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The Higher Realism 
 
 BY 
 
 DUSTON KEMBLE 
 
 *'/« Him was life, and the life was the light of men." 
 
 —John i, 4 
 
 CINCINNATI: JENNINGS & PYE 
 NEW YORK: EATON & MAINS 
 
^^^ 
 
 THE LIBRARY OF 
 CONGRESS. 
 
 Two Copies Received 
 
 JUN 10 1903 
 
 Copyrlgi^t Entry 
 CLASS- ^ XXc. No, 
 
 ^ ^ k D 5 
 COPY B. 
 
 COPYRIGHT, 1903, BY 
 JENNINGS b PYE 
 
L 
 
 TO THE MEMORY OF 
 
 PROFESSOR OLIVER MARCY, LL. D., 
 
 SOME TIME ACTING PRESIDENT OF 
 THE UNIVERSITY IN EVANSTON, 
 
 THIS LITTLE BOOK IS AFFECTIONATELY 
 
 INSCRIBED 
 
 BY THE AUTHOR 
 
CONTENTS 
 
 Chapter Page 
 
 Preface, - - 7 
 
 I. General Notions, 9 
 
 II. Intuition, 22 
 
 III. Reality, 44 
 
 IV. Consistency, - - 62 
 
 V. Transcendency, 83 
 
 VI. Origin and Destiny, 107 
 
 VII. The Conduct of Life, . . . . . 124 
 
 Appendix, - - - 135 
 
 Index, 163 
 
PREFACE 
 
 Much of the matter contained in these pages 
 was originally jotted down to preserve occasional 
 thoughts on philosophy. These have gradually 
 taken on a more regular form, and finally resulted 
 in this little volume. The author certainly has no 
 intention of entering far into the technical discus- 
 sions of present-day thought; and he hopes to be 
 not very tedious in the subjects here treated, al- 
 though some of them might be elaborated to an 
 indefinite length. Some of the views given are 
 believed to be new; but they are confidently left to 
 the liberal judgment of those who love the highest 
 Truth, and who care to find therein an aid to ulti- 
 mate Faith and Hope. 
 
 DusTON ke:mbIvE;. 
 
 Cleveland, Ohio, September, 1902, 
 
The Higher Realism 
 
 GENERAL NOTIONS 
 
 In this fair world of ours, which is goodly and 
 orderly, although hampered by a few serious draw- 
 backs, each thoughtful person may be supposed to 
 have some glimpses of high things. At least he may 
 have occasional thoughts of excellence, of truth, and 
 of moral beauty that come over him like a blessed 
 vision from above, and inspire him to lofty ideals 
 and noble endeavors. But as sunshine and clouds 
 follow each other in the earthly sky, so light and 
 darkness, comfort and stress, are the changeful lot 
 of every man ; and each of us has to live in his own 
 special world, according to his birth, occupation, and 
 surroundings. Yet every earnest man, even a sav- 
 age, is more or less prone to ask questions, and in 
 some way to conceive answers to those questions. 
 He does this because he is a man, and therefore able 
 to question, to think, to fear, and to hope. No doubt 
 there is in many minds a love of truth for its own 
 sake ; but there is in all men, to some extent, a love 
 
 9 
 
lO THE HIGHER REALISM 
 
 of truth for its practical value, whether they be 
 farmers or merchants, artists or statesmen ; and upon 
 the correct answers to their questions depend the 
 ultimate issues of human life. Therefore, we must 
 study philosophy.^ 
 
 What is Philosophy? First, it is a term used 
 to express a consideration of the nature and reli- 
 ability of human knowledge. Second, it is an effort 
 of the human mind to find a reasonable set of an- 
 swers to its own questions concerning reality, origin, 
 destiny, duty, and hope. 
 
 Sensible men, though earnest thinkers, do not 
 pretend to have full possession of these highest 
 truths ; for that would be the supreme wisdom which 
 belongs to God alone, and not philosophy. What 
 they may profess is merely that they are enamored 
 with the study of the highest truths, and are ear- 
 nestly cultivating this as a pursuit that may be partly 
 reaHzed, although never completed. From the ear- 
 liest ages of history Philosophy has engaged the 
 attention of many eminent minds ; but only in recent 
 years have the advancement of physical science, the 
 spread of general intelligence, and the gradual re- 
 finement of criticism made possible a truly well- 
 grounded system of facts and principles for ultimate 
 truth. 
 
 ^ ^Many of the footnotes In this book are merely general refer- 
 ences upon the subject in the text. But others are special and 
 explanatory. 
 
GENERAL NOTIONS 1 1 
 
 In entering upon so extensive and deep a study 
 as this, we are well aware that it is no easy task 
 to say anything new upon topics which have been so 
 long under discussion;^ yet we are encouraged to 
 bring forward a few views of our own by two prin- 
 cipal considerations. First, that with all its past 
 endeavors and successes, philosophy is still far from 
 having reached its goal. Something is yet lacking 
 here that is not lacking in Nature ; namely, the sense 
 of satisfaction in a union of the ideal with the prac- 
 tical, and of the physical with the spiritual, in a 
 manner to serve as the rule of life to men in every- 
 day circumstances.^ Second, that in an^^ case, since 
 the quality of one's philosophy depends upon his 
 temperament, his mental horizon, and the state of 
 general culture in his own environment, it follows 
 that there may be as many views of philosophy in 
 this world as there are men to construct or to ex- 
 press these views ; hence there is always a possibility 
 of something new. 
 
 But what is clearer than either of these consider- 
 ations is the evident fact that philosophy, in com- 
 mon with other departments of human progress, is 
 like a tree in ever growing and adding something 
 to itself as the seasons come and go. True, some 
 good writers have gone so far as to declare that the 
 results of all philosophy up to the present time are 
 
 2Royce's "Spirit of Modern Philosophy," page 343, 
 ^Appendix. Note 1. 
 
I 2 THB HIGHER REALISM 
 
 but a heap of massive, though finely- wrought, stones 
 from the quarry, a congeries of beautiful fragments 
 with no visible bond of harmony between them.* 
 Still we trust that out of these stones may yet be 
 erected the temple of Truth, beautiful in propor- 
 tions, majestic in outline, and filled with that Spir- 
 itual Presence which answers and satisfies the deep- 
 est questionings of the soul. 
 
 Let us glance briefly at some of the noble work 
 that has already been achieved in this field, part of 
 it long ages since.^ The Eleatics and others before 
 Socrates anticipated many profound modern the- 
 ories, but that was rather by guessing than by crit- 
 ical research. Socrates was the first real philos- 
 opher in the modern sense, because he examined his 
 ground with critical care, and at the same time 
 sought the improvement of his fellow-men. His 
 watchword was "Know thyself,^' which proved to 
 be indeed a very fair beginning for philosophy. 
 After him came Plato, who rose far above his mas- 
 ter in setting the beautiful and eternal world of 
 Ideas before the minds of men as a new continent 
 to be explored, conquered, and possessed. Then 
 Aristotle constructed his great system of truth upon 
 the viewless lines of Method, and made it the most 
 
 ^Stuckenberg's "Introduction to Philosophy," page 36. 
 
 ^Weber's "History of Philosophy," passim. Also irJascom's 
 "Historical Interpretation of Philosophy" contains a fine presen- 
 tation and luminous criticism of the principal ancient and mod- 
 ern philosophers from the standpoint of Intuitionalism. 
 
GENERAL NOTIONS 13 
 
 scientific contribution of the Greek mind to the prog- 
 ress of the world in civiHzation. Then followed 
 ages of Skepticism, Gnosticism,^ and Scholasticism, 
 cloud-built and mostly empty, until Bacon arose, 
 and later Locke, who proposed Experience as the 
 quarry from which fresh rock might be hewn to 
 finish out the edifice of Truth, but half constructed 
 by the ancient Greeks. 
 
 And now came various other masters, seeking, 
 as experience developed more and more, to find some 
 mode of union for the Old and New. 
 
 And this was well conceived, for the product 
 of the new labor is Science, and the essence of the 
 old wisdom was religious Faith, whatever that may 
 seem to mean when subjected to the analysis of crit- 
 ical Thought.^ So Science must now be joined by 
 a true and sound Philosophy to the earliest and 
 loftiest intuitive notions of the human mind.^ It 
 is a striking fact that many of our greatest modern 
 philosophers have made this union the avowed ob- 
 ject of their theories and systems. Such was the 
 attitude of Des Cartes, Spinoza, Berkeley, Leibnitz, 
 Kant, Hegel, Schleiermacher, Herbart, Hamilton, 
 and a number of others. Each of these in turn pro- 
 
 ^Strongly allied to the philosophy of India.- 
 
 ■^"The great world struggle of developing thought is contin- 
 ually foreshadowed in the struggle of the affections seeking a 
 justification for love and hope/' — George Eliot In •'Komola," 
 Chapter II. 
 
 ^Emerson's Address of July 15, 1838. 
 
14 THE HIGHER REALISM 
 
 fessed to believe that he had discovered a true de- 
 fense of rehgious Faith on the firm grounds of in- 
 exorable logic, and proceeded to unfold the same in 
 the terms of philosophy.^ 
 
 However, as we have said before, the present 
 state of philosophy is still unsatisfactory. On the 
 one hand, speculative thought has departed so widely 
 from the paths of common thinking,^^ and has spun 
 so many cobwebs of subtle dialectics, that when it 
 does still keep to sound reasoning — which it does 
 not always do, by any means — men are not able to 
 grasp or to follow that reasoning to any practical 
 conclusions.^^ On the other hand, the thought that 
 is employed in merely searching out the natural 
 history of the world-process too often ignores or 
 denies all that underlies this process, and practically 
 shuts off the deeper inquiries of the human soul.^^ 
 
 Thus the result on both sides tends constantly 
 to either Pantheism or Agnosticism, and the out- 
 come is little less than a fearful whirlpool of endless 
 Evolution mingled with endless Catastrophes.^^ In 
 short, the union before mentioned is not realized, 
 and it is no wonder that the spirit of Pessimism 
 
 »Soine, however, are totally opposed to religious Faith. 
 
 lOBowen's "Modern Philosophy," pages 382, 383, and 396. 
 
 "Mrs. Ward's Introduction to "Amiel'a Journal;" also the 
 same writer in "Robert Elsmere." A common defect of German 
 philosophy. 
 
 "The spirit of English philosophy, and especially of Herbert 
 Spencer. 
 
 i^Haeckel's "Des Weltraetsel's Loesung." 
 
GENERAL NOTIONS 15 
 
 grows apace in the world/* We must inquire, 
 therefore, whether there is not still some way by 
 which the great questions of the soul may be solved 
 for us in a rational manner without destroying the 
 foundations of moral character, and so turning back 
 humanity into a wilderness of despair.^^ 
 
 One thing that certainly has been done for us 
 by modern thinkers is to define our problems; and 
 these when reduced to the fewest number, we take 
 to be the following:^® 
 
 1. The problem of knowing. 
 
 2. The problem of being, 
 
 3. The problem of relations. 
 
 4. The problem of finality. 
 
 5. The problem of duty. 
 
 All these are fundamental problems of life, and 
 however imperfect our views of them may be, still 
 upon those views depend almost exclusively the ulti- 
 mate reasons for our success or failure as men. 
 Since our life so largely depends upon the right 
 solution of these problems, it occurs to us to ask. 
 Why not begin with Life as a basis for our further 
 study of philosophy P^"^ Of course, a few things that 
 are a part of every complete human life must be 
 taken for granted, to begin with, else all our dis- 
 
 "Van Dyke's "Gospel for an Age of Doubt," Chapter I. 
 i^Appendix. Note 2. 
 
 i^Kuelpe's "Introduction to Philosophy'* contains quite a list 
 of such problems. 
 
 i^aldwin's "Philosophy and Science," page 9. 
 
1 6 THE HIGHER REALISM 
 
 cussion will end in empty phrases. Therefore con- 
 sciousness, reason, language, and some experience 
 are assumed as valid at the very outset, although this 
 will not prevent us from looking back again to these 
 things on some later occasion. We must also assume 
 the ordinary forms and methods of Logic, only re- 
 turning to them, by and by, to reassure ourselves 
 of having avoided any inconsistencies that would 
 vitiate our course of reasoning.^^ 
 
 There must be a right way as well as a wrong 
 way of going about any earnest task. Should we 
 go the wrong way, the result will be confusion ; but 
 if we go the right way, it will be manifested in the 
 outcome of clear light and enduring satisfaction, 
 which is the only proper aim of true philosophy.^^ 
 
 We have stated our purpose to use Life as a 
 basis of reference in the work before us. Our rea- 
 son for so doing is that the element of Life is the 
 only one that touches, involves, and unites all the 
 great problems that we have indicated. 
 
 We do not undertake here to raise the inquiry 
 as to which is the primordial element or principle 
 upon which all else depends, since there is no ground 
 for crediting the existence of any such element or 
 principle. Certain of the ancients assumed the earth, 
 
 i^Appendix. Note 3. 
 
 i^We would not, however, delude any reader into supposing 
 that definite results can be attained without earnest and pro- 
 longed reflection. We shall do well if we reach true light after 
 much labor. 
 
GENERAL NOTIONS IJ 
 
 air, water, fire, number, or fate, as such a primordial 
 element or principle; but none of these yields any 
 adequate results as an explanation of the existing 
 order of things. 
 
 Among modern thinkers, such conceptions as in- 
 finity, monads, correspondences, mathematical and 
 logical necessity, identity, being, the absolute, and 
 the will, have each been assumed from time to time 
 as the resolving principles of the world and all its 
 problems ; but, as already stated, none of these gives 
 practical satisfaction to the questionings and needs 
 of a common man. 
 
 Nor do we mean to say that Life is a primordial 
 element or principle in the sense of the doctrine of 
 Hylozooism, or Panpsychism, which endeavors to 
 explain all mysteries by merely ignoring the distinc- 
 tion between the vital and the non-vital elements in 
 nature. We shall use the term Life to designate 
 simply the inner, actuating source of vital phe- 
 nomena, including plants, animals, and the human 
 species. Then, by uniting the cause with its effect 
 we may include the vital phenomena themselves and 
 also their outcome in the manifold relations of life, 
 under the same head. 
 
 Among our reasons for this choice of a starting- 
 point is this : that without the presence of Life as 
 a foundation of personal consciousness, all else in 
 the world would be as though it had never existed 
 at all, so far as Philosophy is concerned; for there 
 
1 8 THE HIGHER REALISM 
 
 can be no philosophy without a philosopher. Con- 
 sidered intensively, then, toward the root of the sub- 
 ject, philosophy begins in life as furnishing the 
 power of self-conscious experience and reflection. 
 But considered extensively, like an opening bud or 
 flower, the interpretation of life in its wider senses 
 is the climax of philosophy. All must agree that the 
 origin of life, the means of life, and the objects of 
 life are among the profoundest and most practical 
 of all inquiries, and their importance is daily more 
 recognized by the wisest and best among us as fruit- 
 ful objects of investigation. 
 
 In the lower forms of life, heredity, environment, 
 and stimuli are the decisive factors; on its higher 
 planes, thought, temperament, opportunity, and 
 ideals, are the lines and forces by which the place of 
 each Life in the possible scale of existence is actually 
 determined. Yet the lowest creatures or spores in 
 the vital scale are separated by an impassable gulf 
 from all non-vital elements, even while they may 
 depend upon the latter for their subsistence. Here 
 also is found the only right basis for the doctrine of 
 'Values,'' lately much in vogue, and justly so. In- 
 stead of taking a mere arbitrary judgment or a 
 capricious personal taste as the standard of values 
 for each individual, our aim will be to exhibit the 
 contribution to Life itself, to its comfort, nourish- 
 ment, development, enrichment, happiness, and ele- 
 vation in the scale of Being, as the practical measure 
 
GENERAL NOTIONS 19 
 
 for all values, a measure that must finally be ac- 
 knowledged by all intelligent men. 
 
 Again, what we call Life touches upon both the 
 future and the past as the active, originating element 
 in a vast sphere of existence, ever emerging into new 
 forms; and still, through all changes and vicissi- 
 tudes, overcoming its limitations of environment or 
 physical condition, and leading on toward final per- 
 fection and dominion over all the other elements. 
 Thus it is that Life rises far above the subject mat- 
 ter of such sciences as Physics, Mechanics, Astron- 
 omy, Geology, Mineralogy, or Chemistry, since 
 these alone would give a universe that were little 
 better than chaos, with no feeling, no thought, no 
 interest, nor outcome. But Life itself would be little 
 better than chaos without its possible development 
 from lowly beginnings upward to the sentient soul, 
 and to the history of the human race. 
 
 Finally, we must take Life as the true basis of 
 reference in philosophy, because it is the nidus of 
 self-consciousness, and also the nexus between 
 Thought and Things.^^ As, when a flower is pulled 
 into pieces, we can describe the various parts, but 
 they are no longer a flower, since the mysterious 
 element that made them such is gone forever; or 
 as, when the human body is dissected, all the various 
 parts and organs can be traced and described, but 
 that which made them organs is gone, so that they 
 
 20Cf. the "Harmonic Diagram," page 104. 
 
