We ask, Why does the fittest survive? And what is the answer? Because only the fittest survives. And when we come to Natural Selection, who is the selector that selects? These are nothing but phrases, which have long been known and long since been abandoned, and still are always warmed up again. If we recognise in nature purpose or reason, then we have a right to conclude that the source of it lies in the eternal reason, in the eternally rational. Behind all objects lies the thought or the idea. If there are rational ideas in nature, then there must be a rational thinker. Behind all trees—oaks, birches, pines—lies the thought, the idea, the form, the word, the _logos_ of tree. Who made or thought it before ever the first tree existed? We can never see a tree; we see only an oak, a birch, a pine, never a tree. But the thought or idea of tree meets us, realised and diversified in all trees. This is true of all things. No one has ever seen an animal, a man, a dog, but he sees a St. Bernard, a greyhound, a dachshund, and strictly not even that. What, then, is it that is permanent, always recurring in the dog, by means of which they resemble each other, the invisible form in which they are all cast? That is the thought, the idea, the _logos_ of dog. Can there be a thought without a thinker? Did the ideas in nature, the millions of objects which make up our knowledge, fall from the clouds? Did they make themselves or did nature make them? Who, then, is nature? Is it a masculine, feminine, or neuter? If nature can choose, then it can also think and produce. But can it? No, nature is a word, very useful for certain purposes; but empty, intangible, and incomprehensible. Nature is an abstraction, as much as dog or tree, but far more inclusive. When we recognise thought, reason, purpose in nature, still it is all in vain, we must assume a thinker in, above, behind nature, and we must as a matter of course have a name for him. The infinite thinker of all things, of all ideas, of all words, who can never be seen and never comprehended, because he is infinite, but in whose thoughts all creatures, the entire creation, have their source, and who when rightly understood approaches us palpably or symbolically in all things, in the sole path of sense by which he can approach us sentient beings, why should we not call him Mind, or God, or as the Jews called him, Jehovah, or the Mohammedans, Allah, or the Brahmins, Brahman? Either reason operates in nature, or nature is without reason, is chaos and confusion. Neither survival of the fittest nor natural selection could bring order into this confusion; we might as well believe that if the type in a printing office be thoroughly shaken and mixed, it could produce Goethe’s _Faust_ by chance. If we insist upon adhering to the theories of natural selection, or survival of the fittest, be it so; we only transfer the choice to a Something which can choose, and leave the fitness or