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tions of nature are not due to the presence of conscious in- 
telligence; but of latent unintelligent self-evolution. lo 
put the matter broadly : it is affirmed that intelligence 
has not produced nature, its order and adaptations, but 
that nature is the storehouse from which umntel lgent law and 
latent forces have evolved all these wonderful phenomena. 
Non-life has generated life; unmtelhgence, intelligence ; un- 
consciousness, self-consciousness; impersonality, personality; 
necessary law, freedom ; latent forces, moral agents. One 
aspect of pantheistic philosophy postulates the presence ot un- 
conscious intelligence in nature. But what is its nature, how it 
acts, or in what it is inherent, it leaves involved in a haziness 
which far exceeds that of any mystery involved in theism 
33. Let us do these theories justice. It is affirmed that o 
conceptions of order and adaptation are essentially human, and 
have no validity when they are applied to anything w ic is 
not the product of the human mind. Also it is affirmed, that 
all analogy fails between the works of nature and those ot man ; 
and that this renders invalid the conclusions which the theist 
seeks to draw from them. . 7 
34. I reply, that the objection is invalid, because, if true, it 
condemns us to universal ignorance. Our conceptions of law 
force, and energy, are human conceptions, the creation of o 
own minds. If this is a reason why they must be invalid m the 
one case, it is no less so why our reasonings respecting them 
must be invalid in the other. The objection is suicidal, and 
one which would render all philosophy impossible. 
35. But further : when we contemplate order and adaptation, 
we do not infer from it the presence of any particular form ot 
intelligence, but of intelligence generally; just as when we speak 
of matter, time, and place, we do not confine them to the special 
subjects from which we have derived our conception ot them ; 
but we apply them to phenomena generally. It is perfectly true 
that within the range of our experience, men and animals are the 
only beings who are capable of producing the results oi.order 
and adaptation. We have evidence that among these, different 
orders of intelligence exist. We are therefore j^tified m 
concluding that different orders and degrees of intelligence 
may exist in regions beyond our experience; though they may 
differ in some respects from that of men. . 
36. I admit that there are a few cases m which order and 
adaptation have resulted from the action of that which, for 
want of a better term, we designate chance. Such, however 
are so rare, and the instances so imperfect, that they are not 
worthy of consideration in the present argument. One thing 
is certain. As far as our experience goes, chance is only 
