The Buddha-thought further explains the else inexplicable fact of the simultaneous resemblance and lack of resemblance between parents and children. The view of the matter taken by faith supplies no argument in favour of any kind of resemblance whatever between the two. The soul is inbreathed by God whithersoever it pleaseth him. In the view of science, on the contrary, there is found no argument for any failure in resemblance betwixt progenitors and offspring. Ever and always the characteristics of the latter can only be a combination of the characteristics of both the parents. In the Buddha-thought _alone_ are similarity and dissimilarity alike accounted for. I may have inherited my father’s nose, his manner of blowing it indeed, since all lay foreshadowed in the material, and was obliged so to evolve itself: but the evolver is a stranger, hence one common starting-point yields an independent evolving series. Here conception means no more than that two paths, two lines, that of the material and that of energy, intersect one another. We are as at some cross-road, where two highways meet, only to lead further and further away from each other the further we pursue them. The third item that finds an explanation in the Buddha-thought is the fact of innate aptitudes. Where the act of learning is envisaged from a purely empirical point of view these are a standing, incomprehensible miracle. Opposed to this, the defectiveness of the nativistic theory resides in the fact that according to it every being must make his appearance fitted out all complete with fixed, inborn abilities. Midway removed from both extremes stands the Buddha. With equal ease he explains the possibility of gradual development and that of appearance all ready and complete, inasmuch as with him all depends upon the _tempo_ at which the energy closing with the material enters upon its unfolding process. Is the _tempo_ so fast that the organic recipients are already developed upon leaving the womb, then the innate abilities are there present; the organs can set to forthwith, the external world acts immediately as liberating lure, and the nativists have the last word. Is the _tempo_ slow, then there set in processes that admit of being empirically interpreted or read as a gradual attainment of faculty by experience.