Note 11 — Chapter II

§ 20. Thus, according to Sir W. Hamilton, the whole question as to the being of a God depends upon that as to whether our "intelligence be a free power,"—or, as he elsewhere states it himself, "Theology is wholly dependent upon Psychology, for with the proof of the moral nature of man stands or falls the proof of the existence of a Deity." It will be observed that I am not at present engaged with the legitimacy of this author's decision upon the comparative merits of the different arguments in favour of Theism: I am merely showing the high opinion he entertained of the particular argument before us. He positively affirms that, unless the freedom of the human will be a matter of experience, Atheism is the sole alternative. Doubtless most well-informed readers will feel that the solitary basis thus provided for Theism is a very insecure one, while many such readers will at once conclude that if this is the only basis which reason can provide for Theism to stand upon, Theism is without any rational basis to stand upon at all. I have no hesitation in saying that the last-mentioned opinion is the one to which I myself subscribe, for I am quite unable to understand how any one at the present day, and with the most moderate powers of abstract thinking, can possibly bring himself to embrace the theory of Free-will. I may add that I cannot but believe that those who do embrace this theory with an honest conviction, must have failed to understand the issue to which modern thought has reduced the question. Here, however, is not the place to discuss this question. It will be sufficient for my purpose to show that even Sir W. Hamilton himself considered it a very difficult one; and although he thought upon the whole that the will must be free, he nevertheless allowed—nay, insisted—that he was unable to conceive how it could be so. Such inability in itself does not of course show the Free-will theory to be untrue; and I merely point out the circumstance that Hamilton allowed the supposed fact unthinkable, in order to show how very precarious, even in his eyes, the argument which we are considering must have appeared. Let us then, for this purpose, contemplate his attitude with regard to it a little more closely. He says, "It would have been better to show articulately that Liberty and Necessity are both incomprehensible, as beyond the limits of legitimate thought; but that though the Free-agency of Man cannot be speculatively proved, so neither can it be speculatively disproved; while we may claim for it as a fact of real actuality, though of inconceivable possibility, the testimony of consciousness, that we are morally free, as we are morally accountable for our actions. In this manner the whole question of free- and bond-will is in theory abolished, leaving, however, practically our Liberty, and all the moral instincts of Man entire."[11]