thus briefly to show that from first to last the hypothesis of
anthropopsychism is a necessary phase of mental evolution under existing
conditions, and this whether or not the hypothesis is true.

Thus viewed, I do not think that 'the general consent of mankind' is a
fact of any argumentative weight in favour of the anthropopsychic
theory--so far, I mean, as the matter of causation is concerned--whether
this be in fetishism or in the teleology of our own day: the general
consent of mankind in the larger question of theism (where sundry other
matters besides causation fail to be considered) does not here concern
us. Indeed, it appears to me that if we are to go back to the savages
for any guarantee of our anthropopsychic theory, the pledge which we
receive is of worse than no value. As well might we conclude that a
match is a living organism, because this is to the mind of a savage the
most obvious explanation of its movements, as conclude on precisely
similar grounds that our belief in teleology derives any real support
from any of the more primitive phases of anthropopsychism.

It seems to me, therefore, that in seeking to estimate the evidence of
design in Nature, we must as it were start _de novo_, without reference
to anterior beliefs upon the subject. The question is essentially one to
be considered in the light of all the latest knowledge that we possess,
and by the best faculties of thinking that we (the heirs of all the
ages) are able to bring to bear upon it. I shall, therefore, only allude
to the history of anthropopsychism in so far as I may find it necessary
to do so for the sake of elucidating my argument.

And here it is needful to consider first what Paley called 'the state of
the argument' before the Darwinian epoch. This is clearly and tersely
presented by Paley in his classical illustration of finding a watch upon