For it does not rest with natural science either to discover or to deny “purpose” in the religious sense in nature; it belongs to quite a different order of experience, an entirely inward one. Just in proportion as I become aware of, and acknowledge in the domain of my inward experience and through my capacity of estimating values, the worth of the spiritual and moral life of man, so, with the confidence of this peculiar mode of conviction, I subordinate the concatenations of events and causes on which the possibility and the occurrence of the spiritual and moral life depend, to an eternal teleology, and see the order of the world that leads to this illuminated by everlasting meaning and by providence.
Teleological and Scientific Interpretations are Alike Necessary.
(7.) Thus religion confidently subjects the world to a teleological interpretation. And to a teleological study in this sense the strictly causal interpretations of natural science are not hostile, but indispensable. For how do things stand? Natural science endeavours by persistent labour to comprehend the whole of the facts occurring in our world, up to the existence of man, as the final outcome and result of an age-long process of evolution, attempts also to follow this process ever higher up the ladder of strictly causal and strictly law-governed sequences, and finally to connect it with the primary and simplest fundamental facts of existence, beyond which it cannot go, and which must simply be accepted as “given.” If these results of this causally interpreted evolution reveal themselves to our inward power of valuation as full of meaning and value, indeed of the deepest and most incomparable value, the causal mode of explanation is in no way affected, but its results are all at once placed in a new light and reveal a peculiarity which was previously not discoverable, yet which is their highest import. They become a strictly united system of _means_. And purposefulness as a potentiality is thus carried back to the very foundation and “beginning,” to the fundamental conditions and primary factors of the cosmos itself. The strict nexus of conditions and causes is thus nothing more than the “endeavour after end and aim,” the carrying through and realisation of the eternal purpose, which was implicit potentially in the fundamental nature of things. The absolute obedience to law, and the inexorableness of chains of sequence are, instead of being fatal to this position, indispensable to it. When there is a purpose in view, it is only where the system of means is perfect, unbroken, and absolute, that the purpose can be realised, and therefore that intention can be inferred. In the inexplicable datum of the fundamental factors of the world’s existence, in the strict nexus of causes, in the unfailing occurrence of the results which are determined by both these, and which reveal themselves to us as of value and purpose, teleology and providence are directly realised. The only assumptions are, that it is possible to judge the results according to their value, and that both the original nature of the world and the system of its causal sequences—that is, the world as we know it—can be conceived of in accordance with the ideas of dependence and conditionedness. Both assumptions are not only possible, but necessary.