20 THB HIGHER REALISM 
 
 are no longer anything but dead matter, so is the 
 attempt to construct a philosophy of the world with- 
 out giving the first place in it to the element of 
 Life. Such an attempt is "like the play of Hamlet 
 with Hamlet left out/' 
 
 It is true that Life seems complex in itself, yet 
 that needs be no impediment to our adoption of it 
 as the starting-point of philosophy, since, in a gen- 
 eral way, all the elements of existence meet in Life 
 as nowhere else. Here the storied legends of His- 
 tory, the manifold revelations of Science, the age- 
 long treasures of Art, and the sacred mysteries of 
 Religion stand on the common ground of human 
 consciousness ; and Philosophy must take all of these 
 into its account as parts of a world interpretation.^^ 
 
 Beginning then with Life, not as a mere abstract 
 point of thought, but rather as a surveyor's basis of 
 reference for many points, we shall find as we pro- 
 ceed in our study that we are not held down to the 
 place where we started; but we shall rise, as on a 
 hill-side, to a constantly broader view, and one that 
 is far more worthy of our mental and moral facul- 
 ties than any quasi-mechanical conception of our- 
 selves and of the world around us.^^ 
 
 Now, since each of our problems has a special 
 
 2iThere may be as many special departments in philosopliy as 
 tliere are in practical life, social, political, financial, industrial, 
 artistic, etc. 
 
 22The German Weltanschauung. 
 
GENERAL NOTIONS 21 
 
 point of approach, it is from these that we shall name 
 our next four chapters, Intuition, Reality, Consist- 
 ency, and Transcendency. These are the rational 
 steps up which the soul of man must climb in order 
 to look out upon the Visible and the Invisible, the 
 Present, Past, and Future. 
 
II 
 INTUITION 
 
 SiNC^ knowing is the first problem before us, 
 we may begin our discussion with such inquiries as, 
 How do we know that we know anything? Is the 
 human mind an entity or a phenomenon, and what 
 is the basis of its trustworthiness? The leaders of 
 the **Associational Philosophy,''^ and many recent 
 writers on Psychology, in their efforts to analyze 
 all mental processes and trace them back, step by 
 step, to their beginings in the very simplest relations 
 and movements as pure actions and reactions of the 
 nervous system, certainly evince a tendency to adopt 
 a view of mind as mere phenomenon or a physical 
 product. On the other hand, those who oppose 
 this view seem generally inclined to regard each 
 mind as dependent upon the body for little more 
 than its sense-perceptions of the outer world; and 
 they insist that there can be no real thought except 
 under the cloudless skies of Consciousness, which 
 belongs to the mind in contrast with the body.^ In 
 
 ^Spencer, Mill, and Bain. 
 
 2Reid and Hamilton. Others still more strongly. 
 
 22 
 
INTUITION 23 
 
 our opinion, either of these views is far from satis- 
 factory, although each contains some truth. In a 
 correct analysis, the data supporting each of the 
 above doctrines overlaps those in support of the 
 other.^ Therefore, both sides must be heard in order 
 to have a complete account of the human mind. 
 The true view, in the light of recent biology, seems 
 to be that mind is an outgrowth of life,^ as stated in 
 our previous chapter; but only in the highest order 
 of natural life does the living subject attain to self- 
 consciousness and to the power of progressive rea- 
 soning.^ We shall, therefore, endeavor to examine 
 very briefly the ordinary development of mental 
 powers, the general relations of life and rationality, 
 and finally the basic principles of knowledge. 
 
 Move:me:nts. 
 
 Movements, which are a constant sign of life in 
 either the animal or the human body, are of two 
 kinds, involuntary and voluntary. The former are 
 such as the beating of the heart, respiration, diges- 
 tion, and movements of the various internal organs. 
 The latter are such as walking, eating, playing, en- 
 gaging in labor with the hands, or carrying on a 
 conversation; although these last are almost limited 
 to man. But we find there is a middle ground where 
 
 ^Muensterberg's "Psychology and Life," Chapters I, II. 
 
 ^Bascom's "Comparative Psychology." 
 
 ^Bowne's "Metaphysics." Chapter on "The Soul.'* 
 
24 THB HIGHER RHAUSM 
 
 voluntary movements shade off by degrees into the 
 involuntary, either sensibly or chronologically; as 
 in closing the eyes to avoid excessive light; or in 
 throwing out the arms to avoid a fall ; or in a partial 
 control of respiration or sleep; or again when hun- 
 ger, thirst, or excitement crowd upon the natural 
 control of the voluntary movements. In fact, volun- 
 tary movements appear to begin almost from the 
 earliest existence of the body as something instinct- 
 ive, in moving the limbs, or head, in opening or clos- 
 ing the eyes, in taking nourishment, in uttering 
 sounds of distress, or fear, or desire, or pleasure; 
 so that this instinctive movement constitutes the 
 beginnings of activity and of experience without 
 regard to any mental acts or processes.^ Whether 
 feeling or will is primary in the mind is a much 
 vexed question, but cognition is usually placed after 
 these two mental qualities or powers. If, however, 
 feeling be reduced to mere sensibility, will to spon- 
 taneous motion, and cognition to a real, though un- 
 conscious, apprehension of certain facts and rela- 
 tions, it will be found that mentality in some fashion 
 reaches to the lowest forms of animal life, though 
 hardly to the world of plants. 
 
 Instinct. 
 
 Since an "unconscious intelligence'' is hardly in- 
 telligible, we use the term Instinct to designate the 
 
 »Sully's "Human Mind," Volume II, page 179. 
 
INTUITION 25 
 
 apparent intelligence of the animal world, and to 
 a certain extent of plants also. The migrations of 
 birds, animals, and fishes, their universal care for 
 their offspring, their sense of direction, their special 
 choices of food, their provisions of food and shelter 
 against the winter season, or their tactics of conceal- 
 ment and defense against their natural enemies — all 
 these, and many more illustrations that might be 
 adduced, show that there is in the wild creatures 
 *'a propensity that is prior to experience and inde- 
 pendent of instruction,"'^ which leads them by mys- 
 terious paths through the difficult and dangerous 
 passes that are incident to all forms of animated 
 being.^ 
 
 Some have thought to account for Instinct by 
 referring it to reflex nervous action;^ but this will 
 hardly suffice, since plants also show similar uncon- 
 scious powers. Young trees in the forest stretch up 
 their tops to seek the sun and air. Their roots also 
 reach far off to one side toward a friendly spring 
 or stream of water. Vines will cast about like blind 
 men seeking for support; but finding it, they seize 
 hold directly and climb up to spread their leaves in 
 the sun. Water plants ascend to the surface for 
 flowering, then sink again to the protecting depths. 
 Many plants also turn leaf or flov/er to follow the 
 
 ^Paley's Definition of Instinct. 
 
 ^Wundt's "Human and Animal Psychology," Sections 23-27. 
 
 ^Herbert Spencer in "Psychology," Volume I, page 422. 
 
26 THE HIGHER REALISM 
 
 sun in his daily course to profit the more by his heat 
 and light. If these are not cases of true Instinct, 
 at least they are very similar to it in a rational min- 
 istry to the requirements of each humble life.^^ 
 
 But we may go even further, and find the same 
 active element in nearly all the organic processes 
 of Nature. The desire for fresh air and exercise, 
 the craving for certain kinds of food and drink, the 
 selection by the blood and nerves of the proper ma- 
 terials for every kind of tissue, and even the self- 
 healing power of the body, are all manifestations of 
 the same character, showing the mysterious power 
 that is wrapped up in all Life.^^ 
 
 We have already seen that Man is not without 
 his instincts also. Indeed, they are the starting- 
 point of his entire mental development; for his 
 early progress in the use of his hands, the art of 
 walking, and even the learning of language, depend 
 far more upon the propensity to unconscious imi- 
 tations of his older fellows than upon mental re- 
 flection and definite purpose. He learns, as the 
 lower creatures do, by first discovering his possi- 
 bilities in imitation.^^ 
 
 loif it be insisted that these external influences act as stim- 
 uli, we observe that there are no stimuli, except in so far as the 
 inner nature of the living thing acts by them or upon them to 
 serve its own interests. 
 
 "We regard all these instincts and vital acts as showing by 
 their essential rectitude that our natural Intuition is also a trust- 
 worthy basis of knowledge. 
 
 i^Baldwin's "Imitation" in ''Philosophy and Science.** 
 
INTUITION 27 
 
 Mii:ntaIv EvoIvUTion. 
 In some respects man actually falls below those 
 creatures at his birth, for he is then inferior to most 
 of them in physical powers, and in his equipment of 
 instincts. A chicken or a young calf can balance 
 itself, walk, follow its mother, and take its natural 
 food, prior to all experience, and with almost per- 
 fect facility. It seems as though these creatures 
 were born with an intelligence that puts to naught 
 all the school theories of our mental development. 
 To a certain extent, however, the lower creatures 
 also experience a mental evolution. At any rate, 
 we see them learn many things by experience, as 
 when kittens learn to catch mice, dogs learn to fol- 
 low their masters, squirrels learn to hide from a 
 hunter, cattle learn to go to the stall, horses learn 
 to understand the driver's commands or the notes 
 of a cavalry bugle, and a parrot will learn to speak, 
 if not to use, many words. To a close observer, the 
 psychic life of the lower animals is really wonderful 
 for its variety and intensity, and even for a certain 
 keenness or delicacy of apprehension, which is often 
 beyond the faculties of a man, though unframed in 
 words or in logical processes so far as we are able 
 to discover. They have strong feelings, they show 
 great persistence in accomplishing their aims, and 
 real sagacity in meeting contingencies. No wonder 
 that men come to love horses and dogs !^^ 
 
 "Cf. Romanes's "Mental Evolution in Animals." 
 
28 THB HIGH BR REALISM 
 
 When we compare the actions of animals with 
 those of the human species, it seems folly to deny 
 that a large portion of the every-day acts of men are 
 no more rational than those of animals, and that 
 their mental life is actually developed in much the 
 same manner and along similar lines. For example, 
 much is said in current writers on psychology about 
 "the training of the senses" by experience, as in 
 touch, hearing, and sight, where form, directions, 
 and distance are all made known by mental infer- 
 ence rather than by direct sense perceptions.^* No 
 doubt this theory is true to a great degree, though 
 it is hard to see how a young chicken, or even a baby, 
 could have time to cultivate its space-perceptions 
 before getting its first dinner; and there are many 
 other examples looking in the same direction.^^ In 
 any case this training must be unconscious for the 
 most part rather than deliberate, since a spider per- 
 forms wonderful engineering feats at an early age, 
 and without a course in engineering. So a boy will 
 learn to spin a top, or shoot at a mark, or fly a kite, 
 or play a dexterous game of ball, with intelligence, 
 yet without any conscious reasoning; and it is done 
 all the better because of this unconsciousness.^® To 
 
 "Sully's "Human Mind," Part III, Chapter VIII. 
 
 i^Spalding's article on "Instinct" in Macmillan's Magazine, 
 February, 1873. 
 
 i^Kant says that "the objective existence of things is the con- 
 dition of our internal experience," As Reason is also a part of 
 our internal experience, it seems to be grounded in an intuitive 
 reaction of the psychical faculties in response to impressions from 
 without. 
 
INTUITION 29 
 
 reason consciously would be liable to disturb the 
 nervous equilibrium and mar the exercise. 
 
 This peculiarity of the combined physical and 
 mental activity is still further seen in the familiar 
 fact that natural ability or skill is not the product 
 of education. As an old author expressed it in 
 Latin, Poeta nascitur, non fit. It is equally true 
 for many other callings besides that of the poet, 
 that to succeed in them one must be born with an 
 intuitive bent in that direction.^^ Therefore, it is 
 clear that the Mind does not wholly depend upon 
 deliberation; but all our mental processes have a 
 dark side, so to speak, of unconsciousness, which is 
 a sort of elemental undercurrent, out of which con- 
 tinually arise new thoughts and creations of the 
 mind ; back into which our countless waves of emo- 
 tion and volition sink again to rest. This might well 
 be called the "mother" element of the soul,^^ for 
 it is the region of mind where conscious thought is 
 mingled and lost in the deep tide of Life. There 
 are many theories concerning this aspect of the 
 mind, some of them exceedingly chimerical; but 
 we shall content ourselves by observing merely that 
 the border land between instinct and conscious reason 
 is still a fascinating territory to explore.^ 
 
 19 
 
 "Goethe considered that no man was a writer "who had to 
 think in order to think." Gervinus's "National Litteratur der 
 Deutschen," Volume V, page 122. 
 
 i8Cf. Goethe's "Die Muetter." in "Faust." 
 »Sidis's "The Psychology of Suggestion," Part II. 
 
30 THE HIGHER REALISM 
 
 Since in many respects we are so similar to the 
 lower creatures, and yet, for the most part, we now 
 find ourselves in a comparatively clear and consecu- 
 tive series of mental states, one may ask. How is it 
 that we have come out of the childish state, scarcely 
 above the animals, into the present one? What is 
 the essential difference between the animal and the 
 man in full possession of his faculties? We may 
 safely assume that it consists not merely in the 
 nervous organization, nor in the size of the brain, 
 nor in the gift of language, although each of these 
 is very important. But the real difference is in the 
 power of attaining to and utilizing mental concepts 
 or abstract ideas. The number, range, clearness, and 
 subtlety of one's concepts mark the grade of his 
 mental powers, and, in a sense, of his development 
 in life's scale. 
 
 The: Be:ginnings oi^ Reason. 
 
 Now the concept is a mental image, arising in 
 the first place out of an impression on the mind 
 through the sense-perceptions, or through a number 
 of such impressions in series or groups. To these 
 impressions made upon the mind is joined the reflex 
 action of the mind itself in a certain correlation with 
 each and all of these impressions.^^ The nature of 
 this correlation we will not consider just now ; but 
 we observe that as these impressions are repeated, 
 
 2«This is closely akin to simple perception. 
 
INTUITION 31 
 
 there arises in the mind a double series of mental 
 reactions leading to concepts. One of these reac- 
 tions is the comparison of unlike impressions, as 
 being agreeable or unpleasant, sharp or faint, warm 
 or cold, and so on ; while the other reaction is the 
 association of similar or simultaneous impressions 
 in such a sense that each one of the series or group 
 serves to recall the others of the same series or group 
 to our consciousness. 
 
 As yet we have not inquired what consciousness 
 is, nor are we supposed to be aware of any such 
 thing as consciousness at all; still it is tolerably 
 clear that these simplest mental reactions call for 
 an incipient power of representation and of memory, 
 and that they also imply the first traces of mental 
 habit. Where these are, we certainly can not deny 
 consciousness, however difficult may be its definition. 
 As such impressions and reactions are multiplied, 
 there presently arises a more definite mental process 
 from the vestiges of impressions remaining in the 
 mind itself, apart from the senses. These are now 
 gradually developed^^ into new forms and combina- 
 tions by purely mental activity, which is re-enforced 
 by new impressions, and grows in strength by 
 exercise. 
 
 This mental process includes two or three stages. 
 
 2iAny general and vague apprehension of a definite truth may 
 be called a "notion." But the term is often applied to definite 
 concepts. 
 
32 THB HIGHER REALISM 
 
 One of the most primary mental acts Is that of 
 recognition y^^ as when the infant recognizes its nurse 
 or mother by the same agreeable voice or feature 
 noticed before and becoming familiar. The same 
 action is gradually extended to other objects near 
 at hand, and so continues on through days, and years, 
 and life. These objects and their reactions may 
 become a basis for the appreciation of things as 
 desirable or otherwise, important or trivial, and so 
 on; but it is still a long way in experience before 
 we begin to appreciate anything as good or bad, 
 true or false, excellent or contemptible.^^ One neces- 
 sary condition for all these stages or elements of 
 mental activity is attention,^^ a state of consciousness 
 that arises when the mind is prompted, aroused, or 
 attracted by a lively or unusual impression, so as 
 to hold its action to the same object, or series of 
 objects, for a time, and thereby induce an uncon- 
 scious process leading to a flow of concepts, which, 
 when connected in definite relations, is called 
 Thought?^ With this comes necessarily self-con- 
 sciousnesSy for that is essentially the thought of 
 one's self. But this is a long way beyond mere ap- 
 preciation, and is probably about as far as the ani- 
 
 22Recognition is very closely allied to apprehension; 1. e.. 
 Memory and Perception are both concerned in it. 
 
 23A11 appreciation conies by exercise of judgment. 
 
 2*Wundt's "Human and Animal Psychology," Lecture XVII. 
 
 25Hume's "Inquiry Concerning Human Understanding.** Also, 
 James's "Psychology," Volume I, pages 224-281. 
 
INTUITION 
 
 33 
 
 mal ever gets, If indeed it is not beyond him. The 
 utter lack of language to fix his concepts is a bar 
 to his further progress. 
 
