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Thus did the broken statue of Lucifer, spoiling the balance of the Tuileries Gardens, so brusquely remind me that the real world is full of asymmetrical features.

The sly smirk on the Devil's face seemed to be one of victory as if humans and even the existence of the entire material universe are permanent legacies of blemishes introduced somehow during the Creation. This disruption to the great design set me wondering about the multitudes of natural asymmetries that seem to have been necessary for human life to have emerged.

Matter defeating antimatter was a necessary step for there to be anything at all, but this alone was not enough. Had that been the end of it, the material universe would have been merely a bland plasma of particles with no periodic table of the elements needed for life nor a solid earth to be the factory for its construction. The simplest element, hydrogen, formed first, and the force of gravity collected it into the vast clumps that are stars, such as our sun.

Had gravity been the only force at work, that would have been the end of the story: elemental pieces of hydrogen, falling in on one another, swirling into the vortices of black holes, and extinction. A simple implosive story perhaps, but with no sentient beings to record it. However, nature differentiated other forces that can transmute the elements, producing the profound version of a material universe that we are privileged to have evolved in. With hydrogen as the fuel, the stellar cooker first produces helium and then mixes the heavier elements such as carbon, nitrogen, and oxygen—so necessary for life.

The sun has been in the first stage, burning hydrogen, for five thousand million years and radiating sunlight across a hundred million miles of space to our planet throughout that time. It is this warmth that has energized the chemical and biological processes of life, which have in turn needed that vast timespan to evolve complex human systems from primeval DNA.

Here, once more, asymmetry has been necessary. The warmth from the sun, the radiant glory of the electromagnetic force, has vibrated all the way from that distant ball of fire, whereas the force involved in the transmutation of hydrogen in the sun has its sphere of influence smaller than the dimensions of an individual atomic particle. Its strength is much weaker than that of the electromagnetic force.

This enfeeblement is what has enabled the sun to survive; had it not been like this, had the force driving the solar furnace been as powerful as the electromagnetic force, all of the solar fuel would have been exhausted within five hundred thousand years—far too brief a time for life on earth, or anywhere, to have emerged.

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The structure of the atomic elements also is lopsided. Biology, chemistry, and life are the result of electric currents—coursing through the nervous system, changing food into energy, building our bodies and the very fabric of the planet. It is the journeying of the little electrons, the carriers of electrical charge, that determine everything that we experience. The individual atoms consist of these negatively charged electrons swarming around a static, bulky, positively charged nucleus. All but one of the two thousand parts of the mass of an atom reside in this central nucleus, while the tiny electrons flow from one atom to another; liberated as current they flow through wires and power modern industry; agitated by electric fields they radiate electromagnetic waves.

It is these negative charges that communicate and drive the biochemical processes in living things while the positives, too heavy to be easily stirred, tend to stay at home and form the templates of solidity. This asymmetry in mass is crucial for the structure of materials. However, this alone appears to be insufficient for life.

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Life appears to thrive on mirror asymmetry, a distinction between left and right in the basic structures of organic molecules. Let me expand on this now, as it will be central to our story. The positive seeds with their negative captives form atoms and molecules. There are simple ones such as water; more complex examples such as amino acids, proteins, and DNA; and others created by human ingenuity, such as plastics, ceramics, and drugs.

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Most of these have shapes that differ from their mirror images. Superficially identical in all respects but for the interchange of left and right, one might have reasonably expected that both forms would be equally abundant in nature. However, it is not so; life is mirror asymmetric. This is not simply a matter of there being more right handers than left, or even of our heart and stomach being found, usually, on our left side.

The amino acids and molecules of life in one form have the ability to know that they exist and to be cogniscent of the universe; their mirror images are inorganic, lifeless. McCabe thinks me a slave because I am not allowed to believe in determinism. I think Mr. McCabe a slave because he is not allowed to believe in fairies.

But if we examine the two vetoes we shall see that his is really much more of a pure veto than mine. The Christian is quite free to believe that there is a considerable amount of settled order and inevitable development in the universe. But the materialist is not allowed to admit into his spotless machine the slightest speck of spiritualism or miracle. Poor Mr. McCabe is not allowed to retain even the tiniest imp, though it might be hiding in a pimpernel.

