California

gional
cility

Jare to be

Wise

AN ADDRESS
Delivered before the " Heretics

"

Society in Cambridge,

on the 8th December, 1909

BY

JOHN McTAGGART
Doctor

in Letters,

ELLIS

LONDON

WATTS &
17,

McTAGGART

Fellow and Lecturer of Trinity College in Cambridge,

Fellow of the British Academy.

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Works by

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DARE TO BE WISE
AN ADDRESS
"

Delivered before the "Heretics

Society in Cambridge,
on the 8th December, /pop

BY

JOHN McTAGGART ELLIS McTAGGART

DOCTOR

IN

LETTERS, FELLOW AND LECTURER OF TRINITY COLLEGE IN CAMBRIDGE, FELLOW

OF THE BRITISH ACADEMY

[ISSUED FOR THE RATIONALIST PRESS ASSOCIATION, LIMITED]

LONDON

WATTS &
17,

CO.,

JOHNSON'S COURT, FLEET STREET,

1910

E.C.

"DARE TO BE WISE

AT

the other end of the world

has adopted for

own

its

is

the motto which best expresses

the nature of a University

Sapere Aude.

duty laid on our Society to follow

wish

a University' which

It

of the

is

this injunction that

to speak.

Our

philosophy, and

command, Dare
sorts

needed
often

is

And
a

in

are

magnanimity.

In

needed,

his

another need

life

for

in

significance

the

in

seeking truth of
industry,

And courage

in the search, since the

risk

religion,

discussing religion and

special

to be wise.

virtues

many

humility,

art.

there

philosophy

promote discussion upon

to

is

object

also

all

patience,
is

often

observer of nature must

his observations.

But there

courage when we approach

is

religion

and philosophy.

And

this

need comes from the tremendous

effect

on

our own welfare, and the welfare of our fellow beings,

of those aspects of reality with which

philosophy are concerned.

1

The

This

University of
3

effect

New Zealand.

2O30294

religion
is,

in

the

and
first

DARE TO BE
place, a characteristic of that reality, the

which would usually be called

to all philosophy, for there

not even

philosophy

hand

that

its

But

religious.

it

spreads

think, no question

is,

in

those which border closest

among

of which

on logic or on science

problems about

we can be

sure before-

solution will have no effect on the problems

of religion.

The profound importance

to

our welfare of the truth

on these questions involves that our

beliefs

about those

truths will also have a great importance for our welfare.

If

our lives would gain enormously

value

in

if

a certain

doctrine were true, and would lose enormously'in value

if it

were

false,

then a belief that

make us happy, and a

And

miserable.

it is

belief that

true will naturally

it

is false

make us

much

happiness and misery have

to-

do with welfare.

The

practical importance to

our

lives of these matters

has not always been sufficiently recognised of

This error

is

due,

late years.

think, to excessive reaction from

two

errors on the other side.

The

first

of these errors

is

the assertion that,

views on religious matters were true,

lose

that

its

From

validity.

all

accepted

who

persons
morality

foolishly.

quite clear.

That

this, of course,

if

certain

morality would
it

would follow

believed those views and

would

this

all

view

Our views on

be
is

acting

illogically

erroneous seems to

religious questions

yet

and

me

may affect

DARE TO BE WISE
some

the observance of a

of the details of morality

particular

day of

or the use of wine or of beef, for

rest,

But they are quite

example.

to

either

powerless

obliterate the difference between right

and wrong, or

to

change our views on much of the content of morality.

At least, I do not know of any view maintained by anyone on any religious question which would,
alter

my

present belief that

and wrong

thirsty dog,

to

it is

if

held

it,

right to give water to a

commit piracy or

to cheat at

cards.

Another form of
certain beliefs

this

same

error

is

the assertion that

on religious matters, though they might

not render morality absurd, would in practice prevent

those

who

sistently

accepted them from

and

enthusiastically.

by experience, which,
virtue
for

on

pursuing virtue per-

This view seems refuted

think, tells us that the zeal for

shown by various men, while

many

varies

much, and

causes, does not vary according to their views

matters.

religious

example,

it

The men who

for

believe,

God, or immortality, or optimism, seem

in

be neither better nor worse morally than those

to

who

disbelieve in them.

