328 ADAPTATION AND PROGRESS 
become quasi-personalities, and as such are a second fruitage of 
cosmic evolution. Now out of these three lines of development 
of experience and appreciation, intensive personal, extensive 
personal, and social, together with the realization that develop- 
ment has come through struggle, issues the belief that cosmic 
evolution has not in any of its phases been the mere outcome of 
the interaction of blind forces but rather the expression of Intelli- 
gence and Love. 
The “how” of the process suggests the “ whither” and 
why.” If the phenomenal order is a universe, a cosmos, i.e., 
if there is a world-order dependent on infinite intelligence rather 
than a world-disorder which is the outcome of the permutations 
and combinations of blind forces, a study of the process should 
suggest its goal. Although our discussion has brought out 
several suggested goals, the outcome of it would seem to indicate 
that nothing higher has been formulated than the increasing 
adaptation of men in societies to their physical and spiritual environ- 
ment, this adaptation being interpreted in terms of power and 
fullness of life, attained and expressed in its highest associational 
forms in reflective innovation, reflective imitation and exempli- 
faction, with emphasis, too, on the affectional nature and on ideal- 
ization expressing itself in art in its varied forms and in religion. 
As to the true type of religion, we have noted in our survey 
many diverse theories from the “Worship of Humanity ” 
(Comte), and a mere “ Appreciation of the Cosmos” (Ward), 
to a “Living Faith in a Self-Conscious, Personal, World- 
Ground ” (Bowne, Baldwin), while others say that there is no 
one true religion but that like everything else religion is relative 
to the stage of social development and environmental conditions 
of a group. The philosophy of social-personalism lends itself 
easily to the belief that the ultimate religion will be along lines 
suggested by Bowne and Baldwin, with emphasis, however, on 
its social aspects and its pragmatic warrant. In any case a 
pragmatic test is provided in the way that the religion of a group 
influences its associational life, and in the survival and spread of 
the religion either by the success of the group thus inspired in 
possessing the earth or the success of the associational achieve- 
“ 
