If now we attentively examine the progress above described, we shall find that the earliest attitude of the human mind toward the external system tends in the latest to repeat itself on a higher plane and with a richer content. Thus vitalism, by the process of unification and intensification, culminates in anthropomorphic monotheism, while animism, through the coalescence of objects and forces at first believed to be separately animated, finally develops into pantheism. These two lines of thought, moreover, tend themselves to converge, or, at any rate, to become interchangeable, since monotheism, by deanthropomorphizing itself, approximates to pantheism, as is well seen in the Christian theologies and ethical religions of the world; while pantheism, by emphasizing the characters of intelligence and will, is sometimes hardly to be distinguished from those modern forms of monotheism which teach the doctrine of immanence. The intellectual outcome of the whole movement, embodying the modern attitude in Nature philosophy, is thus no longer anthropomorphism, but psychomorphism, since it reads into the universe, not the characters which distinguish human beings from the lower animals, but the highest manifestation of the characters recognized to be common to both, namely, psychic characters--the characters, in a word, of mind. For the deepest reaches of human thought, the process of man-likening has thus given way to the process of mind-likening. On the subjective side of mental inquiry we get psychomorphic monotheism, or what may be called theological pantheism; while on the objective side we reach scientific pantheism, or monism. It is true that the psychomorphism of scientific monism is reached by a process different from that which has culminated in the mind-likening of theological pantheism. Yet in both cases there is the same projection of intelligence into the external system as a means of comprehending it. And as the intelligence of atoms implies their vitality, we really return in scientific monism to the vitalistic attitude of the primitive observer of Nature. The salient difference between the two views is this: that while early man subsumed under his concept of vitality only the rudest characters thereof, the terms in the mind of the monist connotes in all their richness the ideas associated with mind.