Mind and Motion and Monism Part 3

CHAPTER III.

MONISM.

We have seen, then, that both the alternative theories of Spiritualism and Materialism are found, when carefully examined, to be so beset with difficulties of a necessary and fundamental kind, that it is impossible to entertain either without closing our eyes to certain contradictions which they severally and inherently present. We may, indeed, go even further than this, and affirm that to suppose mind the cause of motion or motion the cause of mind is equally to suppose that which in its very nature as a supposition is neither true nor untrue, but nonsensical.

For, as Prof. Clifford has said in his essay on _Body and Mind_,--

'It may be conceived that, at the same time with every exercise of volition, there is a disturbance of the physical laws; but this disturbance, being perceptible to me, would be a physical fact accompanying the volition, and could not be volition itself, which is not perceptible to me. Whether there is such a disturbance of the physical laws or no is a question of fact to which we have the best of reasons for giving a negative answer; but the a.s.sertion that another man's volition, a feeling in his consciousness which I cannot perceive, is part of the train of physical facts which I may perceive,--this is neither true nor untrue, but nonsense; it is a combination of words whose corresponding ideas will not go together[8].'

And seeing that the correlatives are in each case the same, it is similarly 'nonsense' to a.s.sert the converse proposition: or, in other words, it is equally nonsense to speak of mental action causing cerebral action, or of cerebral action causing mental action--nonsense of the same kind as it would be to speak of the _Pickwick Papers_ causing a storm at sea, or the eruption of a volcano causing the forty-seventh proposition in the first book of Euclid.

We see, then, that two of the three possible theories of things contain the elements of their own destruction: when carefully a.n.a.lyzed, both these theories are found to present inherent contradictions. On this account the third, or only alternative theory, comes to us with a large antecedent presumption in its favour. For it comes to us, as it were, on a clear field, or with the negative advantage of having no logical rivals to contend with. The other two suggestions having been weighed in the balance and found wanting, we are free to look to the new-comer as quite unopposed. This new-comer must, indeed, be interrogated as carefully as his predecessors, and, like them, must be judged upon his own merits. But as he const.i.tutes our last possible hope of solving the question which he professes himself able to solve, the absolute failure of his predecessors ent.i.tles him to a patient hearing. By the method of exclusion his voice is now the only voice that remains to be heard, and unless it can speak to better purpose than the others, we shall have no alternative but to abandon the facts as inexplicable, or to confess that it is necessarily impossible for the human mind ever to arrive at any theory of things.

Before proceeding to state or to examine this third and last of the suggested theories, it is desirable--in order still further to define its _status a priori_--that I should exhibit the reason why the two other suggestions have necessarily failed. For to my mind it is perfectly obvious that this reason is to be found, and found only, in the fact that they are both dualistic. The inherent, the fatal, and the closely similar difficulties which attach to both the dualistic theories, attach to them merely because they _are_ dualistic. The 'nonsense' of each of them is really identical, and arises only because they both make the same irrational attempt to find more in the effect than they have put into the cause. In other words, both the dualistic theories suppose that the physical chains of causation is complete within itself, and that the mental chain is also complete within itself: yet they both proceed to the contradiction that one of these chains is able to allow some of its causal influence to escape, as it were, in order to const.i.tute the other chain. It makes no difference, in point of logic, whether such an escape is supposed to take place from the physical chain (materialism) or from the mental chain (spiritualism): in either case the fundamental principle of causality is alike impugned--the principle, that is, of there being an equivalency between cause and effect, such that you cannot get more out of your effect than you have put into your cause. Both these dualistic theories, although they take opposite views as to which of the two chains of causation is the cause of the other, nevertheless agree in supposing that there _are_ two chains of causation, and that one of them _does_ act causally upon the other: and it is in this matter of their common consent that they both commit suicide. Every process in the physical sphere must be supposed to have its equations satisfied within that sphere: else the doctrine of the conservation of energy would be contravened, and thus the causation contemplated could no longer be contemplated as physical.

