logy, but also philosophy, {175} and even natural
science, in their most prominent advocates, have in a uniform chorus
protested against this destruction of the idea of design. That it was
unanimously done on the part of _theology_, is quite natural, and needs no
further proofs. When we, nevertheless, mention expressly a single essay on
these questions, it is done on account of the fact that in its energetic
defense of the teleological point of view it is especially effective by
frankly and impartially admitting the strongest positions of the opponent's
standpoint--a thing which rarely happens on the part of theologians. It is
the essay of Julius Koestlin "Ueber die Beweise fuer das Dasein Gottes"
("Proofs of the Existence of God"), in the "Theologische Studien und
Kritiken," 1875, IV and 1876, I; especially 1876, I, p. 42 ff. On the part
of philosophy, we have to mention Ulrici, Fichte, Huber and Frohschammer,
who have rejected the attack against teleology with inflexible criticism.
Even Friedrich Vischer in the sixth part of his "Kritische Gaenge"
("Critical Walks"), has forcibly maintained the right of teleology,
especially of its highest revelation, the moral order of the world--in
contrast to his friend D. F. Strauss, whose "The Old Faith and the New" he
criticises; but it is true, in consequence of his pantheism, he reaches the
wholly imaginary conclusion of supposing a moral order of the world without
a regulator. And, to be able to make the systematized order and beauty of
nature conceivable to himself without a Creator, to be able to make
conceivable to himself a design in nature, an ideal, according to which
nature works as an unconscious artist, he gives to philosophy the certainly
unsolvable problem of finding the idea of {176} timeless time, to which the
"afterward" can just as well be a "beforehand"; he prefers to do this
rather than to find the equally clear and deep solution of that
teleological difficulty in the simple idea of a Creator, who, as such, also
stands above time. One of the most remarkable philosophic testimonies for
the right of teleology is the philosophic system of Eduard von Hartmann
who, although he calls his absolute the unconscious, ascribes to it an
unconscious intelligence and an unconscious will, and makes the observation
and acknowledgment of designs and ends, which he sees in the whole realm of
the world of phenomena, an essential part of his entire system. All
attempts of this kind