| The mind, unceasingly elevated by these considerations, which, although empirical, are so remarkably powerful, and continually adding to their force, will not suffer itself to be depressed by the doubts suggested by subtle speculation; |
| it tears itself out of this state of uncertainty, the moment it casts a look upon the wondrous forms of nature and the majesty of the universe, and rises from height to height, from condition to condition, till it has elevated itself to the supreme and unconditioned author of all. |
| But although we have nothing to object to the reasonableness and utility of this procedure, but have rather to commend and encourage it, we cannot approve of the claims which this argument advances to demonstrative certainty and to a reception upon its own merits, apart from favour or support by other arguments. |
| Nor can it injure the cause of morality to endeavour to lower the tone of the arrogant sophist, and to teach him that modesty and moderation which are the properties of a belief that brings calm and content into the mind, without prescribing to it an unworthy subjection. |
| I maintain, then, that the physico-theological argument is insufficient of itself to prove the existence of a Supreme Being, that it must entrust this to the ontological argument--to which it serves merely as an introduction, and that, consequently, this argument contains the only possible ground of proof (possessed by speculative reason) for the existence of this being. |
| The chief momenta in the physico-theological argument are as follow; 1. We observe in the world manifest signs of an arrangement full of purpose, executed with great wisdom, and argument in whole of a content indescribably various, and of an extent without limits. |
| 2. This arrangement of means and ends is entirely foreign to the things existing in the world--it belongs to them merely as a contingent attribute; in other words, the nature of different things could not of itself, whatever means were employed, harmoniously tend towards certain purposes, were they not chosen and directed for these purposes by a rational and disposing principle, in accordance with certain fundamental ideas. |
| 3. There exists, therefore, a sublime and wise cause (or several), which is not merely a blind, all-powerful nature, producing the beings and events which fill the world in unconscious fecundity, but a free and intelligent cause of the world. |
| 4. The unity of this cause may be inferred from the unity of the reciprocal relation existing between the parts of the world, as portions of an artistic edifice--an inference which all our observation favours, and all principles of analogy support. |
| In the above argument, it is inferred from the analogy of certain products of nature with those of human art, when it compels Nature to bend herself to its purposes, as in the case of a house, a ship, or a watch, that the same kind of causality--namely, understanding and will--resides in nature. |
| It is also declared that the internal possibility of this freely-acting nature (which is the source of all art, and perhaps also of human reason) is derivable from another and superhuman art--a conclusion which would perhaps be found incapable of standing the test of subtle transcendental criticism. |
| But to neither of these opinions shall we at present object. |
| We shall only remark that it must be confessed that, if we are to discuss the subject of cause at all, we cannot proceed more securely than with the guidance of the analogy subsisting between nature and such products of design--these being the only products whose causes and modes of organization are completely known to us. |
| Reason would be unable to satisfy her own requirements, if she passed from a causality which she does know, to obscure and indemonstrable principles of explanation which she does not know. |
| According to the physico-theological argument, the connection and harmony existing in the world evidence the contingency of the form merely, but not of the matter, that is, of the substance of the world. |
| To establish the truth of the latter opinion, it would be necessary to prove that all things would be in themselves incapable of this harmony and order, unless they were, even as regards their substance, the product of a supreme wisdom. |
| But this would require very different grounds of proof from those presented by the analogy with human art. |
| This proof can at most, therefore, demonstrate the existence of an architect of the world, whose efforts are limited by the capabilities of the material with which he works, but not of a creator of the world, to whom all things are subject. |
| Thus this argument is utterly insufficient for the task before us--a demonstration of the existence of an all-sufficient being. |
| If we wish to prove the contingency of matter, we must have recourse to a transcendental argument, which the physico-theological was constructed expressly to avoid. |
| We infer, from the order and design visible in the universe, as a disposition of a thoroughly contingent character, the existence of a cause proportionate thereto. |