A complete denial of design in nature must deny the efficacy of all intelligence as such. A consistently mechanical view has to regard all intelligence as otiose, as an "epi-phenomenal by-product" or fifth wheel to the cart, in the absence of which the given results would no less have occurred. And so, if this view were the truth, we should have to renounce all effort to direct our fated and ill-fated course down the stream of time. Our consciousness would be an unmeaning accident. A complete reply to this would involve an examination of the meaning that is and ought to be attached to "intelligence," and that is too lengthy an enquiry to be attempted here. It is, perhaps, enough to point out that Mr. Schiller's argument clearly moves on the assumption that intelligence is a _thing_ or a quality which exists, so to speak, in its own right and which interferes with the course of events as something from without. It is quite probable that he would repudiate this construction being placed on his words, but if he does not mean that, then I fail to see what he does mean, or what force there is in his argument. And it is enough for my purpose to point out that "intelligence" or mind is not a thing, but a relation. It asserts of a certain class of actions exactly what "gravitation" asserts of a certain class of motion, and "thingness" is no more asserted in the one case than it is in the other. Intelligence, as a name given to a special class of facts or actions, remains, whatever view we take of its nature, and it is puzzling to see why the denial of extra natural intelligence--that is, intelligence separated from all the conditions under which we know the phenomenon of intelligence--should be taken as involving the denial of the existence of intelligence as we know it. Intelligence as connoting purposive action remains as much a fact as gravity or chemical attraction, and continues valid concerning the phenomena it is intended to cover. All that the evolutionist is committed to is the statement that it is as much a product of evolution as is the shape or colouring of animals. It is not at all a question of self-dependence. Every force in nature must be taken for what it is worth, intelligence among them. Why, then, does the view that intelligence is both a product of evolution and a cause of another phase of evolution land us in self-contradiction, or make the existence of itself meaningless? The truth is that intelligence determines results exactly as every other force in nature determines results, by acting as a link in an unending sequential chain. And the question as to what intelligence is _per se_ is as meaningless as what gravitation is _per se_. These are names which we give to groups of phenomena displaying particular and differential characteristics, and their purpose is served when they enable us to cognize and recognize these phenomena and to give them their place and describe their function