Similarly, every process in the mental sphere must be supposed to have its equations satisfied within that sphere: else the causation contemplated could no longer be contemplated as mental: some of the equations must be supposed not to have been satisfied within the mental sphere, but to have been carried over into the physical sphere--thus to have either created or destroyed certain quant.i.ties of energy within that sphere, and thus, also, to have introduced elements of endless confusion into the otherwise orderly system of Nature.

From this vice of radical contradiction, to which both the dualistic theories are committed, the monistic theory is free. Moreover, as we shall immediately find, it is free to combine the elements of truth which severally belong to both the other theories. These other theories are each concerned with what they see upon different sides of the same s.h.i.+eld. The facts which they severally receive they severally report, and their reports appear to contradict each other. But truth can never be really in contradiction with other truth; and it is reserved for Monism, by taking a simultaneous view of both sides, to reconcile the previously apparent contradictions. For these and other reasons, which will unfold themselves as we proceed, I fully agree with the late Professor Clifford where he says of this theory--'It is not merely a speculation, but is a result to which all the greatest minds that have studied this question (the relation between body and mind) in the right way have gradually been approximating for a long time.' This theory is, as we have already seen, that mental phenomena and physical phenomena, although apparently diverse, are really identical.

If we thus unite in a higher synthesis the elements both of spiritualism and of materialism, we obtain a product which satisfies every fact of feeling on the one hand, and of observation on the other. We have only to suppose that the ant.i.thesis between mind and motion--subject and object--is itself phenomenal or apparent: not absolute or real. We have only to suppose that the seeming duality is relative to our modes of apprehension: and, therefore, that any change taking place in the mind, and any corresponding change taking place in the brain, are really not two changes, but one change. When a violin is played upon we hear a musical sound, and at the same time we see a vibration of the strings.

Relatively to our consciousness, therefore, we have here two sets of changes, which appear to be very different in kind; yet we know that in an absolute sense they are one and the same: we know that the diversity in consciousness is created only by the difference in our mode of perceiving the same events--whether we see or whether we hear the vibration of the strings. Similarly, we may suppose that a vibration of nerve-strings and a process of thought are really one and the same event, which is dual or diverse only in relation to our modes of perceiving it.

Or, to take another and a better ill.u.s.tration, in an Edison lamp the light which is emitted from the burner may be said indifferently to be caused by the number of vibrations per second going on in the carbon, or by the temperature of the carbon; for this rate of vibration could not take place in the carbon without const.i.tuting that degree of temperature which affects our eyes as luminous. Similarly, a train of thought may be said indifferently to be caused by brain-action or by mind-action; for, _ex hypothesi_, the one could not take place without the other. Now when we contemplate the phenomena of volition by themselves, it is as though we were contemplating the phenomena of light by themselves: volition is produced by mind in brain, just as light is produced by temperature in carbon. And just as we may correctly speak of light as the cause, say, of a photograph, so we may correctly speak of volition as the cause of bodily movement. That particular kind of physical activity which takes place in the carbon could not take place without the light which causes a photograph; and, similarly, that particular kind of physical activity which takes place in the brain could not take place without the volition which causes a bodily movement. So that volition is as truly a cause of bodily movement as is the physical activity of the brain; seeing that, in an absolute sense, the cause is one and the same. But if we once clearly perceive that what in a relative sense we know as volition is, in a similar sense, the cause of bodily movement, we terminate the question touching the freedom of the will. It thus becomes a mere matter of phraseology whether we speak of the will determining, or being determined by, changes going on in the external world; just as it is but a matter of phraseology whether we speak of temperature determining, or being determined by, molecular vibration. All the requirements alike of the free-will and of the bond-will hypotheses are thus satisfied by a synthesis which comprises them both. On the one hand, it would be as impossible for an _un_conscious automaton to do the work or to perform the adjustments of a conscious agent, as it would be for an Edison lamp to give out light and cause a photograph when not heated by an electric current. On the other hand, it would be as impossible for the will to originate bodily motion without the occurrence of a strictly physical process of cerebration, as it would be for light to s.h.i.+ne in an Edison lamp which had been deprived of its carbon-burner.

