outside of that union, and which, within it, give to it capacities which mere impersonal matter cannot possess. The 'seeing eye' and 'hearing ear' are not mere forms of phrase, but the eye does really see by the soul, as the soul sees through the eye. The nerve which thrills with the pain feels pain by the soul, as the soul feels pain through the nerve. There is one real, indivisible, personal act. Every sensation, perception, cognition, imagination, involves a real conjoint affection or action of the personal soul, and of the personalized organ. The soul is not a spider in the centre of a cobweb of nerves, but is an essence, which has evolved organism by taking matter into personal union with itself, and which gives to the nerves power to feel by it, as it uses the nerves in turn to receive influence through them, neither ever acting apart from the other. The two sets of acts are, in a certain sense, distinct as the essences themselves are; in some cases the intervals can be marked by time, but their coalescence is the act of consciousness, the act of their complete unity. The separate action of touch upon the nerves is conveyed with an ascertainable interval to the soul, but the perceived touch is that in which the separation ceases, and the one indivisible act of consciousness, in the personal mind and the personalized body, takes place. There is no interval in perception. It takes place indivisibly, in the mind through the nerve, and in the nerve by the mind. The motion which becomes a co-factor in perception takes time, but the perception takes none. Meanwhile, the nerve has not acted apart from the mind; the soul has not been separated from it in the interval of unconsciousness; the soul has given the nerve its nerve-power. The power of the nerve to transmit depends upon its personal organic union with the soul. The nerve of a dead body carries no force from a touch. The nerve receives real attributes from the soul in the union, and in this personal connection, and because of it, though real matter, does what matter, as such, cannot do,—it feels; feels none the less really because it feels by the soul. The people and the philosophers here, as in many cases, divide the truth between them. The illiterate man thinks that the pain is in his toe, and not in his mind; the philosopher thinks the pain is in his mind, and not in his toe. The fact is, it is in both. The nerve has real pain by the mind, the mind real pain through the nerve. The pain is in both, indivisibly,— not two pains, but one pain; not two parts of one pain, but a pain without parts in one person; in the mind as person, in the body as personalized by the mind. It can exist in neither without the personal co-operation of the other. Take away the nerve from the organism, and neither nerve nor mind can feel pain; abstract the mind by an intense interest, and neither mind nor nerve feels pain. We can hold a burning coal within our hand by thinking on the frosty Caucasus,on a simple condition,—that we think of nothing else. We assert that there is no cure for the spurious monism of Materialism and Idealism on the one side, and for the hopeless dualism which reigns in the current philosophy and the popular thinking on the other, except in the recognition of the personal unity of man,—the monism of person harmonizing the duality of natures. Man is not two persons, or a jumble of person and non-person,-a muddle of spirit resenting matter, and of matter clogging and embarrassing spirit. Man is a personal unity. Man is a unity of two parts. In this is implied that the parts are not co-ordinate and independent. Two, as two, cannot be one. One must be first, the other second; one must be higher, the other lower; one must depend, the other sustain; one must have personality, the other must receive it. Physics and Metaphysics, the former negatively, the latter positively, demonstrate that the psychical is the first, the higher, the sustainer, the personal; the physical is the second, the lower, the dependent, the personalized. The entire world of the conscious, taking the term conscious in its widest reach, shows that the psychical in the organism is that for which the physical in it exists. The reason why the matter of an oyster's organism is not left inorganic is found in the psychical element of the oyster. The matter in his organism is all arranged in adaptation to his little circle of sensations and perceptions. Taking it for granted that all conscious being is in part an object for itself, the conscious element is that to which the material element is adjusted. All nature illustrates this. The inorganic is for the organic. The organic is for the psychical in it. The psychical, then, is first. It is the conditioning power of the material. It is the organizing force which lifts the organic out of the inorganic. The reason why that which grows from the germ of an oyster differs from that which grows from the germ of a man, is not in the material, as physical science knows it. The difference in the material is already conditioned with reference to the character and purpose of the psychical. The chemical and all the physical differences between the two germs shed no light on the differences of the result. The psychic is not a mere undiscovered material force,—it is a force generically different from matter. The elementary psychical is as multiform and varied as the elementary physical, and out of its varieties, assimilating the varieties of the material, each to its own wants, arises the organic world. What are the psychical and the organic? They are the embodiment of two great ideas,-creator and creature, artificer and workmanship, the plastic power and the moulded matter. The universe is the outthought of God, and God's out-thought can be nothing other than the revelations of his own mind and activity. He is conscious, free Creator, Artificer, Moulder. His work is creation, the Divine Art of Nature, the shape through which the finite shifts in the eternal and infinite line of grace, power, and mystery. In the psychical, God posits the forces which are shadows and remembrancers of his own creative, plastic power, and puts it into nature for its work of subcreation. The psychical is, in a larger or smaller sphere, a ViceCreator, in which a determinate set of forces is divinely immanent. The psychical enfolds the plan, the material submits to plan, and the organic is the result. The organic is the harmony of the psychical and material in plan. As the psychical is a little sub-creator, the organic is a little sub-creation, in which the psychical remains immanent, as the sub-cause. Each organism is the rising of a new world of order out of the chaos of the inorganic. On each little deep, miniature of the vast whole, hovers and broods the psychic spirit, with the less or greater measure of embodied force appointed to it. This power of the psychic on the physical is followed, as God pleases, by the feeble glimmer of mere sensation, never growing, or by the day-spring of a light whose noon is the resplendent glory of reason and immortality. INDEX. The leading topics of the PROLEGOMENA are indexed by the divisions The PREFACES of Fraser and Berkeley are indexed by the page, The ANNOTATIONS are indexed by their Numbers in brackets [ ]. space, 110. truth, 76. Absoluteness of primary qualities, Prin. ? Abstract existence, Prin. & 4. Abstract ideas, In. ¿ 6, 10, n., 11, 12, 14, 15, 18; Prin. 5, 11, 17, 97, 143. Abstraction, Ueberweg on, [5, 11, 12]. The Advantages of considering ideas apart Algebra, names like the letters in, In. 19. |