James McCosh byHill & AdamsonJames McCosh seatedJames McCosh from a photograph taken in 1892A lecture room in McCosh Hall at Princeton UniversityJames McCosh sculptured plaque
In 1868 he travelled to the United States to become president of the College of New Jersey (nowPrinceton University). He resigned the presidency in 1888, but continued to teach philosophy until his death. McCosh Hall (home of the English department) and a cross-campus walkway are named in his honor. The campus infirmary is named after his wife, Isabella McCosh. A school on the South Side of Chicago was named after him, but has since been renamed theEmmett Louis Till Math & Science Academy.[3]
McCosh's position was mainly in the tradition ofThomas Reid and other Scottish common-sense philosophers. He denied that our beliefs about the nature of the external world rest on causal or other inferences from perceptual ideas, but held that they are the direct accompaniments of sensation, and thus not open to question. He also argued for thea priori nature of fundamental principles such as those ofcausality andmorality. Our judgements and other cognitions are regulated by such principles, though that is not to say that everyone is aware of them; they can be reached through reflection on our experience, when they are recognised as self-evidently necessary. In his moral theory, especially, McCosh differed from many of his contemporaries in being relatively uninfluenced by Kant.[2]
McCosh's most original work concerned the attempt to reconcileevolution and Christianity. In 1874,Charles Hodge, the theologian and intellectual leader at the Presbyterian Seminary in Princeton, publishedWhat is Darwinism?, claiming thatDarwinism, was, in essence, atheism. To Hodge, Darwinism was contrary to the notion of design and was therefore clearly atheistic. Hodge's views determined the position of the Seminary until his death in 1878. Hodge simply refused to accept that natural laws alone could create complex organisms that fit into their niches so perfectly and that evolution could explain origins. While he did not consider all evolutionary ideas to be in conflict with his religion, he was concerned with its teaching in colleges. Meanwhile at the college across town (a totally separate institution) President John Maclean also rejected Darwin's theory of evolution. However in 1868, McCosh became president at the college. McCosh realized that much of Darwinism could and would be proved sound, and so he strove to prepare Christians for this event. Instead of conflict between science and religion, McCosh sought reconciliation. Insisting on the principle of design in nature, McCosh interpreted the Darwinian discoveries as more evidence of the prearrangement, skill, and purpose in the universe. He thus demonstrated that Darwinism was not atheistic nor in irreconcilable hostility to the Bible. McCosh thus argued that evolution, far from being inconsistent with belief indivine design, glorifies the divine designer (see for example hisChristianity and Positivism), believing nature was entirely interconnected by natural laws God wasimmanent with.[5] This aspect of his work found popularity among most Presbyterian clergy, who found his arguments useful in their attempts to cope with scientific philosophy.[2] The Presbyterians in America thus could choose between two schools of thought on evolution, both based in Princeton. The Seminary held to Hodge's position until his supporters were ousted in 1929, and the college (Princeton University) became a world class center of the new science of evolutionary biology.[6]
The debate between McCosh as president of the college andCharles Hodge, head of Princeton Seminary, during the late 1860s and 1870s exemplified the classic conflict between science and religion over the question of Darwin's evolution theory. McCosh offered the first public endorsement of evolution by an American religious leader. However, the two men showed greater similarities regarding matters of science and religion than popularly appreciated. Both supported the increasing role of scientific inquiry in natural history and resisted its intrusion into philosophy and religion. The debate vitalized the college.[7]
The Wheat and the Chaff gathered into Bundles: a Statistical Contribution towards the History of the Recent Disruption of the Scottish Ecclesiastical Establishment (Perth, 1843)
Does the Established Church acknowledge Christ as its Head ? (Brechin, 1846)
A Tribute to the Memory of Dr Chalmers, by a Former Pupil (Brechin, 1847)
The Method of the Divine Government, Physical and Moral (Edinburgh, 1850, last ed., New York, 1874)
The Ulster Revival and its Physiological Accidents (Belfast) [1859]
The Intuitions of the Mind Inductively Investigated (London, 1860, 1865 ; New York, 1872)
The Supernatural in relation to the Natural (Cambridge, Belfast, and New York, 1862)
Supplement to Dugald Stewart's "Outlines of Moral Philosophy" (1865)
An Examination of Mr J. S. Mill's Philosophy, being a Defence of Fundamental Truth (London, 1866 and 1886; New York, 1875 and 1880)
Philosophical Papers — I., Examination of Sir William Hamilton's Logic ; II., Reply to Mr Mill's Third Edition ; III., Present State of Moral Philosophy in Britain (London, 1868; New York, 1869)
The Laws of Discursive Thought (London and New York, 1870–90)
Christianity and Positivism : a Series of Lectures on Natural Theology and Apologetics (London and New York, 1871-5)
The Scottish Philosophy: Biographical, Expository, Critical, from Hutcheson to Hamilton (London, 1874 ; New York, 1880)
Ideas in Nature overlooked by Dr Tyndall (New York, 1875)
The Development Hypothesis : is it sufficient? (New York, 1876)
The Emotions (London and New York, 1880)
The Conflicts of the Age (New York, 1881)
Psychology: the Motive Powers — Emotions, Conscience, Will (London and New York, 1887)
Realistic Philosophy Defended in a Philosophic Series (London and New York, 1887)
The Religious Aspect of Evolution, the Bedell Lectures for 1887 (New York, 1888–90)
First and Fundamental Truths (London and New York, 1889)
Psychology : the Cognitive Powers (London and New York, 1889–91)
The Tests of Various Kinds of Truths (Merrick Lectures) (New York and Cincinnati, 1889–91)
The Prevailing Types of Philosophy : can they reach Reality logically? (New York, 1890)
Our Moral Nature (New York, 1892)
[jointly with Dr George Dickie] Typical Forms and Special Ends in Creation (Edinburgh, 1855 ; London, 1862 ; New York, 1880)
and a very large number of contributions to periodical literature.[4]
Philosophical Papers containing (1)"Examination of Sir W. Hamilton's Logic", (2)"Reply to Mr Mill's third edition", and (3) "Present State of Moral Philosophy in Britain".
^David N. Livingstone,Darwin's Forgotten Defenders: The Encounter between Evangelical Theology and Evolutionary Thought (Michigan: William B. Eerdmans Publishing Company, 1987), 107–9.
^Joseph E. Illick, "The Reception of Darwinism at the Theological Seminary and the College at Princeton, New Jersey. Part I: The Theological Seminary,"Journal of the Presbyterian Historical Society, (1960), Vol. 38 Issue 3, pp 152-165; Part 2, (1960), Vol. 38 Issue 4, pp 234-243
^Bradley J. Gundlach, "McCosh and Hodge on Evolution: A Combined Legacy,"Journal of Presbyterian History 1997 75(2): 85-102,
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