The great advantage of this theory is, that it supposes only one stream of causation, in which both mind and motion are simultaneously concerned. The theory, therefore, escapes all the difficulties and contradictions with which both spiritualism and materialism are beset.

Thus, motion is supposed to be producing nothing but motion; mind-changes nothing but mind-changes--both producing both simultaneously: neither could be what it is without the other, because without the other neither could be the cause which in fact it is.

Impossible, therefore, is the supposition of the materialist that consciousness is advent.i.tious, or that in the absence of mind the changes of the brain could be what they are; for it belongs to the very causation of these movements that they should have a mental side. And equally impossible is the supposition of the spiritualist that the cerebral processes are advent.i.tious, or that in the absence of brain the changes of the mind could be what they are; for it belongs to the very causation of these changes that they should have a material side.

Furthermore, the use of mind to animals and to men is thus rendered apparent; for intelligent volition is thus shown to be a true cause of adjustive movement, in that the cerebration which it involves could not otherwise be possible: the causation would not otherwise be complete.

FOOTNOTES:

[Footnote 8: _Lectures and Essays_, vol. ii. pp. 56-7.]

CHAPTER IV.

THE WORLD AS AN EJECT.

In the Introduction to this essay I have sought to show that there are, for the purposes of practical discussion, but three theories of the World of Being. There is, first, the theory of Materialism, which supposes matter in motion to be the ultimate or self-existing Reality, and, therefore, the cause of mind. Next, there is the theory of Spiritualism, which supposes mind to be the ultimate Reality, and, therefore, the cause of matter in motion. Lastly, there is the theory of Monism which supposes matter in motion to be substantially identical with mind, and, therefore, that as between mind and matter in motion there is no causal relation either way. In the foregoing chapters I have considered these three theories, and argued that of them the last-mentioned is the only one which satisfies all the facts of feeling on the one hand, and of observation on the other. The theory of Monism alone is able to explain, without inherent contradiction, the phenomena both of the subjective and objective spheres.

It is my present purpose to extend the considerations already presented.

a.s.suming the theory of Monism, I desire to ascertain the result to which it will lead when applied to the question whether we ought to regard the external world as of a character mental or non-mental. As observed in my Rede Lecture (_supra_, p. 33), this question has already been considered by the late Professor Clifford, who decided that on the monistic theory the probability pointed towards the external world being of a character non-mental; that, although the whole universe is composed of 'mind-stuff,' the universe as a whole is mindless. This decision I then briefly criticized; it is now my object to contemplate the matter somewhat more in detail.

I will a.s.sume, on account of reasons previously given, that when we speak of matter in motion we do not at all know what it is that moves, nor do we know at all what it is that we mean by motion. Therefore if, as unknown quant.i.ties, we call matter _a_ and motion _b_, all we are ent.i.tled to affirm is that _a + b = z_, where _z_ is a known quant.i.ty, or mind. Obversely stated, we may say that the known quant.i.ty _z_ is capable of being resolved into the unknown _a + b_. But, inasmuch as both _a_ and _b_ are unknown, we may simplify matters by regarding their sum as a single unknown quant.i.ty _x_, which we take to be substantially identical with its obverse aspect known as _z_.

Here, then, are our data. The theory of Monism teaches that what we perceive as matter in motion, _x_, is the obverse of what we know as mind, _z_. What, then, do we know of _z_? In the first place, we well know that this is the only ent.i.ty with which we are acquainted, so to speak, at first hand; all our knowledge of _x_ (which is the only other knowledge we possess) is possible only in so far as we are able to translate it into terms of _z_. In the next place, we know that _z_ is itself an ent.i.ty of the most enormous complexity. Standing as a symbol of the whole range of individual subjectivity, it may be said to const.i.tute for each individual the symbol of his own personality--or the sum total of his conscious life. Now each individual knows by direct knowledge that his conscious life is, as I have said, of enormous complexity, and that numberless ingredients of feeling, thought, and volition are therein combined in numberless ways. Therefore the symbol _z_ may be considered as the sum of innumerable const.i.tuent parts, grouped _inter se_ in numberless systems of more or less complexity.

