this being.
The chief momenta in the physico-theological argument are as follow: 1. We observe in the world manifest signs of an arrangement full of purpose, executed with great wisdom, and argument in whole of a content indescribably various, and of an extent without limits. 2. This arrangement of means and ends is entirely foreign to the things existing in the world—it belongs to them merely as a contingent attribute; in other words, the nature of different things could not of itself, whatever means were employed, harmoniously tend towards certain purposes, were they not chosen and directed for these purposes by a rational and disposing principle, in accordance with certain fundamental ideas. 3. There exists, therefore, a sublime and wise cause (or several), which is not merely a blind, all-powerful nature, producing the beings and events which fill the world in unconscious fecundity, but a free and intelligent cause of the world. 4. The unity of this cause may be inferred from the unity of the reciprocal relation existing between the parts of the world, as portions of an artistic edifice—an inference which all our observation favours, and all principles of analogy support.
In the above argument, it is inferred from the analogy of certain products of nature with those of human art, when it compels Nature to bend herself to its purposes, as in the case of a house, a ship, or a watch, that the same kind of causality—namely, understanding and will—resides in nature. It is also declared that the internal possibility of this freely-acting nature (which is the source of all art, and perhaps also of human reason) is derivable from another and superhuman art—a conclusion which would perhaps be found incapable of standing the test of subtle transcendental criticism. But to neither of these opinions shall we at present object. We shall only remark that it must be confessed that, if we are to discuss the subject of cause at all, we cannot proceed more securely than with the guidance of the analogy subsisting between nature and such products of design—these being the only products whose causes and modes of organization are completely known to us. Reason would be unable to satisfy her own requirements, if she passed from a causality which she does know, to obscure and indemonstrable principles of explanation which she does not know.
According to the physico-theological argument, the connection
