The first half of the nineteenth century found the nebular

hypothesis accepted almost without question, but a tearing-down
process began in the second half of the century, and at present
not much of the original structure remains standing
The first half of the nineteenth century found the nebular
hypothesis accepted almost without question, but a tearing-down
process began in the second half of the century, and at present
not much of the original structure remains standing. This is
due in small part to discoveries since Laplace"s time, but
chiefly to a more careful consideration of the fundamental
principles involved. We have space to present only a few of the
more salient objections.


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Certain races of men, without consciousness of their action, have varied

in the character of their choices (sex selection) in such a way as to
bring about varied conditions in their races, with respect to resistance
to disease, of mental capacity and to moral quality
Certain races of men, without consciousness of their action, have varied
in the character of their choices (sex selection) in such a way as to
bring about varied conditions in their races, with respect to resistance
to disease, of mental capacity and to moral quality. The Mongolian
differs from the Hebrew, the Anglo-Saxon differs from the African.


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If this were strictly interpreted according to its form, it would mean

that three things go to constitute virtue, any one of which being
absent, we should not have virtue
If this were strictly interpreted according to its form, it would mean
that three things go to constitute virtue, any one of which being
absent, we should not have virtue. Doing good to mankind alone is not
virtue, unless coupled with a divine requirement; and this addition
would not suffice, without the farther circumstance of everlasting
happiness as the reward. But such is not his meaning, nor is it easy to
fix the meaning. He unites the two conditions--Human Happiness and the
Will of the Deity--and holds them to coincide and to explain one
another. Either of the two would be a sufficient definition of virtue;
and he would add, as an explanatory proposition and a guide to
practice, that the one may be taken as a clue to the other. In a double
criterion like this, everything depends upon the manner of working it.
By running from one of the tests to another at discretion, we may evade
whatever is disagreeable to us in both.


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Distinguishing between two phases of the intellect--the theoretic and

the practical--in the one of which it is an end to itself, but in the
other subordinated to an external aim, he places true happiness in acts
of the self-sufficing theoretic intelligence
Distinguishing between two phases of the intellect--the theoretic and
the practical--in the one of which it is an end to itself, but in the
other subordinated to an external aim, he places true happiness in acts
of the self-sufficing theoretic intelligence. In this life, however,
such a constant exercise of the intellect is not possible, and
accordingly what happiness there is, must be found, in great measure,
in the exercise of the practical intellect, directing and governing the
lower desires and passions. This twofold conception of happiness is
Aristotelian, even as expressed by Thomas under the distinction of
perfect and imperfect happiness; but when he goes on to associate
perfect happiness with the future life only, to found an argument for a
future life from the desire of a happiness more perfect than can be
found here, and to make the pure contemplation, in which consists
highest bliss, a vision of the divine essence face to face, a direct
cognition of Deity far surpassing demonstrative knowledge or mortal
faith--he is more theologian than philosopher, or if a philosopher,
more Platonist than Aristotelian.


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