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- Стр. 1272/1273
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By
refuting
these
new
laws
the
former
view
of
history
might
have
been
retained
;
but
without
refuting
them
it
would
seem
impossible
to
continue
studying
historic
events
as
the
results
of
man
's
free
will
.
For
if
a
certain
mode
of
government
was
established
or
certain
migrations
of
peoples
took
place
in
consequence
of
such
and
such
geographic
,
ethnographic
,
or
economic
conditions
,
then
the
free
will
of
those
individuals
who
appear
to
us
to
have
established
that
mode
of
government
or
occasioned
the
migrations
can
no
longer
be
regarded
as
the
cause
.
And
yet
the
former
history
continues
to
be
studied
side
by
side
with
the
laws
of
statistics
,
geography
,
political
economy
,
comparative
philology
,
and
geology
,
which
directly
contradict
its
assumptions
.
The
struggle
between
the
old
views
and
the
new
was
long
and
stubbornly
fought
out
in
physical
philosophy
.
Theology
stood
on
guard
for
the
old
views
and
accused
the
new
of
violating
revelation
.
But
when
truth
conquered
,
theology
established
itself
just
as
firmly
on
the
new
foundation
.
Just
as
prolonged
and
stubborn
is
the
struggle
now
proceeding
between
the
old
and
the
new
conception
of
history
,
and
theology
in
the
same
way
stands
on
guard
for
the
old
view
,
and
accuses
the
new
view
of
subverting
revelation
.
In
the
one
case
as
in
the
other
,
on
both
sides
the
struggle
provokes
passion
and
stifles
truth
.
On
the
one
hand
there
is
fear
and
regret
for
the
loss
of
the
whole
edifice
constructed
through
the
ages
,
on
the
other
is
the
passion
for
destruction
.
To
the
men
who
fought
against
the
rising
truths
of
physical
philosophy
,
it
seemed
that
if
they
admitted
that
truth
it
would
destroy
faith
in
God
,
in
the
creation
of
the
firmament
,
and
in
the
miracle
of
Joshua
the
son
of
Nun
.
To
the
defenders
of
the
laws
of
Copernicus
and
Newton
,
to
Voltaire
for
example
,
it
seemed
that
the
laws
of
astronomy
destroyed
religion
,
and
he
utilized
the
law
of
gravitation
as
a
weapon
against
religion
.
Just
so
it
now
seems
as
if
we
have
only
to
admit
the
law
of
inevitability
,
to
destroy
the
conception
of
the
soul
,
of
good
and
evil
,
and
all
the
institutions
of
state
and
church
that
have
been
built
up
on
those
conceptions
.
So
too
,
like
Voltaire
in
his
time
,
uninvited
defenders
of
the
law
of
inevitability
today
use
that
law
as
a
weapon
against
religion
,
though
the
law
of
inevitability
in
history
,
like
the
law
of
Copernicus
in
astronomy
,
far
from
destroying
,
even
strengthens
the
foundation
on
which
the
institutions
of
state
and
church
are
erected
.
As
in
the
question
of
astronomy
then
,
so
in
the
question
of
history
now
,
the
whole
difference
of
opinion
is
based
on
the
recognition
or
nonrecognition
of
something
absolute
,
serving
as
the
measure
of
visible
phenomena
.
In
astronomy
it
was
the
immovability
of
the
earth
,
in
history
it
is
the
independence
of
personality
--
free
will
.
As
with
astronomy
the
difficulty
of
recognizing
the
motion
of
the
earth
lay
in
abandoning
the
immediate
sensation
of
the
earth
's
fixity
and
of
the
motion
of
the
planets
,
so
in
history
the
difficulty
of
recognizing
the
subjection
of
personality
to
the
laws
of
space
,
time
,
and
cause
lies
in
renouncing
the
direct
feeling
of
the
independence
of
one
's
own
personality
.
But
as
in
astronomy
the
new
view
said
:
"
It
is
true
that
we
do
not
feel
the
movement
of
the
earth
,
but
by
admitting
its
immobility
we
arrive
at
absurdity
,
while
by
admitting
its
motion
(
which
we
do
not
feel
)
we
arrive
at
laws
,
"
so
also
in
history
the
new
view
says
:
"
It
is
true
that
we
are
not
conscious
of
our
dependence
,
but
by
admitting
our
free
will
we
arrive
at
absurdity
,
while
by
admitting
our
dependence
on
the
external
world
,
on
time
,
and
on
cause
,
we
arrive
at
laws
