In another work (_Theism or Atheism_) I have dealt at length with the argument from design. At present my aim is to take the presentation of this "wider teleology" as given by a well-known writer on philosophical subjects, Mr. F. C. S. Schiller, in a volume published a few years ago entitled _Humanism: Philosophical Essays_. And in doing so, it is certain that the theologian will lose nothing by leaving himself in the hands of so able a representative. Mr. Schiller naturally accepts Darwinism as at least an important factor in organic evolution, but he does not believe that it excludes design, and he does believe that "our attitude towards life will be very different, according as we believe it to be inspired and guided by intelligence or hold it to be the fortuitous product of blind mechanisms, whose working our helpless human intelligence can observe, but cannot control." Now within its scope Darwinism certainly does exclude design, and even though the forces represented by natural selection may be directed towards the end produced, yet so far as the play of these forces is concerned they are really self-directing, or self-contained. The argument really seems to be just mere theology masquerading as philosophy. Theories do play some part in the determination of the individual attitude towards life, but they do not play the important part that Mr. Schiller assumes they play. It is easily observable that the same theory of life held by a Christian in England and by another Christian in Asia Minor has, so far as it affects conduct, different results. And if it be said that even though the results be different they are still there, the reply is that they differ because the facts of life compel an adjustment in terms of the general environment. Mr. Schiller admits that the "prevalent conduct and that adapted to the conditions of life must coincide," and the admission is fatal to his position. The truth of the matter is that the conditions of life being what they are, and the consequences of conduct being also what they are, speculative theories of life cannot, in the nature of the case, affect life beyond a certain point; that is, if life is to continue. That is why in the history of belief religious teachings have sooner or later to accommodate themselves to persistent facts. Mr. Schiller brings forward two arguments in favour of reconciling Darwinism and Design, both of them ingenious, but neither of them conclusive. With both of these I will deal later; but it is first necessary to notice one or two of his arguments against a non-Theistic Darwinism. The denial of the argument from design, he says, leads farther than most people imagine:--