Inorganic existence of this kind appears as independent, and Man is related to it in an external way. The idea thus arises that Nature is in itself a producing force which creates blindly, and out of which vegetation comes. From this latter in turn comes what is animal, and then finally Man possessed of conscious thought. We can undoubtedly assert that Nature produces stages of which the one is always the condition of that which follows. But then, since organic life and Man thus appear on the scene in an accidental way, the question arises whether or not Man will get what is necessary. According to the idea referred to, this is equally a matter of chance, since here there is no unity having a valid existence on its own account. Aristotle gave expression to the same idea. Nature is constantly producing living things, and the point is whether or not these will be able to exist. Whether or not any of the things thus produced will be able to maintain itself, is a pure matter of accident. Nature has already made an endless number of attempts, and has produced a host of monstrosities; myriads of beings of various forms have issued from her which were not, however, able to continue in existence, and besides, she did not concern herself at all with the disappearance of such forms of life. By way of proving this assertion, people are in the habit of directing attention specially to the remains of monsters which are still to be found here and there. These species disappeared, it is asserted, because the conditions necessary to their existence had ceased. Regarded in this fashion, the harmony which exists between the organic and the inorganic is held to be accidental. There is here no necessity to begin and ask about a unity. The presence of design is itself affirmed to be accidental. Now, here is what is really involved in this conception. What, speaking generally, we call inorganic Nature as such is thought of as having an independent existence, while the organic is attached to it in an external fashion, so that