The second

error

is

the view that certain beliefs on

religious matters would destroy the value, for those

accepted the beliefs, of

rience which

Tennyson,

many

who

of those parts of expe-

would otherwise have the highest value.

for

example, maintained that disbelief

in

DARE TO BE WISE"
immortality would destroy the value of love, even while
life

lasted

And love would answer with a sigh,

The sound of that forgetful shore
Will change my sweetness more and more,
Half-dead to

Here, again,

Our

know

seems

it

to

that

shall die. 1

me, there

is

certainly error.

views as to the ultimate nature and destiny of the

universe

may

affect

our judgments as to the generality

of certain forms of good, or as to their duration, or as to

the possibility of their increase in intensity hereafter.

But

do not see how they can

affect

our judgment of the

goodness of these good things, as we find them here and

now.

Indeed,

if

we do not

love for an hour on earth

not see what ground

it

would be good

for

These views, then,

well

who

them, as

reject
I

start

is

with the certainty that

unconditionally good,

we should have
an eternity

admit

them as

in

for believing that

to be errors,

errors.

do

heaven.

and those do

But the reaction from

goes sometimes too

said,

far,

and leads

to a

denial of the practical importance of the problems of

religion.

ever

may

And

this

again, a great mistake.

is,

What-

be the true answer to the problems of religion,

good will be different from bad, and right from wrong,

and much of what we do and feel in this present life
will

be good, and

much good

much

will be bad.

exists in the universe

*

In Memoriam.

But

if

we ask how

and how much bad

"DARE TO BE WISE
if

we ask

if

the

main current of the universe

or for wrong, or indifferent to both

if

for right,

is

we ask what

the eventual destiny of the universe or of ourselves

these questions must be answered one

to the solution

according

we adopt of

way

is

all

or the other

religious problems,

and of those problems of philosophy which bear on

Are there any questions which affect our

more than these? It is true that what primarily

religion.

welfare
affects

our welfare

the truth on these matters, and not

is

But a

our knowledge of the truth.

well with

the world

things are

ill

belief that things are

brings happiness, a belief

that

And

with the world brings misery.

this

involves the intense practical importance of our beliefs

on the problems of religion.

Let us consider what some of

which we

call religious.

In the

these problems are

first

place, there

general question of optimism or pessimism.

universe as a whole more good than bad?
course, possible to maintain that
to

answer

this question.

it

is

the

is

the

Is
is,

of

impossible for

us

It

But some systems maintain

can be answered, and some of them answer that

that

it

the

good

prevails,

outbalanced by the

and some of them hold that

evil.

The

it

is

practical importance of

the truth on this question does not require to be enforced.

For the goodness or badness of the universe

is

the whole

of which every other matter of practical importance

part.

is

DARE TO BE WISE"
Our

on the subject, therefore, must have great

belief

So

influence on our happiness.

only concerned with

of

my

friends, the

my

welfare in this

we have

little

empirical

the present or inferring the immediate

But few people

general nature of the universe.

their interests entirely to those

own

have

will

which are more certain than inferences from the

future,

And

ally.

am

or with that

life,

more general question

influence, for in these limited fields

means of judging

indeed, as

far,

life,

then there

is

and those of

whom

they

limit

know person-

always the question whether

my

friends,

may

my

not, perhaps,

extend indefinitely further than that short period in our

present bodies which

is all

that

we can now know by

observation.

And

there

is

another question, equally important.

Does the universe become

on, and,

This

is

if

becomes

it

disposition

good and
be more
it

it

become

a disposition

from those with which we regard

If the

world were known

than good on the whole, we should

cheerfully,

lay in the past,

good.

is

regard good and evil in the future with

evil in the past.

evil

it

apparently a fundamental and inevitable

to

very different feelings

to be

worse as time goes

which does

of equal importance, because

of our nature

regard

better or

either,

if

we

to

still

believed that most of the evil

and that the future was predominantly

And, though the world as a whole were known

more good than evil, that would afford us but little

"DARE TO BE WISE"
comfort

that part of

if

its

course which

lay in the

still

future were

more

evil

to

come

to less general questions, there is the

Then,

than good.

question of immortality.

Our

also, will

our happiness.

profoundly

affect

some shrink from

annihilation,

And even

indifferent.

on

beliefs

Some

desire

but very few are

it,

of these,

this subject,

suppose, none would

be indifferent as to the further question of what kind the

future

life

Then

would

there

is

if

be,

there were a future

life

at all.

