here concerned, occupies only 74 (from pages 27 to 100), 

 even less than one-sixth of the whole, whereas the "Theo- 

 logical Part" is almost twice as long. The book is, in fact, 

 rather a theologico-natural-philosophical treatise than a 

 work of natural science. The scientific part is, however, 

 the foundation on which Haeckel builds up his natural phil- 

 osophy, and which he uses as the starting point of his criti- 

 cism of theology. Hence it is worth our while to discuss it. 



How then fares it with the anthropological basis of 

 Haeckel's whole system? As an attentive student of his 

 age the naturalist-philosopher of Jena must have per- 

 ceived the true position of Darwinism, namely, that the 

 foremost naturalists of to-day have no more than an his- 

 torical interest in it. Since, in accordance with the well 

 known tendency of old men to persevere in the position 

 they have once assumed and not easily to accept innova- 

 tions, Haeckel is still an incorrigibly orthodox Darwinian, 

 we should naturally expect him to embody in this testa- 

 ment some new cogent evidence of the truth of Darwinism. 

 But nothing of that nature is to be found in the book. 



The first chapter of the "Anthropological part" is taken 

 up with a "general history of nineteenth century culture," 

 in itself a sign of peculiar logical acumen, that he should 

 include this and the "struggle regarding world-views" in 

 the "anthropological part'" instead of embodying it in a 

 general introduction. The remaining chapters treat: "Our 

 Bodily Structure," "Our Life," "Our Embryonic-his- 

 tory," "Our Family-history." It is not to be supposed, 



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