1. _Not Due to the Physical Fact of Race-Connection._--It may be worth while saying, first, that the physical fact of race-connection, if that could be proved, would be no sufficient explanation. The race may, or may not, be dependent upon a single pair, but in any case this is not the essential connection. The race is one by virtue of its essential likeness, however that comes about. Men might have sprung out of the ground in absolute individual independence of one another, and yet if there were such actual like-mindedness as now exists, the race would be as truly one as it now is, and as capable of reciprocal action, and its members under the same obligation to one another. No ideal interest is at stake, then, in the question of the actual physical unity of the race as descended from one pair. One may say, of course, that the physical unity of the race would naturally result, according to the laws apparently prevailing in the animal world, in likeness. And this may, therefore, seem to him the most natural proximate explanation. But, even so, it is well to know that our entire _moral_ interest is in the essential likeness and mutual influence of men, however brought about, and not in the physical unity of men. Theology has no occasion to continue its earlier excessive and quite fundamental emphasis upon this physical unity. Moreover, such an explanation is necessarily but proximate. Back of it lies the deeper question, Why just these laws, and modes of procedure? 2. _We are not to Over-Emphasize the Principle of Heredity._--Nor can theology, from any point of view, afford to over-emphasize the principle of heredity if it wishes to keep human initiative at all. It is a dangerous alliance which the old-school theology with its racial sin in Adam has been so ready to make with the principle of heredity. That principle, as they wish to use it, proves quite too much; and careful thinkers, really awake to ideal interests, may well rejoice in the comparative relief which science itself, through the probably somewhat exaggerated protest of the Weismann or Neo-Darwinian school, seems likely to afford from the incubus of a grossly exaggerated heredity. The main interest for the ideal view lies right here. We can see why this law of the "inheritance of acquired characteristics," in Professor James' language, "_should not_ be verified in the human race, and why, therefore, in looking for evidence on the subject, we should confine ourselves exclusively to lower animals. In them fixed habit is the essential and characteristic law of nervous action. The brain grows to the exact modes in which it has been exercised, and the inheritance of these modes--then called instincts--would have in it nothing surprising. But in man the negation of all fixed modes is the essential characteristic. He owes his whole preëminence as a reasoner, his whole human quality of intellect, we may say, to the facility with