 Yet the human mind is usually quite irregular 
 in its activity. The continuity of Thought is fre- 
 quently broken off by some new object, or by lack 
 of material for concepts, or by sleep, or by excite- 
 ment, or by sheer weariness. The most of us are 
 content to enjoy a few 'lucid intervals," when the 
 mind is clear and strong, and when we are able to 
 think as we ought to think. Only the trained minds 
 are able to do constant work, and even they are sub- 
 ject to great irregularity. Then also, thought may 
 take on various phases, as dreams, reverie, con- 
 scious or unconscious attention. But as already in- 
 timated, pure thought may nearly always be con- 
 nected with Attention, a state of mental poise and 
 concentration,^^ usually accompained by emotion in 
 the form of interest in the subject of thought, with- 
 out which attention is sure to lag and thought be- 
 comes dull. With a lively interest, however, the 
 operations of thought on any fruitful subject will 
 surely result in new concepts, judgments, views, 
 and fresh trains of thought, coming faster or slower, 
 always according to the mental vigor and the mate^ 
 rial at hand .^^ In the long run, the work of one's 
 
 26Ladd's "Outlines of Descriptive Psychology," pages 37, 43. 
 
 27The so-called principle of "Accommodation" is only a nega- 
 tive element in mind; like the pebbles or stones in the way of a 
 brook. They merely modify the current's course. 
 
 3 
 
34 THE HIGHER REALISM 
 
 thought is to manage his affairs, to form his char- 
 acter, and to arrive at some views of truth that shall 
 satisfy his natural inquiries. 
 
 Intuition. 
 After all this has been said, the question still 
 remains, How do we know that we know anything ? 
 Notwithstanding the many interesting facts that 
 have been elicited by the promoters of the ''New 
 Psychology," yet as to how the mind is competent 
 to act in attention, recognition, and appreciation, so 
 as to become the birthplace of concepts, judgments, 
 purposes, and trains of thought, we know as much 
 or as little from a physical point of view as we do 
 of the power in the shapeless mass of jelly called 
 an amoeba, absolutely without any organs, to extem- 
 porize a mouth when food is presented, to inclose the 
 food and digest it, meanwhile increasing its own 
 size and mass.^^ But the amoeba possesses this 
 power because it is alive; and in like manner the 
 mind has a power to lay hold, not of mere matter, 
 but of impressions, of actualities, and of abstract 
 truths, and to deal with them as if they were sub- 
 stantial, so to speak, because it also is alive. This 
 power of the mind, so far as it relates to the per- 
 ception of truth, w^e call Intuition, because it can be 
 likened to an inner vision, although it really under- 
 Hes all the faculties.^^ 
 
 28Packard's "Zoology," page 17. 
 
 29Harris's "Philosophical Basis of Theism," pages 121-157. 
 
INTUITION 35 
 
 All the mental activities discussed above are pro- 
 cesses that defy any ultimate analysis. We can only 
 say at last that this or that seems to be one or more 
 than one, the same or not the same, great or small, 
 simple or complex, related or unrelated, true or false, 
 good or bad, pleasant or repulsive; and this word 
 seems is used to signify that we see the matter so, or 
 feel it so, or sense it so, in the mind. Under this 
 impression, we believe the matter is so, unless we 
 have been misled from some cause."^^ We may ap- 
 peal to Consciousness to make sure that we are wide 
 awake, and we may compare this impression of fact 
 or perception of truth with a former one of similar 
 character. If these harmonize, and if communica- 
 tion with other persons assures us that they see the 
 case just as we do, we conclude that we were right, 
 at least until new light dawns on our minds. But 
 ordinarily we and all other men accept the results 
 of Intuition without a question, if they are obtained 
 under normal conditions.^^ The only corrective for 
 Intuition is Intuition.^^ We are not arguing against 
 the various powers of the mind as apparent in its 
 complex activities, and as set forth in numerous 
 works on Psychology, nor against the utility of log- 
 ical demonstration. On the contrary, we accept 
 
 3°So a pupil who is endeavoring to understand a problem may- 
 say, "I do not see it," or, "I can not see it;" but finally he will 
 say, "I see it now." 
 
 ^^Appendix. Note 4. 
 
 32This appears to be the same idea that is sometimes called 
 "primary inference," or what Kant styled "pure reason." 
 

 36 THE HIGHER REALISM 
 
 them, as will be seen further on in this work. But 
 we are now considering merely ''the power of the 
 mind to become conscious of truth'' when the proper 
 occasion for it is present.^^ Minds vary in this 
 power quite as much as our bodies vary in health 
 or strength. When Intuition is strong, we call it 
 insight, sagacity, talent, or even genius ; but its char- 
 acteristic always remains the same in seeing the 
 truth simply because it can see it, and in so doing 
 from an inward sufficiency. This does not exclude 
 sensory apparatus, nor brain, nor experience, nor 
 mental exercise as a means of attaining to greater 
 power in this direction ;^^ yet in all these cases, the 
 power to see mentally remains as inscrutable as be- 
 fore. However, in some instances it is known to 
 fail, as in serious nervous disease or in old age, 
 although it often continues strong to the last.^^ 
 
 We have already noted the fact that all mental 
 operations are greatly facilitated by language/^ 
 which furnishes ready-made symbols as a vehicle 
 of expression for our concepts, and as a means of 
 definition, comparison, and communication ; although 
 language also is a product of mental evolution, ex- 
 tending through many generations of living men, 
 and gradually developing to meet the requirements 
 
 33Leibnitz's Definition of Intuition. 
 
 s^Locke's "Essay on 'The Human Understanding-,' " passim. 
 35The ability to see as others see, and to distinguish ordinary 
 facts from fancies is the criterion of sanity as against insanity. 
 36Drumniond's "Ascent of Man," Chapter V. 
 
INTUITION 37 
 
 of riper modes of thought and a more complex 
 society. 
 
 Yet there is something far deeper than language 
 involved in every mental action, namely, the power 
 to use language. For instance, when we recall a 
 lost impression with some effort, or utter a truth 
 that is realized for the first time, or solve a mechan- 
 ical problem quite unconsciously, what is that which 
 goes on in the mind? Where do the concepts or 
 ideas come from, and how are they symbolized in 
 language ? Are not the correlating, integrating, and 
 originating powers of the human mind quite beyond 
 the limits of mechanical explanation? Are not the 
 fact of consciousness, the power of abstract reason- 
 ing, the sense of purpose and personality, of a dif- 
 ferent order from mere physical phenomena? It is 
 true the "New Psychology" has demonstrated an 
 amazing detail of sympathy and mutual reaction 
 between the mind and body in reference to all men- 
 tal activity, but it has not thereby identified the 
 mind with the body nor with physical phenomena.^"^ 
 
 At any rate, common observation shows us that 
 even a living human body can exist without a con- 
 scious mind. A drug or an injury causing severe 
 nervous shock often affords the demonstration. But 
 aside from such considerations, it is plain that men- 
 tal phenomena as contrasted with physical phenom- 
 ena constitute a wholly new order, incommensurate 
 
 s^Bowne's "Review of Herbert Spencer,*' pages 109-111. 
 
38 THE HIGHER REALISM 
 
 with the latter. Out of Mind arises a power that is 
 supra-physical, because, while it is not geometrical, 
 nor chemical, nor kinetic, it is far greater than any 
 of these in being competent to direct or master them 
 through an apprehension of abstract relations. 
 
 CoRREivATioN 01^ Body and Mind. 
 
 So far as concerns our present state of exist- 
 ence, it is certain that one's power of thought is 
 almost wholly dependent upon the health, integrity, 
 and relative power of his brain and nervous system. 
 These constitute a very intricate and astonishing 
 physical machine, with tendencies of mental action 
 and reaction in close harmony with the outward in- 
 dications of temperament. We know, also, that the 
 working powers of the mind, as attention, recog- 
 nition, memory, speech, judgment, and self-control 
 are conditioned upon the physical state of various 
 portions of the brain. But it is still at least an open 
 question whether the mental effects of lesion or dis- 
 ease of the brain and nervous system are not to be 
 accounted for as mere inhibitions, nuances, and men- 
 tal obfuscations, or even as the result of reflex nerv- 
 ous irritation with confusing and vitiating influ- 
 ences upon the actual processes of mental action. 
 For we observe in many instances a no less striking 
 influence of the mind upon the physical organism. 
 Anxiety disturbs health, while confidence promotes 
 
INTUITION 39 
 
 It. Fear relaxes the muscles, while anger often 
 makes them exceedingly tense ; and the whole course 
 of physical welfare is largely determined by the 
 conditions of mental prudence and satisfaction in 
 the relations of life.^^ 
 
 That any mechanical or physical explanation of 
 mental phenomena falls far short of accounting for 
 the facts involved, we shall see also from the follow- 
 ing considerations, which are only an outline: 
 
 Knowledge is more than sensation, which might 
 be regarded as mere nervous reaction. It includes 
 perception, apprehension or recognition, and appre- 
 ciation or consideration, both of concrete things and 
 of abstract relations. 
 
 Memory is more than a sort of brain photog- 
 raphy, as some have conceived it. It includes the 
 power to select and call up any particular fact or 
 thought that has been known previously. 
 
 Reason is more than a mere computing operation, 
 to which it has been sometimes compared. It in- 
 cludes the voluntary investigation of subjects, and 
 even the creation of new concepts of great com- 
 plexity. 
 
 Purpose is more than mere Will, which might be 
 looked upon as only an impulse of the physical life. 
 It includes plan, foresight, and the use of means 
 suitable to accomplish a given end, so that progress 
 is made upon purely mental grounds. 
 
 38Appendix. Note 5. 
 
40 THB HIGHER REALISM 
 
 Mind is more than mere Consciousness, which 
 some have reduced to a term for the totality of our 
 mental states. It includes self-consciousness, with 
 the power to inquire concerning our existence. What, 
 whence, and why am I? 
 
 These supra-physical endowments are found fully 
 developed in Man alone among living creatures in 
 this visible world, and it is only through them that 
 the philosopher can hope to bring the realm of 
 ideas and principles into touch with the realities of 
 common experience. 
 
 The; Mentai. Powe:rs. 
 
 We have said before that Intuition somehow 
 underlies or validates all the activities of the mind, 
 but this does not render a classification of the mental 
 faculties impossible. We all understand that to 
 know is to be aware of some thing or fact ; but that 
 is a sort of perception. Then it is also to take note 
 of something ; and that is an act more or less of our 
 own choice. In the third place, we know nothing 
 in the proper sense of the word without an assurance 
 of some kind; and that comes by the exercise of 
 judgment. Thus knowledge, or even the feeblest 
 ray of thought, involves all three sides of mental 
 activity that are commonly called faculties, viz.: 
 Will, Sensibility, and Intellect;"^ and these become 
 
 ^''Porter's "Human Intellect." Hoeffding prefers to call them 
 feeling, cognition, and will. 
 
INTUITION 41 
 
 known to us by self-consciousness in the three phases 
 of attention, apprehension, and appreciation. We 
 do not mean to say, however, that these or other 
 definite phases of mentaUty can be identified wholly 
 with one or another of the faculties. On the con- 
 trary, all the faculties are usually blended in action, 
 and this must be constantly understood. 
 
 Perhaps the most important and most primitive 
 phase is attention ;'^^ and concerning this we may 
 notice further that it has a variety of degrees of 
 manifestation. One of these is exemplified when 
 we are reading a book or listening to an address. In 
 either of these cases the course of thought may be 
 followed by the mind, which is at times merely act- 
 ing as it is acted upon, like an automaton. This is 
 pure attention, since the will is almost wholly given 
 over to one thing, and perception is open only in a 
 single direction. In extreme cases, this kind of at- 
 tention becomes ''rapt,'' and may pass over either 
 into a state of extraordinary mental perception and 
 creative power, such as that experienced by the poet, 
 the orator, and the artist, or into the trance state 
 of hypnotism, which is akin to somnambulism.*^ 
 This last state is also characteristic of "absent- 
 minded'' people, and of persons who are easily in- 
 fluenced by persuasion. 
 
 Again, in conversation, or in business, or in many 
 
 ^Sully's "The Human Mind," Volume I, Chapter II. 
 ^iSidis's "Psychology of Suggestion." 
 
42 THE HIGHER REALISM 
 
 kinds of personal exertion, there is both a receptive 
 and a positive action of the mind going forward at 
 the same time, giving rise to new concepts and turns 
 of thought at every step of a compHcated exercise. 
 This is alert attention, and calls all the faculties into 
 united action, leading on to clear apprehension and 
 the most varied appreciation, with a constant view 
 to definite results. A third case is the critical exer- 
 cise of the mind upon its own action or object of 
 thought, as when noting what is concrete and what 
 is abstract, what is normal and what is unsound. 
 This is introspection or analysis^ and sometimes is 
 great in power and results. 
 
 That the mind is capable of such reflexive action 
 is doubtless known to every person; yet there are 
 but few who have developed this power to any con- 
 siderable or remarkable extent. The ability to think 
 successfully and to attain to a mastery of any sub- 
 ject of whatever nature is dependent upon environ- 
 ment, stimulus, and long-continued practice. The 
 longer one lives and thinks, the more he always 
 finds to learn, for the materials around him are in- 
 exhaustible. But each man should cultivate his 
 mind with some reference to his occupation in Hfe. 
 Not all have need of the same faculties or knowl- 
 edge, yet each has frequent need of all his mental 
 powers. In many situations a strong will or a vivid 
 imagination can do more service than the keenest 
 
INTUITION 43 
 
 Intellect;*^ but no sensible man will leave his wits 
 at home when he goes out to meet the emergencies 
 that are always incident to the conflicts and duties 
 of Life. 
 
 It must be remembered, finally, that the latent 
 mental powers of each successive generation depend 
 largely for their proper development upon the help 
 of language, schools, and social conditions of a high 
 grade. It is only with such aids that individuals 
 attain to intelligence and culture, and that the mani- 
 fold interests of civilized society are maintained; 
 while without them the finest abilities of persons 
 and communities are often left quite undeveloped. 
 Since most men come to be what they are by virtue 
 chiefly of their environment, with its traditions, 
 its daily associations, its social forces and ideals, 
 it is evident that a serious responsibility must rest 
 upon the few whose leisure, talents, and training 
 have placed them in a position that is more or less 
 above mere environment, where they become the 
 natural leaders of their fellow-men in political, social, 
 or religious life. 
 
 ^We shall have more to say about Reason and Will at the 
 close of the next chapter. 
 
Ill 
 REALITY 
 
 Ar.1. men live between two spheres of being, an 
 inner and an outer world. One poet sings, *'My 
 mind to me a kingdom is;'' and many a man often 
 finds the most delightful company in communing 
 with his own thoughts. The mental gaze of another 
 class of persons is almost constantly fixed upon the 
 affairs of the outer world in their various occupa- 
 tions, so that they scarcely notice the inner world 
 at all. Yet some thinkers doubt the reality of the 
 one or the other, or even of both these worlds. To 
 clear this matter up we must undertake a little meta- 
 physics. 
 
 What is Reality ? Of what is the soul conscious ? 
 Is the soul conscious of anything real at all ? These 
 questions may seem absurd to the practical mind; 
 but they also suggest the persuasion that, while, so 
 far as thought goes. Reality begins in Consciousness, 
 it does not end there. For it is but a step in mental 
 experience from our Consciousness to Self-Conscious- 
 ness of Perception, that is, through inference from 
 sense-perceptions of the existence of external things. 
 
 44 
 
REALITY 45 
 
 Upon the awaking of Sensibility and Intellect 
 in us, Being is first revealed as a consciousness modi- 
 fied by Sensations which are impressed upon us from 
 a point or source external to ourselves/ We are 
 presently able by comparison of such experiences to 
 distinguish Being as Ego and non-Ego, together 
 with somewhat that is common to both, namely, the 
 notion of Reality.^ Now Reality implies a limita- 
 tion of Being, in contrast with not-Being; because 
 the apprehension of Reality comes to us in observing 
 that as mental concepts multiply, some of these have 
 corresponding sense-perceptions, while others have 
 no such correspondences, however clear they may 
 be in the mind.^ Thus we may contemplate Being 
 as either Real or Ideal ; and since many of our con- 
 cepts are not readily brought to the test of experi- 
 ence, there arises another view of Being as Possible, 
 that may or may not be Real. 
 
 Still holding our attention for the present to 
 Reality, we discover the first evidences of it in sense- 
 perception, as the sight of a house, the sound of 
 music, the taste of salt. Again we find it in repeated 
 experiences, as awaking from sleep, returning from 
 a journey, the contrasts of heat and cold, light and 
 
 iSee Kuno Fischer on Des Cartes in "History of Philosophy," 
 pages 337-344. 
 
 ^There is also a power to distinguish to some extent between 
 body and mind within the first or general Ego, and between the 
 Past and Present. 
 
 ^Martineau's "Study of Religion," Volume I, page 206. 
 
46 THE HIGHER REALISM 
 
 darkness, hunger and food, or in the notation of 
 tests in a laboratory designed for that purpose. In 
 fact, all the ordinary experiences of life have im- 
 pressed upon us the notion of Reality long before we 
 have arrived at the stage of introspection, and it is 
 a conviction that can not subsequently be shaken ofif . 
 Finally, we observe Reality in a calm and repeated 
 analysis of our experiences, which tends to show 
 that many of these depend upon things or circum- 
 stances that actually are, or have been in existence, 
 regardless of our perceptions of them. Thus we 
 constantly distinguish between mere words and facts, 
 a portrait and the person represented, a dream and 
 an actual experience, a supposition and a verified 
 truth or principle. 
 
