424 NEW BOOKS. section on M. Fouille'e while Ward only exists as disjecta membra ? A feature of the work is the reference to important critical reviews by specialists, and the reference to periodical articles. The numerous references to MIND are given in a way that may prove misleading. The first volume of the New Series is numbered xvii., as consecutive to the sixteen volumes of the Old Series, disregarding, in a way that has very little to recommend it, our own method of numbering our volumes. Thus Dr. Bosanquet's article "Hedonism among Idealists," N. S., xii., is given on page 899 as MIND, xxviii. A number of these references have been tested and found correct, but not all. Thus the late Prof. Bitchie's article, " The One and the Many," is given on page 629 as MIND, xxviii. This ought, of course, on the system adopted, to be xxiii., as Ritchie's article was published in 1898, Dr. Bosanquet's in 1903. In spite of such a slip, however, great care has evidently been taken during the enormous labour of compilation and verification. DAVID MORRISON. Development and Divine Purpose. By VERNON F. STORR. London : Methuen's, 1906. Pp. xi, 287. This book forms the first-fruits of the newly endowed lectureship in the philosophy of religion founded at Cambridge by Dr. Stanton, and those who observed the great promise of Mr. Storr's work as a philosophy tutor at Oxford and regretted that reasons of health took him away all too soon, will be delighted to see that he has obtained so congenial an opportunity of expressing his ideas in the sister university. And Mr. Storr's book will be no disappointment. Although the lectures which compose it are intentionally popular in form, they contain a singularly lucid, candid, and in some respects very effective, discussion of a great question. This question, perhaps that of the greatest real importance in philosophy, is as to how far the progressive making of reality which we call ' Evolution ' can be, or must be, interpreted theistically, as the con- tinuous " self-revelation of a Personal God and the gradual unfolding of the spiritual meaning of the universe " (p. 286). Mr. Storr does not venture to affirm that this can as yet be demonstrated, but his discussion of the relations of evolution, teleology and theology, evincing as it does a firm grasp both of the scientific and of the philosophic considerations which are germane to the problem, is thoroughly up-to-date and will be found helpful even by those who do not share his philosophic standpoint. That standpoint is apparently best described as being that of a ' personal idealist ' pure and simple, and rather disarms criticism by the modesty of its claims. For example Mr. Storr admits that the belief in teleology rests on a human attitude rather than on logical proof (p. 267), that the teleological argument cannot establish the existence of a Creator (p. 198), but produces only a general impression which constitutes "an almost irresistible appeal" to human intelligence (p. 128). On the other hand he is not beguiled into using bad arguments, a failing too common in apologetic literature, and he has perceived what Kant and his transcen- dentah'st followers have curiously failed to see, viz., that there is no escape from a naturalistic interpretation of existence, if Hume's criticism of the volitional conception of Causation is allowed to stand unchallenged (pp. 271-274). If Mr. Storr will only give his belief in the validity of the conception of power the backing it needs from a voluntaristic rneta- physic, if he will extend his explanation that ultimate convictions are attitudes rather than arguments also to those of his naturalistic op- ponents, if he will conceive the Divine purpose as not intrinsically '
