sciousness, which is the essential being and true person of the mind; much less can it originate this. On the contrary, we have seen it is in this a priori consciousness that the law of evolution has its source and its warrant. Issuing from the noumenal being of mind, evolution has its field only in the world of the mind’s experiences, — “inner” and “outer,” physical and psychic; or, to speak summarily, only in the world of phenomena. But there, it is indeed universal and strictly necessary.
In the light of the foregoing analysis, a thorough philosophy would now move securely forward to the conclusion that the Continuous Copula required in evolution, the secret Active Nexus without which it would be inconceivable, is at nearest inference the spiritual nature or organic personality of man himself.[1] Whether there is not also involved a profounder, an absolute Impersonation of that nature, to be called God, is a further and distinct question, legitimate no doubt, but not to be dealt with till the immediate
- ↑ The reader will notice that all the argumentation which follows really proceeds upon the tacit implication that this intelligent nature is not limited to man, but is, in whatever degree of phenomenal manifestation, common to all living beings. It is stated in terms of human nature, first, because, as brought out below, it is the human being who raises the question here argued, and argues it; and, secondly, because in man alone do we come by the path of experience upon its rounded Type.