From these considerations we arrive at the following conclusions. The theory of Monism teaches that all _z_ is _x_; but it does not, therefore, necessarily teach that all _x_ is _z_. Nevertheless, it does teach that if all _x_ is not _z_, this must be because _x_ is _z_, _plus_ something more than _z_, as a little thought will be sufficient to show. Thus, the four annexed diagrams exhaust the logical possibilities of any case, where the question is as to the inclusion or exclusion of one quant.i.ty by another. In Fig. 1 the two quant.i.ties are coincident; in Fig 2 the one is wholly included by the other; in Fig. 3 it is partially included; and in Fig. 4 wholly excluded. Now in the present case, and upon the data supplied, the logical possibilities are exhausted by Figs. 1 and 2. For, upon these data, Figs. 3 and 4 obviously represent logical impossibilities; no part of Mind can, according to these data, stand outside the limits of Matter and Motion.

Therefore, if the Ego is not coincident with the Non-ego (or if all _x_ is not _z_, as in Fig. 1), this can only be because the Ego is less extensive than the Non-ego (or because _x_ is _z plus_ something more than _z_, as in Fig. 2).

[Ill.u.s.tration: Fig. 1]

[Ill.u.s.tration: Fig. 2]

[Ill.u.s.tration: Fig. 3]

[Ill.u.s.tration: Fig. 4]

Of these two logical possibilities Idealism, in its most extreme form, may adopt the first. For Idealism in this form may hold that apart from the Ego there is no external world; that outside of _z_ there is no _x_; that the only _esse_ is the _percipi_. But, as very few persons nowadays are prepared to go the length of seriously maintaining that in actual fact there is no external world save in so far as this is perceived by the individual mind, I need not wait to consider this possibility. We are thus practically shut up to a consideration of the possibility marked 2.

[Ill.u.s.tration: Fig. 5]

[Ill.u.s.tration: Fig. 6]

[Ill.u.s.tration: Fig. 7]

The theory of Monism, then, teaches that _x_ is _z_ _plus_ something more than _z_; and therefore it becomes a matter of great moment to consider the probable nature of the overplus. For it obviously does not follow that because _x_ is greater than _z_ in a logical sense, therefore _x_ must be greater than _z_ in a psychological sense. Save upon the theory of Idealism (with which Monism is not specially concerned) the amount (whatever it may be) wherein _x_ is greater than _z_, may not present any psychological signification at all. We may find that the surface of our globe is considerably larger than that of the dry land, and yet it may not follow that the mental-life to be met with in the sea is psychologically superior to that which occurs on dry land.

If, therefore, we represent by comparative shading degrees of psychological excellence, it is evident that the theory of Monism must entertain the three possibilities indicated diagrammatically in Figs. 5, 6, and 7. It makes no difference what the comparative areas of _x_ and _z_ may be, or whether _x_ be uniformly shaded throughout its extent.

All we have so far to notice is that the fact of logical inclusion does not necessarily carry with it the implication of psychological superiority.

Next we must notice that besides our own subjectivities, we have cognizance of being surrounded by many other inferred subjectivities more or less like in kind (i. e. other human minds); and also yet many other inferred subjectivities more or less unlike, but all inferior (i.

e. the minds of lower animals, young children, and idiots). Following Clifford, I will call these inferred subjectivities by the name of ejects, and a.s.sign to them the symbol _y_. Thus, in the following discussion, _x_ = the objective world, _y_ = the ejective world, and _z_ = subjective world. Now, the theory of Monism supposes that _x_, _y_, and _z_ are all alike in kind, but present no definite teaching as to how far they may differ in degree. We may, however, at once allow that between the psychological value of _z_ and that of _y_ there is a wide difference of degree; and also that, while the value of _z_ is a fixed quant.i.ty, that of _y_ varies greatly in the different parts of the area _y_. Our scheme, therefore, will now adopt this form--

[Ill.u.s.tration]

But the important question remains how we ought to shade _x_. According to Clifford, this ought scarcely to be shaded at all, while according to theologians (and theists generally) it ought to be shaded so much more deeply than either _y_ or _z_, that the joint representation in one diagram would only be possible by choosing for the shading of _x_ a colour different from that employed for _y_ and _z_, and a.s.signing to that colour a representative value higher than that a.s.signed to the other in the ratio of one to infinity. It will be my object to estimate the relative probability of these rival estimates of the psychological value of _x_.

