dispose of them by laughing at the famous gentleman who accounted for the fact that opium put people to sleep on the ground it had a dormitive faculty. But the doctrine, held in our own day, that knowledge of the plant that yields the poppy consists in referring the peculiarities of an individual to a type, to a universal form, a doctrine so firmly established that any other method of knowing was conceived to be unphilosophical and unscientific, was a survival of precisely the same logic. This identity of conception in the scholastic and anti-Darwinian theory may well suggest greater sympathy for what has become unfamiliar and greater humility regarding the further unfamiliarities that history has in store.
Darwin was not, of course, the first to question the classic philosophy of nature and of knowledge. The beginnings of the revolution are in the physical science of the sixteenth and seventeenth centuries. When Galileo said: "It is my opinion that the earth is very noble and admirable by reason of so many and so different alterations and generations which are incessantly made therein," he expressed the changed temper that was coming over the world; the transfer of interest from the permanent to the changing. When Descartes said: "The nature of physical things is much more easily conceived when they are beheld coming gradually into existence, than when they are only considered as produced at once in a finished and perfect state," the modern world became self-conscious of the logic that was henceforth to control it, the logic of which Darwin's "Origin of Species" is the latest scientific achievement. Without the methods of Copernicus, Kepler, Galileo and their successors in astronomy, physics and chemistry, Darwin would have been helpless in the organic sciences. But prior to Darwin the impact of the new scientific method upon life, mind and politics, had been arrested for the most part, because between these ideal or moral interests and the inorganic world there intervened the kingdom of plants and animals. The gates of the garden of life were barred to the new ideas while only through this garden was there access to mind and politics. The influence of Darwin upon philosophy resides in his having freed the new logic for application to mind and morals by conquering the phenomena of life. When he said of species what Galileo had said of the earth, e pur se muove, he emancipated once for all genetic and experimental ideas as an organon of asking questions and looking for explanations in philosophy.
III
The exact bearings upon philosophy of the new logical outlook are, of course, as yet, uncertain and inchoate. We live in the twilight of intellectual transition. One must add the rashness of the prophet to the stubbornness of the partisan to venture a systematic exposition of