 Yet what we have obtained as the result of these 
 experiences and analyses is Truth rather than Re- 
 ality, since the latter can not go out of itself into 
 our minds. Truth is only the mental impression of 
 what we perceive, but we are assured of the Reality 
 by the Truth that we possess. The latter may, in- 
 deed, go far beyond the Reality and become abstract, 
 by including the relations, principles, and general- 
 izations in which the Reality exists, and which run 
 through the entire Universe. These generalizations 
 are the "Universals'' of the Schoolmen, which many 
 have mistakenly held to be in fact the only Reality. 
 The Reality as seen in the midst of this penumbra 
 or halo of Truth constitutes pure Ideality, or the 
 
REALITY 47 
 
 images of things as conceived in the Mind ; although 
 this in no wise sets aside Reality as existing per se. 
 The co-ordination of thought and experience at 
 every moment assures us that both are valid. Of 
 course the term Reality is here used in a specific 
 sense.* 
 
 , Has a concept reality? Yes, as a concept; but 
 not in the sense of Reality that is strictly objective 
 to the Mind. It exists as an image or impression 
 in the mind, requiring the mind as a condition of its 
 own existence, even when it is a perception or re- 
 flection of some object external to the mind. But 
 what shall we say if the concept is an abstract truth, 
 such as a proposition in geometry, a law of motion, 
 a standard of beauty, or of goodness, or of excel- 
 lence? We answer. Truth is always true; but it is 
 not a reality unless it exists in a concrete form as 
 an element of objective existence. The concepts of 
 Truth arise in the mind, and disappear or recur as 
 the mind either is affected by the contingencies of 
 experience, or is self-directed in its activities. But 
 the special ground and occasion of the concept or 
 idea is in the nature of the mind itself as acting and 
 being acted upon. The uniformity of the mind in 
 conceiving certain kinds of Truth is not a proof 
 of the objective existence of such Truth; but is 
 merely a proof of the mind's consistency with itself 
 and with other minds. The nature of the mind con- 
 
 *See Bowne's "Metaphysics," pages 27, 28. 
 
48 THE HIGHER REALISM 
 
 stitutes the law of the mind, and is one element of its 
 own existence. We can see that when law is gone 
 from the mind, the mind itself has gone; although 
 this is never entirely the case except in total uncon- 
 sciousness, or death of the body. 
 
 Ei.e:me:nts o^ Reality. 
 
 We have already said enough to imply our con- 
 viction that there is no real Being apart from Re- 
 ality. The elements of Being are therefore repre- 
 sented by the various concepts which co-exist in the 
 concept of Reality; and these elements are usually 
 three in number, viz. : Substance, Energy, and Law ; 
 or in other terms, things, phenomena, and mode. 
 Some would limit Reality to things alone; but if 
 there are phenomena, such as form, weight, color, 
 temperature, these are either real or unreal. If they 
 are unreal, there is no need to take any account 
 of them. But if they are real, then affirmations 
 can as well be made of them in respect to 
 Being as of the thing itself; hence they are 
 an element of Being. Again, if there is mode 
 in the objective things — and where is there not? 
 — the same dilemma applies to this mode as to 
 the phenomena above considered. If it be true that 
 the mode exists, it is real ; but if it be not real, then 
 it is not true that the mode or law exists. Hence 
 we may say with perfect assurance that the mode or 
 law of its existence is an essential element of all 
 
REALITY 49 
 
 Being. From this it will be seen that we entirely 
 reject the old notion of Substance and Attribute as 
 untenable in this connection. The proper notion is 
 merely of the Elements of Being, or of Reality, or 
 Actuality, or Modality; and we have just elaborated 
 them concisely according to the demands of logic.^ 
 For aught we know, there may be various kinds 
 of Substance; but of one kind we are reasonably 
 sure, and that is Matter.^ So much has been spe- 
 ciously put forth in regard to the supposed unreality 
 of matter that a few words on that point may not 
 be out of place. We maintain that Matter, as at 
 least one phase of Substance, is just as real as 
 Energy,''' and vice versa. Also we maintain that the 
 two elements may be separately identified. All at- 
 tempts to explain away matter as constituted of mere 
 nodes or vortices of energy,^ or a combination of 
 mere attributes, must fail.® Our reasons for this 
 position are these : All Energy must be either kinetic 
 or static ; that is, it must exist either as motion or as 
 inertia, and each of these may pass into the other. 
 Now, when Energy is kinetic^, regardless of its mode 
 of manifestation, whether as heat, light, electricity, 
 mass motion, or chemical reaction, we must inquire, 
 
 "^Comp. Lotze's "Metaphysics," Book I, Chapters I-III. 
 
 ^Appendix. Note 6. 
 
 ■^I. e., in this case, physical energy. 
 
 *If vortices in the Ether are assumed, then Ether becomes the 
 underlying substance. 
 
 "See Schopenhauer's view in "The World as Idea," translation 
 of Haldane and Kemp, page 10. 
 
 4 
 
50 THB HIGHER REALISM 
 
 What is that which moves In this display of energy ? 
 Even in the subtlest of its forms, kinetic Energy al- 
 ways reduces to some kind of motion, however rapid 
 and delicate. Or, on the other hand, let the Energy 
 be static, in the form of Inertia which requires 
 Energy to be overcome, then. What is that which 
 stands stillf We can not say it is vibration that 
 vibrates, or motion that moves, or immobility that 
 stands still. All such phrasing only ends in pure 
 absurdity. Therefore we stand upon the propo- 
 sition that Substance, whether we call it matter or 
 anything else, is inseparable from Energy in all of 
 its manifestations,^^ yes, even in its inmost existence. 
 But we can also distinguish between Matter and 
 Energy by a careful determination of each in its 
 essential characteristics. The characteristics of Mat- 
 ter are form, mass, and density. Apart from these, 
 Matter is not conceivable to the mind ; but with them 
 it is conceivable, and it thus constitutes a prime ele- 
 ment of Reality. The characteristics of Energy are 
 equally clear with those of Matter. They are field, 
 direction, and intensity. Without these Energy is 
 inconceivable, unless it be as will-power^^ in the 
 Mind. But to have the will is not always to have 
 
 i"The same course of reasoning will apply to the Ether, which 
 is that which transmits energy in the regions of interstellar space. 
 Also the Mind or soul is that which is conscious in feeling, know- 
 ing, willing, and the like. 
 
 "Schopenhauer's leading idea: "Das Welt als Wille und Vor- 
 stellung.'* 
 
REALITY 5 1 
 
 the power; hence will and physical energy are not 
 mutually convertible terms. Neither are matter and 
 energy mutually convertible into each other. The 
 characteristics of the one can not be asserted of the 
 other. Moreover, no application of energy has ever 
 been known either to increase or decrease the mass 
 or the quantity of any given matter. Neither heat, 
 nor light, nor electricity can do this, nor do the 
 phenomena of life form any exception to this law 
 or principle of limitation. The Conservation of 
 Energy is one of the most settled doctrines of mod- 
 ern Science, and yet Matter is not one whit less 
 indestructible than Energy, as every student of 
 Chemistry well knows.^^ 
 
 A similar line of argument will show that Law 
 also is doubtless an element of Reality. The law of 
 being as applied to any thing is its mode of being ; 
 that is, its nature. Thus, it is the law or mode of its 
 being that differentiates a piece of iron, a stream of 
 water, a book, a man, a state, from other things, and 
 makes each of them to be what it actually is as an ob- 
 ject of knowledge. The most general characteristic 
 of Law is Causation, which includes such notions as 
 origin, continuity, development, proportion, harmony, 
 and limitation. It is evident that each and every 
 instance of Law must include a Cause and an Effect. 
 These are not merely a relation of sequence, like day 
 and night which follow each other by a mere suc- 
 
 ispopular Science Monthly, March, 1901. 
 
52 THE HIGHER REALISM 
 
 cession ; but they express a relation of strict depend- 
 ence, as when a ship is wafted by the wind, water 
 boils by the action of fire, a man is made angry by 
 abuse, wages are raised on account of a scarcity of 
 labor, or a person is killed by a fall from a window 
 upon the pavement. In every case, if the event is 
 real, since the cause is part of the event it must also 
 be real, and likewise the effect must be real ; although 
 perhaps some would prefer to call the existence of 
 law mere modality, that of energy mere actuality, 
 and that of substance only reality. For our part, we 
 believe that nothing can be gained by any such dis- 
 tinctions, and that it is better to class them all under 
 Reality. We observe also that each Effect becomes 
 a new Cause of something else in a continued course 
 with varying relations between the Realities con- 
 cerned. Consequently, causes are complex, and 
 more or less immediate or remote, so that the search 
 for final or ultimate causes is one of the most inter- 
 esting matters in philosophy. It is virtually a 
 search for the origin of Law by the light of Reason, 
 a difficult task, but not an impossible one.^^ 
 
 We have not yet mentioned the place of Life 
 in this analysis of Reality. Life can not be iden- 
 tified with substance, energy, or law. They are 
 constant, persistent, and universal, while Life is in- 
 constant and often extremely dependent upon the 
 physical environment for its manifestations. Yet 
 
 i^Vide Janet's "Final Causes." 
 
REALITY 53 
 
 Life is undoubtedly real, and is higher in its char- 
 acteristics than mere substance, energy, and law. 
 Rising from the most primitive forms through the 
 various stages of growth, sensibility, and conscious- 
 ness into mind itself, it appears to be a distinct and 
 fourth element in Reality, changing the properties, 
 transposing the processes, evading many laws of the 
 physical world, and constituting new forms, forces, 
 and laws of its own. We have already seen that it is 
 the one and only originating, organizing, and pro- 
 gressive element ; and as such it enfolds and unfolds 
 all other existences, embracing and appropriating 
 everything else in its own development and oper- 
 ation. In its highest manifestation as mind, it even 
 attains to self-consciousness of its own being, and 
 the possibilities of concept, query, and purpose. 
 
 Space: and Time:. 
 
 Another mooted point in the discussion of Reality 
 is that of Space and Time. Space includes the 
 notions of extension, motion, and locality. Time 
 includes the ideas of duration, succession, and prog- 
 ress. Taken together they furnish the means of 
 comparison and of measure for all physical phe- 
 nomena. Some take Time to be the basis of Num- 
 ber, and Space the basis of Geometry. We should 
 prefer to call them the ordinate and abscissa of ex- 
 istence. However that may be, even a thinking mind 
 must be somewhere, and to think requires time. 
 
54 THE HIGHER REALISM 
 
 Therefore, Mind, so far as we know it, is not wholly 
 independent of Time and Space, however far 
 Thought may transcend them in referring to past 
 or future events and distant things. But because 
 of this transcendence many deny that Space and 
 Time have any objective Reality, and some even 
 consider the ability to grasp this view as one of the 
 distinctive marks of a philosophic mind. 
 
 Let us see. Suppose a nugget of gold is found 
 in a quartz vein where it had existed for long ages. 
 Now, was the nugget in the quartz before it was 
 found, seen, and known by the miner ? Was it any- 
 where? Was it a nugget, having definite form, 
 dimensions, and weight ? The answer to these ques- 
 tions must indicate that the where of the nugget was 
 as real before it was found as afterward, and upon 
 that where depended its discovery by an intelligent 
 agent. Suppose again that a clock is set to give an 
 alarm at an early hour of the morning. Its owner 
 lies down and goes to sleep, depending upon the 
 clock to awaken him. While asleep, he does not 
 think of the clock, nor is he conscious of the lapse 
 of time. Is Time, therefore, as measured by the 
 pendulum and hands of the clock, standing still or 
 going on? If it is standing still, or really non- 
 existent, the owner may sleep longer than Rip Van 
 Winkle did before he is aroused by the alarm. 
 Therefore, if Space and Time have no objective 
 reality, all the operations of Mechanics, Commerce, 
 
REALITY 55 
 
 Trade, and even of Agriculture, are based upon an 
 illusion. But Nature itself contributes to the evi- 
 dence against such an illusion, since an eclipse of 
 the sun and moon can be foretold ; that is, it can be 
 calculated, and so predicted by an astronomer. Here 
 are Substance, Energy, and Law combined in a phe- 
 nomenon that is strictly measured by Space and 
 Time. If Space and Time are not real, is the eclipse 
 real? Are not all the elements of the eclipse real? 
 To believe that they are real is the only rational 
 position. If Space and Time are not real, then His- 
 tory may as well run backward as forward, and a 
 man will not be able to distinguish his right hand 
 from his left in putting on his gloves. But we are 
 sure that such conceptions are always absurd. If it 
 be maintained by some that Space and Time are only 
 relative terms, we shall not demur, since Relation is 
 inseparable from Reality, so far as we apprehend 
 it. But some one will say. Space and Time are not 
 "things in themselves," hence they are not real. 
 Well, what are "things in themselves ?'' Kant him- 
 self could not tell, nor can any one else.^* In our 
 opinion, the difficulty with those thinkers is that they 
 take too narrow a view of Reality, in trying to sim- 
 plify objects that are essentially complex, and they 
 fail because this is impossible. If Substance can not 
 
 i^For the relation 0% this inquiry to Agnosticism, see Rogers' 
 '•Modern Philosophy,-' page 155. Also his chapter on "Agnosti- 
 cism," etc. 
 
S6 THE HIGHER REALISM 
 
 exist without Energy and Law, one is as truly real 
 as the other; Life and Mind and Thought are also 
 real; while Space and Time are at least inherent 
 conditions or principles of Reality/^ and are, there- 
 fore, in some sense essential to Reality. 
 
 Re:ason and Certitude. 
 
 The general operations of mind, as developed in 
 Space and Time, are commonly called reasoning. 
 In the simpler forms of reasoning, assertion is a 
 very prominent feature. Our concepts, notions, or 
 ideas are set forth singly and in various relations 
 with all the forms of syllogistic argument,^^ accord- 
 ing to the data and the nature of the case. Things 
 are said to be or not to be. They are more or less, 
 like or unlike, related or unrelated, inclusive or ex- 
 clusive, in whole or in part, true or untrue, and so 
 on. All this is very short and direct ; although by 
 division, transference, and fresh combinations of 
 the matter under consideration, the argument may 
 become elaborate and present great beauty as well 
 as strength. . Yet we find an early limit to deduction, 
 unless it be in the higher mathematics;^^ and even 
 
 i^See Morris* Kant's "Critique of Pure Reason," Chapter II. 
 But this agrees with Hartmann's view exactly; also with Schleier- 
 macher's view. Ueberweg's "History of Philosophy," Volume II, 
 pages 244, 251. 
 
 i^See Appendix. Note 7. 
 
 "Schopenhauer's "Third Root of Sufficient Reason." 
 
RHALITY 5 J 
 
 there it often leads to absurdities.^^ Much of our 
 present-day philosophy is of just this sort. We must 
 remember, too, that half-truths are extremely de- 
 ceptive.^^ Logic itself is sometimes overestimated. 
 It is altogether powerless to reveal truth, except in 
 and by the faculties of a living mind. We shall do 
 well to observe that every step in a process of pure 
 deductive reasoning is of an intuitive nature. We 
 perceive each successive step as it comes up in the 
 mind, but we can not tell how, nor why, nor whence 
 it came to us. Therefore we may justly say that 
 deductive reasoning is only Intuition proceeding in 
 a logical or definite order. 
 
 But there is a higher form of reasoning which is 
 not so direct nor self-assertive. It takes note of, 
 not an absolute thing or fact, or principle, or rela- 
 tion, but the indications of such a thing or fact. The 
 examples of a principle or the converging lines of a 
 law are taken as a ground of hypothesis for some 
 reality that is not actually perceived. Yet the com- 
 pleteness of such a reality may be recognized by the 
 mind as possible, or as probable, or as being surely 
 indicated by sufficient data, like the full circle indi- 
 cated by the crescent moon in the evening sky, or 
 like the message indicated by a few dots and dashes 
 
 i^E. g-,, Kant's "Antinomies." Also many fundamental notions 
 of German philosophers; as the Identity of the Ego and the non- 
 Ego, or the dictum that Being is equivalent to not-Being. 
 
