which came forth out of the power of the corresponding noble impulse, imaginative objective conceptions of the moral impulses. Sec. 2. _Scientific Darwinism and Moral Principles._ Whilst Darwinistic naturalism surely injures the moral principles, the Darwinistic theories are friendly to them, if they, as mere scientific theories, restrain themselves within the limits of natural science. But in no other point of the entire realm of contact between the natural and intellectual sciences is it more difficult to observe the boundary-line than in reflecting upon the moral self-determination of man; here natural science is always in danger of going beyond its limits. In the question as to the relation of the evolution theories to religion, the boundary-line can everywhere be easily drawn in theory and easily observed in practice. For it is entirely natural for man to look upon the phenomena of the visible world on the one hand, with a religious mind, as works and actions of an almighty Creator and Ruler of the world, on the other, with his observing and reflecting mind, as products of natural causes. With this double view, man by no means feels {387} himself dragged hither and thither between two conflicting views; he is able in his logical contemplation of the world scientifically to establish and arrange each for itself and both in their harmony, and has the full consciousness that the one, like the other, has subjective as well as objective truth. Or, if a single individual does not have this consciousness, he must at least admit that it is not Darwinism primarily which created the difficulty of this combined view of the world, but that the latter existed for man in the past as well as in the present.