ing, but merely describe phenomena in abstract terms, and that
questions about the origin of the world and why it exists are quite
beyond the reach of reason. Both theology and metaphysics are superseded
by science--the investigation of causes and effects and coexistences; and
the future progress of society will be guided by the scientific view of
the world which confines itself to the positive data of experience.
Comte was convinced that religion is a social necessity, and, to supply
the place of the theological religions which he pronounced to be doomed,
he invented a new religion--the religion of Humanity. It differs from the
great religions of the world in having no supernatural or non-rational
articles of belief, and on that account he had few adherents. But the
"Positive Philosophy" of Comte has exercised great influence, not least
in England, where its principles have been promulgated especially by Mr.
Frederic Harrison, who in the latter

[187] half of the nineteenth century has been one of the most
indefatigable workers in the cause of reason against authority.

Another comprehensive system was worked out by an Englishman, Herbert
Spencer. Like Comte's, it was based on science, and attempts to show
how, starting with a nebular universe, the whole knowable world,
psychical and social as well as physical, can be deduced. His Synthetic
Philosophy perhaps did more than anything else to make the idea of
evolution familiar in England.

I must mention one other modern explanation of the world, that of
Haeckel, the zoologist, professor at Jena, who may be called the prophet
of evolution. His Creation of Man (1868) covered the same ground as
Darwin's Descent, had an enormous circulation, and was translated, I
believe, into fourteen languages. His World-riddles (1899) enjoys the
same popularity. He has taught, like Spencer, that the principle of
evolution applies not only to the history of nature, but also to human
civilization and human thought. He differs from Spencer and Comte in not
assuming any unknowable reality behind natural phenomena. His
adversaries commonly stigmatize his theory as materialism, but this is a
mistake. Like Spinoza he recognizes matter and mind, body and thought,
as

[188] two inseparable sides of ultimate reality, which he calls God; in
fact, he identifies his philosophy with that of Spinoza. And he
logically proceeds to conceive material atoms as thinking. His idea of
the physical world is