Matter being thus wholly inert, the origin of the impulse towards greater complexity must be sought for outside of that which undergoes the change. The movement by which one species becomes a higher is not an elaboration, an extension or a differentiation of existing attributes, but involves the positive addition of a new attribute, different and distinct from any or all previously existing. One species cannot pass into another by an innate impulse, for a species is an entity composed of a determinate number of attributes, and all attributes potentially present must be considered as actually present. We cannot say that the child is a different species from the man, and that one passes into the other by a process of evolution, because all the essential attributes of the man are potentially present in the child. If the polyp, by the action of innate forces, operating through a series of ages, however extended, can, without any impulse from without, develop itself into a man, then the polyp is as much a man as a boy is, differing only in the time required for development: and the data for the final deduction of the highest types of creation must be furnished in the most elementary forms of life. The force manifesting itself in organic life is readily distinguishable from the organism by which it is manifested. Life and organization are not synonyms; one is the condition of the other, but a condition is not a cause. We can consider force apart from organism, and this possible separation in thought proves that the same form may not represent both, but that life can absolutely exist apart from organs which serve to give it a physical manifestation.[3] Physical life being conditioned upon organization, whenever the organism varies, the vital force thus manifested must also vary, such variation being necessarily antecedent to its manifestation. The organism varies, because it must, in order to express the added thought. Change in organism, therefore, is not induced by simple organic action, because the organs and the force acting through them can be distinguished. Assuming that matter is the objective or formal representation of thought, there can be no change in the material expression without a corresponding change in the antecedent conception. There can, then, be physical evolution, only as there is antecedent logical evolution, and then only because of this logical evolution and not because of the operation of an innate organic force. Force, whatever may be its genesis, is only the exertion of power, not the increase of it. Exertion limits the view to the force immediately in operation. We may replace one manifestation by another, but the quantity is neither increased nor diminished by this change. Change in form implies the operation of force: and apart from such manifestation in matter, it escapes the tests of science, and passes into the purely metaphysical notion of cause. And unless the operation of force be