 18 Appendix. Note 8. 
 
58 THE HIGHER REALISM 
 
 on a strip of paper, upon which may hang issues 
 of life and death. This we commonly call Infer- 
 ence, or inductive reasoning, and it is one of the 
 greatest instruments of investigation in both Sci- 
 ence and Philosophy. Yet it requires the presence 
 of Intuition no less than Deduction. Rather, it is 
 Intuition proceeding in a larger and freer way than 
 before. Each Inference is an hypothesis that meets 
 the apparent requirements of a problem, that sup- 
 plies an element, or elements, previously unknown, 
 in such wise as renders all the given elements har- 
 monious to our apprehension. We can not refer 
 such a solution to Imagination, because that is in- 
 competent to discover new truth without a guide 
 of some kind, and we know no better name for the 
 guide than Intuition. The power to create new 
 concepts, and to reason by ready and correct infer- 
 ence is the chief characteristic of mental originality, 
 and to a certain extent of mental strength. This is 
 as often found outside of the schools as in them, 
 perhaps because such people are less apt to be tram- 
 meled by the beaten paths of training. Familiar 
 examples are seen in Napoleon, Shakespeare, Lin- 
 coln, Edison, and many other celebrities. Yet these 
 men have owed much indirectly to schools and learn- 
 ing, whose ready-made advantages they appropriated 
 in a large degree, and by which their own deficiencies 
 were made good in the final outcome. 
 
 True, we may well confess that absolute cer- 
 
REALITY 59 
 
 tainty or knowledge, in the strictest sense of those 
 words, does not exist among men. Our senses, our 
 faculties, our environment are all too unreliable and 
 changeable for that.^^ Yet we may be practically 
 certain in regard to almost any object of inquiry, if 
 we can only find the sufficient data. No doubt there 
 are those who will still deny the reality or reliability 
 of any outward experience, even though this should 
 carry them into the misty realms of pure phenom- 
 enology. They will maintain that we know nothing 
 absolutely but that which is in our Consciousness. 
 They prefer to take the world around us as a pano- 
 rama, a shifting scene, a moving picture, an empty 
 dream, which is or seems to be for the moment, and 
 then vanishes, leaving only our personal identity as 
 the one sole abiding Reality of which we are sure.^^ 
 Probably there is to some people a certain se- 
 ductiveness in this view of Reality; but why not 
 take the opposite view ? Let the Mind or conscious 
 Soul be like a bubble floating on the surface of a 
 stream, wherein the earth and sea and sky, the trees 
 and flowers and living creatures, or even sounds and 
 words, are impressed for a moment so deeply that 
 it is filled with a sense of these Realities. But they 
 were there before the bubble had an existence, and 
 there they will remain, although when the bubble 
 has burst, the impressions but lately felt will vanish 
 
 20Balfour's "Defense of Philosophic Doubt.** 
 2iBerkeley's view. 
 
6o THE HIGHER REALISM 
 
 forever. Let us suppose, again, that the bubble 
 could continue forever. We may view this also as 
 a possibility to be discussed further on, since Reality, 
 Ideality, and Change do not exclude one another.^^ 
 
 CONCKPTS, Wll.1., AND Re:AIvITY. 
 
 There is another point bearing on this very mat- 
 ter that is not without significance. As we said, 
 some way back, the Truth is greater than Reality, 
 and Truth is in the Mind. Now the Mind does not 
 only see by Intuition. It also discerns, it compares, 
 it appreciates, it generalizes; nay, it remembers the 
 past, it forecasts the future, it infers what is unseen, 
 it brings forth new conceptions of Truth; and by 
 Will, it turns many of these conceptions into Re- 
 ality .^^ This is but the practical side of Life, since 
 we see men doing these things every day. There- 
 fore, in a limited sense. Reality itself may depend 
 upon the human Will. How limited or how great 
 this influence of Will is we may learn from history, 
 from the deeds and changes wrought by individual 
 men, the cities and empires founded, the elements 
 and forces of Nature subdued, the Earth itself 
 ''modified by human action,'' its most distant quar- 
 
 22Comp. Schelling's later views. 
 
 23in another view, many concepts that are purely products of 
 the Imagination may be treated as real; and thus the Mind may 
 move in a simulated world, as poetry, fiction, the drama, etc. It 
 is often difficult to perceive clearly the dividing line between the 
 Real and the Ideal, especially when that line is being changed 
 constantly by realizing the Ideal through Will. 
 
REALITY 6 1 
 
 ters bound together by cable and commerce, its se- 
 crets wrested from the deepest hold and turned to 
 practical account. 
 
 But there are some things that Will can not do. 
 It can not destroy any part of substance, or of en- 
 ergy, or of natural law. Yet it may so direct the 
 energies of the body it inhabits, it can so plan by 
 the faculties with which it is associated in Mind, as 
 to change its own environment, to take away or add 
 to the resources of food, shelter, comfort, or a thou- 
 sand things that make up the sum of sense and 
 knowledge. Thus the Soul imparts some reflection 
 of its own qualities to the material world. It throws 
 a peculiar atmosphere about the most familiar scenes. 
 It creates a new world of thought, of art, of society, 
 and of institutions.^^ By reflex action, it even builds 
 its own character through discipline, study, asso- 
 ciation, and religious faith. Perhaps it will not be 
 strange, therefore, if the Soul should come to read 
 some day in the lineaments of Nature the traces of 
 a Power and an Intelligence that are infinitely be- 
 yond itself, yet not wholly unlike it in certain qual- 
 ities of Being, and certainly not below it in conscious 
 Personality.^^ 
 
 ^^President Hyde's "Practical Idealism.** 
 
 25This section appears to cover the ground of Fichte's system 
 of philosophy, or "Wissenschaftslehre." 
 
IV 
 CONSISTENCY 
 
 Some one has said that the most wonderful fact 
 in the universe is the perfect response which the 
 human soul makes to its environment. The pebble 
 makes no such response, nor even the grass or the 
 trees, nor yet the creatures of the field or wood; 
 although these last are vastly more responsive than 
 the pebble. But the connections between the soul 
 and its environment are not easy to establish. Mind 
 alone is competent to detect the operations of Mind ; 
 therefore, we must ask indulgence for another "go" 
 at Metaphysics. 
 
 Thk Genktic Pi.an. 
 
 We now take up the co-ordination of Mind and 
 Being as they actually exist under the synthetic 
 power of Life, and we soon find that this synthesis, 
 which is constant in our experience, is also a gene- 
 sis, both in the physical world and in the province 
 of Ideas. Yet a genetic plan is difficult to make 
 out, since the rise of Intellect from the formless basis 
 of Intuition is almost as deep in mystery as the rise 
 
 62 
 
CONSISTENCY 63 
 
 of an oak from the pip and pulp of an acorn.^ But 
 the fact of the rise is plain in either case ; and as we 
 can discern the roots, the branches, and the trunk of 
 the great tree, with their vital parts, so, perhaps, we 
 may discover the primary concepts of the Mind in 
 their various aspects as subjective, objective, and 
 reciprocative,^ along with the constituent elements 
 of their existence. We shall not use the term "con- 
 cept" in precisely its usual acceptation, but will limit 
 it for the present to Ideas of a certain order. A 
 concept is an Idea, or a form of Truth ; and as such, 
 it is essential to the processes of Thought, since 
 Thought consists of trains of concepts.^ But con- 
 cepts of the first order, as here assumed, are com- 
 posite, and arise from the union of a lower order 
 of concepts which may be called principles of Truth.* 
 Like the Truth itself, these principles are more com- 
 prehensive than Reality, and should be recognized 
 as the conditions of reasoning, as they are also of 
 mere existence. We shall discuss their original, 
 inherent character and correlation further on; but 
 now observe only that they unite in pairs to form 
 concepts, as shown in our genetic scheme given be- 
 
 iThe "New Psychology'* sheds no light upon the real inward- 
 ness of our consciousness in mental activity. 
 
 ^Comp. Fichte's "thesis, antithesis, and synthesis.** These 
 principles may be the explanation of a certain tendency to three- 
 foldness in philosophy, as in these pages. 
 
 ^Wundt's "Human and Animal Psychology," Section XX. 
 
 ^Sometimes these principles of Truth are called the "Form 
 elements" of Thought. 
 
64 THE HIGHER REALISM 
 
 low. These principles may well be termed ***cate- 
 gories" of the concepts, since the entire content of 
 each concept falls under one or the other of its two 
 principles; and upon this point, suitably defined, 
 the logical value of each concept depends. Opposed 
 to each primary concept in the table is another con- 
 cept which we call the correlate, because it repre- 
 sents in a general way the outcome of the primary 
 concept as known by actual experience. 
 
 This genetic scheme, in our judgment, represents 
 the order and mental relations of the primary activ- 
 ities of the mind far more adequately and practically 
 than other schemes which have been formulated 
 heretofore. But the chief value of this plan is to 
 show at a glance the general rectitude and consist- 
 ency of our doctrines concerning Reality and the 
 processes of mental action. After all, the real dem- 
 onstration of any system of Truth must consist in 
 so presenting it that it can be perceived intuitively. 
 
 We may now take up and define the various as- 
 pects^ of the primary concepts with reference to the 
 Ego, by which is understood a living Mind, such as 
 we know ourselves to be by all possible tests, and 
 which is a necessary assumption in any analysis. 
 
 First is Perception, arising out of experience as 
 Sensation, viewed either on its physical side as a 
 nervous reaction, or on the mental side as an act of 
 
 ^An "aspect" is the special relation or view in which any ob- 
 jective reality is presented to the mind. 
 
CONSISTENCY 
 
 65 
 
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66 THB HIGHER RBAUSM 
 
 consciousness ; and this always gives us either pleas- 
 ure or pain when reduced to the basis of simple 
 satisfaction. The same is true when the perception 
 is purely mental or intellectual, if continued long 
 enough to be estimated on the basis of satisfaction. 
 
 Next, also coming out of repeated experiences, 
 and reaching forth in every possible direction, is 
 Judgment, which always apprehends its mental ob- 
 ject as either true or false when referred back to the 
 elements of Reality. This is a fact, whether Judg- 
 ment is corrected or not, although we may have some 
 difficulty in seeing it in the latter case. 
 
 Then again, we have Choice as another factor 
 in experience, which constantly makes for good or 
 evil; so that self-regulation, which is fortunately 
 possible to the soul, affords the first and most im- 
 portant exercise for the faculty of Will. This fac- 
 ulty also reacts upon the body to move it in response 
 to the impressions received by sensation from the 
 environment and interpreted by the totality of our 
 mental powers. Since Will includes the ability both 
 to do and also to refrain from doing anything in 
 obedience to a given impulse, we see that choice 
 covers practically the same ground. 
 
 All of these concepts are subjective with refer- 
 ence to the Ego; since they arise from experiences 
 in and of the Ego, and have nothing to do directly 
 with what is external. 
 
 In the second place, we have another class of 
 
CONSISTENCY 67 
 
 concepts, beginning with Substance, which continu- 
 ally eludes us under the phases of accident or phe- 
 nomena, but is preserved to our apprehension under 
 the notion of essence with its constant character- 
 istics; and so we predicate these as its categories. 
 Another such concept is Energy, which is mani- 
 fested in all the phenomena of change, whether phys- 
 ical or mental, and is also discovered as either latent 
 or active in every successive state, maintaining the 
 same in equilibrium and position. 
 
 The last of this class is Law, which as the regu- 
 lating element of all Being is known under the prin- 
 ciples of cause and eifect, and is extremely varied 
 in its manifestations. These two categories have 
 already been discussed under Reality, and we need 
 not repeat them here. 
 
 Although each of this second set of concepts is 
 objective with reference to the Ego, yet the latter is 
 capable of transferring them to itself as a secondary 
 objective, else the science of Psychology would be 
 impossible. 
 
 In the third place, we have still another set of 
 concepts standing in a reciprocative relation between 
 the Ego and the non-Ego ; although the latter may 
 refer either to the external world, or to the Ego 
 itself in whole or in part, taken objectively. 
 
 Here belongs Consciousness, as the whole active 
 state of the Mind, with its power to appreciate self, 
 the external world, and the mutual relations exist- 
 
68 THE HIGHER REALISM 
 
 ing between the two entities in correlation with each 
 other. The existence or non-existence of this cor- 
 relation makes the distinction between the real and 
 the ideal, when affirmed of the contents of our con- 
 sciousness. Under Real we place all concepts hav- 
 ing a corresponding objective reality. Under Ideal 
 we include all concepts that begin and end in pure 
 mentality, as representation, memory, desire, etc. 
 Both principles are mingled in thought. 
 
 The Concept of Being has been implied above. 
 It calls for purely mental action or ideation with 
 respect to the principles of identity and difference, 
 which arise in the distinction of the Ego and the 
 non-Ego, and which are further elaborated with 
 every new notion that arises in the mind. Under 
 Identity may be arranged all purely assertative 
 propositions, and under Difference all propositions 
 of discrimination.^ 
 
 Finally, we have the concept of Thought as an 
 act of self-consciousness, taking up the concepts of 
 Being and Consciousness, and yet dependent upon 
 both of them for its own existence. This concept 
 enfolds in itself the ahsohite and the relative as the 
 logical elements of conceptuality. The principles of 
 the Absolute and the Relative are not contradictions. 
 As we understand them here, each is true in a cer- 
 
 *We concede no great importance to a principle of Negation 
 which might be introduced here. It is like Kant's principle of 
 Causation which Schopenhauer called a "logical false window." 
 
CONSISTENCY 69 
 
 tain sense of the same thing, event, law, or concept, 
 and each of them is inseparable from the other as 
 a complementary view of the same concept. Thus 
 the absolute refers to the simple fact of being, re- 
 gardless of what is, or in what relation it is. But 
 the relative view takes in more or less of the space, 
 time, cause, quality, or quantity involved. There is 
 no pure absolute. All that exists is both absolute 
 and relative. 
 
 Some may object that our ''categories" do not 
 clearly express the concept in every case; but we 
 think that they will be found to cover the concepts 
 when rightly viewed. A part of them will appear 
 quite natural, while others are more difficult to de- 
 termine. The first three hardly admit of any ques- 
 tion, and we will not elaborate them at all. 
 
 The categories of Substance are two, essence and 
 accident. By the former we designate the invari- 
 able substratum of phenomena, the existence of 
 which we have shown in the chapter on Reality, 
 but which we are not compelled to define or explain. 
 Logical explanation does not necessarily follow a 
 proof of existence. Yet we are inclined to the view 
 of three kinds of substance, each with its own pe- 
 culiar laws and forms of energy, unless Ether is 
 eventually found to be merely a bond or medium of 
 connection between Mind and Matter. But the in- 
 termingling of these three spheres of being with 
 each other may give rise to those features or super- 
 
70 THE HIGHER REALISM 
 
 ficial manifestations that we call accidents, such as 
 form, quantity, combination, and all the phenomena 
 either of inorganic Nature or of Life itself. 
 
 We need not further discuss each of the cate- 
 gories now, as a careful survey of each case in com- 
 parison with the others will probably show the 
 reasons for our classification. We would also call 
 attention to the various correlates, and their rela- 
 tions to the primary concepts and to their categories. 
 Each correlate is the completed phase of a concept 
 as seen by its own categories,'^ and is the point of 
 connection with a more general concept. Thus all 
 subjective concepts meet in Consciousness, all ob- 
 jective ones meet in Being. The correlates of these. 
 Mind and Cosmos, meet again in Thought to form 
 the basis of Reason, and this reaches back again to 
 the living Ego in Space and Time, as essential con- 
 ditions both of our self-conscious Being, and of the 
 external world. 
 
 Of course, we use the term "categories'' in a 
 very different sense from that of Kant in his cele- 
 brated tables, but there is no conflict on that account. 
 We prefer to retain the terms as used above to avoid 
 falling into a purely idealistic m.ethod which is un- 
 supported by Nature, and therefore is liable to in- 
 consistencies that are difficult to correct as mistakes 
 are corrected in practical life. But, as others have 
 
 ■^The Subjective categories have double correlates. Their re- 
 lations will be further discussed on page 000, et seq. 
 
CONSISTENCY Jl 
 
 said before us, all of Kant's categories may be cov- 
 ered by the single term, Relativity; for both Quan- 
 tity and Quality are relative terms in their last 
 analysis, as surely as Space and Time. Thus the 
 last term in our Genetic scheme covers the analytical 
 and logical features of Thought which Kant elab- 
 orated successfully, and which are here reunited to 
 our experience as forming the practical basis of 
 conscious Intelligence. 
 
 The: Re:i.ations oi^ Mind and Being. 
 
 However, our scheme still contains some possi- 
 bilities of fresh genesis in various directions and 
 combinations. This may be suggested by the last 
 concept. Thought, which includes the Absolute and 
 Relative. From these two principles, we may turn 
 back to the previous concepts, and view them either 
 in manifold relations, or in various phases of their 
 existence, as portions of our possible experience. 
 
 We may even construct a diagram that will rep- 
 resent the faculties of Mind, and their phases^ with 
 special reference to each of the three Elements of 
 Being. There is a real, an ideal, and an inceptive 
 phase for each of the mental faculties, and each of 
 these rests upon one of the first concepts in our 
 genetic scheme. Thus from Perception, we have 
 three phases, sensibility, representation, and imagi- 
 
 *^A "phase" is a distinct state or condition of any reality, or 
 even of a mental faculty as known to and by the mind. 
 
72 THE HIGHER REALISM 
 
 nation; from Judgment, we have intellect, memory, 
 and theory; from Choice, we have will or voHtion, 
 habit or character, and desire or appetency. All of 
 these may be represented in a geometrical figure, 
 as shown in our Harmonic Diagram. We confess 
 there is a certain stiffness about any diagram that 
 renders it objectionable as an illustration of the very 
 changeful and subtle phenomena of Mind and Being ; 
 yet a diagram may afford us certain advantages of 
 view that can be obtained in no other way. 
 
