"7. We may further illustrate this point by referring to the relations of travellers who tell us that when consummate examples of human mechanical contrivance have been set before savages, they have appeared incapable of apprehending them as proofs of design. This shows that in such cases the Idea of Design had not been developed in the minds of the people who were thus unintelligent: but it no more proves that such an idea does not naturally and necessarily arise, in the progress of men's minds, than the confused manner in which the same savages apprehend the relations of space, or number, or cause, proves that these ideas do not naturally belong to their intellects. All men have these ideas; and it is because they cannot help referring their sensations to such ideas, that they apprehend the world as existing in time and space, and as a series of causes and effects. It would be very erroneous to say that the belief of such truths is obtained by logical reasoning from facts. And in like manner we cannot logically deduce design from the contemplation of organic structures; although it is impossible for us, when the facts are clearly before us, not to find a reference to design operating in our minds." It seems well to add here the practical comments made by Müller and Kant on the passages quoted from them by Dr. Whewell in his first Paragraph. Professor Müller writes thus (Baly's translation, Vol. I., p. 19):--"The manner in which their elements are combined, is not the only difference between organic and inorganic bodies; there is in living organic matter a principle constantly in action, the operations of which are in accordance with a rational plan, so that the individual parts which it creates in the body, are adapted to the design of the whole; and this it is which distinguishes organism. Kant says, 'The cause of the particular mode of existence of each part of a living body resides in the whole, while in dead masses each part contains this cause within itself.' This explains why a mere part separated from an organized whole generally does not continue to live; why, in fact, an organized body appears to be one and indivisible." Before proceeding to the great Metaphysician, it may be interesting to place in connection with this extract from Müller, certain views of other distinguished physiologists. Sir C. Bell states his own opinions on the connection of Life and Organization in this manner (_Appendix to Paley's Natural Theology_ by Sir Charles Bell, commencing with pp. 211-13):--"Archdeacon Paley has, in these two introductory chapters, given us the advantage of simple, but forcible language, with extreme ingenuity, in illustration. But for his example, we should have felt some hesitation in making so close a comparison between design, as exhibited by the Creator in the animal structure, and the mere mechanism, the operose and imperfect contrivances of human art.