Perhaps the consideration of the former question is bound up in the latter. Nevertheless, within the scope of the former more limited enquiry, the Comtists are content to rest. For them the narrow limits of history and its immediate outlook are sufficient. What is actually recorded of humanity, and what is actually revealed in it, together with the indications of its possibilities, suffice for the creed of the Comtist. The Positivist produced by Evolution worships his Cause under the name of humanity, and works towards Mr. Spencer's evolutionist ideal. He seeks no justification in philosophy. The product of Evolution--he acts from inward impulse and requires no authority. He has none to appeal to in the inculcation of his worship, but the natural response to be found in the hearts of those who occupy the same intellectual and sympathetic position. But this is after all only a partial grasp of the fundamental problem of history. It is an abandonment, temporary or otherwise, of the intellectual problem, although it is a recognition of the onward sweep of humanitarian Evolution. The history and the tendencies are alike sought to be explained by the philosophy of the Evolutionist. What, then, is the position of the Evolutionist in regard to the problem of religion, and what practical bearing has it upon Ethics or moral obligation? The answer to these questions depends upon what is meant by the theory of Evolution. If by Evolution is meant a complete system of explanations by which all the events comprised in all departments of human knowledge, stretching throughout the whole of history recorded and surmised, are intelligibly accounted for as the results of the interrelation of primordial factors, of which we have a clear apprehension, insomuch that the logical order becomes a picture of the historical order, then our estimate of Evolution depends upon our estimate of the original factors. If they are held to be some seventy in number, and to be those elements of which a full account is given in chemistry, and to be subject to general laws, such as those described in works on physics, then our regard for Evolution must be one due to the reverence we possess for chemistry, electricity, heat, gravitation, and the like, and our conduct must be made to conform--if we wish to coincide with the eventual tendencies of evolution--with what we judge to be the ultimate tendencies of the evolution of these factors, namely, their ultimate equilibration in universal quiescence. Life, according to this view, is an interruption of the process, and a contradiction of cosmical intention.