wing implies belief in the
laws of mind. "An inductive science of nature," says President Porter,
"presupposes a science of induction, and a science of induction
presupposes a science of man."[29] Haeckel, however, says faith is the
mere product of the poetic imagination; science, of the understanding;
if its conclusions come into conflict with the creations of the
imagination, the latter, of course, must give way.[30]

He says, there have ever been two conflicting theories of the universe:
the one, monistic; the other, dualistic. The one admits of only one
substance, matter; the other of two, matter and mind. He prefers to call
the former monism rather than materialism, because the latter term often
includes the idea of moral materialism, _i. e._ the doctrine that
sensual pleasure is the end of life; a doctrine, he says, much more
frequently held by princely church-men than by men of science. He
maintains, however, that "all knowable nature is one; that the same
eternal, immutable (ehernen, brazen) laws are active in the life of
animals and plants, in the formation of crystals, and the power of
steam; in the whole sphere of biology, zooelogy, and botany. We have,
therefore, the right to hold fast the monistic and mechanical view,
whether men choose to brand the system as Materialism or not. In this
sense, all natural science, with the law of causation at its head, is
thoroughly materialistic." (p. 32)

The monistic theory he calls "mechanical or causal," as distinguished
from the dualistic theory, which he calls "teleological or vitalistic."
According to the latter, "the vegetable and animal kingdoms are
considered as the products of a creative agency, working with a definite
design. In looking on an organism, the conviction seems unavoidable that
so skilfully constructed a machine, such a complicated working
apparatus, as an organism is, could be produced only by an agency
analogous to, although far more perfect than the agency of man." "This,"
he says, "supposes the Creator to be an organism analogous to man,
although infinitely more perfect; who contemplates his formative powers,
lays the plan of the machine, and then, by the use of appropriate means,
produces an effect answering to the preconceived plan.... However highly
the Creator may be exalted, this view involves the ascription to Him of
human attributes, in virtue of which he can form a plan, and construct
organisms to correspond with it. That is the view to