Starting from _z_ as our centre, we know that this is an isolated system of subjectivity, and hence we infer that all _y_ is composed of a.n.a.logous systems, resembling one another as to their isolation, and differing only in their degrees of psychological value. Now this, translated into terms of _x_ (or into terms of objectivity) means that _z_ is an isolated system of matter in motion, and that the same has to be said of all the const.i.tuent parts of _y_. In other words, both subjectivity and ejectivity are only known under the condition of being isolated from objectivity; which, obversely considered, means that the matter in motion here concerned is temporarily separated off from the rest of the objective world, in such wise that it forms a distinct system of its own. If any part of the objective world rudely forces its way within the machinery of that system, it is at the risk of disarranging the machinery and stopping its work--as is the case when a bullet enters the brain. Such converse as the brain normally holds with the external world, is held through the appointed channels of the senses, whereby appropriate causation is supplied to keep the otherwise isolated system at work. We know, from physiological evidence, that when such external causation is withheld, the isolated system ceases to work; therefore, the isolation, although complete under one point of view, under another point of view is incomplete. It is complete only in the sense in which the isolation of a machine is complete--i. e. it is in itself a working system, yet its working is ultimately dependent upon causation supplied from without in certain appropriate ways. This truth is likewise testified to on the obverse aspect of psychology. For a.n.a.lysis shows that all our mental processes (however complex they may be internally) are ultimately dependent on impressions of the external world gained through the senses. Whether regarded objectively or subjectively, therefore, we find that it is the business of the isolated system to elaborate, by its internal processes, the raw materials which are supplied to it from without. Seeing, then, that the isolation of the system is thus only partial, we may best apply to it the term circ.u.mscribed. Such partial isolation or circ.u.mscription of matter in motion--so that it shall in itself const.i.tute a little working microcosm--appears to be the first condition to the being of a subjective personality. Why, then, does not the working of a machine present a subjective side?

Our answer to this question is to be found in the following considerations. We are going upon the hypothesis that all mind is matter in motion, and that all matter in motion is mind--or, as Clifford phrased it, that all the external world is composed of mind-stuff. No matter how lightly we may shade _x_, we are a.s.suming that it must be shaded, and not left perfectly white. Now, both mind and matter in motion admit of degrees: first as to quant.i.ty, next as to velocity, and lastly as to complexity. But the degrees of matter in motion are found, in point of observable fact, not to correspond with those of mind, save in the last particular of complexity, where there is unquestionably an evident correspondence. Therefore it is that a machine, although conforming to the prime condition of subjectivity in being a circ.u.mscribed system of matter in motion, nevertheless does not attain to subjectivity: the _x_ does not rise to _z_ because the internal processes of _x_ are not sufficiently intricate, or their intricacy is not of the appropriate kind. From which it follows that although, as I have said, all matter in motion is mind, merely as matter in motion (or irrespective of the kinds and degrees of both) it may not necessarily be mind in the elaborated form of consciousness: it may only be the raw material of mind--or, as Clifford called it, mind-stuff. Thus, although all conscious volition is matter in motion, it does not follow that all matter in motion is conscious volition. Which serves to restate the question as to how far it is probable, or improbable, that all matter in motion is conscious volition--i.e. how deeply we ought to shade _x_.