 Here, let us suppose that the three concepts. 
 Being, Life, and Mind, are coincident in one cen- 
 tral, vertical line, but not conterminous. This ver- 
 tical line is intersected by a triangular plane which 
 stands for Thought, and from each of its corners 
 is extended a line reaching upward and downward 
 to the one in the center, making a sort of comple- 
 mentary double pyramid. Now, the angles and faces 
 respectively, of these two pyramids represent a sepa- 
 ration and extension of the elements of Being and 
 of the faculties of Mind, as before named. The 
 upper part stands for the immediate relations of 
 Mind to Being, or Reality; while the lower part 
 represents the mediate relations of Mind to Being, 
 or Ideality. The three subjective concepts. Percep- 
 tion, Judgment, and Choice, are now seen along the 
 edges of the plane of Thought, which is itself an 
 expansion of the line of Life, and stands for the 
 actual processes of mentality. If this plane be ex- 
 

 > 
 o 
 
 1—1 
 
 o 
 
74 THE HIGHER REALISM 
 
 tended indefinitely, like a table, the elements of 
 Reality will appear to be reflected in the Mind as in 
 a mirror by elements of Ideality ; but the latter will 
 be as unreal as the image in a mirror. It exists as 
 a reflection or Ideal in the Mind, and thus has a 
 certain relation to Reality; but that is all there is 
 of its real existence. 
 
 The immediate relations of Mind and Being are 
 shown in the circumstance that each of the mental 
 faculties is in touch with two, and only two, of the 
 elements of Being viewed as Reality. Thus, Sensi- 
 bility is concerned with the successive states, po- 
 sitions, or conditions of Substance and Law ; but it 
 does not take any direct cognizance of Energy and 
 Change, as may be proved by the kinetoscope, which 
 exhibits no Action, but merely successive views ; yet 
 these appear blended as In real Action, and are not 
 separately distinguishable.^ Some may take the view 
 that we do perceive action or phenomena, as the 
 light of a candle, the heat of a stove, the sound of 
 a piano, the shock from an electrical machine; but 
 all these are cases of illusion. What we perceive 
 is twofold ; firsts the sensation of light, heat, sound, 
 shock, in our nerves or sense-organs; second, the 
 mental image or concept of a substantial entity in 
 certain modes or states, as shining, hot, sounding, 
 or electrical. And if we do not perceive the sub- 
 
 »For the relation of Action to Energy and Change, see page 00. 
 
CONSISTENCY y^ 
 
 stantial body from which the action comes, we look 
 about for it, or supply its place by our imagination. 
 Yet, in each case the fact of real action is a mental 
 inference, partly intuitive, and partly the effect of 
 experience or education/^ For example, it is only 
 within comparatively recent years that men have 
 learned to know these phenomena as modes of action, 
 vibration, undulation, oscillation, and the like forms 
 of energy or molecular motion. 
 
 Again, for similar reasons, the plane of Intellect 
 is interposed between the angles of Law and Energy 
 because these embrace all that we knozv of Being; 
 that is, mode and phenomena. Indeed, we have 
 many philosophers who are so hard pressed for a 
 suitable definition that they doubt the reality of Sub- 
 stance as such altogether, as we have already seen 
 in this book. 
 
 So, finally, the plane of Will comes between the 
 lines of Substance and Energy which are the neces- 
 sary limits of its influence, whether exerted in the 
 Ego as body or mind, or through the body upon 
 the external world. Will has not in itself power 
 to affect Law, unless it be in the case of human 
 laws, or laws made by Will. 
 
 The relation of the reflected faces in the lower 
 or inverted pyramid to those above is very interest- 
 ing. Thus Sensibility reappears in the Mind as 
 
 i^Hume's view. 
 
76 THB HIGHER REALISM 
 
 Representation, Intellect as Memory/^ and Will or 
 Volition as Habit or Character. These secondary 
 planes include far more of our mental resources than 
 are at hand at any moment in the primary planes; 
 for example, the most of our facts belong rather to 
 memory than to immediate knowledge. 
 
 A third set of planes extends out into the surface 
 dividing the Real from the Ideal, and represents the 
 inceptive phases of Thought, resting upon the same 
 Concepts as the first and second sets of faces, i. e., 
 phases of Thought. Thus we have Imagination, em- 
 bracing Fancy and Fantasy as its opposite sides; 
 also Theory, with its two sides of Doubt and Be- 
 lief; and finally, we have Desire or Appetency, with 
 its opposed sides of Hesitancy and Decision. That 
 these spring from Perception, Judgment, and Choice 
 is very clear.^^ 
 
 We may also remark that certain supposed sim- 
 ple activities of the Mind are really complex activ- 
 ities of two or more simple faculties. Thus Atten- 
 tion is Perception acted upon by Will, Recollection 
 is Memory acted upon by Will, and Understanding 
 is Perception acted upon by Judgment. The whole 
 complex action of the Mind upon any given object 
 is Thought or Reason. 
 
 "Intellect is here used in the sense of Cognition, and Memory 
 in the sense of Recognition. Comp. Ladd's "Descriptive Psy- 
 chology," page 238. 
 
 I'^Some of these names are necessarily omitted from the Dia- 
 gram. Appendix. Note 9. 
 
CONSISTENCY JJ 
 
 We are not inclined, like Des Cartes^^ and Spi- 
 noza/* to make Geometry the basis of Philosophy; 
 but we do regard the harmony of all the elements 
 that are depicted in this diagram as a virtual demon- 
 stration of the relations that we have assumed with 
 respect to Mind and Being.^^ By this time, perhaps, 
 we can see that no single concept or principle in 
 psychology or metaphysics is fundamental to a sys- 
 tem of philosophy, unless it be the principle of Life, 
 which unites Mind and Being in our diagram. As 
 we have said before, there is no philosophy without 
 Life, that is, without a living Mind; and this is all 
 the significance of Idealism as a theory of Being. 
 Otherwise, it is a mere shadow, without even a 
 Reality to cast the shadow. 
 
 The Aspects oi^ Being. 
 
 We have still to consider the real content of 
 Mind or Thought in distinction from the process 
 and relations of our last discussion. Here we come 
 again to the celebrated ''categories" of Kant; and 
 if we venture to present a different form of state- 
 ment from that which he has laid down, it is be- 
 cause his "categories" contain no active principle. 
 They are crystallized and symmetrical, but they have 
 nothing to help us toward "getting on." In other 
 
 i^Kuno Fischer's "History of Philosophy," page 320. 
 "Martineau's "Spinoza." 
 
 i^This harmony is pretty close to Schelling's principle of 
 "Identity," for it practically covers the same ground. 
 
78 THE HIGHER REALISM 
 
 words, they are purely formal or logical. Hegel 
 saw this, and hence elaborated his great system on 
 the principle of ''becoming'' or "endless transforma- 
 tions," with marvelous power and subtlety of 
 thought; but neither did he inform the world as to 
 how these ''transformations" are effected.^® Our 
 view is that they are all finally traceable to a foun- 
 tain-head of Life, as will be argued in the next chap- 
 ter; but for the present we must yet speak of the 
 Aspects of Being. 
 
 By Aspects of Being we mean to indicate the 
 various states and types of actuality in the progress 
 of events, of life, of experience and thought, lead- 
 ing to the development of new forms, forces, con- 
 ditions, relations, ideas, and systems, limited only 
 by certain principles which will be considered in a 
 subsequent chapter. These Aspects of Being may 
 be fairly classified as follows: 
 
 01^ MIND AND BEING. 
 
 1. Subjective, as in self-consciousness. 
 
 2. Objective, as in sense-perception. 
 
 3. Reciprocative, as in the act of reasoning. 
 
 01^ KNOWLEDGE AND BEING. 
 
 1. Nominal, represented by a mere symbol. 
 
 2. Conceptual, represented by a definition. 
 
 3. Real, represented by co-ordinations of expe- 
 rience. 
 
 i^Wallace's "Hegel's Logic, passim. 
 
CONSISTENCY 79 
 
 01^ PRINCIPIvES AND BEING. 
 
 1. Necessary, as independent being. God. 
 
 2. Relative, as dependent on co-ordinate or other 
 being. 
 
 3. Contingent, as growing out of relations. 
 
 01^ CHANGE AND BEING. 
 
 1. Motion, or change of the subject in itself. 
 
 2. Action, or change affecting its relations. 
 
 3. Purpose, or change in harmony with an end. 
 
 Some may object that the above plan is unsym- 
 metrical; but we must remember that all progress 
 depends upon an unequal distribution of elements/"^ 
 The forces and concepts must interlock instead of 
 running parallel or standing still. As a matter of 
 fact, there is no standing still, and this is implied in 
 the relations shown in our diagrams. Change and 
 Knowledge are the invariable condition, the ''becom- 
 ing'' of Being and Mind. Perhaps we might add to 
 the above triads several others, such as Reason and 
 Being, with Analysis, Synthesis, and Genesis as as- 
 pects; or Character and Being, in Aspects of the 
 True, the Beautiful, and the Good ; but once launched 
 in this direction, it is hard to draw the limit. 
 
 The notion of each aspect under the first head 
 does not call for elaboration in this place. 
 
 We may remark that under the second head 
 
 "Appendix, Note 10. 
 
8o THE HIGHER REALISM 
 
 given above, the "Nominal" being is the proper form 
 of "universals," or generalized conceptions in logic 
 and metaphysics. The "Conceptual" being is prac- 
 tically the foregoing conception applied to an indi- 
 vidual or concrete object. But the "Real" being is 
 the individual or concrete object, including whatever 
 is concrete in the same, whether known or unknown, 
 along with its general characteristics. 
 
 Purely "Necessary" being, named under the third 
 head, is one of the most difficult conceptions to be 
 reached by the mind, and we shall not attempt to 
 define it here. But "Relative" and "Contingent" 
 being therefore include nearly everything that the 
 human mind can know. "Relative" covers whatever 
 is inherent only, as principles, properties, parts, 
 organs, life, reason; while "Contingent" refers to 
 that which exists by virtue of construction, organ- 
 ization, theory, or operation. Such are a house, a 
 boat, a man, a state, a statute, a book, a picture, a 
 business, a song, a sentiment. The two principles 
 are united under the familiar notion of a "state" of 
 being, as when H2O is empirically known as ice, 
 water, or steam, according to its temperature; or 
 as a man is known as a bachelor, a husband, or a 
 widower, according to his social condition; or as 
 events are considered to be certain, possible, or un- 
 likely, according to circumstances, as the weather, 
 the efforts of men, or the operations of law may de- 
 termine. 
 
CONSISTENCY 8 1 
 
 Under the last head in the foregoing plan, we 
 note three kinds of "Motion" in the physical sense, 
 vibration, transference, and circulation, though all 
 may be united in one.^^ These have their psychical 
 analogues in perception and emotion, will and exe- 
 cution, intellect and reason. It is evident there can 
 be no life, development, or progress without all these 
 kinds of, "Motion." But this is followed, or rather 
 accompanied, by "Action," which implies the trans- 
 ference, not of the subject itself, but of its motion 
 or influence to something else as an object. There 
 are many formal ways or directions in which this 
 may take place: mechanical, chemical, vital, social, 
 mental, moral, with countless variations. Of course, 
 "Purpose" signifies "Action" that is controlled and 
 directed by a thinking Mind; hence it is as varied 
 as are the capacities of the Mind to originate new 
 forms and processes of existence.^® 
 
 To conclude, in this chapter we have presented 
 in a concise form the genetic concepts, relations, 
 phases, and aspects of Mind and Being that underlie 
 the intellectual and material progress of our race. 
 What we have learned is that the problem of know- 
 ing and the problem of being are deeply and closely 
 interlocked with each other by connecting principles 
 and relations. Therefore, the common notion is a 
 
 ^^First conceived by Aristotle. 
 
 i^"The theory of the 'unconscious' is satisfactory, and does not 
 meet the requirements of Science." — Kuelpe's "Introduction to 
 Philosophy," page 62. 
 6 
 
82 THB HIGHER RBALISM 
 
 sound one that knowing is equally as certain as 
 being, and that both experience and reason are far 
 more than dreams. To be firmly assured of this 
 single truth is to have a basis for limitless ideas 
 and principles bearing upon real life, including the 
 development of Science, History, Art, and Religion, 
 with their many branches and details. ^^ To discuss 
 these fully would fill many volumes ; but they meet 
 together on the plane of Life, the paradox and yet 
 the resolving principle of Philosophy. It now re- 
 mains for us to inquire for the actuating principle 
 and ultimate ground of Reality. 
 
 20Appendix. Note 11. 
 
TRANSCENDENCY 
 
 Having now a fairly clear general view of Re- 
 ality and its relations to the human mind, we must 
 ask what men have always asked, Is this Reality 
 which we know, including ourselves, the world of 
 Nature, and the heavens about us, all that exists? 
 Or is there something still deeper, on which this 
 visible, sensible order, including ourselves, is de- 
 pendent? If so, can anything be known in regard 
 to this deeper Existence ? 
 
 The students of physical Science usually take for 
 granted the ordinary Logic founded upon Intuition, 
 and also the Realities of properly accredited expe- 
 rience. But having investigated these for a con- 
 siderable time, with the result of securing immense 
 additions to the sum of human knowledge, they come 
 at last to bounds that many declare to be impassable, 
 at least by their instruments and processes of inves- 
 tigation. This conclusion, we have reason to be- 
 lieve, is measurably correct. 
 
 But fifty years ago, there seemed to be some 
 prospect that *'the world and all that is therein" 
 might be accounted for by scientific processes. We 
 
 83 
 
84 THE HIGHER REALISM 
 
 do not now refer merely to logical methods, but to 
 the results of these in connection with scientific data. 
 These processes were reducible perhaps to three, 
 viz.: Analysis, Classification, and Derivation.^ 
 
 The first process was especially powerful. It 
 was based on discoveries of facts that were partly 
 accidental, partly the result of search by thoughtful 
 men. Travel, experiments, the development of math- 
 ematics, and certain important inventions contrib- 
 uted to widen greatly the range of mental vision. 
 The compass, quadrant, pendulum, lens, retort, and 
 Leyden jar were the beginnings of vast achievements 
 in investigation. The earth was found to be a ball 
 revolving in an orbit about the sun in a system with 
 other balls called planets. The distances of the solar 
 system and even of some of the fixed stars were 
 measured. The laws of optics and mechanics were 
 mathematically demonstrated ; also those of calorics. 
 The earth, the minerals, the air, and water were de- 
 composed into their elements, and the properties of 
 these elements were ascertained, such as their spe- 
 cific gravities, atomic weights, affinities, and com- 
 pounds, including the field of organic chemistry, 
 until vast reaches of new and wonderful knowledge 
 stretched away before the mind of the eager and 
 astonished student. But still greater discoveries 
 were made in the world of Life; the circulation of 
 the blood ; the functions of the brain and of many 
 
 iHelmholtz's "Popular Lectures,'* page 393, 
 
TRANSCENDENCY 8 5 
 
 other organs ; the processes of digestion, assimila- 
 tion, and reproduction; the existence of blood cor- 
 puscles and other microscopic wonders ; and all these 
 gave a new and far deeper insight into Nature. By 
 degrees, great improvements and refinements were 
 made upon these crude beginnings, especially in the 
 analysis of natural Forces ; and as these were mas- 
 tered, space and substance alike seemed to be almost 
 annihilated. 
 
 Meanwhile the process of Classification went for- 
 ward in connection with that of Analysis. The chem- 
 ical elements and their compounds, the forces in 
 their manifold phenomena and applications, the 
 world of organic life past and present, all were 
 sorted and arranged in encyclopaedic order in man- 
 uals, in museums, and in men's minds. Thus plants 
 were classified according to their flowers, animals 
 by the number and arrangement of their teeth and 
 the shape of their limbs. Man also was included in 
 this system of classification, being at first distin- 
 guished from the apes by the simple circumstance 
 that he has only two hands, while the apes have four. 
 Then, too, many cross-references were found, until, 
 not only in the structure of plants and animals, but 
 even in Chemistry, a certain tendency to unity be- 
 came apparent; while in Physics, the undulations 
 of light, the quantivalence of heat, and the univer- 
 sality of electrical energy, all seemed to point to a 
 kind of perpetual motion in the Universe. 
 
86 THB HIGHER RBALISM 
 
 Having found a place for everything, it was easy 
 to fancy that we lacked but little of knowing all 
 about everything. And this lack seemed to be sup- 
 pHed in the third and latest found process of scien- 
 tific investigation ; that of tracing out relations along 
 the lines of derivation, or Natural Evolution.^ 
 Geology seems to have suggested the hypothesis, 
 on account of the order of organic life as found in 
 the rocks. Then Astronomy, with her nebulae and 
 formless worlds, gave support to the same view ; and 
 finally, many things in Biology favored it very 
 strongly. Man has four limbs ; so has a bird or a 
 lizard. Cows give milk, and so do the mother 
 whales. The horse has an appendix, so have human 
 beings; and all animated creatures can be reduced 
 to a few great types. Then also, every living thing 
 comes from the seed or the egg, and a marked simi- 
 larity is seen in their order of development. The 
 mutation of species, the forms of embryos, the geo- 
 graphical distribution of plants and animals, are ad- 
 duced as evidence that the world was not made, but 
 developed by the mere operation of natural causes. 
 The rational inference seemed to be, with some, that 
 the Universe is self-originated, self-impelling, self- 
 regulated, and will be so to eternity. 
 
