In an article concerning the cosmological problem, published in the first number of the 'Vierteljahrsschrift f. Wissenschaftliche Philosophie,' Professor Wundt rejects the theory in question on extremely weak grounds. "It is easy to see," he says, "that, in the case of the English physicists at least, the desire of harmonising the data of the exact sciences with theological conceptions has not been without influence on this limitation of the universe." The rashness displayed by such a statement, and the utter want of evidence or probability for it, as regards men like Thomson or Tait, need not be pointed out. Besides, Clausius and Helmholtz are neither English physicists nor likely to be influenced by theological conceptions. Will it be believed that, notwithstanding this charge against others, Professor Wundt's own reasoning is not scientific, but merely anti-theological? Such is the case. If the Thomsonian theory be admitted, a place is left for creative action, for miracle; and this, he argues, is a contradiction of the principle of causality. Therefore the theory must be rejected. It is to be regretted that so eminent a man of science should employ so unscientific an argument. There is obviously a very widespread unwillingness to accept the Thomsonian theory; but, so far as I am aware, good reasons have not yet been given for its rejection. The contrast between the reception which it has received and that which has been accorded to the Darwinian theory is certainly curious, and probably instructive. NOTE XII., page 130. THE HISTORY OF THE ÆTIOLOGICAL ARGUMENT.