Well, the first thing to be considered in answering this question is that, according to the theory of Monism, we _know_ that it is within the range of possibility for matter in motion to reach a level of intricacy which shall yield conscious volition, and even self-conscious thought of an extremely high order of development. Therefore, the only question is as to whether it is possible, or in any way probable, that matter in motion as occurring in _x_ resembles, in point of intricacy, matter in motion as occurring in _z_. Professor Clifford perceived that this is the core of the question, and staked the whole answer to it on an extremely simple issue. He said that unless we can show in the disposition of heavenly bodies some morphological resemblance to the structure of a human brain, we are precluded from rationally entertaining any probability that self-conscious volition belongs to the universe. Obviously, this way of presenting the case is so grossly illogical that even the exigencies of popular exposition cannot be held to justify the presentation. For aught that we can know to the contrary, not merely the highly specialized structure of the human brain, but even that of nervous matter in general, may only be one of a thousand possible ways in which the material and dynamical conditions required for the apparition of self-consciousness can be secured. To imagine that the human brain of necessity exhausts these possibilities is in the last degree absurd. Therefore, we may suggest the following presentation of Clifford's case as one that is less obviously inadequate:--if any resemblance to the material and dynamical conditions of the microcosm can be detected in the macrocosm, we should have good reason to ascribe to the latter those attributes of subjectivity which we know as belonging to the former; but if no such resemblance can be traced, we shall have some reason to suppose that these attributes do not belong to the universe. Even this, however, I should regard as much too wide a statement of the case. To take the particular conditions under which alone subjectivity is known to occur upon a single planet as exhausting the possibilities of its occurrence elsewhere, is too flagrant a use of the method of simple enumeration to admit of a moment's countenance.

Even the knowledge that we have of the two great conditions under which terrestrial subjectivities occur--circ.u.mscription and complexity--is only empirical. It may well be that elsewhere (or apart from the conditions imposed by nervous tissue) subjectivity is possible irrespective both of circ.u.mscription and of complexity. Therefore, properly or logically regarded, the great use of the one exhibition of subjectivity furnished to human experience, is the proof thus furnished that subjectivity is possible under _some_ conditions; and the utmost which on the grounds of such proof human experience is ent.i.tled to argue is, that _probably_, if subjectivity is possible elsewhere, its possibility is given by those conditions of circ.u.mscription and complexity in the material and dynamical relations concerned, which we find to be the invariable and quant.i.tative concomitants of subjectivity within experience. But this is a widely different thing from saying that the only kind of such circ.u.mscription and complexity--or the only disposition of these relations--which can present a subjective side is that which is found in the structures and functions of a nervous system.

Now, if we fix our attention merely on this matter of complexity, and refuse to be led astray by obviously false a.n.a.logies of a more special kind, I think there can be no question that the macrocosm does furnish amply sufficient opportunity, as it were, for the presence of subjectivity, even if it be a.s.sumed that subjectivity can only be yielded by an order of complexity a.n.a.logous to that of a nervous system.

For, considering the material and dynamical system of the universe as a whole, it is obvious that the complexity presented is greater than that of any of its parts. Not only is it true that all these parts are included in the whole, and that even the visible sidereal system alone presents movements of enormous intricacy[9], but we find, for instance, that even within the limits of this small planet there is presented to actual observation a peculiar form of circ.u.mscribed complex, fully comparable with that of the individual brain, and yet external to each individual brain. For the so-called 'social organism,' although composed of innumerable individual personalities, is, with regard to each of its const.i.tuent units, a part of the objective world--just as the human brain would be, were each of its const.i.tuent cells of a construction sufficiently complex to yield a separate personality.

If to this it be objected that, as a matter of fact, the social organism does not possess a self-conscious personality, I will give a twofold answer. In the first place, Who told the objector that it has not? For aught that any one of its const.i.tuent personalities can prove to the contrary, this social organism may possess self-conscious personality of the most vivid character: its const.i.tuent human minds may be born into it and die out of it as do the const.i.tuent cells of the human body: it may feel the throes of war and famine, rejoice in the comforts of peace and plenty: it may appreciate the growth of civilization as its pa.s.sage from childhood to maturity. If this at first sight appears a grotesque supposition, we must remember that it would appear equally so to ascribe such possibilities to the individual brain, were it not for the irrelevant accident of this particular form of complex standing in such relation to our own subjectivity that we are able to verify the fact of its ejectivity. Thus, for aught that we can tell to the contrary, Comte may have been even more justified than his followers suppose, in teaching the personification of Humanity.

