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only have survived which were adapted, in some manner, to the conditions of the medium in which they were placed." (p. 30) This is very clumsy. No wonder Büchner preferred. Darwin's method. The two systems are, indeed, exactly the same, but Mr. Darwin has a much more winning way of presenting it.
Professor Janet does not seem to have much objection to the doctrine of evolution in itself; it is the denial of teleology that he regards as the fatal element of Mr. Darwin's theory. "According to us," he says, "the true stumblingblock of Mr. Darwin's theory, the perilous and slippery point, is the passage from artificial to natural selection; it is when he wants to establish that a blind and designless nature has been able to obtain, by the occurrence of circumstances, the same results which man obtains by thoughtful and well calculated industry." (p. 174)
Towards, the end of his volume he says: "We shall conclude by a general observation. Notwithstanding the numerous objections we have raised against Mr. Darwin's theory, we do not declare ourselves hostile to a system of which zoologists are the only competent judges. We are neither for nor against the transmu
tation of species, neither for nor against the principle of natural selection. The only positive conclusion of our debate is this: no principle hitherto known, neither the action of media, nor habit, nor natural selection, can account for organic adaptations without the intervention of the principle of finality. Natural selection, unguided, submitted to the laws of a pure mechanism, and exclusively determined by accidents, seems to me, under another name, the chance proclaimed by Epicurus, equally barren, equally incomprehensible; on the other hand, natural selection guided beforehand by a provident will, directed towards a precise end by intentional laws, might be the means which nature has selected to pass from one stage of being to another, from one form to another, to bring to perfection life throughout the universe, and to rise by a continuous process from the monad to man. Now, I ask Mr. Darwin himself, what interest has he in maintaining that natural selection is not guided-not directed? What interest has he in substituting accidental causes for every final cause? I cannot see. Let him admit that in natural, as well as in artificial selection, there may be a choice and direction; his principle immediately becomes
much more fruitful than it was before. His hypothesis, then, whilst having the advantage of exempting science from the necessity of introducing the personal and miraculous intervention of God in the creation of each species, yet would be free from the banishing out of the universe an all-provident thought, and of submitting everything to blind and brute chance." (pp. 198, 199) Professor Janet asks far too much of Mr. Darwin. To ask him to give up his denial of final causes is like asking the Romanists to give up the Pope. That principle is the life and soul of his system.
M. Flourens, recently dead, was one of the earliest and most pronounced opponents of Darwinism. He published in 1864 his "Examen du Livre de M. Darwin sur l'Origine des Espèces." His position as Member of the Académie Française, and Perpetual Secretary of the Académie des Sciences, or Institut de France, vouch for his high rank among the French naturalists. His connection with the Jardin des Plantes gave him enlarged opportunities for biological experiments. The result of his own experience, as well as the expe
rience of other observers, was, as he expresses it, his solemn conviction that species are fixed and not transmutable. No ingenuity of device could render hybrids fertile. 'They never establish an intermediate species." It is, therefore, to the doctrine of evolution his attention is principally directed. Nevertheless, he is no less struck by Darwin's way of excluding all intelligence and design in his manner of speaking of nature. On this point he quotes the language of Cuvier, who says: "Nature has been personified. Living beings have been called the works of nature. The general bearing of these creatures to each other has become the laws of nature. It is thus while considering Nature as a being endowed with intelligence and will, but in its power limited and secondary, that it may be said that she watches incessantly over the maintenance of her work; that she does nothing in vain, and always acts by the most simple means. . . . . It is easy to see how puerile are those who give nature a species of individual existence distinct from the Creator, and from the law which He has impressed upon the movements and peculiarities of the forms given by Him to living things, and which He makes to act upon their
bodies with a peculiar force and reason." Older writers, says Flourens, in speaking of Nature, "gave to her inclinations, intentions, and views, and horrors (of a vacuum), and sports," etc. He says that one of the principal objects of his book is to show how Mr. Darwin "has deluded himself, and perhaps others, by a constant abuse of figurative language." "He plays with Nature as he pleases, and makes her do whatsoever he wishes." When we remember that Mr. Darwin defines Nature to be the aggregate of physical forces, we see how, in attributing everything to Nature, he effectually excludes the supernatural.
In his volume of "Lay Sermons, Reviews," etc., Professor Huxley has a very severe critique on M. Flourens's book. He says little, however, in reference to teleology, except in one paragraph, in which we read: "M. Flourens cannot imagine an unconscious selection; it is for him a contradiction in terms." Huxley's answer is, "The winds and waves of the Bay of Biscay have not much consciousness, and yet they have with great care selected,' from an infinity of masses of silex, all grains of sand below a certain size and have heaped them by themselves over a great area. A frosty night selects