mental processes upon which
rests whatever proof the theory may admit of; while the "argument from
adaptability" is provided with a firm basis independent of finality. All
our "natural," as opposed to our personal and self-determined appetites
or cravings,--those which are, so to say, constitutional and inseparable
from our nature in certain conditions, are evidence of the influence of
some reality outside us seeking to draw us into more perfect
correspondence with itself, and whose nature can be more or less dimly
conjectured from the nature of those cravings. What are called "natural
religions" represent man's self-devised attempts to explain the reality
answering to his religious and moral cravings. Revelation is but a
divine interpretation of the same; as though one with dim vision were to
supplement his defect by the testimony of another more clear-sighted.

It may be practically admitted that no philosophy allows of strict
demonstration, since, being a conception of the totality of things, it
modifies our understanding of every principle by which one might attempt
to prove or disprove it. Eventually it is its harmony with the totality
of things as we perceive them that determines us to accept it, and no
two of us perceive just the same totality, however substantial an
agreement there may be in our experience; yet I think it can hardly be
denied that this conception of evolution is far more in agreement with
the world as most of us know it, and commonly think and speak of it,
than the former; that it not merely satisfies our intellect, but offers
some satisfaction to our whole spiritual nature. "Is it certain," asks
Mr. Bradley, in a fairly similar connection, "that the mere intellect
can be self-satisfied if the other elements of our nature remain
uncontented?" And, again: "A result, if it fails to satisfy our whole
nature, comes short of perfection: and I could not rest tranquilly in a
truth if I were compelled to regard it as hateful.... I should insist
that the inquiry was not yet closed and that the result was but partial.
And if metaphysics" [for which we may substitute: any philosophy, such
a& that of Evolution] "is to stand, it must, I think, take account of
all sides of our being. I do not mean that every one of our desires must
be met by a promise of particular satisfaction; for that would be absurd
and utterly impossible. But if the main tendencies of our nature do not
reach consummation in the Absolute,