The Christian admits that the universe is manifold and even miscellaneous, just as a sane man knows that he is complex. The sane man knows that he has a touch of the beast, a touch of the devil, a touch of the saint, a touch of the citizen. Nay, the really sane man knows that he has a touch of the madman. But the materialist's world is quite simple and solid, just as the madman is quite sure he is sane. The materialist is sure that history has been simply and solely a chain of causation, just as the interesting person before mentioned is quite sure that he is simply and solely a chicken.

Materialists and madmen never have doubts.


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Spiritual doctrines do not actually limit the mind as do materialistic denials. Even if I believe in immortality I need not think about it. But if I disbelieve in immortality I must not think about it. In the first case the road is open and I can go as far as I like; in the second the road is shut. But the case is even stronger, and the parallel with madness is yet more strange. For it was our case against the exhaustive and logical theory of the lunatic that, right or wrong, it gradually destroyed his humanity.

Now it is the charge against the main deductions of the materialist that, right or wrong, they gradually destroy his humanity; I do not mean only kindness, I mean hope, courage, poetry, initiative, all that is human. For instance, when materialism leads men to complete fatalism as it generally does , it is quite idle to pretend that it is in any sense a liberating force.

It is absurd to say that you are especially advancing freedom when you only use free thought to destroy free will. The determinists come to bind, not to loose. They may well call their law the "chain" of causation. It is the worst chain that ever fettered a human being. You may use the language of liberty, if you like, about materialistic teaching, but it is obvious that this is just as inapplicable to it as a whole as the same language when applied to a man locked up in a mad-house.

You may say, if you like, that the man is free to think himself a poached egg. But it is surely a more massive and important fact that if he is a poached egg he is not free to eat, drink, sleep, walk, or smoke a cigarette. Similarly you may say, if you like, that the bold determinist speculator is free to disbelieve in the reality of the will. But it is a much more massive and important fact that he is not free to raise, to curse, to thank, to justify, to urge, to punish, to resist temptations, to incite mobs, to make New Year resolutions, to pardon sinners, to rebuke tyrants, or even to say "thank you" for the mustard.

In passing from this subject I may note that there is a queer fallacy to the effect that materialistic fatalism is in some way favourable to mercy, to the abolition of cruel punishments or punishments of any kind. This is startlingly the reverse of the truth. It is quite tenable that the doctrine of necessity makes no difference at all; that it leaves the flogger flogging and the kind friend exhorting as before.

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But obviously if it stops either of them it stops the kind exhortation. That the sins are inevitable does not prevent punishment; if it prevents anything it prevents persuasion. Determinism is quite as likely to lead to cruelty as it is certain to lead to cowardice. Determinism is not inconsistent with the cruel treatment of criminals.

What it is perhaps inconsistent with is the generous treatment of criminals; with any appeal to their better feelings or encouragement in their moral struggle. The determinist does not believe in appealing to the will, but he does believe in changing the environment. He must not say to the sinner, "Go and sin no more," because the sinner cannot help it.

But he can put him in boiling oil; for boiling oil is an environment. Considered as a figure, therefore, the materialist has the fantastic outline of the figure of the madman. Both take up a position at once unanswerable and intolerable. Of course it is not only of the materialist that all this is true. The same would apply to the other extreme of speculative logic. There is a sceptic far more terrible than he who believes that everything began in matter.

It is possible to meet the sceptic who believes that everything began in himself. He doubts not the existence of angels or devils, but the existence of men and cows. For him his own friends are a mythology made up by himself. He created his own father and his own mother. This horrible fancy has in it something decidedly attractive to the somewhat mystical egoism of our day. That publisher who thought that men would get on if they believed in themselves, those seekers after the Superman who are always looking for him in the looking-glass, those writers who talk about impressing their personalities instead of creating life for the world, all these people have really only an inch between them and this awful emptiness.


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    5. Then when this kindly world all round the man has been blackened out like a lie; when friends fade into ghosts, and the foundations of the world fail; then when the man, believing in nothing and in no man, is alone in his own nightmare, then the great individualistic motto shall be written over him in avenging irony.

    The stars will be only dots in the blackness of his own brain; his mother's face will be only a sketch from his own insane pencil on the walls of his cell. But over his cell shall be written, with dreadful truth, "He believes in himself. All that concerns us here, however, is to note that this panegoistic extreme of thought exhibits the same paradox as the other extreme of materialism. It is equally complete in theory and equally crippling in practice. For the sake of simplicity, it is easier to state the notion by saying that a man can believe that he is always in a dream.