independent, the expressions of the human will, are subject just as much to rigid laws as any other natural phenomenon. As a matter of fact, impartial and thorough examination of our "free" volitions shows that they are never really free, but always determined by antecedent factors that can be traced to either heredity or adaptation. We cannot, therefore, admit the conventional distinction between nature and spirit. There is spirit everywhere in nature, and we know of no spirit outside of nature. Hence, also, the common antithesis of natural science and mental or moral science is untenable. Every science, as such, is both natural and mental. That is a firm principle of Monism, which, on its religious side, we may also denominate Pantheism. Man is not above, but in, nature. It is true that the opponents of evolution love to misrepresent the Monistic philosophy based on it as "Materialism," and confuse the philosophic tendency of this name with a wholly unconnected and despicable moral materialism. Strictly speaking, it would be just as proper to call our system Spiritualism as Materialism. The real Materialistic philosophy affirms that the phenomena of life are, like all other phenomena, effects or products of matter. The opposite extreme, the Spiritualistic philosophy, says, on the contrary, that matter is a product of energy, and that all material forms are produced by free and independent forces. Thus, according to one-sided Materialism, the matter is antecedent to the living force; according to the equally one-sided view of the Spiritist, it is the reverse. Both views are Dualistic, and, in my opinion, both are false. For us the antithesis disappears in the Monistic philosophy, which knows neither matter without force nor force without matter. It is only necessary to reflect for some time over the question from the strictly scientific point of view to see that it is impossible to form a clear idea of either hypothesis. As Goethe said, "Matter can never exist or act without spirit, nor spirit without matter."