soul, which does not make the soul a whit more comprehensible; or regard the soul as artificer of this structure and so remove the product from (corporeal) nature.

To speak strictly, then, the organisation of nature has in it nothing analogous to any causality we know. Beauty in nature can be rightly described as an analogon of art, because it is ascribed to objects only in reference to reflection upon their external aspect, and consequently only on account of the form of their external surface. But internal natural perfection, as it belongs to those things which are only possible as natural purposes, and are therefore called organised beings, is not analogous to any physical, i.e. natural, faculty known to us; nay even, regarding ourselves as, in the widest sense, belonging to nature,