68: _Ibid._, p. 312. 69: "The World of Life," p. 416. It does not appear, then, that biological evolution at all necessitates the acceptance of a mechanical view of the universe from which the action of purpose is excluded. Protests against such a view have, in fact, been coming of late from the scientific philosophers and the philosophical scientists. Bergson, a type of the former, insists that spontaneity, movement, indeterminateness are the differentia of life. Among the scientists, Ostwald thinks that an absolutely determined world is not the real world, but an ideal world;[70] and Sir O. Lodge speaks of the theory that everything in the world is mechanically determined as a "modern superstition."[71] How is the southward flight of the bird and its return in the spring to its own nest, or the journey of an eel thousands of miles up an inland river and its return thence to spawn in the deep waters of the ocean, to be explained as the result of purely mechanical causes? Driesch insists that the chemical-physical processes "do not constitute life, they are _used_ by life."[72] 70: "Natural Philosophy," p. 50. 71: _Hibbert Journal_, October, 1911, p. 704. 72: See J. A. Thomson, _ibid._, p. 116. The mechanical interpretation of things, however useful for some purposes it may be, appears increasingly thin and ghostly as we advance into the realms of life, consciousness and freedom. It becomes a caricature of reality. It is not merely a colourless photograph as over against a portrait--everything reduced to black and white; but it is like an X-ray photograph of a living man, a mere skeleton without flesh and blood. Mechanism is independent of time, but time is, in a sense, of the essence of the organism. The mechanical movement can be reversed, while life processes are irreversible. The life and career of a great scientist such as Pasteur, it has been said, is a more impressive evidence of design than any adduced by Paley and the Bridgwater treatises.[73] Man has been called "Nature's rebel," and the endowments of man and his achievements in controlling nature and understanding nature are a disturbing element in any theory which would exclude the operation of intelligence from the course of evolution. Romanes tells us: "When I wrote the preceding treatise ["The Candid Examination"], I did not sufficiently appreciate the immense importance of _human_ nature, as distinguished from physical nature, in an inquiry touching Theism."[74] 73: S. Paget: "Another Device," p. 101. 74: "Thoughts on Religion," p. 164.