The importance

the existence of God.

of this question for our welfare has, no doubt, been

through

exaggerated,
alternatives.

has

It

alternative to a belief in

to

failure

been

God

comprehend the

is

the

that

supposed

only

a belief in some Scepti-

cism or Materialism which would be incompatible with

any hope

that the universe as a

But

orderly, or good.

whole was coherent,

a mistake.

this is

systems which hold the universe

although

And, on the other

they deny the existence of God.

hand, the existence of

There are

to be all this,

God would

certainly not be

itself

a guarantee that the universe was good.

there

is

it is

some

evil in the universe is

there because

know how much

If

it is

evil

evil

he

beyond doubt. If
it, how do we

did not object to

may

tolerate, or

even welcome?

as most reasonable Theists would say

there

because

much

God

God
it

could not help

may

by
That

it,

now

how do we know how

be beyond his power to prevent?

DARE TO BE

WISE'

Theism may possibly form a link in a chain of argument leading to Optimism, but it is far indeed from
being a complete proof of Optimism.

But

in spite of all this

it

cannot be denied that

people the belief that there

is

or

is

not a

intimately connected with their happiness.

who

those

many

is

most

And

even

are indifferent on this point would certainly

not be indifferent on the question whether,

God, he

to

God

there

if

is

such as he was supposed to be by the early

is

Jews, or, again, by the Jesuits or the Calvinists of the

sixteenth century.

Our

beliefs

on religious questions, then, do profoundly

We

our happiness.

affect

know

in history,

and

in the

beliefs the acceptance of

intolerably miserable to

beyond

the

immediate

And

environment.
For,

if

we

which would make

here

we

And, sometimes,

When we
every-day
place,

it is

>

almost

we have

may

all,

we must

evidence, and

we have no

we

evidence,

repel or the second allure us.

this is not easy.

deal

life,

life

find the need of courage.

reject the belief for which

first

we

anyone whose interests reached

present and his immediate

are to think on these matters at

however much the

indeed,

thought of the present day

accept the belief for which

must

can conceive

with the knowledge of science,

we have no

similar struggle.

In the

or
first

here often very indifferent to us what the true

solution of a problem

may

be, provided that,

whatever

it

DARE TO BE WISE"
is,

to

we can know

know what

may

It

it.

be of great importance to us

shock

sort of building will best stand the

what

of an earthquake, but comparatively unimportant

sort

it

that

manner

since,

is,

important to

in

whichever

it

earthquake

know which

If,

it

and can use

indeed,

be,

build in

may be

It

very

of two medicines will cure a

disease, but quite unimportant

know

may

districts.

we can

which

so long as

it is,

it.

we have

to put the question, Is there

any

medicine which can cure this disease? then, indeed,

may
in

matter very

much

such a case we

to us

may

what the answer

When

the medicine

conviction comes to
is

is

all

tried,

if

there

is

and

fails

in

last for

to

cure,

long.

then

But there

religion and philosophy.

ever to be any experimental verification

of our beliefs on such subjects, at least

this side

And

in point of fact

except the weakest.

no corresponding help

For,

when

But the temptation does not

has not.

is.

it

be tempted, for a short time, to

believe that a cure has been found,

it

we

of death.

If

it

will not

be on

through cowardice we. depart

from the right path, we must not hope for experience

to take us back.

The

and often

in the history

tried to justify their

weakness by

strain is so hard that often

of thought

men have

asserting that we were entitled to believe a proposition

if

its

falsity

truth

would be very good, or at any rate if its

Over and over, in different

would be very bad.

"DARE TO BE WISE"
demand meets us

forms, this

work of the men of

But, whenever we
It

may

false,

not infrequently in the

whom we

find

it,

well be that the universe,

would be very bad.

universe

is

not very bad?

should least expect

we must,
if

maintain, reject

this or that belief

so

no

is

that the nature of existence

much

is

is

the

Nor can we

is

fall

such that

If

we can

is

it

good,

one which we are setting out

determine, and we have no right

that that nature

a priori

intrinsic

But then the question of the nature

the better.

of existence

it.

were

But how do we know that the

There

connection between existence and goodness.

show

it.

to

to

begin by assuming

good.

back on the argument, which

used, that our desires for the

good

often

is

those desires the

thwarting of which produce the misery we are avoiding

are as real as anything else in the universe, and form

as sound a basis for an argument as anything

Unquestionably they are

real,

and form a basis

argument; but the question remains,

can be based on them?
here, the

If

they were

argument would have

for

will gratify

them.

to be

to be that,

And

any good

because they

this is invalid.

must

The

existence of a desire does not involve the existence of

gratification.

were not

We

Each

satisfied,

of us has had

an

What argument

really exist as desires in us, therefore the universe

be such as

else.

many

desires

and which can now never be

its

which

satisfied.

cannot argue, then, from the pain that a belief

DARK TO RE WISE"
gives us to the falsity of that
to think freely

13.

