So far the inorganic, inanimate world has been mainly in view. If we now turn to the organisms, we find the popular creed expressed in the adage _Omne vivum e vivo._ No eye has ever seen--though fanatical observers have sometimes so deluded themselves as to think they saw--a living being directly emerge from inorganic stuff. The saner student of physiology contents himself with leaving for the while the crux of the genesis of Life, and examining only the building up of the living creature out of its constituents. Here the atom is called the cell: every organism is a synthesis of cells, and in the cell we have the primary element of organic reality: _Omnis cellula e cellula,_ In the atom we have the ultimate element; in the cell a relative element,--the absolute beginning of a new order of things,--which we may, if we like, choose to treat (though only for logical simplicity's sake) as a gradual development from the other and more primitive, but which, so far as experience and history teach, is equally ultimate in its kind. But be the final constituent (physical) atom, or (physiological) cell, the relation of these constituents is at first conceived by science only as composition, or mechanical synthesis. It is only gradually that science begins to have doubts as to the inviolability and unalterableness of the elements. When the idea--not altogether new--of a 'latent meta-schematism' and latent process within the constituents is entertained and carried out in earnest, science has passed on to a new stage: from mechanical atomism to a dynamic and organic theory of existence. And the governing ideas of scientific logic have then ceased to be co-existence, and sequence, correlation and composition: the new category is intus-susception, development, adaptation not only external but internal. _Divide et impera_ is the motto of Science. To isolate one thing or one group of facts from its context,--to penetrate beneath the apparent simplicity, which time and custom have taught ordinary eyes to see in the concrete object, to the multitude of underlying simple elements,--to leave everything extraneous out of sight,--to abolish the teleology which imposes upon Nature a permanent tribute (direct or indirect) towards the supply of human wants,--and to take, as it were, one thing at a time and study it for itself disinterestedly; that is the problem of the sciences. And to accomplish that end they do not hesitate to break the charmed links which in common vision hold the world together,--to disregard the spiritual harmony which the sense of beauty finds in the scene,--to strip off the relations of means and end, which reflection has thrown from thing to thing, and the sensuous atmosphere of so-called 'secondary' qualities in which human sense has enveloped each; and finally to sever its connexion by which 'the whole round world is every way Bound by gold chains about the feet of God.'