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Rh of the elements of experience and contemplative vision and viewed mechanistically.

Confucianism as reasoned out by Yang-Chu concluded in this sense. The system of Lakayata was the prolongation of the contempt for a de-souled world which had been the common characteristic of Gotama Buddha, Mahavira, and the contemporary Pietists, and which they in turn had derived from Sankhya atheism. Socrates is alike the heir of the Sophists and the ancestor of the Cynic itinerants and of Pyrrhonian skepsis. All are manifestations of the superiority of the megalopolitan intellect that has done with the irrational for good and all and despises any waking-consciousness that still knows or acknowledges mysteries. Gothic men shrank at every step before the fathomless, more awe-inspiring still as presented in dogmatic truths. But to-day even the Catholic has arrived at the point of feeling these dogmas as a successful systematic exposition of the riddle of the universe. The miracle is regarded as a physical occurrence of a higher order, and an English bishop professes his belief in the possibility of electric power and the power of prayer both originating in one homogeneous nature-system. The belief is belief in force and matter, even if the words used be "God" and "world," "Providence" and "man."

Unique and self-contained, again, is the Faustian materialism, in the narrower sense of the word. In it the technical outlook upon the world reached fulfilment. The whole world a dynamic system, exact, mathematically disposed, capable down to its first causes of being experimentally probed and numerically fixed so that man can dominate it — this is what distinguishes our particular "return to Nature" from all others. That "Knowledge is Virtue" Confucius also believed, and Buddha, and Socrates, but "Knowledge is Power" is a phrase that possesses meaning only within the European-American Civilization. "Return to nature" here means the elimination of all forces that stand between the practical intelligence and nature — everywhere else materialism has contented itself with establishing (by way of contemplation or logic, as the case may be) supposedly simple units whose causal play accounts for everything without any residue of secrets, the supernatural being put down to want of knowledge. But the grand intellectual myth of Energy and Mass is at the same time a vast working hypothesis. It draws the picture of nature in such a way that men can use it. The Destiny element is mechanized as evolution, development, progress, and put into the centre of the system; the Will is an albumen-process; and all these doctrines of Monism, Darwinism, Positivism, and what not are elevated into the fitness-moral which is the beacon of American business men, British politicians, and German progress-Philistines alike — and turns out, in the last analysis, to be nothing but an intellectualist caricature of the old justification by faith.