In demanding, then, that any theory which professes to account for the totality of things should recognise the fact of ethical and æsthetic progress, and that all progress is willed and purposed, we are seeking not to cramp science but to enlarge its bounds, not to introduce a new scientific method, but to extend the application of existing methods, and to carry out the principle on which the truth of science and the freedom of scientific inquiry are based. The laws which enable the physicist to explain the mechanical action and reaction of things do not suffice to explain the reactions studied by the chemist. The laws of chemistry are inadequate for the purposes of the biologist. It is but an extension of the same principle when the student of the anthropological sciences finds it necessary to assume, or rather discovers, that the laws of animal existence do not wholly account for everything that man does; and it is to these sciences that we must look for the next important and fruitful modification of the general theory of evolution. It is to them, dealing as they do with the highest product of evolution, that we must look for the truest interpretation of evolution. On the principle that to understand what a thing is we must not reduce it to its lowest terms, but look at it in its highest manifestation, we must judge the evolution process by its highest phase, by all that it is capable of, and not by the least we can, by scientific abstraction, leave in it. And the sciences which, merely to maintain their scientific existence, have a vital interest in insisting on the reality of will and purpose as causes which have influenced the direction of the evolution process are the sciences which deal with man.