in the series of changes that make up our world. Mr. Schiller's reply to this line of criticism is the familiar one that it reduces human beings to automata. He says:-- The ease with which the Darwinian argument dispenses with intelligence as a factor in survival excites suspicion. It is proving too much to show that adaptation might equally well have arisen in automata. For we ourselves are strongly persuaded that we are not automata and strive hard to adapt ourselves. In us at least, therefore, intelligence _is_ a source of adaptation.... Intelligence therefore is a _vera causa_ as a source of adaptations at least co-ordinate with Natural Selection, and this can be denied only if it is declared inefficacious _everywhere_; if all living beings, including ourselves, are declared to be automata. One is compelled again to point out that Darwinism does not dispense with intelligence as a factor in survival, except so far as the intelligence which determines survival is declared to be operating apart from the organisms which survive. The conduct of one of the lower animals which reacts only to the immediate promptings of its environment is of one order, but the response of another animal not merely to the immediate promptings of the environment, but to remote conditions, as in the selection of food or the building of a home of some sort, or to the fashioning of a tool, does obviously give to the intelligence displayed a distinct survival value. And that effectively replies to the triumphant conclusion, "If intelligence has no efficacy in promoting adaptations, _i.e._, if it has no survival value, how comes it to be developed at all?" Darwinism would never have been able to dispense with intelligence in the way it did but for the fact that the opposite theory never stood for more than a mere collection of words. That species are or were produced by the operations of "Divine Intelligence" is merely a grandiloquent way of saying nothing at all. It is absurd to pretend that such a formula ever had any scientific value. It explains nothing. And it is quite obvious that some adaptations do, so far as we know, arise without intelligence, and are, therefore, to use Mr. Schiller's expression, automata. (I do not like the word, since it conveys too much the notion of someone behind the scenes pulling strings.) And it is on his theory that animals actually are automata. For if there be a "Divine mind" which stands as the active cause of the adaptations that meet us in the animal world, and who arranges forces so that they shall work to their pre-destined end, what is that but converting the whole of the animal world into so many automata. One does not escape determinism in this way; it is only getting rid of it in one direction in order to reintroduce it in another.