:>66 SCIENCE AND PHILOSOPHY OF THE ORGANISM 



rained for five minutes, or that this morning I met three 

 dogs of a certain colour, or that a particular stone shows 

 certain irregularities on its surface ? 



I think hardly anybody, even if inclined to accept 

 universal teleology, would care to push his teleological 

 arguments as far as this, that is to say, right up to 

 immediately " historical ' singularities. Teleology must be 

 at least intelligible by analogy in order that it may be 

 admitted hypothetically ; and the reason for its being 

 intelligible is absolutely wanting if any event whatever is 

 regarded as an outcome of its control. 



We have discussed this problem of a " limited teleology ' 

 before, though not in relation to the very immediateness of 

 the Given. In fact, man is only able to judge about external 

 purposefulness according to his own purposes, and the highest 

 purpose of man is intellectuality and morality, both of which 

 are perhaps the same in the last resort. But the universe 

 is not perfect with regard to morality and intellectuality 

 throughout, and therefore cannot appear to us as teleological 

 throughout. Perhaps we may say that it is purposeful so 

 far as it allows of the moral and intellectual perfection of 

 the individual man, that it is a sort of moral and intellectual 

 institution. That would agree with certain doctrines of 

 Indian and Christian philosophy ; it would also agree with 

 the metaphysics of the last great moral philosopher 

 Schopenhauer. 



Thus, I believe, we may say hypothetically, summarising 

 at the same time what we have said before : There are 

 probably domains of at least past entelechian manifesta- 

 tions in the universe, both inorganic and supra-personally 

 organic. The harmony in nature, statical at present, is 



