whole psychological mechanism, but that the primary reality is not a possible object of psychology and natural science. By his view it takes an act of free will to declare the will unfree; there can be no science, thought, or doubt that is not the child of duties; even skeptical denial demands to be regarded as absolute truth; there is a truth, a beauty, a morality independent of psychological conditions; psychology is the last word of a materialistic century, it may become the introductory word of an idealistic century. His views are maintained with force and power of conviction.
But these references are only incidental to the purpose of this discussion. They may serve to show (1) that science has no real proof against the dictum, "Evolution is God's way of doing things;" (2) that on the contrary it may support the spiritual view of the world; (3) that there are grounds of faith with which science properly has no business.
Evolution is according to nature's laws. Man is a product of evolution. Man possesses poetry and sentiment, conceives the beauty of holiness, and has speculative reason. None of these can properly be explained by merely materialistic evolution; they are not necessary to preservation of life. We have tried to wholly account for the ideals, emotions, and aspirations of human nature by analyzing them into primitive sensations and instincts. This is the fatal error of materialistic philosophy. The process of evolution is not analysis; it is synthesis, development, the appearance of new factors—a gradual revelation. It is our business to analyze, but, also, to try to understand the higher complex, the perfected
