Yet some one promptly objects that I am not at all fair to the common understanding of mechanicalism. I am told that no one ever thinks of nature as revolving strictly in accord with any known law. All men who give any thought to the matter concede that the really ultimate law must be not anything that is known, but only what is yet to be known, and is [p.220] merely like in kind to such laws as men have cognizance of. This interesting concession, however, quite fails of its purpose, since it does not meet the real difficulty here in question. It shows mechanicalism, not indeed bound to any particular knowledge, but nevertheless still conceiving the final lawfulness of nature _after the analogy_ of a particular law, the merely known or unknown or unknowable character of which matters not at all. The analogy is what misleads. The analogy only serves to deaden what really lives. When will men cease to think of the whole after the analogy of the part? Of _the_, as if it were _a_? When will God cease to be only another person? And the universe only another thing? And the lawfulness or unity of all nature only another formula? This or that formula may show nature a mechanism as smooth running and as blindly given to dead routine as could be imagined, but nature is ever more and other than known formulæ of men, and as more and other, or say as answering to the free spirit of truth that moves in the thought of men, she is as free in her real lawfulness as she is infinite. By reason of her infinity there is no law that she may not break. _A_ law may make her a mechanism, dead and idle; _the_ law makes her an organism living and productive. How a positivistic science, making all knowledge wait on actual experience, and accepting all knowledge only tentatively, can ever be mechanicalistic or appeal to the ordinary understanding as an argument for the mechanicalistic view of things is hard to conceive. If one reasons from known forms to uniform activities, must one not also reason from the always provisional [p.221] and developing knowledge to productive activities? Must not the mechanism evolve into something more, adding something to man's life, realizing something for all life, enlarging even the nature of God himself?