oes not correctly represent theism: for theism also does
not know of two existences to which the idea of existing is applicable in
fully the same way--namely, the world _and_ God---but in seeking a cause
for the existence of the world, it finds it in God; the world, according to
its view, only exists by the fact that it exists in and through God. So
theism in this sense also contests with monism for the right of the name.

Therefore, when teleology allows the opponent's view of the world to
appropriate the name monism exclusively to itself, it can do this only in
the same {181} sense as that in which, in order to avoid disputes, we are
satisfied with many irrational names which have forced themselves upon us;
as, for instance, we can perhaps call the clerical party in Bavaria the
patriotic, because it calls itself so, or as we accept the title of the
ultramontane paper "Germania," at Berlin, without conceding to the bearers
of those names the care of patriotism and of the interests of the German
empire in a higher degree than to parties and papers of a different
standpoint. In fact, this linguistic arbitrariness does not particularly
tend to clearness of conception and to the avoidance of obscure phrases.

* * * * *

{183}

PART II

THE POSITION OF THE DARWINIAN
THEORIES IN REFERENCE TO
RELIGION AND MORALITY.

* * * * *

{185}

BOOK I.

HISTORICAL AND CRITICAL.

* * * * *

PLAN OF TREATMENT.

In discussing the conclusions which have been drawn by Darwinism in
reference to religion and morality, it would seem appropriate to treat of
the two realms together. For the grouping which we have to give to the
different conclusions of Darwinian tendencies, in their position in
reference to religion, is nearly the same which they also receive in their
position in reference to ethical questions.

But, nevertheless, we prefer to separate the two questions; not only
because in fact one author has laid more stress upon the religious realm,
another more upon the ethical, but because in reality, and also in the
solution which we shall try to give to the problems presented by them, both
realms, although closely interwoven, and limited by one another, still are
theoretically to be treated apart.

In order not to exceed too much the limits of our task, we must avoid going
more into the details of the relations between religi