| The theory of evolution has been the key-note of the thought of the nineteenth century. It has not only affected all its science and its thought-attitude, but powerfully influenced its moral temperaments, its politics and its society. In society and politics it has led to the substitution of the evolutionary for the moral idea of progress and the consequent materialisation of social ideas and social progress, the victory of the economic man over the idealistThe materialistic view of the world is now rapidly collapsing and with it the materialistic statement of the evolution theory must disappear. Modern European thought progress with a vertiginous rapidity. At present this spirit of questioning has not attacked the evolution theory at its centre, but it is visibly preparing to give it a new form and meaning.The general idea of evolution was the filiation of each successive form or state of things to that which preceded it, its appearance by process of out-bringing or deploying of some possibility prepared and even necessitated by previous states and previous tendencies. The idea of the struggle for life tends to be modified and even denied; it is asserted that, at least as popularly understood, it formed no real part of Darwinism. Finally, the first idea of a slow and gradual evolution is being challenged by a new theory of evolution through sudden and rapid outbursts; and again we pass from the sense of an obvious superficial machinery and all sufficient material necessity to profoundities whose mystery is yet to be fathomed.In the first place, the materialistic theory of evolution starts from the Sankhya position that all world is a development out of indeterminate Matter by Nature-Force, but it excludes the Silent Cause of the Sankhyas, the Purusha or observant and reflective Soul. This is the first paradox of the theory and its justification must be crushing