“The tendency is to assume the existence of a development of the organic world due to original, innate capabilities of the living substance and not dependent on selection. The origin of the large subdivisions of the animal and vegetable kingdoms, the ‘Archetypes,’ would be due to this sort of evolution. These archetypes have been, and are still, continually influenced by the environment, and, by their reaction to external conditions, organisms become more or less directly adapted.... The progressive evolution of the archetypes, as well as the direct adaptations to external conditions shown by them, is independent of selection. The latter does, however, exert an influence on the process of evolution of the organic world, though to a much more limited extent than was formerly supposed.” It is clear that in these _original innate capabilities of the living substance_ we have a power which alone _may_ fully account for the evolution of the organic world, though natural selection can emphasize and hasten its action. Its nature and limits are still undetermined. Biologists are very chary of expressing this power save in terms of chemistry and physics. Men of science are afraid—sometimes I venture to think even morbidly afraid—of opening any door by which the fantastic horde of arbitrary dogmas and superstitions which they have cast out with so much toil and peril might find their way back into the temple of Knowledge. But philosophy must warn them that in shutting out all forces that cannot be weighed and measured in a laboratory they may be shutting out life itself. And those who strenuously insist on reducing nature to a mechanism often find themselves obliged to let in the mysterious life-force by some more or less clandestine entry in order to make their mechanism work. Thus Nägeli, the originator of the theory of heredity which Weismann has developed, attributes the phenomena of growth and evolution not to natural selection but to “internal forces.”[81] He disclaims for these forces any but a physical and chemical significance; but Professor Eimer, in spite of all disclaimers, cannot get rid of the suspicion, well justified in my opinion, that there is in these forces, as conceived by Nägeli, something purposeful and teleological—admit them, he says in effect, and who knows what we shall next be asked to believe?[82] Yet for Eimer himself we find that, as Schopenhauer says, “the lotus of physics is rooted in metaphysics.” Twice in his work on organic evolution, he refers with approval to the view of “our profound philosopher, Oken,”[83] who regarded all existing beings as members or organs of some vast and transcendental organism whose development conditioned theirs. Eimer even makes a somewhat daring application of this principle to a concrete instance in the physical world, one which we have already referred to, the problem of the inheritance of qualities