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continued existence of life possible. In the case of the existence
of life on the earth as now constituted, there would be included
in such conditions “the size of the earth, the distance from the
sun, the temperature and the life giving rays of the sun, the
thickness of the earth’s crust, the quantity of water, the amount
of carbon dioxide, the volume of nitrogen. . . .” (Footnote 5: A.
Cressy Morrison, Man Does Not Stand Alone, pp. 99-100.
Numerous attempts have been made to detail these conditions;
beside Morrison, see also P. Lecomte du Nouy, Human Destiny.)
Nor is the situation appreciably altered by the assertion that
had the inorganic conditions been different, other forms of life
than the present ones, consonant with such conditions, would
have appeared: for the existence of any forms of life would still
depend on a complex multiplicity of conditions continuously
maintained through long temporal periods. (Footnote 6:
Tennant, op. cit., II, p. 87.)
Now then, such a required complex of inorganic conditions
is so intricately and essentially related to organic life that “there
would seem to be a development of this fitness for life, involving
convergence of innumerable events toward a result, as if
that result were an end to which the inorganic processes were
means.” (Footnote 7: Ibid., p. 86, italics mine.) But such adaptation
of a multiplicity of means in the production of an end is
precisely the mark of intelligence or mind. Now surely it will
not be argued that molecules and atoms possess the required intelligence
and that they conspired of themselves to produce organic
life: yet it is these material constituents that are more
ultimate in the universe. If therefore the very structure of matter,
and its complex ar- [[210]] rangement in the space-time
universe so as to be a fit environment of organic life, should require
explanation in terms of intelligence, then that intelligence
or mind must have an existence that transcends matter and its
resultants: it must be, in other words, a transcendent mind that