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... d it is sound that develops the sense of hearing: and it is the ideas embodied in Nature that call our intellect into play.

Hence it follows that, desire for truth and justice, casino free game online play for society and for religion,

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which assert themselves as invariably in the soul of man at certain stages of progress, as the desire for mere life asserts itself from the first, is simply the felt result of the as yet play free bingo unsuccessful endeavour of Nature to draw man into a fuller kind of correspondence with herself. Thus conceived, the course of evolution is comparable, not as before, to the gradual unveiling of a blank canvas, revealing simply a greater extent of the same appearance, but to the gradual unveiling of a picture whose full unity of meaning is held in suspense till the disclosure is completed.

We do not now interpret the higher by the lower, but the lower by the higher; the beginning by the end. This may seem perilously near to finalism, yet it is no more necessarily so, than the process of photography; we only need a self-adaptive tendency in life-matter responsive to the stimulating-tendency of the environment. Not, of course, that this SecondPart400-500 bundle of words really explains anything, but that like other formulae of the kind, it prescinds from the question of ends and origins, by making a statement of what happens serve as a cause of what happens, and calling it a Law or a Tendency, or a Latent Potentiality--thus filling the gap which play free bingo mere agnosticism creates in our thought. With this conception of Evolution our ordinary estimates of "higher" and "lower" are saved; also the value of our mental processes upon which rests whatever proof the theory may

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admit of; while the "argument from adaptability" is provided with a firm basis independent of finality. All our "natural," as opposed to our personal and self-determined appetites or cravings,--those which are, so to say, constitutional and play free bingo inseparable from our nature in certain conditions, are evidence of the influence of some reality outside us seeking to draw us into more perfect correspondence with itself, and whose nature can be more or less dimly conjectured from the nature of those cravings. What are called "natural religions" represent man's self-devised attempts to explain the reality answering to his religious and moral cravings. Revelation is but a divine interpretation of the same; as though one with dim vision were to supplement his defect by the testimony of another more clear-sighted. It may be practically admitted that no philosophy allows of strict demonstration, since, being a conception of the totality of things, it modifies our casino game play understanding of every principle by which one might attempt to prove or disprove it.

Eventually it is its harmony with the totality of things as we perceive them that determines us to accept it, and no two of us perceive just the same totality, however substantial an agreement there may be in our experience; yet I play free bingo think it can hardly be denied that this conception of evolution is far more in agreement with the world as most of us know it, and commonly think and speak of it, than the former; that it not merely satisfies our intellect, but offers some satisfaction to our whole spiritual nature. "Is it certain," asks Mr.

Bradley, in a fairly similar connection, "that the mere intellect can be self-satisfied if the other elements of our nature remain uncontented?" And, again: "A result, if it fails to satisfy our whole nature, comes short of perfection: and

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I could not rest tranquilly in a truth if I were compelled to regard it as hateful.... I should insist that the inquiry was not yet closed and that the result was but partial. And if metaphysics" [for which we may substitute: any philosophy, such a& that of Evolution] "is to stand, it must, I think, take account of all sides of our being.

I do not SecondPart400-500 mean that every one of our desires must be met by a promise of particular satisfaction; for that would be absurd and play free bingo utterly impossible.

But if the main tendencies of our nature do not reach consummation in the Absolute, we cannot believe that we have attained to perfection and truth."[7] From this point of view there can be no doubt as to which of these conceptions of Evolution is the more rational and satisfactory; that which would explain it by a simple tendency in living matter to persist and spread, and would see in all organic variety only the selected means to that somewhat colourless end; or that conception which would explain it by a tendency in living matter to come into ever fuller correspondence with its environment, seeing in such spontaneous correspondence the very essence of life, and not merely a play free bingo condition of life. We need only add a few criticisms on this second conception. 1. It is true that every creature struggles more intensely and vigorously for the lower kind of life, or for "mere life," as we might say, than for any of those things which alone would seem to make life worth the having. But this only means that to live at all is the most fundamental condition of living well and fully and enjoyably. The higher life cannot stand without the lower, which it includes, but the lower is not therefore the better, nor is it the end for whose sake the higher is desirable; but conversely. Not until men have got bread enough to eat will they have leisure or energy to spare for the animal grades of vitality. When the means of bodily subsistence grow scarce, then the faculties that were previously set

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free to seek the bread of a higher and fuller life are diverted to the struggle for bare animal existence, and progress is thrown back; but when there is abundance for all, secured by the labour of a few from whom the remainder can buy, then fuller life becomes once more possible for that remainder.

The struggle for bodily food gives an advantage to, and "selects" naturally, those mental and other powers which facilitate its attainment; but just as man does not only eat and labour in order to

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live, but also (however it may shock conventional ethics) lives in order to eat and labour; so the new energies called forth by competition do not merely secure casino game play that grade of life in whose interests they are evoked and perfected, but extend the sphere of vitality, in so much as their own play adds a new element to life and gives it a new form. The part played by struggle and competition in this process of

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Evolution is naturally exaggerated by those who deny any latent tendency other than that of mere persistence in being; who repudiate an internal expansiveness towards fuller kinds of existence, drawn out or checked by the environment. Competition plays a prominent part when there is question of the lower grades of life, in so far as these depend on a pabulum that is limited in quantity. In such cases competition, within certain limits, will secure the bringing-out of latent powers by which the lower level of life is maintained and a higher level entered upon; the lower being secured by the superimposition of the higher. But how does it do so? Not by creating anything, but by giving the victory to those individuals who already were ahead of their fellows in virtue of a fuller development of their nature from within; in clearing the ground for them and letting them increase and multiply. 2. Again, we should notice that development in one direction may be at the cost of development in another. The struggle for any lower form of existence than that already attained, is inevitably at the cost of the higher. The degrading effects of destitution are proverbial. Craft, cruelty, selfishness, and all the vices needed for success in a gladiatorial contest are often the fruits of such competition. Also, commercial progress seems on the whole to be at the expense of progress in art and the higher tastes, sacrificing everything to the production of the greatest possible quantity of material comforts. If it sharpens the wits and sensibilities in some directions, it blunts them in others. Now, the first sense suggested to u ...

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