The fundamental difference between civilized man and the savage lies in the representative power, the imagination, by which men comprehend pleasure and pain in others. Use and disuse, in place of natural selection, have come to be paramount with man; and though the ethical emotions are still too feeble, they will be more and more strengthened by use, while the manifestation of selfish and hateful feelings will be more and more weakened by disuse. Man is slowly passing from a primitive social state, in which he was little better than a brute, toward an ultimate social state, in which his character shall have become so transformed that nothing of the brute can be detected in it. The "original sin" of theology is the brute inheritance, which is being gradually eliminated; and the message of Christianity: "Blessed are the meek, for they shall inherit the earth" will be realized in the state of universal peace towards which mankind is tending. Strife and Sorrow shall disappear. Peace and Love shall reign supreme. The goal of evolution is the perfecting of man, whereby we see, more than ever, that he is the chief object of divine care, the fruition of that creative energy which is manifested throughout the knowable universe. We know soul only in connection with body. Yet nothing could be more grossly unscientific than the famous remark of Cabanis that the brain secretes thought as the liver secretes bile; the molecular movements of the brain and the phenomena of thought and feeling are merely concomitants related in some unknown way. It is not even correct to say that thought goes on in the brain. He who regards man as the consummate fruition of creative energy and the chief object of divine care, is almost irresistibly driven to the belief that the soul's career is not completed with the life upon the earth. Difficulties to this theory he will meet; yet the alternative view contains difficulties at least as great; nor is there any problem in the simplest and most exact departments of science which does not speedily lead us to a transcendental problem that we can neither solve nor elude. A broad common sense argument has often to be called in, where keen-edged metaphysical analysis has confessed itself baffled. The doctrine of evolution does not allow us to take the atheistic view of the position of man; the Darwinian theory, properly understood, replaces as much teleology as it destroys. In the Titanic events of the development of worlds from the nebular mist and their after-destruction, we may find no signs of purpose, or even of a dramatic tendency; but on the earth we do find distinct indications of a dramatic tendency; though doubtless not of purpose in the limited human sense. Are we to regard the Creator's work as like that of a child, who builds houses out of blocks just for the pleasure of knocking them down again? On such a view the riddle of the universe becomes a riddle without a meaning. "I can see no