Evolution, Old New | Page 4

be the next conclusion that will be adopted for any length of time by any considerable number of people.
In the times of the ancients the preponderance of opinion was in favour of teleology, though impugners were not wanting. Aristotle[1] leant towards a denial of purpose, while Plato[2] was a firm believer in design. From the days of Plato to our own times, there have been but few objectors to the teleological or purposive view of nature. If an animal had an eye, that eye was regarded as something which had been designed in order to enable its owner to see after such fashion as should be most to its advantage.
This, however, is now no longer the prevailing opinion either in this country or in Germany.
Professor Haeckel holds a high place among the leaders of German philosophy at the present day. He declares a belief in evolution and in purposiveness to be incompatible, and denies purpose in language which holds out little prospect of a compromise.
"As soon, in fact," he writes, "as we acknowledge the exclusive activity of the physico-chemical causes in living (organic) bodies as well as in so-called inanimate (inorganic) nature,"--and this is what Professor Haeckel holds we are bound to do if we accept the theory of descent with modification--"we concede exclusive dominion to that view of the universe, which we may designate as mechanical, and which is opposed to the teleological conception. If we compare all the ideas of the universe prevalent among different nations at different times, we can divide them all into two sharply contrasted groups--a causal or mechanical, and a teleological or vitalistic. The latter has prevailed generally in biology until now, and accordingly the animal and vegetable kingdoms have been considered as the products of a creative power, acting for a definite purpose. In the contemplation of every organism, the unavoidable conviction seemed to press itself upon us, that such a wonderful machine, so complicated an apparatus for motion as exists in the organism, could only be produced by a power analogous to, but infinitely more powerful than the power of man in the construction of his machines."[3]
A little lower down he continues:--
"I maintain with regard to" this "much talked of 'purpose in nature' that it has no existence but for those persons who observe phenomena in plants and animals in the most superficial manner. Without going more deeply into the matter, we can see at once that the rudimentary organs are a formidable obstacle to this theory. And, indeed, anyone who makes a really close study of the organization and mode of life of the various animals and plants, ... must necessarily come to the conclusion, that this 'purposiveness' no more exists than the much talked of 'beneficence' of the Creator."[4]
Professor Haeckel justly sees no alternative between, upon the one hand, the creation of independent species by a Personal God--by a "Creator," in fact, who "becomes an organism, who designs a plan, reflects upon and varies this plan, and finally forms creatures according to it, as a human architect would construct his building,"[5]--and the denial of all plan or purpose whatever. There can be no question but that he is right here. To talk of a "designer" who has no tangible existence, no organism with which to think, no bodily mechanism with which to carry his purposes into effect; whose design is not design inasmuch as it has to contend with no impediments from ignorance or impotence, and who thus contrives but by a sort of make-believe in which there is no contrivance; who has a familiar name, but nothing beyond a name which any human sense has ever been able to perceive--this is an abuse of words--an attempt to palm off a shadow upon our understandings as though it were a substance. It is plain therefore that there must either be a designer who "becomes an organism, designs a plan, &c.," or that there can be no designer at all and hence no design.
We have seen which of these alternatives Professor Haeckel has adopted. He holds that those who accept evolution are bound to reject all "purposiveness." And here, as I have intimated, I differ from him, for reasons which will appear presently. I believe in an organic and tangible designer of every complex structure, for so long a time past, as that reasonable people will be incurious about all that occurred at any earlier time.
Professor Clifford, again, is a fair representative of opinions which are finding favour with the majority of our own thinkers. He writes:--
"There are here some words, however, which require careful definition. And first the word purpose. A thing serves a purpose when it is adapted for some end; thus a corkscrew is adapted to the end of extracting corks from bottles, and our lungs are adapted