have, and the other side is first given when the living things exist as power exercised over the material. It is by regarding the matter from this point of view that Understanding has constructed that Proof which is called the Physico-Theological.
In definite existence there are, in short, elements of two kinds which are indifferent to each other, and a third element is required through which the end can realise itself. Immediate existence is composed of elements which are indifferent to each other. Here it is the Good which is the ruling principle, and this means that each determination is so related to itself as to be indifferent towards what is other than it—that they are, in fact, different, though this does not mean that they are opposed to each other, for such opposition is not present in immediate existence. It is this inwardness, this potentiality, which forms the notion or conception of wise Power, and it is thus to this quality that the Proof after its fashion attaches itself. The Teleological Proof consists of the following moments as set forth by Kant, moments which he has specially taken up and criticised, and which he regarded as discredited. In the world are to be found clear traces or indications of a wise arrangement in accordance with ends. The world is full of life, spiritual life and natural life. These living things are implicitly organised, and so far as these organs are concerned it is possible to regard the parts as unrelated. It is true that the life in them is their harmony, but the fact of their existing in harmony does not seem to be based on their actual existence. Then, again, living things are related to what is external to them, and each form of life is related to its own part of inorganic nature. Plants require a particular climate or a particular soil, animals are of particular species—things, in fact, have their particular natures. Life is merely productive, and does not pass over into the Other along with which it forms part of a process. On the contrary, it continues to be
