KORSCHINSKY AND THE MODERNS. (7) The adaptation which the struggle for existence brings about has nothing to do with perfecting, for the organisms which are physiologically and morphologically higher are by no means always better adapted to external circumstances than those lower in the scale. Evolution cannot be explained mechanically. The origin of higher forms from lower is only possible if there is a tendency to progress innate in the organism itself. This tendency is nearly related to or identical with the tendency to variation. It compels the organism to perfect itself as far as external circumstances will permit. All this implies an admission of evolution and of descent, but a setting aside of Darwinism proper as an unsuccessful hypothesis, and a positive recognition of an endeavour after an aim, internal causes, and teleology in nature, as against fortuitous and superficial factors. This opens up a vista into the background of things, and thereby yields to the religious conception all that a study of nature can yield—namely, an acknowledgment of the possibility and legitimacy of interpreting the world in a religious sense, and assistance in so doing. The most important point has already been emphasised. Even if the theory of the struggle for existence were correct, it would be possible to subject the world as a whole to a teleological interpretation. But these anti-Darwinian theories now emerging, though they do not directly induce teleological interpretation, suggest it much more strongly than orthodox Darwinism does. A world which in its evolution is not exposed, for good or ill, to the action of chance factors—playing with it and forcing it hither and thither—but which, exposed indeed to the most diverse conditions of existence and their influences, and harmonising with them, nevertheless carries implicitly and infallibly within itself the laws of its own expression, and especially the necessity to develop upwards into higher and higher forms, is expressly suited for teleological consideration, and we can understand how it is that the old physico-teleological evidences of the existence of God are beginning to hold up their heads again. They are wrong when they try to demonstrate God, but quite right when they simply seek to show that nature does not contradict—in fact that it allows room and validity to—belief in the Highest Wisdom as the cause and guide of all things natural.