In view of the object of these pages, it will not be of especial interest to follow in detail the _history of the natural creation of the universe_, with its different solar and planetary systems, and to establish it mathematically by the different astronomical and geological proofs. The outlines of it, which I have just mentioned, must be sufficient here, and for further details I refer to Kant’s[5] “General History of Nature and Theory of the Heavens.”(22) I will only add that this wonderful theory, which might be called _the cosmological gas theory_, harmonizes with all the general series of phenomena at present known to us, and stands in no irreconcilable contradiction to any one of them. Moreover, it is purely mechanical or monistic, makes use exclusively of the inherent forces of eternal matter, and entirely excludes every supernatural process, every prearranged and conscious action of a personal Creator. Kant’s Cosmological Gas Theory consequently occupies a similar supreme position in _Anorganology_, especially in _Geology_, and forms the crown of our knowledge in that department, in the same way as Lamarck’s Theory of Descent does in _Biology_, and especially in _Anthropology_. Both rest exclusively upon mechanical or unconscious causes (causæ efficientes), in no case upon prearranged or conscious causes (causæ finales). (Compare above, p. 100-106.) Both therefore fulfil all the demands of a scientific theory, and consequently will remain generally acknowledged until they are replaced by better ones. I will, however, not deny that Kant’s grand cosmogeny has some weak points, which prevent our placing the same unconditional confidence in it as in Lamarck’s Theory of Descent. The notion of an original gaseous chaos filling the whole universe presents great difficulties of various kinds. A great and unsolved difficulty lies in the fact that the Cosmological Gas Theory furnishes no starting-point at all in explanation of the first impulse which caused the rotary motion in the gas-filled universe. In seeking for such an impulse, we are involuntarily led to the mistaken questioning about a “first beginning.” We can as little imagine a _first beginning_ of the eternal phenomena of the motion of the universe as of its final end.