A central truth of the Darwinian philosophy is the unity and consanguinity of all organic life. And during the next century or two the ethical corollary of this truth is going to receive unprecedented recognition in all departments of human thought.

Unity. ...Unity of purpose is shown by continuity, or the proper relationship of the parts with each other, and with the whole as one sees it best expressed in the human form. Unity of mass is obtained by giving predominance of mass to some one feature...

Let us have a universal spirit that loves and protects all creation and helps all things grow and develop. To unify mind and body and become one with the universe is the ultimate purpose of our study. Four major principles to unify mind and body:

The second is the partiality for unity proper to the philosophical mind, whence this wide-spread canon has flown forth: principles are not to be multiplied beyond supreme necessity, to which we give in our adhesion, not because we have insight into causal unity in the world either by reason or experience, but as seeking it by an impulse of the intellect which seems to itself to have by thus much advanced in the explication of phenomena, by as much as it is granted to it to descend from the same principle to a greater number of consequences,

The appearance of Spinoza, however, fundamentally changes the entire religious picture in the West. He emancipated philosophy from theology and taught man to think in metaphysical and universalistic rather than in theological and individualistic terms. He distinguished between the functions of recognition and piety. The aim of philosophy he says is truth, the recognition of things in their connection with one another and with God. The aim of theology is piety obedience to God's laws. Hence, there is but little difference between the Old and the New Testaments, for both, like all theology, have a content apart from recognition. They teach certain doctrines, such as a personal God, His attributes, His relationship to the world, His moral ends, the aim of creation, etc. As practical piety, even the theological content of the Bible is acceptable, but as theoretical philosophy or as objective truth it must be rejected.

The human need for unity first created subjective religion, then objective analytical science; now it corrects the partiality of these attitudes by substituting one complete doctrine. (p. 251)

In my view all salvation for philosophy may be expected to come from Darwin's theory.

As regards the philosophy of Spinoza, it is very simple, and on the whole easy to comprehend; the difficulty which it presents is due partly to the limitations of the method in which Spinoza presents his thoughts, and partly to his narrow range of ideas, which causes him in an unsatisfactory way to pass over important points of view and cardinal questions. Spinoza's system is that of Descartes made objective in the form of absolute truth. The simple thought of Spinoza's idealism is this: The true is simply and solely the one substance, whose attributes are thought and extension or nature: and only this absolute unity is reality, it alone is God. It is, as with Descartes, the unity of thought and Being, or that which contains the Notion of its existence in itself. The Cartesian substance, as Idea, has certainly Being included in its Notion; but it is only Being as abstract, not as real Being or as extension (supra, p. 241). With Descartes corporeality and the thinking 'I' are altogether independent Beings; this independence of the two extremes is done away with in Spinozism by their becoming moments of the one absolute Being. This expression signifies that Being must be grasped as the unity of opposites; the chief consideration is not to let slip the opposition and set it aside, but to reconcile and resolve it. Since then it is thought and Being, and no longer the abstractions of the finite and infinite, or of limit and the unlimited, that form the opposition (supra, p. 161), Being is here more definitely regarded as extension; for in its abstraction it would be really only that return into itself, that simple equality with itself, which constitutes thought (supra, p. 229). The pure thought of Spinoza is therefore not the simple universal of Plato, for it has likewise come to know the absolute opposition of Notion and Being.

Democratic nations must seek and find unity in diversity, while Communists achieve unity through conformity.

The discovery of what is true and the practice of that which is good are the two most important aims of philosophy.

...the quality that arouses most surprise in Thomism is its astonishingly scientific method. [...] Avowedly science has aimed at nothing but the reduction of multiplicity to unity, and has excommunicated, as though it were itself a Church, anyone who doubted or disputed its object, its method, or its results. The effort is as evident and quite as laborious in modern science, starting as it does from multiplicity, as in Thomas Aquinas who started from unity, and it is necessarily less successful, for its true aims as far as it is Science and not disguised Religion, were equally attained by reaching infinite complexity; but the assertion or assumption of ultimate unity has characterised the Law of Energy as emphatically as it has characterised the definition of God in Theology. If it is a reproach to Saint Thomas, it is equally a reproach to Clerk-Maxwell. In truth it is what most men admire in both — the power of broad and lofty generalisation.

Had Mr. Darwin written a work on the change of species, as determined by observation and experiment, without any other object but that of advancing natural science, he would have obtained a high place among philosophical naturalists. But after reading his work in which the name of the Creator is never distinctly mentioned, we can hardly believe that scientific truth was the only object the author had in view. Researches, conducted under the influence of other motives, are not likely to stand the test of a rigorous scrutiny; and some of Mr. Darwin's not unfriendly critics have produced ample evidence that the idol of speculation has been occasionally worshipped at the expense of truth.

Unity must be sought for with all diligence. In unity there is not only strength but beauty. Cultivate unity as a wise gardener cultivates his garden, tending carefully each new bud and shoot. Unity follows every true manifestation of love and graces each achievement of the spirit. Take unity as your banner and walk the way of power. Unity makes all things possible. Without unity nothing is certain; the finest possibilities come to dust. Achievement lies in the right use of the given capacities; lacking unity, the highest potential may be wasted.

The partially emancipated human being who extends his moral sentiments to all the members of his own species, but denies to all other species the justice and humanity he accords to his own, is making on a larger scale the same ethical mess of it as the savage. The only consistent attitude, since Darwin established the unity of life (and the attitude we shall assume, if we ever become really civilised), is the attitude of universal gentleness and humanity.