COSMIC PHILOSOPHY 



processes to other processes going on beyond 

 its limits. Save as describing such a correspond- 

 ence between circumscribed Being and its en- 

 vironment, the word " intelligence " has no 

 meaning whatever, and to employ it is simply 

 to defy logic and insult common sense. In as- 

 cribing intelligence to unembodied Spirit, we 

 are either using meaningless jargon, or we are 

 implicitly surrounding unembodied Spirit with 

 an environment of some kind, and are thus de- 

 claring it to be both limited and dependent. 

 The assumption of disembodied intelligence, 

 therefore, leaves the fundamental difficulty quite 

 untouched. 



Thus in default of all tenable a priori support 

 for the anthropomorphic hypothesis, it must be 

 left to rest, if it is to be entertained at all, upon 

 its ancient inductive basis. In spite of the diffi- 

 culties encompassing the conception, we may 

 fairly admit that if the structure of the universe 

 presents unmistakable evidences of divine con- 

 trivance or forethought, these evidences may be 

 received in verification of the hypothesis which 

 ascribes to God a quasi-human nature. And 

 thus the possible establishment of that hypo- 

 thesis must depend upon the weight accorded 

 to the so-called " evidences of design." 



From the dawn of philosophic discussion. 

 Pagan and Christian, Trinitarian and Deist, 

 have appealed with equal confidence to the har- 

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