scientists, finally, even Darwinians, have not only in _casual_ utterances often spoken a weighty word in favor of teleology--as, for instance, those who, like Oswald Heer, Koelliker, Baumgaertner, believe in a metamorphosis of germs, but also men who are quite favorable to the idea of an origin of the species through descent--as, for instance, Richard Owen, at the end of his "Comparative Anatomy of the Vertebrates," separately published as "Derivative Hypothesis of Life and Species"; Alexander Braun, in his lecture "Ueber die Bedeutung der Entwicklung in der Naturgeschichte" {177} ("On the Importance of Development in Nature"), Berlin, 1872; A. W. Volkmann "Ueber die Entwicklung der Organismen" ("On the Development of Organisms"), Halle, 1875; Schaaffhausen, in his opening address to the Wiesbaden Anthr. Versammlung, Braunschweig, 1874, and others; but they have also given to teleology entire treatises. Besides a more popular treatise of the astronomer Maedler in "Westermann's Monatshefte," October, 1872, there belong to them the frequently mentioned work of Wigand, and especially three essays of great importance from the pen of a man who in questions of development and its extent has among all contemporaries the first right to speak, namely, Karl Ernst von Baer. They are the essays on the conformity to the end in view in general, on the conformity to the end in view in organic bodies, and on Darwin's doctrine, published together with two other essays in the already mentioned "Studien aus dem Gebiete der Naturwissenschaften," (Reden und Kleinere Aufsaetze, 2ter Theil), Petersburg, 1876. Nay, even the two founders of Darwinism, Darwin himself and A. R. Wallace, as we shall see in defining their position in reference to religion, express themselves decidedly teleologically; this is especially true of Wallace, and likewise of their active and able second, Huxley. Only a single utterance of Darwin in a later publication seems to take a sceptical position in regard to teleology; compare below Part Second, Book I, Chapt. III, Sec. 1. Finally, we have to say a word concerning the _name_ which the anti-teleological view of the world gives to itself: the name "_monism_." The view of the world which monism gives us, seems hardly comprehensible; and {178} just as little does the name which it gives itself, seem justifiable.