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requently with their various weaknesses. Nor do I think it necessary to deal with the extravagant subordinate hypotheses by aid of which facts are forced under the main hypothesis, e.g., those which explain how the horse grew out of the glasgow hotels hipparion.

The crudest finalists have been everywhere out-stripped by Evolutionists in dextrous application glasgow hotels of the argument _a posse ad esse_. III. Assuming SecondPart300-400 still that the facts collected and arranged by experimental science in favour of the hypothesis are such as to demand some kind SecondPart300-400 of Evolution-philosophy; assuming that the very imperfect

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serial classification of living things according to their degree of organic definiteness, coherence, and heterogeneity not merely represents a variety which has always coexisted since life was possible on this earth, but rather traces

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out or hints at the genetic process by which this variety has been produced, let us see if there be any other governing principle directing the process, glasgow hotels more intelligible than the persistence of that mere organic life which cannot even be thought of as distinct from those appliances and functions which it is supposed to have glasgow hotels evolved for its own service by "natural selection." Let us admit, what is really evident, that life is nothing distinct from the sum of those functions which minister to the glasgow hotels preservation of life; and that therefore it is not the same thing in a man and in a mud-turtle. Man's superior faculties are not merely a more complicated machinery for producing an identical effect which the mud-turtle produces more simply and abundantly, but rather by their very play _constitute_ an entirely different and higher kind of life. When Hume, in his _Treatise on Human Nature_, says: "Reason is and ought to be the slave of the passions and can never pretend to any other office than to serve and obey them," he implies that the exercise of reason is no constituent factor of human life, glasgow hotels but something outside it, subordinate to it, whereas that life itself consists in glasgow hotels passion, or pleasurable sensation, of which man, in virtue of his glasgow hotels reason and other advantages, secures more than do his fellow-animals. This is just the conception of life which we have seen to be incoherent on close glasgow hotels inspection; and if it be so, then the evolutionary process is a struggle not for SecondPart300-400 bare life or existence, but for the prevalence of the _higher kinds_ of life and existence; and intelligence and morality are not only co-operative as instruments in maintaining and extending human life, but are themselves the principal elements of that complex life.

True, the mind does minister to the body and preserve it; but still more does the body minister to the mind; or rather, each ministers to that whole in which the play of the mind is the principal function and the play of the body subordinate. If, then, we hold to the verdict of our common sense, and regard our mental life not as subordinate to our sensitive and vegetal life, but as co-ordinate and even superior, we must (so to speak) view it as no less "for its own sake," as no less an "end in itself" than they are, but rather much more; we must regard evolution as making for the life of truth and the life of righteousness even more principally than for bare existence or animal vitality. It is now no longer mere life that tries to assert itself, and in the glasgow hotels struggle shapes things to what they are; but it is the very highest kind of life, that is trying to come to the birth.

Nature inherently tends to the higher through the lower forms of life, and these minister to the

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higher and receive in return from them the means of a yet more efficacious ministry. In this conception, every function of the organism has two glasgow hotels aspects, under one of which it is its own end and exists for it ...

 
   
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