not till later do we find it employed to denote a certain philosophical creed ; we even meet with philosophers bearing atheos as a regular surname. We know very little of the men in question ; but it can hardly be doubted that atheos,  as applied to them, implied not only a denial of the gods of popular belief, but a denial of gods in the widest sense of the word, or Atheism as it is nowadays understood.
20th Century
"As here defined, the term “atheism” has a wider scope than the meanings usually attached to it."
"First, there is the familiar sense in which a person is an atheist if he maintains that there is no God, where this is taken to mean that “God exists” expresses a false proposition."
"This immediately raises the question of agnosticism, which has traditionally been offered as a third alternative to theism and atheism."
"An agnostic is not an atheist. An atheist denies the existence of God; an agnostic professes ignorance about His existence. For the latter, God may exist, but reason can neither prove nor disprove it."
"Notice that agnosticism emerges as a third alternative only if atheism is narrowly defined as the denial of theism."
George H Smith, ATHEISM: The Case Against God

"The introduction of this new interpretation of the word 'atheism' may appear to be a piece of perverse Humpty-Dumptyism, going arbitrarily against established common usage."
Antony Flew, The Presumption Of Atheism

21st Century

"one who believes that there is no deity"

"a person who believes that God does not exist"

"someone who believes that God does not exist"

"a person who believes that God does not exist"

"someone who believes that God does not exist"

"one who believes that there is no God or gods."

"the belief that God does not exist"

"someone who denies the existence of god"


THE HUXLEY BREAK DOWN




1. Is Huxley's Agnosticism compatible with The-ism and Athe-ism? No.


Huxley clearly states that it isn't compatible with Athe-ism or The-ism. He also clearly states what the most important parts of Agnosticism are:


1. Agnosticism is of the essence of science, whether ancient or modern. It simply means that a man shall not say he knows or believes that which he has no scientific grounds for professing to know or believe.
2. Consequently Agnosticism puts aside not only the greater part of popular theology, but also the greater part of anti-theology. On the whole, the "bosh" of heterodoxy is more offensive to me than that of orthodoxy, because heterodoxy professes to be guided by reason and science, and orthodoxy does not.
"Positively the principle may be expressed: In matters of the intellect, follow your reason as far as it will take you, without regard to any other consideration. And negatively: In matters of the intellect do not pretend that conclusions are certain which are not demonstrated or demonstrable"
"This principle may be stated in various ways, but they all amount to this: that it is wrong for a man to say that he is certain of the objective truth of any proposition unless he can produce evidence which logically justifies that certainty. This is what Agnosticism asserts; and, in my opinion, it is all that is essential to Agnosticism. That which Agnostics deny and repudiate, as immoral, is the contrary doctrine, that there are propositions which men ought to believe, without logically satisfactory evidence; and that reprobation ought to attach to the profession of disbelief in such inadequately supported propositions."


He maintained that the Agnostic position should be skeptical, and to not believe a proposition without logical satisfactory evidence. This is not compatible with being an Athe-ist or The-ist. Should one accept evidence as logical, you then become a believer, and are no longer skeptical of the proposition. It is impossible to both believe a proposition is true and doubt (be skeptical) that a proposition is true.

2. Does Huxley's Agnosticism state that anything is unknown or unknowable? No.

Huxley does state that answers are unknown to him, personally, and that he, personally, thinks they may just be unknowable. However, he also clearly states that his lack of knowledge doesn't mean that the answer is unknown to someone else, or will forever be unknowable in the future, though he may have a strong opinion on the matter.


"The extent of the region of the uncertain, the number of the problems the investigation of which ends in a verdict of not proven, will vary according to the knowledge and the intellectual habits of the individual Agnostic. I do not very much care to speak of anything as "unknowable." What I am sure about is that there are many topics about which I know nothing; and which, so far as I can see, are out of reach of my faculties. But whether these things are knowable by any one else is exactly one of those matters which is beyond my knowledge, though I may have a tolerably strong opinion as to the probabilities of the case."

Huxley's definition of Agnosticism has become so mutilated, we can now find many instances where the proposition of God as unknown and unknowable, is being presented as the main definition. That which he said is most important, is being dropped, and that which he said only applied to himself, is being made the main definition. This is a horrible disservice, in my opinion, to the man that stood up and said to the Theists, I do not accept your Athe-ist label, I am this instead. Attached to his new label was a fantastic burden of proof position, which has been hijacked by self proclaimed A-theists, as they've mutilated the definition of Agnostic beyond recognition.

Monday, July 1, 2013

THE WORDS OF THOMAS H HUXLEY

1. Agnosticism is of the essence of science, whether ancient or modern. It simply means that a man shall not say he knows or believes that which he has no scientific grounds for professing to know or believe.

2. Consequently Agnosticism puts aside not only the greater part of popular theology, but also the greater part of anti-theology. On the whole, the "bosh" of heterodoxy is more offensive to me than that of orthodoxy, because heterodoxy professes to be guided by reason and science, and orthodoxy does not.

3. I have no doubt that scientific criticism will prove destructive to the forms of supernaturalism which enter into the constitution of existing religions. On trial of any so-called miracle the verdict of science is "Not proven." But true Agnosticism will not forget that [6] existence, motion, and law-abiding operation in nature are more stupendous miracles than any recounted by the mythologies, and that there may be things, not only in the heavens and earth, but beyond the intelligible universe, which "are not dreamt of in our philosophy." The theological "gnosis" would have us believe that the world is a conjuror's house; the anti-theological "gnosis" talks as if it were a "dirt-pie" made by the two blind children, Law and Force. Agnosticism simply says that we know nothing of what may be beyond phenomena.

