In the next place, the argument for design is an argument from analogy, and an analogy can by its very nature never give a complete demonstration. It can never offer more than a probability, more or less convincing as the analogy is more of less complete. But in the case under consideration the analogy is considerably less rather than more. Paley's classical illustration--taken almost verbatim from Malebranche, but as old otherwise as the days of Greek philosophy, where a statute took its place--was that of a watch. And the conclusion was drawn that as the parts of a watch bear obvious marks of having been made with a view to a particular end, so the animal structure and the universe as a whole bear similar marks of having been designed. It is true that of late years the Paleyan form of the argument has been disavowed by most scholarly advocates of theism, but as they immediately proceed to make use of arguments that are substantially identical with it, the repudiation does not seem of great consequence. It reminds one of a government that is compelled by the force of public opinion to openly repudiate one of its officials, and having removed him from the office in which the misdemeanour was committed, immediately appoints him to one of an increased dignity and with a larger salary. Thus, we have Professor Fiske saying that "Paley's simile of a watch is no longer applicable to such a world as this" ("Idea of God"; p. 131), and Prof. Sorley telling us that "the age of Paley and of the Bridgewater Treatises is past" (Moral Values and the Idea of God; p. 327), and Mr. Balfour repudiating Paley as having been ruled out of court by Darwinism ("Humanism and Theism," chapter II.). But as Fiske puts the flower in the place of the watch, Sorley, the moral nature of man, and Balfour, the conditions of animal life, it is not quite clear why if the Paleyan argument is invalid, the new form is any more intellectually respectable. The essence of the Paleyan argument was the assertion of a mind behind phenomena, the workings of which could be seen in the forms of animal life. And whether we find that proof in the growth of a flower, or in the moral sense of man, or in the creation of natural conditions that impel the development of life along a certain road, the distinction is not vital. We are still finding proofs of God in the structure of the world (where otherwise, indeed, are we to find it?) and we are still depending on the supposed likeness between the works of human intelligence and natural products.