Even if man had always existed, however, we should not need to abandon the argument. We might start, not from beginning of existence, but from beginning of phenomena. I might see God in the world, just as I see thought, feeling, will, in my fellow men. Fullerton, Plain Argument for God: I do not infer you, as cause of the _existence_ of your body: I recognize you as present and _working_ through your body. Its changes of gesture and speech reveal a personality behind them. So I do not need to argue back to a Being who once _caused_ nature and history; I recognize a _present_ Being, exercising wisdom and power, by signs such as reveal personality in man. Nature is itself the Watchmaker manifesting himself in the very process of making the watch. This is the meaning of the noble Epilogue to Robert Browning’s Dramatis Personæ, 252—“That one Face, far from vanish, rather grows, Or decomposes but to recompose, Become my universe that feels and knows.” “That Face,” said Mr. Browning to Mrs. Orr, “That Face is the face of Christ; that is how I feel him.” Nature is an expression of the mind and will of Christ, as my face is an expression of my mind and will. But in both cases, behind and above the face is a personality, of which the face is but the partial and temporary expression. Bowne, Philos. Theism, 104, 107—“My fellow beings act _as if_ they had thought, feeling, and will. So nature looks _as if_ thought, feeling, and will were behind it. If we deny mind in nature, we must deny mind in man. If there be no controlling mind in nature, moreover, there can be none in man, for if the basal power is blind and necessary, then all that depends upon it is necessitated also.” LeConte, in Royce’s Conception of God, 44—“There is only one place in the world where we can get behind physical phenomena, behind the veil of matter, namely, in our own brain, and we find there a self, a person. Is it not reasonable that, if we could get behind the veil of nature, we should find the same, that is, a Person? But if so, we must conclude, an infinite Person, and therefore the only complete Personality that exists. Perfect personality is not only self-conscious, but self-existent. _They_ are only imperfect images, and, as it were, separated fragments, of the infinite Personality of God.”