Bowne, Theory of Thought and Knowledge, 276—“Reflection shows that the community of individual intelligences is possible only through an all-embracing Intelligence, the source and creator of finite minds.” Science rests upon the postulate of a world-order. Huxley: “The object of science is the discovery of the rational order which pervades the universe.” This rational order presupposes a rational Author. Dubois, in New Englander, Nov. 1890:468—“We assume uniformity and continuity, or we can have no science. An intelligent Creative Will is a genuine scientific hypothesis [postulate?], suggested by analogy and confirmed by experience, not contradicting the fundamental law of uniformity but accounting for it.” Ritchie, Darwin and Hegel, 18—“That nature is a system, is the assumption underlying the earliest mythologies: to fill up this conception is the aim of the latest science.” Royce, Relig. Aspect of Philosophy, 435—“There is such a thing as error; but error is inconceivable unless there be such a thing as truth; and truth is inconceivable unless there be a seat of truth, an infinite all-including Thought or Mind; therefore such a Mind exists.” B. The more complex processes of the mind, such as induction and deduction, can be relied on only by presupposing a thinking Deity who has made the various parts of the universe and the various aspects of truth to correspond to each other and to the investigating faculties of man. We argue from one apple to the others on the tree. Newton argued from the fall of an apple to gravitation in the moon and throughout the solar system. Rowland argued from the chemistry of our world to that of Sirius. In all such argument there is assumed a unifying thought and a thinking Deity. This is Tyndall’s “scientific use of the imagination.” “Nourished,” he says, “by knowledge partially won, and bounded by coöperant reason, imagination is the mightiest instrument of the physical discoverer.” What Tyndall calls “imagination”, is really insight into the thoughts of God, the great Thinker. It prepares the way for logical reasoning,—it is not the product of mere reasoning. For this reason Goethe called imagination “die Vorschule des Denkens,” or “thought’s preparatory school.”