Others have broken entirely with selection and the principle of utility and extend the idea of finality to the general capacity of organisms to persist. Thus adaptation becomes a principle which transcends the limits of natural science and pervades the whole domain of life. Goette observes that Darwin spoke of useful, less useful and indifferent organisms, by which he meant those adaptations destined for particular vital functions which tend to make the organs more and more specialized. Since the ability to live is threatened by this specialization it cannot be purposive. This is not wholly true, because the more specialized the individual organ becomes, the more perfect is the whole organism which is composed of these specialized organs. The functions of the individual organ may be restricted, but the power of the entire organism is notably increased, according to the law of the division of labor. Goette therefore has not sufficient grounds for rejecting this expression. He considers that a real and permanent purpose for the individual living forms is out of the question, but that this purpose may be sought for in the development and history of the collective life of nature. Definitely ordered variation, he thinks, a scientific explanation of which is indeed yet forthcoming, will explain adaptation equally as well as does selection. After what has been said this statement of Goette must come as a surprise, for one would think that according to his view definite variation explains adaptations better than selection. Goette sums up his main conclusion in the following words: "The doctrine of Heredity or of Descent, which comes from Lamarck though it was first made widely known by Darwin, has since continually gained a broader and surer foundation. But Darwin's own doctrine regarding the causes and process of Descent which alone can be called Darwinism, has on the other hand doubtlessly waned in influence and prestige." This is exactly what we also maintain: The establishment of the theory of Descent in general, and the continual retrogression of Darwinism in particular. Wigand was entirely right when he said that Darwinism would not live beyond the century. We may, however, derive from the discussions of Goette something else that is of the highest importance, namely, an admission in which is to be found the real and fundamental explanation of the conduct of the majority of naturalists who still cling to Darwinism. It does not consist in the fact that they are convinced of the truth of Darwinism but in their "reluctance to give up the mechanical explanation of finality proposed by Darwin," or rather in the fear of being driven to the recognition of theistic principles. With commendable candor Goette attacks this method of keeping up a system notwithstanding its recognized deficiencies. Goette furthermore points out especially that this recognition is more widespread than one might be able to gather from occasional discussions on the subject.