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THE THEORIES OF DARWIN AND THEIR RELATION TO PHILOSOPHY, RELIGION AND MORALITY Rudolf Schmid

THE THEORIES OF DARWIN AND THEIR RELATION TO PHILOSOPHY, RELIGION AND MORALITY

Rudolf Schmid

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THETHEORIES OF DARWINAND THEIR RELATION TOPHILOSOPHY, RELIGION AND MORALITY.By RUDOLF SCHMID, President of the Theological Seminary at Schoenthal,Wuertemberg.TRANSLATED FROM THE GERMAN BY G. A. ZIMMERMANN, PH.D.WITH AN INTRODUCTION BY THE DUKEMoreTHETHEORIES OF DARWINAND THEIR RELATION TOPHILOSOPHY, RELIGION AND MORALITY.By RUDOLF SCHMID, President of the Theological Seminary at Schoenthal,Wuertemberg.TRANSLATED FROM THE GERMAN BY G. A. ZIMMERMANN, PH.D.WITH AN INTRODUCTION BY THE DUKE OF ARGYLLCHICAGO:JANSEN McCLURG. & COMPANY1883.* * * * *COPYRIGHTBY JANSEN, MCCLURG & CO.A.D. 1882.R. R. DONNELLEY & SONS, PRINTERS.* * * * * {1}AUTHORS PREFACE* * * * *The movement which received its impulse as well as its name from Darwin,seems to have recently passed its distinctest phase- but the more prominentpoints of opposition, religious, ethical, and scientific, which have beenrevealed through it, remain as sharply contrasted as before. The author ofthis book desires, in the first place, to be of service to such readers asfeel the need of setting themselves right upon these questions, which touchthe highest interests of mankind, but who lack time and opportunity toinvestigate independently a realm in which so many and so heterogeneoussciences come into mutual contact. The illogical and confused manner inwhich some noisy leaders confound these sciences and their problems andconsequences, renders it still more difficult to arrive at a satisfactoryresult- and thus perhaps many readers will look with interest upon aninvestigation designed to simplify the different problems and the differentattempts at their solution, and to treat them not only in their relationsto each other, but also separately. But with this primary object, theauthor combines another: to render a service to some among the many whoperceive the harmony between their scientific conviction and theirreligious need threatened or shaken by the results of science, and who areunwilling to lose this harmony, or, having lost it, desire to regain it.Those voices are indeed becoming louder, and more generally and willinglyheard, which proclaim an irreconcilability between faith and {2} knowledge,between the religious and the scientific views of the world- which declarethat peace between the two can only be had at the price either ofpermitting the religious impulses of the heart to be stifled in favor ofscience, of satisfying the religious need of the mind with a nourishmentwhich in the light of science proves to be an illusion, or, as sceptics intheory and eclectics in practice, of renouncing with resignation a logicalconnection and foundation to their former view of the world. The moststriking proof of the extent to which these voices are heard, is the factthat it has been possible for a one-sided pessimism to become thefashionable system of philosophy in a Christian nation. The most effectivemeans for opposing such discordant voices, and for making amends for thedisagreements which they have occasioned, undoubtedly consists in theactual proof of the contrary of their theories, in the clear presentationof a standpoint from which not only the most unrestricted freedom ofinvestigation and the most unreserved acknowledgment of its results shallbe in perfect harmony with the undiminished care of our entire religiouspossession, but in which this peace is preserved and forever established bythe very fact that one function of the mind direc