 However, the last word has not been said. The 
 Universe still contains some facts that can hardly be 
 
 ^Lamarck's "Philosophie Zoologique/* Darwin's "Origin of 
 Species," and Wallace's "Natural Selection.** 
 
TRANSCENDENCY 87 
 
 solved by the scalpel, the lens, the laboratory, or by 
 mathematics. These facts we shall call the 7Van- 
 scendencies of Nature^ because they transcend the 
 ordinary means of scientific investigation.^ Yet they 
 may be investigated by logical inference as readily 
 as the data for many things that are universally 
 accepted to-day in science.* We may reduce the 
 issues of Transcendency to three points, each of 
 which is expressed by a single word, viz. : Defi- 
 nition, Operation, and Adjustment; still leaving 
 room for some further considerations under this 
 head. 
 
 De:i^inition. 
 
 Suppose we inquire. What is consciousness ? Or 
 to be less inclusive in our question. What is sensa- 
 tion? Or to limit the inquiry to yet more primary 
 grounds. What is Life ? To none of these questions 
 does Science return a satisfactory reply. Yet they 
 are not mere conundrums. They indicate chasms in 
 the processes of scientific investigation.^ We have 
 a definition of Life from Spencer that has become 
 classical as an illustration of how to ^'darken coun- 
 sel by words without knowledge."^ 
 
 Huxley defines Life as a certain state of matter, 
 like a vortex, an eddy, or whirlpool among the atoms, 
 
 ^Morris's Kant's "Critique of Pure Reason," page 218. 
 ^Cook's "Credentials of Science,*' passim. 
 
 '^See Kant's "Teleology" in Windelband's "History of Phi- 
 losophy," page 565. 
 
 ^Spencer's "Principles of Biology," Volume I, page 74. 
 
88 THB HIGH BR REALISM 
 
 by which new atoms are continually drawn in and 
 other atoms are disengaged, while the general form 
 of combined action and matter is carried along con- 
 tinually.'^ But he admits that this brief account of 
 Life does not come within "miles" of a definition. 
 Perhaps one might define Life as ''a certain influ- 
 ence operating upon matter, interacting among the 
 physical forces without being correlated strictly with 
 them, and having a power to build and sustain^ cell- 
 organisms of many distinct types, all of which are 
 characterized by Heredity, Sympathy, and Periodic- 
 ity."^ And under each of these characteristics might 
 be given a vast fund of data from observation; yet 
 the mystery of Life would remain unsolved, and 
 much more the mystery of Mind. Again, we might 
 ask, What is Law? Or Ether? Or Electricity? 
 Or Gravitation? Some would turn the issue upon 
 us by asking a counter-question, What is the sig- 
 nificance of the Unknown and Unknowable ?^^ Our 
 reply must be that Philosophy is larger than mere 
 physical Science, and, therefore, is better able to de- 
 fine the limits of knowledge. These chasms that are 
 mere blanks on the wall of the house of Science may 
 prove to be open windows in Philosophy by which 
 we can "Look through Nature up to Nature's God." 
 Let us ask again. What is Gravitation? This is 
 
 ^Huxley's "The Crayfish," pages 84, 85. 
 
 ^This includes the principle of self-preservation. 
 
 ^Appendix. Note 12. 
 
 logpencer and Huxley. 
 
TRANSCENDENCY 89 
 
 a fair question, but Science can give us no satis- 
 factory account of Gravitation/^ One may say, 
 ''Gravitation is that force by virtue of which two 
 bodies of matter free in space tend to approach one 
 another according to a definite law/' The answer 
 is clear, but not complete, since it brings up no less 
 than three new questions: What is matter? What 
 constitutes force ? and. What gives efficiency to law ? 
 To these questions. Science is unable to give an 
 answer, because they are strictly beyond her domain. 
 Yet they are questions that may be asked by althost 
 any sincere and intelligent person ; since intuition, 
 experience, and the doctrine of reality all constrain 
 us to believe that somewhat exists which we call 
 matter or substance; that somewhat is manifest in 
 phenomena which we call energy or action ; also that 
 somewhat gives absolute efficiency to law, and makes 
 it binding everywhere. And these three somewhats 
 are apparently one, for they are found in closest har- 
 mony to the farthest limits of human observation. 
 Are they self-existent and self-sufficient? Science 
 may answer, ''We can not tell." But of this much 
 we are assured ; that something, either what we have 
 been discussing, or something deeper, lies at the 
 foundations of Reality, and that this Something is 
 wonderful in extent and power. It undergirds the 
 mountains. It sits upon the seas. It reaches to the 
 
 "Wright's "Scientific Aspects of Christian Evidences," pages 
 28-38. 
 
90 THE HIGHER REALISM 
 
 heavens. We can not leave it, nor pass by it, nor 
 escape it; yet we can not reach it, nor analyze it, 
 nor account for it.^^ We must look further, and see 
 whether there be not some tokens of its character 
 discoverable by careful reflection. 
 
 Operation. 
 
 The first point to which we call attention here is 
 the practical illimitability of Nature. We see this 
 in both the littleness and the vastness of Nature's 
 scale of works. These we may follow down to the 
 last tiny bacillus or fiber or cell that is visible in the 
 microscope ; or out to the dim nebulae in the farthest 
 sweep of the greatest telescope; but we reach no 
 top nor bottom in either direction. The same is true 
 of the swiftness or slowness of these operations. 
 A crystal of feldspar may have been aeons in for- 
 mation, and a sun aeons of aeons. Yet the lightning 
 flashes for a moment across the sky and is gone; 
 and a molecule of hydrogen is calculated to perform 
 seventeen millions of vibrations in a second of time ! 
 We scarcely need add that the sum of these oper- 
 ations, physical, chemical, and vital, which are going 
 on in the Universe at any moment is a measureless 
 ocean of activities. Yet none can show how they 
 are produced or sustained. 
 
 Next, we notice the perfection that belongs to 
 these operations. Something is being made or done 
 
 i2Psalm cxxxix. 
 
TRANSCENDENCY 9 1 
 
 at every instant, and it is well done. Compare a 
 bee's sting with the needle of a hypodermic syringe, 
 no matter how fine, and see the infinite smoothness 
 of the one by the relative coarseness of the other. 
 Compare a fly's wing or foot with any artificial 
 mechanism, and see the amazing contrast in delicacy 
 of construction. Compare a spider's web and spin- 
 neret with the product of our best spindles and 
 looms, and see whether we have reached perfection 
 in the textile art. What excellence we have attained 
 is largely due to the fineness of materials already 
 furnished by Nature. But the same perfection is 
 found in larger and wider senses ; in the flight of a 
 sunbeam ; in the clouds bringing rain upon the earth ; 
 in the opening and fructifying of blossoms; in the 
 recurrence of sleep to the eyelids, by which we re- 
 ceive the balm of "tired Nature's great restorer." 
 Nowhere is this perfection more clearly manifest 
 than in our own bodies, where at every moment some 
 millions of operations are going on unseen, unheard, 
 unfelt by us, unless perchance we are not well. 
 
 Again, we come to the absoluteness of many 
 operations in Nature. Such is the tendency of par- 
 ticles in a chemical change, under the influence of 
 heat, moisture, or simple contact, instantly to sepa- 
 rate or to fly to their respective places in the union 
 of elements. Every explosion is an illustration. One 
 would think the molecules would be in one another's 
 way in such quick work. Even in a crystallizing 
 
92 THB HIGHER REALISM 
 
 process, every particle behaves like a trained soldier 
 that knows his place among the divisions and in the 
 ranks of his army when going into camp. Still more 
 absolute, or apparently unaccountable are such pro- 
 cesses as germination, nutrition, and tissue-weaving 
 in any living body of plant or animal ; the selection 
 of the proper materials from the lymph, or sap, or 
 blood which is common to every part, so as to con- 
 stitute the peculiar tissues of each particular part; 
 as root, bark, leaf, wood, flower, fruit ; or flesh, bone, 
 skin, hair, teeth, vessels, nerves, and all the special 
 organs of the most highly organized structure. 
 These are a few of the considerations and examples 
 that aid us to a conception of the measureless, com- 
 plex, and wonderful operations of the Universe of 
 Reality. 
 
 If we ask now, Why and how are these things 
 so? one may say, *'It is the nature of Nature to do 
 such things,''^^ but that is no explanation. We must 
 have a deep source out of which to draw such an 
 amazing fullness. The existence that underlies all 
 Nature must be illimitable in the range and variety 
 of its energies. It must be competent for marvelous 
 perfection in its work. It must have a power of ab- 
 solute self-activity, and be able to account for Life 
 and Mind in its resources. 
 
 Is this Existence less than a Personal Being ?^^ 
 
 i^Hegel and Schopenhauer. Bowen's "Modern Philosophy," 
 page 295. This is also Hartmann's "The Unconscious" again. 
 "Janet's "Final Causes." 
 
TRANSCENDENCY 9 3 
 
 We think not, and will give some reasons for this 
 belief. 
 
 Adjustment. 
 
 We now desire to call attention to an old sub- 
 ject, but one which will not lose its significance to 
 unbiased minds until logic is banished from the 
 schools.^^ This is a study of the indications of 
 design in Nature, including the general proportions 
 and adjustment of the forces and elements with a 
 view to make provision for living creatures; espe- 
 cially with a view to human life, which appears to be 
 the crown and flower of it all, so far as seen in this 
 visible world. Many unsophisticated persons have 
 believed that the manifold forms of living things, 
 with so many striking adaptations of structure to 
 meet the demands of their environment, were evi- 
 dences of a special purpose in their organization, 
 although this is denied by most adherents of natural 
 Evolution. We take it that the fundamental causes, 
 precise nature, and limits of the application of this 
 evolutionary theory have not been fully set forth, 
 as yet, by its accomplished promoters.^® 
 
 One may assume that any living thing owes its 
 characteristics wholly to the long influence of nat- 
 ural causes; that the ox defends himself with his 
 horns solely because he happens to have them; and 
 
 i^LeConte's "Evolution and Religious Thought." 
 i^^Bascom's "Historical Interpretation of Philosophy," page 
 209, etc. 
 
94 '^HB HIGHER REALISM 
 
 that he has them because he wanted them; or be- 
 cause he is the descendant of some ancestor who 
 was blessed with horns by a happy accident or freak 
 of nature ; that a bird flies because it has wings, and 
 not because they were made for flying ; although this 
 involves one of the most difficult problems in me- 
 chanics that man has attempted — and thus far un- 
 successfully — to solve. So one may say that the 
 fish breathes by gills because it has them; and that 
 Man thinks because he has a brain; and that the 
 eye, — although it is found highly developed in many 
 of the lower orders, and in our own case shows an 
 adaptation to fifteen distinct principles in the laws 
 of optics, — is yet a mere instance of what Evolution 
 can do at its best. The circumstance that an Idea is 
 revealed in every one of these forms of structure is 
 not permitted to count for anything with such peo- 
 ple ;^^ nor yet the additional fact that the general 
 history of typical forms in Nature exhibits a re- 
 markable parallel to the mental and industrial de- 
 velopment among men of such structures as houses, 
 boats, wagons, steam-engines, and the like, all of 
 which present gradual but great improvements upon 
 the original type or form.^^ 
 
 ^'^Degeneration from malnutrition and non-use of organs can 
 be explained, but the specific cause of these variations leading up 
 to higher types of life has never been shown by physical Science, 
 as Darwin admits. Changes of climate, etc., are only contingent 
 causes of variation. 
 
 i^Brooks's "Foundations of Zoology," preface. 
 
TRANSCENDENCY 9 5 
 
 But even if natural evolution is conceivable and 
 probably true of some or many plant and animal 
 structures, — no matter by what means it has been 
 accomplished, — still we have cases of adaptation on 
 a wider scale in which evolution is not conceivable. 
 Thus, if it be contended that man is descended from 
 some lower order of animal, yet it will not be held 
 that he is in the natural line of descent from the 
 cow, the horse, the dog, the sheep, the swine. Still 
 less can any one conceive that he is closely related 
 to plants, such as the cereals, or the fruit and nut- 
 bearing trees, or the fiber-producing plants, or cer- 
 tain vegetables; yet Geology teaches us as plainly 
 as it teaches anything that the domestic animals and 
 the more useful trees and plants and grains all ap- 
 peared on this planet about the same time that our 
 race came into existence. Without these resources, 
 perhaps the human species could exist upon the 
 earth, but human civilization would be practically 
 impossible. Then, what a series of fortunate and 
 stupendous accidents are all these great gifts to the 
 human race, if indeed they are accidents ? 
 
 But we can go further and deeper yet, to the very 
 foundations of the world, far below the starting- 
 point of evolution as elaborated by Darwin or La- 
 marck, even before the dawn of life upon this earth, 
 and still we find abundant marks of adaptation to 
 the needs of man. Not only coal, petroleum, lime- 
 stone, gypsum, and other substances of organic 
 
96 THE HIGHER REALISM 
 
 origin/^ but the variety and abundance of useful 
 metals, the minerals, the streams, the sea, the very- 
 air we breathe, all show a singular suitableness and 
 adaptation both to man's physical welfare and to his 
 moral necessities. See the mother as she packs a 
 satchel or a trunk for her boy who is leaving home ! 
 Even though in affluent circumstances, she can not 
 possibly provide for him in all things, nor against 
 all sorts of contingencies, — not even with a case of 
 well-assorted medicines thrown in, — as adequately 
 as our whole race is provided for in the furnishings 
 of this world, so admirably suited to become the 
 abode of man !^^ 
 
 We have just remarked that the evidences of de- 
 sign strike down into the inorganic world. This 
 suggests the question whether all that we now see 
 was merely formed by some intelligent Power, or 
 whether it was created out and out. When we re- 
 flect that such substances as salt, sulphur, phos- 
 phorus, and carbonic acid are not very plentiful in 
 the fertile regions of the earth; that an excess of 
 either is dangerous to all life, and that they are usu- 
 ally found in just about sufficient quantity to meet 
 the requirements of plants, animals, or men, it must 
 strike us with a singular admiration and wonder. 
 Salt springs are found somewhere in every fertile 
 
 i^Here we may see the purposefulness of the lower forms of 
 life on the earth. 
 
 20Macmillan's "The Ministry of Nature." 
 
TRANSCENDENCY 97 
 
 land to refresh and sweeten the blood of the deer or 
 antelope that seek them for many miles around. 
 Every tgg contains sulphur enough to blacken a 
 silver spoon, though a chemist is required to tell 
 where it comes from. No air on plain or hill-top is 
 too pure from carbonic acid for the growth of trees, 
 or grain, or red clover. No extensive place is found 
 so devoid of phosphorus that man can not obtain 
 enough to supply his nerve and brain machinery 
 with it as fuel. The world is full of just such ex- 
 amples. 
 
 But we are not confined to material substances 
 for argument. We may find other examples in the 
 physical forces of Nature. We speak not now of 
 the winds, and waves, and streams, and other gen- 
 eral agencies, but of the various forms of Energy 
 which are fundamental in the order of Nature, as 
 gravitation, cohesion, electricity, heat, light, and 
 chemical affinity. Take away any one of these, and 
 what is left but chaos? Possibly, there might be a 
 Universe upheld by gravitation alone, unless it also 
 is dependent upon the other forces ; but a sand-heap 
 in a dark cellar could not be more dreary. 
 
 Some of these forces are more indispensable than 
 at first thought they would appear to be. How could 
 we get along without so simple and yet so unexplain- 
 able a force as cohesion ? Relatively weak, it is still 
 sufficient to give consistency to all things, some 
 tough as steel or hard as granite, some soft as down 
 
 7 
 
98 THE HIGHER REALISM 
 
 and tender as a blossom. We all admit the necessity 
 of heat, though it is not the greatest of the forces, 
 but why was not light omitted from the catalogue? 
 It would seem that the world could do without it. 
 Yet in general, light is indispensable to Life. With- 
 out it, the chlorophyll of the leaves and grass and the 
 whole vegetable world would cease to be formed, so 
 that the basis of food for the animal world would be 
 absent, for this substance is one of the pillars of life. 
 Then, too, the activities of all animated beings would 
 be instantly limited by the lack of means or an ele- 
 ment by which to discern direction and form, and 
 to communicate with each other. If Life existed at 
 all, it would be in a prison-house ; while Intellectual- 
 ity, under such conditions, is well-nigh inconceivable, 
 and must be limited at best. Yet what a gentle 
 force is light, touching the world with fairy wand, 
 and bringing to our perceptions all imaginable forms 
 and hues, from near at hand and from amazing dis- 
 tances ! Not without reason did the writer of Gene- 
 sis place light first in the order of world-creation, 
 the first expression of the Almighty's power f^ nor 
 was the Psalmist unscientific in praising Him "who 
 maketh the outgoings of the morning and evening 
 to rejoice."^^ 
 
 A similar argument may be drawn from the laws 
 of Nature. Take the law of capillary attraction. 
 
