To this, reply may be made, Two living beings exactly alike as to form are not to be found. Groupings, of no matter what kind, are always matters of accommodation; which means that they are only made possible by the neglecting of trifling divergencies. The fool in _King Lear_, informing us why the Pleiades has seven stars, says, “Because there are not eight of them.” There are not eight of them, however, not because an eighth is not there, but just because we leave out the remainder, do not count them in. So also is it with species. Of course, I am never in any doubt as to what it is that I name man, dog, cow, and so forth, for these concepts have first been settled by myself. But as that which I comprehend with my horizon changes content at every step I take, so also do the concepts man, dog, and so forth. Everything is comprehended in an uninterrupted self-accommodation, self-attunement, each after other, that only runs its course with sufficient sluggishness, provisionally to render possible and justify the groupings of natural science in order to better understanding. To ask why precisely there are the forms that there are, is to ask why in general there is anything given at all. It simply is so! The question would have some meaning were stationary forms here present from eternity and to eternity. But all these forms are nothing but a perpetual forming itself into itself from beginninglessness down to the present moment. To say that there is a world, a reality at all, is to say that there _must_ be resemblances. Otherwise a self-attunement of energy and material were utterly impossible. The resemblances, and therewith in the second place the possibility of classific syntheses are real and conceptual _preliminary condition_ of all actuality--yea, actuality itself. Another objection which every thinking man must make is one that out of prudence is raised by the theory of descent itself. It is this: “How can the theory of a gradual unbroken ascent in the evolutional series be reconciled with the simultaneous existence of the lowest alongside of the highest forms?” Here the theory of descent is unable even to make an attempt at a satisfactory explanation. Darwin himself on this point says, “Such objections as the above would be fatal to my view, if it included advance in organization as a necessary contingent.”[30] This declaration throws a flood of clearest light upon Darwin’s whole attitude towards the theory of evolution, and at the same time upon the arbitrariness with which he has been interpreted by his followers. Now let us consider the other side. The Buddha-thought, regarded from the physiological position, is based upon the insight that every living being is a singly determined existence. The question is, Are there facts in nature which would contradict this one and single determination?