us to attribute all changes to causative force of some kind, and naturally enough, until the interference of science, to a personal will like our own. Thus by a necessary law we project our internal states into external Nature. But see now the steps of evolution of this idea. At first, i. e., in the uncultured races, and also in childhood, external forces take the form of a personal will like our own residing in _each object_, and controlling its phenomena as our wills control our bodily movements (fetichism). Then, as culture advances, it takes next the form of several personal wills controlling each the phenomena of a different department of Nature (polytheism). Finally, in the highest stage of culture, it takes the form of one personal will controlling the phenomena of the whole cosmos (monotheism). To the religious but unscientific mind in all these stages the personal will is anthropomorphic. But we have already seen (Chapter III) how anthropomorphism has been driven by science from one department after another, until now at last by evolution it is driven out of Nature entirely, and to those following this line of thought alone, the phenomena of Nature are relegated to forces inherent in matter, and operating by laws necessary and fatal; and not only so, but material forces are made to invade even the realm of consciousness, and reduce this also to material laws. Thus the savage _e_jects his own conscious personal will into every separate object of Nature; the modern materialist _in_jects material forces into the realm of consciousness. But, as already seen, a rational philosophy admits these two antithetic views, and strives to combine and reconcile them. This reconciliation, as far as it is possible for us, is found in a personal will immanent in Nature, and determining directly all its phenomena.