And,

belief.

if

we decide

on these subjects, we run the

risk of

arriving, as others have arrived before us, at conclusions

the pain of which

far as

may

be very great.

It is

know, no person who has thought

true that, so

freely

on these

subjects has arrived at conclusions so

maddening as

now

fading into the

those of

some

The

past.

traditional theologies

ideas of an endless hell, of an unjust

are fruits of ancient tradition,

alleged

revelations

reasoning.

But

to find

no more value

in

Hobbes, by Hume,
this, especially to

believe,

sometimes not

Why

of

independent

no more hope, no more purpose,

the

universe than was found

or by Schopenhauer

one who has hoped

by

the pain of

for better results,

perhaps, has once held them gained

or,
is

never,

God,

or of interpretation of

the pain of this

trifling.

should we not endeavour to escape

it?

Why

should we not accept, without inquiry, some traditional

There may be arguments for it, there may be

arguments against it. But others have accepted it
faith?

without inquiry into these arguments.

Why should

not

we?
Such a suggestion has greater

attractions than

would have had two generations ago.

the

present age,

religion in this

And

man

is

it

In Europe, in

not likely to accept any

way, except some form

of Christianity.

the Christianity of sixty years ago, while no doubt

DARE TO BE WISE
such that many men could honestly

was such

no man could wish

that

was devoid

it

believe

to

be

be

is still

true,

of this type.

would be most absurd and unjust

to

he

Much

either of imagination or of humanity.

Christianity of the present day

it

to

it

true, unless

But

deny that the

type of Christianity which becomes every year relatively

more powerful is very different. Its view of the universe

is one which might well entitle us to call the universe

Why

good.

should we not accept

it

without the risks

of inquiry?
Or,

we cannot do

if

at all ?

problems
to

lives so short as

occupy

why

that,

the good, strive to increase

questions about what

is

trouble about these

world we see big enough

Is not the

ours?

Shall

and

share

it

to

we
it,

not enjoy

and ask no

behind, beyond, and

perhaps

above ?
Yet some follow

May we

reward?

after truth.

And what

answer, in words which were written

about Spinoza, and which are worthy

written

by him: ''Even

men have

preached

unheeding

ears.

not

this

first,

truth itself

is

that

all

the

truth,

fear

through

Seek the

this for its

own

Spinoza

have been
fearless
to

generations

not and spare

sake, this only

and the

a reward not measured by

your reward

Sir Frederick Pollock,

to

which true and

length of days nor by any reckoning of

J

shall be their

men

"?

'

His Life and Philosophy^ chap.

ix.

"DARE TO BE WISE"
It is

whole

most beautiful and most

it

if

is

my friend

If

highest good.

the universe

is

is

it

truth,

not the

is

though a

nor perhaps the

not the only good,

is

great good,

me,

but

true,

For knowledge of the

truth.

15

in pain or

estranged from

worthless or worse than worthless,

no adequate consolation

to

know

that at least

see the evil clearly.

And

then,

is

truth always the reward for seeking the

Always it cannot be, for if some have attained,

the others must have failed who disagreed with them.
truth?

The reward

of the search

are

we sure

that

will

it

be

anything but the search?

Can we give any other bidding than

once given to a search yet more sacred

that

which was

Come pain ye shall have, and be blind to the ending

Come fear ye shall have, mid the sky's overcasting
Come change ye shall have, for far are ye wending
Come no crown ye shall have for your thirst and your
!

But

And

here

we must

The crown

stop, before the promise that follows.

of our thirst and our fasting

opened heavens and the

great inducement,

inducement

needed.

is

may

Beatific Vision.

nothing but the thirst and the fasting

No

fasting,

'

perhaps,

It

be the

may

be

itself.

all

this?

And no

There are those who long

for

truth with a longing as simple, as ultimate, as powerful

1

William Morris, Love

is

Enough.

"DARE TO BE

WISE'

as the drunkard's longing for his wine and the lover's

longing for his beloved.

must.

Our

They

will search,

search has begun.

University of California

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