Long before Darwin’s day evolution, in the sense of a larger process of development and unfolding in the universe, had been foreshadowed and cherished by the philosophers. Not to speak of the Greeks, the successors of Kant in Germany had, each in his way, devised some dynamic explanation of the spiritual world. Fichte had built his mystical metaphysic of the ego, Schelling had worked out his scheme of the adjustment of the I and the Not-I, Hegel had erected his superb logical edifice on the framework of thesis, antithesis, and synthesis, starting with the elements of being and non-being reconciled in the progressive thesis of becoming, which in itself seems to have the germ of the whole evolutionary development. Schopenhauer and Hartmann had followed somewhat similar lines in their pessimistic treatment of the Will and the Unconscious. So again, the thinking of our own Emerson not only anticipates Darwin in such detail as the lines I have already quoted, ‘And striving to be man, the worm Mounts through all the spires of form,’ but is eminently suggestive of evolution in the intensely dynamic, developmental quality of his thought, which perhaps also, in its suggestion of a Pantheistic indifference to immortality, may be said to be as destructive to humbler human hopes as Darwin was. Also, there are the philosophers who, obviously coming within the scope of evolution and Darwinism, transform and transfigure them with a certain divine radiance and spiritual change. There is William James. Forty years ago I happened to ride in a horse-car opposite James, who was talking with all his splendid, eager enthusiasm to a pupil sitting beside him. James said that for a time he had been oppressed by the gloom of Schopenhauer’s pessimism. Then he had pulled himself together and made up his mind that the true course for him was to get rid of all the evil within his own reach, so far as he personally could, and let the broader working of the universe take care of itself. Here we see the germ which later grew into the splendid fabric of Pragmatism, the belief that the Spirit, which made the world of evolving phenomena, was itself a thing of dynamic growth and force, able to create by its own native energy a future and a reality and a God that should embody its highest ideals. A parallel development appears in the ‘Creative Evolution’ of Bergson, the theory of the creative spirit perpetually evolving in richer, more splendid, more satisfying forms, through the eternal depths of a luminous future. From the day when Darwin’s views were first announced up to this very moment, up to the publication of such books as Professor Whitehead’s ‘Science and Modern Thought’ and Professor Lloyd Morgan’s ‘Emergent Evolution,’ thinkers have been busily at work devising interpretations and developments of the evolutionary doctrine, regardless of conflict and divergence, in the spirit of Professor Whitehead’s admirable saying, ‘A clash of doctrines is