When I reached intellectual maturity and began to ask myself whether I was an atheist, a theist, or a pantheist; a materialist or an idealist; Christian or a freethinker; I found that the more I learned and reflected, the less ready was the answer; until, at last, I came to the conclusion that I had neither art nor part with any of these denominations, except the last. The one thing in which most of these good people were agreed was the one thing in which I differed from them. They were quite sure they had attained a certain "gnosis,"–had, more or less successfully, solved the problem of existence; while I was quite sure I had not, and had a pretty strong conviction that the problem was insoluble. And, with Hume and Kant on my side, I could not think myself presumptuous in holding fast by that opinion.

 This was my situation when I had the good fortune to find a place among the members of that remarkable confraternity of antagonists, long since deceased, but of green and pious memory, the Metaphysical Society. Every variety of philosophical and theological opinion was represented there, and expressed itself with entire openness; most of my colleagues were -ists of one sort or another; and, however kind and friendly they might be, I, the man without a rag of a label to cover himself with, could not fail to have some of the uneasy feelings which must have beset the historical fox when, after leaving the trap in which his tail remained, he presented himself to his normally elongated companions. So I took thought, and invented what I conceived to be the appropriate title of "agnostic." It came into my head as suggestively antithetic to the "gnostic" of Church history, who professed to know so much about the very things of which I was ignorant; and I took the earliest opportunity of parading it at our Society, to show that I, too, had a tail, like the other foxes. To my great satisfaction, the term took; and when the Spectator had stood godfather to it, any suspicion in the minds of respectable people, that a knowledge of its parentage might have awakened was, of course, completely lulled.

 If any one had preferred this request to me, I should have replied that, if he referred to agnostics, they have no creed; and, by the nature of the case, cannot have any. Agnosticism, in fact, is not a creed, but a method, the essence of which lies in the rigorous application of a single principle. That principle is of great antiquity; it is as old as Socrates; as old as the writer who said, "Try all things, hold fast by that which is good" it is the foundation of the Reformation, which simply illustrated the axiom that every man should be able to give a reason for the faith that is in him; it is the great principle of Descartes; it is the fundamental axiom of modern science. Positively the principle may be expressed: In matters of the intellect, follow your reason as far as it will take you, without regard to any other consideration. And negatively: In matters of the intellect do not pretend that conclusions are certain which are not demonstrated or demonstrable. That I take to be the agnostic faith, which if a man keep whole and undefiled, he shall not be ashamed to look the universe in the face, whatever the future may have in store for him.
The people who call themselves "Agnostics" have been charged with doing so because they have not the courage to declare themselves "Infidels." It has been insinuated that they have adopted a new name in order to escape the unpleasantness which attaches to their proper denomination. To this wholly erroneous imputation, I have replied by showing that the term "Agnostic" did, as a matter of fact, arise in a manner which negatives it; and my statement has not been, and cannot be, refuted. Moreover, speaking for myself, and without impugning the right of any other person to use the term in another sense, I further say that Agnosticism is not properly described as a "negative" creed, nor indeed as a creed of any kind, except in so far as it expresses absolute faith in the validity of a principle, which is as much ethical as intellectual. This principle may be stated in various ways, but they all amount to this: that it is wrong for a man to say that he is certain of the objective truth of any proposition unless he can produce evidence which logically justifies that certainty. This is what Agnosticism asserts; and, in my opinion, it is all that is essential to Agnosticism. That which Agnostics deny and repudiate, as immoral, is the contrary doctrine, that there are propositions which men ought to believe, without logically satisfactory evidence; and that reprobation ought to attach to the profession of disbelief in such inadequately supported propositions. The justification of the Agnostic principle lies in the success which follows upon its application, whether in the field of natural, or in that of civil, history; and in the fact that, so far as these topics are concerned, no sane man thinks of denying its validity. 

Still speaking for myself, I add, that though Agnosticism is not, and cannot be, a creed, except in so far as its general principle is concerned; yet that the application of that principle results in the denial of, or the suspension of judgment concerning, a number of propositions respecting which our contemporary ecclesiastical "gnostics" profess entire certainty. And, in so far as these ecclesiastical persons can be justified in their old-established custom (which many nowadays think more honoured in the breach than the observance) of using opprobrious names to those who differ from them, I fully admit their right to call me and those who think with me "Infidels"; all I have ventured to urge is that they must not expect us to speak of ourselves by that title. 

The extent of the region of the uncertain, the number of the problems the investigation of which ends in a verdict of not proven, will vary according to the knowledge and the intellectual habits of the individual Agnostic. I do not very much care to speak of anything as "unknowable."2 What I am sure about is that there are many topics about which I know nothing; and which, so far as I can see, are out of reach of my faculties. But whether these things are knowable by any one else is exactly one of those matters which is beyond my knowledge, though I may have a tolerably strong opinion as to the probabilities of the case. Relatively to myself, I am quite sure that the region of uncertainty–the nebulous country in which words play the part of realities –is far more extensive than I could wish. Materialism and Idealism; Theism and Atheism; the doctrine of the soul and its mortality or immortality–appear in the history of philosophy like the shades of Scandinavian heroes, eternally slaying one another and eternally coming to life again in a metaphysical "Nifelheim." It is getting on for twenty-five centuries, at least, since mankind began seriously to give their minds to these topics. Generation after generation, philosophy has been doomed to roll the stone uphill; and, just as all the world swore it was at the top, down it has rolled to the bottom again. All this is written in innumerable books; and he who will toil through them will discover that the stone is just where it was when the work began. Hume saw this; Kant saw it; since their time, more and more eyes have been cleansed of the films which prevented them from seeing it; until now the weight and number of those who refuse to be the prey of verbal mystifications has begun to tell in practical life.