Page:Popular Science Monthly Volume 24.djvu/360

346 Similarly with the logical incongruities more and more conspicuous to growing intelligence. Passing over the familiar difficulties that sundry of the implied divine traits are in contradiction with the divine attributes otherwise ascribed—that a god who repents of what he has done must be lacking either in power or in foresight; that his anger presupposes an occurrence which has been contrary to intention, and so indicates defect of means—we come to the deeper difficulty that such emotions, in common with all emotions, can exist only in a consciousness which is limited. Every emotion has its antecedent ideas, and antecedent ideas are habitually supposed to occur in God: he is represented as seeing and hearing this or the other, and as being emotionally affected thereby. That is to say, the conception of a divinity possessing these traits of character necessarily continues anthropomorphic; not only in the sense that the emotions ascribed are like those of human beings, but also in the sense that they form parts of a consciousness which, like the human consciousness, is formed of successive states. And such a conception of the divine consciousness is irreconcilable both with the unchangeableness otherwise alleged and with the omniscience otherwise alleged. For a consciousness constituted of ideas and feelings caused by objects and occurrences can not be simultaneously occupied with all objects and all occurrences throughout the universe. To believe in a divine consciousness, men must refrain from thinking what is meant by consciousness—must stop short with verbal propositions; and propositions which they are debarred from rendering into thoughts will more and more fail to satisfy them. Of course, like difficulties present themselves when the will of God is spoken of. So long as we refrain from giving a definite meaning to the word will, we may say that it is possessed by the Cause of All Things, as readily as we may say that love of approbation is possessed by a circle; but, when from the words we pass to the thoughts they stand for, we find that we can no more unite in consciousness the terms of the one proposition than we can those of the other. Whoever conceives any other will than his own must do so in terms of his own will, which is the sole will directly known to him—all other wills being only inferred. But will, as each is conscious of it, presupposes a motive—a prompting desire of some kind: absolute indifference excludes the conception of will. Moreover, will, as implying a prompting desire, connotes some end contemplated as one to be achieved, and ceases with the achievement of it: some other will, referring so some other end, taking its place. That is to say, will, like emotion, necessarily supposes a series of states of consciousness. The conception of a divine will, derived from that of the human will, involves, like it, localization in space and time: the willing of each end, excluding from consciousness for an interval the willing of other ends, and therefore being inconsistent with that omnipresent activity which simultaneously works out an infinity of ends. It is the same