view when we speak of
the activity of minds.

It is, thus, highly unjust to a man to tell him that he is "a physical
automaton with parallel psychical states," and that he is wound up by
putting food into his mouth. He who hears this may be excused if he
feels it his duty to emit steam, walk with a jerk, and repudiate all
responsibility for his actions. Creatures that think, form plans, and
_act_, are not what we call automata. It is an abuse of language to call
them such, and it misleads us into looking upon them as we have no right
to look upon them. If men really were automata in the proper sense of
the word, we could not look upon them as wise or unwise, good or bad; in
short, the whole world of moral distinctions would vanish.

Perhaps, in spite of all that has been said in this and in the preceding
section, some will feel a certain repugnance to being assigned a place in
a world as orderly as our world is in this chapter conceived to be--a
world in which every phenomenon, whether physical or mental, has its
definite place, and all are subject to law. But I suppose our content or
discontent will not be independent of our conception of what sort of a
world we conceive ourselves to be inhabiting.

If we conclude that we are in a world in which God is revealed, if the
orderliness of it is but another name for Divine Providence, we can
scarcely feel the same as we would if we discovered in the world nothing
of the Divine. I have in the last few pages been discussing the doctrine
of purposes and ends, teleology, but I have said nothing of the
significance of that doctrine for Theism. The reader can easily see that
it lies at the very foundation of our belief in God. The only arguments
for theism that have had much weight with mankind have been those which
have maintained there are revealed in the world generally evidences of a
plan and purpose at least analogous to what we discover when we
scrutinize the actions of our fellow-man. Such arguments are not at the
mercy of either interactionist or parallelist. On either hypothesis they
stand unshaken.

With this brief survey of some of the most interesting problems that
confront the philosopher, I must content myself here. Now let us turn
and see how some of the fundamental problems treated in previous chapters
have been approached by men belonging to certain well-recognized schools
of thought.

And since it is peculiarly true in philosophy that, to understa