it be intuitive in man, seeing that, according to Darwin, man is
indeed a creature of nature, and that his ascent to his present stage
of development has been conditioned by quite different laws--by the
very fact that be was continually forgetting that others were
constituted like him and shared the same rights with him; by the very
fact that he regarded himself as the stronger, and thus brought about
the gradual suppression of weaker types. Though Strauss is bound to
admit that no two creatures have ever been quite alike, and that the
ascent of man from the lowest species of animals to the exalted height
of the Culture--Philistine depended upon the law of individual
distinctness, he still sees no difficulty in declaring exactly the
reverse in his law: "Behave thyself as though there were no such
things as individual distinctions." Where is the Strauss-Darwin
morality here? Whither, above all, has the courage gone?

In the very next paragraph we find further evidence tending to show us
the point at which this courage veers round to its opposite; for
Strauss continues: "Ever remember that thou, and all that thou
beholdest within and around thee, all that befalls thee and others, is
no disjointed fragment, no wild chaos of atoms or casualties, but
that, following eternal law, it springs from the one primal source of
all life, all reason, and all good: this is the essence of religion"
(pp. 277-78). Out of that "one primal source," however, all ruin and
irrationality, all evil flows as well, and its name, according to
Strauss, is Cosmos.

Now, how can this Cosmos, with all the contradictions and the
self-annihilating characteristics which Strauss gives it, be worthy of
religious veneration and be addressed by the name "God," as Strauss
addresses it?--"Our God does not, indeed, take us into His arms from