a process which led from the amœba to Man appeared to the philosophers to be obviously a progress—though whether the amœba would agree with this opinion is not known. Hence the cycle of changes which science had shown to be the probable history of the past was welcomed as revealing a law of development towards good in the universe—an evolution or unfolding of an idea slowly embodying itself in the actual. But such a view, though it might satisfy Spencer and those whom we may call Hegelian evolutionists, could not be accepted as adequate by the more whole-hearted votaries of change. An ideal to which the world continuously approaches is, to these minds, too dead and static to be inspiring. Not only the aspiration, but the ideal too, must change and develop with the course of evolution: there must be no fixed goal, but a continual fashioning of fresh needs by the impulse which is life and which alone gives unity to the process.
Life, in this philosophy, is a continuous stream, in which all divisions are artificial and unreal. Separate things, beginnings and endings, are mere convenient fictions: there is only smooth unbroken transition. The beliefs of to-day may count as true to-day, if they carry us along the stream; but to-morrow they will be false, and must be replaced by new beliefs to meet the new situation. All our thinking consists of convenient fictions, imaginary congealings of the stream: reality flows on in spite of all our fictions, and though it can be lived, it cannot be conceived in thought. Somehow, without explicit statement, the assurance is slipped in that the future, though we cannot foresee it, will be better than the past or the present: the reader is like the child which expects a sweet because it has been told to open its mouth and shut its eyes. Logic, mathematics,
