Nature is self-acting throughout; nature is free; even inanimate nature is spontaneous. But a higher freedom rises with the appearance of mind. And there are degrees of this higher freedom which can be determined with great exactness, for they correspond to the range of the mentality of each creature. Mentality develops by the observation of samenesses, and it reaches rationality by the recognition of natural laws. The recognition of natural laws is a view of some natural phenomena in their eternal aspect, and we call them truths. So much is natural law and freedom interconnected that the recognition of natural laws widens the range of freedom; and obedience to them raises man out of his dependence upon his surroundings to a state of dominion over the creation in which he becomes the master of natural forces. What a deep significance lies in the saying of the apostle: “The truth shall make you free!” EDITOR. FOOTNOTES: [10] The adjective “like” is an abbreviation of “alike”; and “a-like” (M.E. _alyke_, A.S. _gelic_, O.H.G. _galih_, M.H.G. _gelich_, M.G. _gleich_) is a compound of the prefix a with _lic_ body, shape, figure. [11] I am satisfied that logical identity is intended to mean sameness. I suppose that the word identity, being Latin and a kind of international term, appeared to logicians preferable to the Saxon word “sameness” or the German “Gleichheit.” We need not look for any deeper reason for the adoption of the term. [12] Knowing that Mr. Peirce is one of the most prominent contributors to the _Century Dictionary_, I may be pardoned for surmising that, perhaps with the exception of the parenthesised word “(supposed)” he is the author of this passage and very likely of most of the other quotations of philosophical terms we have adduced from the same source. [13] _Die Principien der Wahrscheinlichkeitsrechnung_ by Johannes von Kries. See also Meinong’s review of the book (in _Gött. gel Anz._, No. 2, p. 56 et seqq.) and Ad. Nitsche’s article on the subject (in _Vierteljahrsschrift für wiss. Phil._ of 1892. XVI. 1, p. 26). [14] By irregularity of detail we understand simply a lack of uniformity, but not exceptions to law. If irregularity be defined as exception to law, we should say, There is no irregularity in the world, while at the same time nothing is uniform: for every particle of the world is in its time and space relations and otherwise different from every other particle. [15] Arbitrary, as used here, means capricious, uncertain, unreasonable. A man’s action is capricious if he is biassed by the present motive alone, without considering other motives which he would have under other circumstances. A deliberate man equalises, as it were, his actions by forming rules of conduct. An arbitrary man does not recognise rules or laws, made either by himself or by others. LITERARY CORRESPONDENCE I. RECENT EVOLUTIONARY STUDIES IN GERMANY.