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 natural science has no rights. But within its boundaries I think every wise man will consider it sacred. And this question of the operation of Ends in Nature is one which, in my judgment, metaphysics should leave untouched.

Is there then no positive task which is left to metaphysics, the accomplishment of which might be called a philosophy of Nature? I will briefly point out the field which seems to call for occupation. All appearances for metaphysics have degrees of reality. We have an idea of perfection or of individuality; and, as we find that any form of existence more completely realizes this idea, we assign to it its position in the scale of being. And in this scale (as we have seen) the lower, as its defects are made good, passes beyond itself into the higher. The end, or the absolute individuality, is also the principle. Present from the first it supplies the test of its inferior stages, and, as these are included in fuller wholes, the principle grows in reality. Metaphysics in short can assign a meaning to perfection and progress. And hence, if it were to accept from the sciences the various kinds of natural phenomena, if it were to set out these kinds in an order of merit and rank, if it could point out how within each higher grade the defects of the lower are made good, and how the principle of the lower grade is carried out in the higher—metaphysics surely would have contributed to the interpretation of Nature. And, while myself totally incapable of even assisting in such a work, I cannot see how or on what ground it should be considered unscientific. It is doubtless absurd to wear the airs of systematic omniscience. It is worse than absurd to pour scorn on the detail and on the narrowness of devoted specialism. But to try to give system from time to time to the results of the sciences, and to attempt to arrange these on what seems a true principle of worth, can be hardly irrational.