46 



PROFESSOR DUNS ON THE 



taking tliouglit as are the simplest equally with the most com- 

 plex fruits of our own skill. And thus : — 



2. The theistic arguuient from adajDtations includes the 

 conditions of consciousness as -well as the phenomena of 

 nature. Man^s knowledge of himself is by introspection^ his 

 knowledge of other men and of nature is by observation. 

 Within this wide department we find materials for the 

 scientific discussion both of anthropomorphism and agnosticism. 

 The vindication of the former lies in the nature of man's 

 origin_, which implies power to recognise creative wisdom in 

 the constitution of the external world. The reproach of the 

 latter is that, though religion lies outside of science, there are 

 yet points of logical contact where natural theology finds a 

 footing, — points at which the " things that are made " bring 

 " the invisible things ■'•' within the sphere of consciousness, 

 and the facts of consciousness are as real and true as those of 

 the things that are made. We thus acknowledge intelligent 

 efficient cause as originating being, and, through second 

 causes, realising fitnesses, subordinating all to purpose, and 

 providing for continuance. But there is will also, and this is 

 seen in periodic intervention ; not, however, for the purpose 

 of preserving sequences, because this is secured by the action 

 of natural laws, but for the inaugurating of new starting- 

 points in the upward march of creative self -manifestation, or 

 for moral purposes, as in the introduction of the present 

 epoch. 



3. The phenomena now referred to ai'e recognised by the 

 advocates of the anti-theistic scheme. They attach a teleo- 

 logical value to them, but deny that they are fruits of design, 

 and ascribe them to physical, impersonal influences generalised 

 in the term natural selection, — a factor dependent on the 

 concurrent action of agencies ai-ising in the over-increase of 

 organisms and in an innate tendency to structural change. 

 It is not forgotten that some who credit natural selection with 

 these powers are willing to admit the theory of a creative 

 starting-point millions of ages, if not millions of cycles of 

 ages, ago, but they refuse to acknowledge the imminence 

 of intelhgence at any after-point. Otto Schmidt, Haeckel, 

 and others, think that Darwin's reference to a Creator is the 

 weakest part of his system. There are others, again, who, 

 like Asa Gray, accepting his system and working for its 

 illustration, yet hold that it is not inconsistent with theism. 

 It is doubtful, however, if this view be of any real value, 

 either to science or religion. 



4. While there are close relations between the argument 

 from design and the doctrine of special creation, and while 



