This conclusion as to the implications of the doctrine of evolution concerning Man's place in Nature supplies the element wanting in the theistic theory set forth in "Cosmic Philosophy,"--the teleological element. It is profoundly true that a theory of things may seem theistic or atheistic in virtue of what it says of Man, no less than in virtue of what it says of God. The craving for a final cause is so deeply rooted in human nature that no doctrine of theism which fails to satisfy it can seem other than lame and ineffective. In writing "Cosmic Philosophy" I fully realized this when, in the midst of the argument against Paley's form of theism, I said that "the process of evolution is itself the working out of a mighty Teleology of which our finite understandings can fathom but the scantiest rudiments." Nevertheless, while the whole momentum of my thought carried me to the conviction that it must be so, I was not yet able to indicate _how_ it is so, and I accordingly left the subject with this brief and inadequate hint. Could the point have been worked out then and there, I think it would have left no doubt in the minds of "Physicus" and Mr. Pollock as to the true character of Cosmic Theism. But hold, cries the scientific inquirer, what in the world are you doing? Are we again to resuscitate the phantom Teleology, which we had supposed at last safely buried between cross-roads and pinned down with a stake? Was not Bacon right in characterizing "final causes" as vestal virgins, so barren has their study proved? And has not Huxley, with yet keener sarcasm, designated them the _hetairæ_ of philosophy, so often have they led men astray? Very true. I do not wish to take back a single word of all that I have said in my chapter on "Anthropomorphic Theism" in condemnation of the teleological method and the peculiar theistic doctrines upon which it rests. As a means of investigation it is absolutely worthless. Nay, it is worse than worthless; it is treacherous, it is debauching to the intellect. But that is no reason why, when a distinct dramatic tendency in the events of the universe appears as the _result_ of purely scientific investigation, we should refuse to recognize it. It is the object of the "Destiny of Man" to prove that there is such a dramatic tendency; and while such a tendency cannot be regarded as indicative of purpose in the limited anthropomorphic sense, it is still, as I said before, the objective aspect of that which, when regarded on its subjective side, we call Purpose. There is a reasonableness in the universe such as to indicate that the Infinite Power of which it is the multiform manifestation is psychical, though it is impossible to ascribe to Him any of the limited psychical attributes which we know, or to argue from the ways of Man to the ways of God. For, as St. Paul reminds us, "who hath known the mind of the Lord, or who hath been his counsellor?"