the new logic for application to mind and morals and life. When he said of species what Galileo had said of the earth, _e pur si muove_, he emancipated, once for all, genetic and experimental ideas as an organon of asking questions and looking for explanations. III The exact bearings upon philosophy of the new logical outlook are, of course, as yet, uncertain and inchoate. We live in the twilight of intellectual transition. One must add the rashness of the prophet to the stubbornness of the partizan to venture a systematic exposition of the influence upon philosophy of the Darwinian method. At best, we can but inquire as to its general bearing--the effect upon mental temper and complexion, upon that body of half-conscious, half-instinctive intellectual aversions and preferences which determine, after all, our more deliberate intellectual enterprises. In this vague inquiry there happens to exist as a kind of touchstone a problem of long historic currency that has also been much discussed in Darwinian literature. I refer to the old problem of design _versus_ chance, mind _versus_ matter, as the causal explanation, first or final, of things. As we have already seen, the classic notion of species carried with it the idea of purpose. In all living forms, a specific type is present directing the earlier stages of growth to the realization of its own perfection. Since this purposive regulative principle is not visible to the senses, it follows that it must be an ideal or rational force. Since, however, the perfect form is gradually approximated through the sensible changes, it also follows that in and through a sensible realm a rational ideal force is working out its own ultimate manifestation. These inferences were extended to nature: (_a_) She does nothing in vain; but all for an ulterior purpose. (_b_) Within natural sensible events there is therefore contained a spiritual causal force, which as spiritual escapes perception, but is apprehended by an enlightened reason. (_c_) The manifestation of this principle brings about a subordination of matter and sense to its own realization, and this ultimate fulfilment is the goal of nature and of man. The design argument thus operated in two directions. Purposefulness accounted for the intelligibility of nature and the possibility of science, while the absolute or cosmic character of this purposefulness gave sanction and worth to the moral and religious endeavors of man. Science was underpinned and morals authorized by one and the same principle, and their mutual agreement was eternally guaranteed.