Likewise, the peculiar modification which G. Th. Fechner gives to the theory of the last elements of the world, cannot escape the charge of leaving the problem of the world scientifically just as unsolved as before. Fechner not only finds, as we have already mentioned, the difference between the organic and the inorganic in the difference of the mutual motions, but he also finds that the character of organic motions is exactly the same as that which the bodies of the universe have among themselves in their motions. Thus he distinguishes the _cosmorganic_ motion, which is performed in the whole of the universe, and the _molecular-organic_ motion, which we observe in the single organisms of the earth; he makes God the personal, self-conscious soul of this cosmical organism; and, in using the law of the tendency to stability, with which he completes the Darwinian selection theory, asserts that the organic in the whole of the universe, as well as in the narrow sphere of single bodies on the earth, is the first thing from which the inorganic was separated and became gradually fixed. Thus, in his opinion, the problem which up to the present has occupied investigators,--namely, how did the organic originate from the inorganic?--would have to be reversed to, how did the inorganic originate from the organic? Preyer would also reach a similar result with his above-mentioned theory of the identity of life and motion. For according to this theory, the living would {147} be as old and common as motion, and the organic but the dregs of life. We may, therefore, say that, without regard to the fact that neither pantheism nor theism will ever harmonize with Fechner's solution of this contrast which gives to God exactly the same position in the world as the soul has in the body, natural science will certainly treat with great reserve a cosmo-metaphysical system which so fully upsets all results of exact investigations into the history of origin and development, and has no other proof for itself than the identity, or at least the similarity, of the abstract formula according to which the molecular motions of organisms and the cosmical motions are performed. Although we thus have to deny to the proof of this identity or similarity the weight which Fechner gives to it, nevertheless it has still no small merit, since it throws new and clearer light upon the old thought, always attractive and yet so difficult to present,--of a macrocosmus and a microcosmus, which has been often enough treated with so much natural mysticism.