to,
but in co-ordination with physics. Biology must rank side by side with
physics as an "independent fundamental science," and that in the form of
tectonic. And the second point is, that the teleological point of view
must take its place beside the causal. Only by recognising both can
biology become a complete science.

In the "Analytische Theorie der organischen Entwicklung" (1894) Driesch
picks up the thread where he dropped it in the book before, and spins it
farther, "traversing" his previous theoretical and experimental results.
In this work the author still strives to remain within the frame of the
tectonic and machine-theory, but the edges are already showing signs of
giving way. Life, he says, is a mechanism based upon a given structure (it
is however a machine which is constantly modifying and developing itself).
Ontogenesis(98) is a strictly causal nexus, but following "a natural law
the workings of which are entirely enigmatical" (with Wigand). Causality
fulfils itself through "liberations," that is to say, cause and effect are
not quantitatively equivalent; and all effect is, notwithstanding its
causal conditioning, something absolutely new and not to be calculated
from the cause, so that there can be no question of mechanism in the
strict sense. And the whole is directed by purpose.(99) The vital
processes compel us to admit that it seems "as if intelligence determined
quality and order." Driesch still tries to reconcile causes and purposes
as different "modes of regarding things," but this device he afterwards
abandons. We cannot penetrate to the nature of things either by the causal
or by the teleological method. But they are--as Kant maintained--two modes
of looking at things, both of which are postulates of our capacity for
knowing. Each must stand by itself, and neither can have its sequence
disturbed by the interpolation of pieces from the other. In the domain of
the causal there can be no teleological explanation, and conversely; one
might as well seek for an optical explanation of the synthesis of water;
but both are true in their own place. The Madonna della Sedia, looked at
microscopically, is a mass of blots, looked at macroscopically it is a
picture. And it "is" both of these.

Driesch's conclusions continue to advance, led steadily onwards by his
experimental studies. In the "Maschinentheorie des Lebens,"(100) he
attacks his own earlier theories with praiseworthy determination, and
remorsele