Before leaving Part I., with which it would be impossible to deal in full, a word or two ought to be said in regard to Nietzsche's views concerning the belief in "cause and effect." In the _Genealogy of Morals_ (1st Essay, Aph. 13), we have already read a forecast of our author's more elaborate opinions on this question, and the aphorism in question might be read with advantage in conjunction with the discussion on the subject found in this book (Aphs. 545-555). The whole of Nietzsche's criticism, however, resolves itself into this, that the doctrine of causality begins with an unnecessary duplication of all that happens. Language, and its origin among a people uneducated in thoughts and concepts, is at the root of this scientific superstition, and Nietzsche traces its evolution from the primeval and savage desire always to find a "doer" behind every deed: to find some one who is responsible and who, being known, thus modifies the unfamiliarity of the deed which requires explaining. "The so-called instinct of causality [of which Kant speaks with so much assurance] is nothing more than the fear of the unfamiliar." In Aph. 585 (A), we have a very coherent and therefore valuable exposition of much that may still seem obscure in Nietzsche's standpoint, and we might almost regard this aphorism as the key to the epistemology of the Will to Power. When we find the "will to truth" defined merely as "the longing for a stable world," we are in possession of the very leitmotiv of Nietzsche's thought throughout Part I., and most of what follows is clearly but an elaboration of this thought. In Part II. Nietzsche reveals himself as utterly opposed to all mechanistic and materialistic interpretations of the Universe. He exalts the spirit and repudiates the idea that mere pressure from without--naked environment--is to be held responsible (and often guilty!) for all that materialistic science would lay at its door. Darwin again comes in for a good deal of sharp criticism; and, to those who are familiar with the nature of Nietzsche's disagreement with this naturalist, such aphorisms as Nos. 643, 647, 649, 651, 684, 685, will be of special interest. There is one question of great moment, which all Nietzsche's perfectly sincere and profoundly serious deprecation of the Darwinian standpoint ought to bring home to all Englishmen who have perhaps too eagerly endorsed the conclusions of their own British school of organic evolution, and that is, to what extent were Malthus, and afterwards his disciple Darwin, perhaps influenced in their analysis of nature by preconceived notions drawn from the state of high pressure which prevailed in the thickly-populated and industrial country in which they both lived?