But, in the next place, if the social organism is not endowed with personality, this may be for either one of two reasons. All the conditions required for attaining so high a level of psychical perfection may not be here present; or else the level of psychical perfection may be higher than that which we know as personality. This latter alternative will be considered in another relation by-and-by, so I will not dwell upon it now. But with reference to all these possible contingencies, I may observe that we are not without clear indications of the great fact that the high order of complexity which has been reached by the social organism _is_ accompanied by evidence of something which we may least dimly define as resembling subjectivity. In numberless ways, which I need not wait to enumerate, we perceive that society exhibits the phenomena both of thought and conduct. And these phenomena cannot always be explained by regarding them as the sum of the thoughts and actions of its const.i.tuent individuals--or, at least, they can only be so regarded by conceding that the thoughts and actions of the const.i.tuent individuals, when thus _summated_, yield a different product from that which would be obtained by a merely arithmetical computation of the const.i.tuent parts: the composite product differs from its component elements, as H_2O differs from 2H + O. The general truth of this remark will, I believe, be appreciated by all historians.

Seeing that ideas are often, as it is said, 'in the air' before they are condensed in the mind of individual genius, we habitually speak of the 'Zeit-geist' as the product of a kind of collective psychology, which is something other than the mere sum of all the individual minds of a generation. That is to say, we regard society as an eject, and the more that a man studies the thought and conduct of society, the more does he become convinced that we are right in so regarding it. Of course this eject is manifestly unlike that which we form of another individual mind: it is much more general, vague, and so far unlike the pattern of our own subjectivity that even to ascribe to it the important attribute of personality is felt, as we have just seen, to approach the grotesque.

Still, in this vague and general way we do ascribe to society ejective existence: we habitually think of the whole world of human thought and feeling as a psychological complex, which is other than, and more than, a mere shorthand enumeration of all the thoughts and feelings of all individual human beings.

The ejective existence thus ascribed to society serves as a stepping-stone to the yet more vague and general ascription of such existence to the Cosmos. At first, indeed, or during the earliest stages of culture, the ascription of ejective existence to the external world is neither vague nor general: on the contrary, it is most distinct and specific. Beginning in the rudest forms of animism, where every natural process admits of being immediately attributed to the volitional agency of an unseen spirit, anthropomorphism sets out upon its long course of development, which proceeds _pari pa.s.su_ with the development of abstract thought. Man, as it has been truly said, universally makes G.o.d in his own image; and it is difficult to see how the case could be otherwise. Universally the eject must a.s.sume the pattern of the subject, and it is only in the proportion that this pattern presents the features of abstract thinking that the image which it throws becomes less and less man-like. Hence, as Mr. Fiske has shown in detail, so soon as anthropomorphism has a.s.sumed its highest state of development, it begins to be replaced by a continuous growth of 'deanthropomorphism,' which, pa.s.sing through polytheism into monotheism, eventually ends in a progressive 'purification' of theism--by which is meant a progressive metamorphosis of the theistic conception, tending to remove from Deity the attributes of Humanity. The last of these attributes to disappear is that of personality, and when this final ecdysis has been performed, the eject which remains is so unlike its original subject, that, as we shall immediately find, it is extremely difficult to trace any points of resemblance between them.

Now it is with this perfect, or imago condition of the world-eject, that we have to do. Mr. Herbert Spencer, in what I consider the profoundest reaches of his philosophic thought, has well shown, on the one hand, how impossible it is to attribute to Deity any of the specific attributes of mind as known to ourselves subjectively; and, on the other hand, how it is possible to conceive 'symbolically' that the universe may be instinct with a 'quasi-psychical' principle, as greatly transcending personality as personality transcends mechanical motion[10]. Accepting, then, the world-eject in this its highest conceivable stage of evolution, I desire to contemplate it under the light of the monistic theory.