as shown
the theory of Theism to be superfluous in a scientific sense, does it not
follow that the theory of Theism is thus shown to be superfluous in any
sense? For it would seem from the discussion, so far as it has hitherto
gone, that the only rational basis on which the theory of Theism can rest
is a basis of teleology; and if, as has been clearly shown, the theory of
evolution, by deducing the genesis of natural law from the primary data of
science, irrevocably destroys this basis, does it not follow that the
theory of evolution has likewise destroyed the theory which rested on that
basis? Now I conclude, as stated at the close of Chapter IV., that the
question here put must certainly be answered in the affirmative, so far as
its scientific aspect is concerned. But when we consider the question in
its purely logical aspect, as we have done in Chapter V., the case is
otherwise. For although, so far as the utmost reach of scientific vision
enables us to see, we can discern no evidence of Deity, it does not
therefore follow that beyond the range of such vision Deity does not exist.
Science indeed has proved that if there is a Divine Mind in nature, and if
by the hypothesis such a Mind exerts any causative influence on the
phenomena of nature, such influence is exerted beyond the sphere of
experience. And this achievement of science, be it never forgotten, is an
achievement of prodigious importance, effectually destroying, as it does,
all vestiges of a scientific teleology. But be it now carefully observed,
although all vestiges of a _scientific_ teleology are thus completely and
permanently ruined, the formal considerations adduced in the last chapter
supply the conditions for constructing what may be termed a _metaphysical_
teleology. I use these terms advisedly, because I think they will serve to
bring out with great clearness the condition to which our analysis of the
teleological argument has now been reduced.

Sec. 43. In the first place, let it be understood that I employ the terms
"scientific" and "metaphysical" in the convenient sense in which they are
employed by Mr. Lewes, viz., as respectively designating a theory that is
verifiable and a theory that is not. Consequently, by the term "scientific
teleology" I mean to denote a form of teleology which admits either of
being proved or disproved, while by the term "metaphysical teleology" I
mean to denote a form of teleology which does not admit either of being
p