56 Transactions Texas Academy of Science. — 1908-1909. 
emy in 1880, comes nearer the truth, when he propounds the fol- 
lowing seven: 1. The Essence of Matter and force or Energy; 2, 
The Origin of Motion; 3, The Source of Life; 4, The (apparently 
intellectual) efficient, systematic Arrangement of Nature; 5, The 
Source of the Simple Sensations (Emotions, Feelings) and the 
Source of Consciousness; 6, The Faculty of Reasoning (Thinking) 
and the Origin of Language so closely connected with it; 7, The 
Question of Free Will. 
On Bois-Beymond pronounces three of these insoluble (1st, 2nd 
and 5th). Three others he considers soluble, though with great 
difficulty (3rd, 4th and 6th). The 7th and last he is undecided 
about. It is, however, the most important of all. Dr. Ernest' 
Haeckel, the German zoologist, solves the first set (1st, 2nd and 
3rd) by his peculiar conception or explanation of substance and 
matter. Admitting his definition of matter, his proof seems irre- 
sistable. The other three difficult, but yet soluble, problems (3rd 
4th and 6th) have been finally solved by the modern doctrine of 
development. The 7th, Free Will, is not really an object of criti- 
cal, scientific explanation, inasmuch as it, as a pure dogma, depends 
only on delusion or illusion, says Haeckel, for there would hardly 
be will if the world is mechanical. 
In solving these riddles philosophy and science, i. e., speculation 
and empirics, are most helpful as equal and mutually complement- 
ary methods of acquiring knowledge. The greatest triumphs of 
modern research, the cell-theory and the theory of heat, the theory 
of development, and the law of matter and substance, are philo- 
sophical acts, but not the result of pure speculation; they are rather 
the result of previous excellent and thorough empiricism. 
Philosophy affords two different ways of explaining world rid- 
dles, the dualistic and the monistic. Dualism divides the universe 
into two substances, the material world and the immaterial God, 
who, as creator, preserver and ruler, presides over it. Monism rec- 
ognizes in the universe only one substance which is at the same 
time God and nature. The first theory leads to theism, the second 
to pantheism. Monism is not materialism pure and simple. For 
Goethe ’s conviction that matter never exists and becomes effective 
without spirit (energy) and that spirit (energy) never exists or 
becomes effective without matter is probably true. Spinoza ? s mon- 
ism is, according to Haeckel, correct, for he looks upon matter as 
infinitely expanded substance, and spirit (energy) as the sensitive 
or thinking substance, both of which are fundamental properties of 
the comprehensive, divine, universal essence, of universal substance. 
The whole trend of scientific investigations during the nineteenth 
