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Updated: June 21, 2025
So that whether the motive which leads us to perform an action is the love of our neighbour, or the love of God, it is undeniable that pleasure enters into that motive. Thus much in reply to Mr. Mivart's arguments.
Huxley's Writings, passim. Haeckel's "Natural History of Creation." Weismann's "Studies in the Theory of Descent" and subsequent papers. Romanes's "Scientific Evidences of Organic Evolution." Lankester's "Degeneration." Fiske's "Darwinism and Other Essays." For adverse criticism of Darwin, read Mivart's "Genesis of Species," and the Duke of Argyll's "Unity of Nature."
Hence, when the "breath of life" was breathed into the manlike animal's nostrils, he must have already been a living and feeling creature. But Suarez particularly discusses this point, and not only rejects Mr. Mivart's view, but adopts language of very theological strength regarding it. "Possent praeterea his adjungi argumenta theologica, ut est illud quod sumitur ex illis verbis Genes. 2.
As for the possible development of the more brutal human natures from the more brutal instincts of the lower animals, those who read a horrible story told in a note, pp. 233, 234 of Mr. Mivart's "Genesis of Species," will feel no difficulty on that score.
Ward knows this as well as her critic. The question is, which conforms to type, the old or the modern English Catholic? Mr. Mivart's "liberal catholic" criticisms of Father Clarke in the October number of the same review are good, very good, reading. Prophecy and poetry are the embodiment in artistic form of the abstract conceptions of the philosopher.
I hastened to that stand of "jarvies" which has often been the hope and shelter of belated member of St. Stephen's, or bewetted fugitive from the Opera. I startled a sleeping coachman, flung myself into his vehicle, and descended at Mivart's. The drowsy porter surveyed, and told me to be gone; I had forgotten my strange attire. "Pooh, my friend," said I, "may not Mr.
In the month of July the King of the Netherlands, who, as Prince of Orange, had served on the Duke of Wellington's staff at the close of the Peninsular War, came to England and took up his quarters at Mivart's Hotel, the Queen being in the Isle of Wight, where he joined her. Prince Albert met the King at Gosport and escorted him to Osborne.
The doctor drove away; but, instead of going straight to Beaurepaire, he ordered the driver to return to the town. He then walked to Mivart's house. In about a quarter of an hour he came out of it, looking singularly grave, sad, and stern. Edouard Riviere contrived one Saturday to work off all arrears of business, and start for Beaurepaire.
Mr. Mivart asserts that "without a belief in a personal God there is no religion worthy of the name." This is a matter of opinion. But it may be asserted, with less reason to fear contradiction, that the worship of a personal God, who, on Mr. Mivart's hypothesis, must have used language studiously calculated to deceive His creatures and worshippers, is "no religion worthy of the name."
Mivart's axiom, the man who, seeing another struggling in the water, leaps in at the risk of his own life to save him, does that which is "destitute of the most incipient degree of real goodness," unless, as he strips off his coat, he says to himself, "Now, mind, I am going to do this because it is my duty and for no other reason;" and the most beautiful character to which humanity can attain, that of the man who does good without thinking about it, because he loves justice and mercy and is repelled by evil, has no claim on our moral approbation.
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