Robert Owen's sociologic views. But he did not acquire his Atheism from Robert Owen--as Professor Newman has said--for Robert Owen was not an Atheist--always believing in some Great Power. Professor Newman has told me that in any further edition of his little book upon his brother, the Cardinal, he will, on my authority, correct his description of Robert Owen as an Atheist. Charles owed his Atheism to himself, as his brothers owed their opinions to their own conclusions and reflections. Charles not taking a degree was less likely to be owing to means not being furnished to him than to his intermittent indecision of mind and his strong discernment, which produced satisfaction with the world, with others, and with himself. George Jacob Holyoake. TWO PRINCIPLES OF ORDER. In my proof of the invalidity of that argument--it being indeed what is called "the Argument from Design"--I point out that our experience simultaneously informs us of two modes of producing order, otherwise called arrangement, relation of parts to each other and to the whole direction of means towards some recognisable end; or, to describe the phenomenon in the most summary, as well as the most practical, way--two modes of producing effects identical with those that proceed from design. I explain that, of these two principles of order, the one is Design itself, a modus operandi of intelligence (such as we find it here below, of which the human mind affords the best examples), while the other is something to which no name has been assigned, and which, consequently, we can only shortly describe by saying that it is not design. It becomes necessary, therefore, to give a farther periphrastic account of it as follows:-- This nameless principle of order, considered as a vague popular surmise, is as familiar to our experience as design. We all see, for instance, that water has a tendency to form a perfectly level and horizontal surface, that heavy bodies fall to the earth perpendicularly, that the plummet performs a straight line in just the same direction, that dew-drops and soap-bubbles assume a globular shape, that crystallisation observes similar artist-like rules, and so on. We are accustomed to say, "It is the nature of things," and we ground our daily actions on a confidence in this regularity of proceeding, without generally attempting to explain it. Science comes to our help, and shows us that this orderly action of things around us may be traced to, and is the necessary result of, the operation of certain powers or properties inherent in these natural things. Grant that the property called gravitation belongs to moving bodies, and an innumerable quantity of orderly phenomena may be predicated as springing of their own accord by inevitable consequence from this datum; which same phenomena, moreover, intelligence is able coincidently to reproduce in its own special mental way.