 2iGenesis i, 3. 
 
 22Psalnis XV, 8; also "Paradise Lost," Book III, 1-55. 
 
TRANSCENDENCY 99 
 
 We could not do without it at all, and yet it does 
 not seem to be a necessary law from the nature of 
 things. Or take the law for the diffusion of gases. 
 There is nothing to show it might not be otherwise ; 
 but without this Law we could have no atmosphere. 
 Or take the law for the expansion of water when 
 crystallizing into a solid, where it is an exception 
 to the general rule of such changes ; but, were it not 
 that ice is lighter than water, the ocean would be 
 full of ice, at least in northern latitudes. In fact, 
 water is a wonderful example of special laws in 
 many different ways,^^ as an absorbing repository 
 for heat, as an almost universal solvent and purifier, 
 as an innocent vehicle for the currents of life, as an 
 instrument of power for man.^^ 
 
 Finally, a combination of all these elements of 
 design, as to substance, energy, and law, is seen in 
 the mechanical conditions of our planet. Suppose 
 it were as large as the planet Jupiter, then how 
 would a man's legs be able to support him against 
 the overpowering force of gravitation in so great a 
 mass? Suppose its axis like that of Jupiter were 
 incHned to the ecliptic at an angle of only 3 de- 
 grees, instead of 231^ degrees, the variable winds 
 would cease to blow, and the oceans would stagnate ! 
 Or, suppose that it turned on its axis but once a 
 
 23The atmosphere is equally an illustration of providential 
 foresight and adaptation. 
 
 24Thales took water to be the first principle in Nature. 
 
 tLofC. 
 
lOO THE HIGHER REALISM 
 
 month, like the moon, what long cold nights, what 
 long hot days, we should experience! It is evident 
 that a very slight change in these famiHar arrange- 
 ments would be detrimental to human well-being and 
 life, if not actually destructive to all living things.^^ 
 Therefore, it is extremely doubtful whether other 
 worlds have inhabitants like ourselves, or any Hfe at 
 all !^^ Surely, here is clear indication of a Designer, 
 nay, of a Creator, who must have a very special 
 interest in this world ! 
 
 Ne:cessity and Pkhsonality. 
 
 But some one will say, "This idea of design is 
 contrary to the doctrine of Necessity,'' as if there 
 were some mysterious, impersonal power like Fate, 
 which determines the course of all things, and leaves 
 no room for a God who is anything more than an 
 abstraction. But what does this Necessity amount 
 to ? So far as it exists at all. Necessity is the logical 
 result of First Principles, the same that we have 
 already discussed under Reality. But these Prin- 
 ciples have no competency to originate anything. 
 Mind or Personality has such a competency, since 
 we know it as the source of Ideas and the repository 
 
 25Such a change would be like the omission of a bolt or a 
 wheel in some complicated machine, or like a change of sizes and 
 proportions in the parts of a steam engine. It wpuld spoil the 
 machine. 
 
 26See the remarkable article on "Man's Place in the Uni- 
 verse," by Alfred R. Wallace, in The Independent, February 26, 
 1903. 
 
TRANSCENDENCY I o I 
 
 of Will. It is also able to apprehend these First 
 Principles, and either to use them, or to meet them 
 in its own practical work, working within their lines. 
 We grant that Mind can not go contrary to these 
 principles. It can not change 2X5=10; but it can 
 form a concept, and realize that concept by an act 
 or acts of Will, showing that it is of a higher order 
 than mere Principle, and capable of adding to the 
 power of principle. For, although there can be no 
 actual principle apart from some Reality any more 
 than there can be an Idea apart from a living Mind, 
 yet in some sense principle becomes a cause or mod- 
 ifying element in that Reality as truly as an Idea 
 becomes a rule of action in the Mind. Thus both 
 principles and ideas become the source of laws, the 
 former by necessity, and the latter by wisdom; but 
 neither of these is contrary to the other. The notion 
 that wisdom or originality is made powerless by 
 eternal Necessity ignores the commonest lessons of 
 experience. Although Life can not do away with 
 principles, yet it exists and works within their lines 
 with results that are wonderful to contemplate. 
 Therefore, just as we recognize the signs of Life in 
 organism, appropriation, reproduction, and type, so 
 we recognize the tokens of Mind in the ideas, pur- 
 poses, plans, and results that are visible everywhere 
 in Nature,^"^ and are familiar to every student of Sci- 
 
 27Bowne's "Metaphysics," pages 158-161. Also the chapter on 
 'The Cosmos as Mechanism." 
 
I02 THE HIGHER REALISM 
 
 ence. And the same evidence that leads us to see 
 the personaHty of this Designer in the marvelous 
 contrivances and perfect balance of all the elements, 
 forces, laws, and conditions of this world, making it 
 a suitable place for the development of Life, also 
 suffices to reveal him to us in the aspects of Wis- 
 dom, Power, and Benevolence. 
 
 Compi.e:te:ne:ss. 
 
 This striking characteristic of Nature is clearly 
 manifested by the fact that the means, the inter- 
 mediate steps, and all the intricate mechanism and 
 contrivances of each organism are kept in the back- 
 ground of observation, or concealed from view, 
 making broad room for the finished product, whether 
 plant, or animal, or man, or the earth itself. Not 
 the viscera, nor the nerves, nor the special organs of 
 sense-perception, however remarkable, can usurp the 
 place of the outline, the figure, the countenance, that 
 which Art represents anew in statues and pictures, 
 which is evidently the finished fullness of beingr^ 
 This is, no doubt, because these outer aspects stand 
 for life, for feeling, and for intelligence, as against 
 the inner plan by which Hfe is sustained. Where 
 such concealment is not practicable, as in the case 
 of many plants and trees, the structure itself is 
 
 28This is especially to be observed in the contrast between 
 the outward symmetry of the bodies of mammals and the un- 
 symmetrical positions of their internal organs, as the stomach, 
 liver, heart, lungs, etc. 
 
TRANSCENDENCY I o 3 
 
 turned into a thing of beauty with spreading 
 branches and tender leaves, that are embellished with 
 flowers and fruit as the constant sign and token of 
 life. And even the bulky Earth, as a product of the 
 same Master hand, has its inner treasures and secret 
 channels of activity that are hidden away under the 
 splendid drapery of soil and verdure and forest, of 
 clouds and snow and sea. The like feature is usu- 
 ally noticeable in all the various stages of the growth 
 of an organism. '^First the blade, then the ear, and 
 after that the full corn in the ear.''^^ Yet the fact 
 of uncompleted development is no bar to relative 
 completeness; the child is as perfect in itself as the 
 man, each offspring has a charm and a delight of 
 its own, and vital existence is Life all along the way 
 of individual being. 
 
 We must not overlook the remarkable Variety 
 in Unity that is presented to us in the order of Na- 
 ture. While the number of distinct forces and even 
 of the chemical elements is not large, yet the variety 
 of compound substances^^ and their phenomena, and 
 the number of species of all living things, with their 
 different modes of existence, their diversities of 
 form, size, habit, and characteristics, and their mani- 
 fold adaptations to environment, are simply amaz- 
 
 29Mark iv, 28. 
 
 soThere are nearly 70,000 organic compounds known. See 
 Popular Science Monthly, April, 1900, page 677. There are also 
 said to be 150,000 forms of plant life and 400,000 forms of animal 
 life, including 250,000 insects, known to science. 
 
I04 THE HIGHER REALISM 
 
 ing. It seems the product of infinite ingenuity, and 
 as though nothing new or different could be im- 
 agined, unless, indeed, it had already existed in the 
 past, and is found in the geological records of the 
 rocks. To heighten this idea we have the wonder- 
 ful balance of the manifold parts of Nature relatively 
 to each other, elements, minerals, climate, plants, and 
 animals of every sort, often keeping each other 
 within due bounds, and thus sustaining the harmony 
 of all. This harmonious variety is still more strik- 
 ing when we observe that no two plants or individ- 
 uals of the same species are ever exactly alike, no 
 two bits of scenery are ever repeated, no two waves 
 of the sea or leaves of the forest but are distinguish- 
 able. 
 
 To this we may add another notion, that of 
 Decoration, which manifestly abounds in all Nature, 
 both animate and inanimate. Beauty, harmony, and 
 picturesqueness are to be seen on every hand, even 
 by the dullest observer. The painting of a moth or 
 butterfly, the exquisite markings of fishes and ser- 
 pents, and wild beasts; the splendid hues of hum- 
 ming-birds and of many other feathered genera; the 
 glorious tints of autumn woods, the majesty of a 
 coming storm, the sublimity of the mountains; the 
 tenderness of spring, the morning dew, the warble, 
 the fragrance, the hum of life, the solemn grandeur 
 of the midnight stars — all of these speak to the soul 
 of man as the works of One delighting in such 
 
TRANSCENDENCY 105 
 
 things. They are not to be accounted for without 
 the ideas and power of a great Personahty, who 
 hath laid the foundations of the earth from the be- 
 ginning, and who "hath made everything beautiful 
 in his time/'^^ 
 
 It may be urged that Nature also gives us many 
 examples of imperfection and decay; but upon fur- 
 ther consideration it is found that even these con- 
 tribute yet another great idea to the plan of Nature, 
 that of Elimination, in connection with a world-wide 
 Economy, so that even Death itself may often be 
 turned into a blessing. This principle is deeply 
 wrought into every living organism, by which not 
 only the waste and deleterious products of nutrition 
 are carried ofif continually, but the withering of 
 grass, the falling of leaves, the bodies and excreta 
 of animals, the accumulation of corals, of sea-shells, 
 and also of peat-bogs — all contribute to the fertility 
 of the soil, to the growth of islands and continents, 
 to the production of coal, and petroleum, and build- 
 ing materials; thus constantly testifying to an ad- 
 mirable and all-embracing wisdom in the universal 
 plan and order of the world, in which the balance 
 of conflicting interests is somehow preserved intact 
 from age to age. 
 
 So much, then, for the Transcendency of Nature 
 in its three degrees of Definition, Operation, and 
 
 3iEcclesiastes iii, 2. 
 
lo6 THE HIGHER REALISM 
 
 Adjustment or Adaptation. These are not merely 
 the fanciful distinctions of a controversialist, but 
 great and palpable elements of Truth, going beyond 
 the immediate sphere of physical Science, and yet in 
 a proper sense confirmed by the discoveries of Sci- 
 ence itself. 
 
 What is the significance of these things? They 
 remind us of the conception of God as set forth in 
 the Hebrew Scriptures, and in the New Testament. 
 They impress us with the "Intelligibility'' of the 
 Universe.^^ They show us that the development of 
 life, and especially of human life, has been the pur- 
 pose of the ages past, in preparing and unfolding 
 this Earth. We might go further, and maintain that 
 the general course of human history upon the Earth 
 is a confirmation of this view, as a mere carrying 
 forward of the original purpose to loftier heights 
 of physical and moral existence. In view of these 
 things, who can deny a Supernatural Providence? 
 Yet, Blessed are they who when they see can be- 
 lieve ; for a foolish doubt is the very miasma of mod- 
 ern thought. 
 
 33 
 
 32Argylr's "Philosophy of Belief." 
 
 ssRoger's "Modern Philosophy," pages 1G6, 107. 
 
VI 
 ORIGIN AND DESTINY 
 
 Thdre is yet another question in the problem of 
 Nature which embraces all those elements of Tran- 
 scendency that we have mentioned, and reaches still 
 beyond them. It is the question of Origin and Des- 
 tiny, and these involve Creation, Purpose, and Ulti- 
 mate Good ; or, in a word, Finality. 
 
 Perhaps not everything has had an Origin, or 
 will have a Destiny. For example, it can possibly 
 be shown that fundamental principles are eternal. 
 These principles dififer from laws, in that the latter 
 are either always constituted by a decree of Mind, 
 or exist as the necessary result of principles ; but the 
 principles themselves are unconstituted. For in- 
 stance, the principle of cause and efifect can not have 
 a cause ; hence it is unconstituted. The same is true 
 of the principles of identity and difference, of the 
 relative and the absolute, or of time and space, or of 
 mathematical concepts, or of the forms of the syllo- 
 gism in logic. Yet none of these principles could 
 have any actual existence unless they were inherent 
 in some Reality, and that must be a Mind. If this 
 
 107 
 
io8 THE HIGHER REALISM 
 
 does not prove that Mind is eternal, at least it comes 
 very near to making the opposite view inconceivable. 
 
 Origin. 
 
 That our own minds have had a beginning, we 
 all know by our experience of growth in body and 
 mind; and also from observation of the fact that 
 other individuals of the human race, besides animals 
 and plants, are constantly coming into existence. 
 That all Life upon this Earth had some beginning is 
 certain from the study of Geology, where we find in 
 the fossil-bearing rocks a gradual progress from the 
 lowest to the highest classes of organisms. That the 
 Earth itself, and other similar bodies in space, have 
 had a beginning seems proved both by Geology and 
 by Astronomy, but more especially from the laws of 
 heat and motion, and from our observation of the 
 sun, moon, and stars as they appear in various stages 
 of existence at the present time. Thus we feel it 
 safe to say, "All Nature had a beginning." 
 
 The inquiry now is, How and from what Source 
 did each of these kinds of existence arise? If we 
 consider the human mind, the weight of scientific 
 evidence goes to show that it originates from Life 
 within the human body. Now it is a law of Nature, 
 long received, and not refuted by scientific observa- 
 tion, that all Life comes from Life ;^ and there is no 
 
 iThe Independent for October 24, 1901. Dr. Walsh's article 
 on "Virchow," page 2519. 
 
ORIGIN AND DESTINY 109 
 
 such thing ever known as spontaneous generation. 
 It follows that we know the immediate ancestry of 
 each individual or species that are now upon the 
 Earth, of course including Man. The only question 
 that arises must be upon the remoter origin of each 
 species ; but even this is only a relative inquiry, not 
 reaching to the ultimate origin of all physical life 
 upon the Earth. 
 
 For, in any case, there must have been some 
 primitive germ, or germs, or forms of organism.^ 
 Because of the radically different types of plant and 
 animal structure, some insist that there must have 
 been a number of primal origins of life upon the 
 Earth.^ The star-fish, the oyster, the lobster, the 
 earth-worm, the insect, the reptile, the bird, the 
 mammal, all present radical differences of structure. 
 So do the mushrooms, the mosses, the ferns, the 
 grasses, the herbs, the vine, the cactus, the oak, the 
 palm, the pine, and yet other varieties of the vege- 
 table world. 
 
 The time required for the development of all 
 these types of life by mere natural variation seems 
 utterly too great for the earth's possible age accord- 
 ing to our best physicists.^ But whether there were 
 few or many real origins,— and why not several, if 
 there was one?— the first is still unaccounted for by 
 
 2Darwin's "Origin of Species," in last chapter. 
 sAgassiz; Dana; Gray; Mivart. 
 *Lord Kelvin and Clerk-Maxwell. 
 
no THB HIGHER REALISM 
 
 anything in Biology or Geology. So are also the 
 causes of most of the variations that are supposedly 
 leading up to higher forms of organism by principles 
 of selection and survival.^ In this connection, we 
 observe again that the inherent forces of life which 
 develop and build each unit of a species are also 
 undiscovered, except in so far as we see their re- 
 sults ; yet these forces must be of prime importance.^ 
 What is our necessary inference from these facts ? 
 If the issue is raised as to whether mind or organism 
 first existed in the Universe, there can be little ques- 
 tion to any clear and reflective mind. We Have al- 
 ready seen that the marks of Intelligence and Pur- 
 pose abound everywhere in Nature, from the highest 
 forms of organism to the very foundation stones of 
 her existence; to the laws, the forces, the very ele- 
 ments of the ''world-stuff." We have no other 
 possible resource than to attribute the first Life upon 
 this Earth to some agency that is higher than the 
 mere Earth, that has in itself the potency of Life, 
 that has also an intelligent foresight.''^ We must 
 think of this agency, if we think of it at all, as in- 
 volving a Mind which is far greater than our own,^ 
 possessing incomprehensible Power, imbued with the 
 authority essential to Law, in which the principle or 
 
 ^This was fully admitted by Darwin. 
 
 ^Orr's "Christian View of God and the World,** pages 98-101. 
 
 ^Appendix. Note 13. 
 
 ^Roger's "Modern Philosophy," page 70, lines 17-22. 
 
ORIGIN AND DESTINY 1 1 1 
 
 element of Life dwells and has dwelt from Eternity.^ 
 This Author of Being, Life, and Mind we designate 
 by the word God, our best and most adequate term 
 for the expression of his attributes. 
 
 "But,'' some one will say, "You have not yet 
 accounted for the existence of God/' True. But we 
 have accounted for Nature, for this world and all 
 that it contains, including Man. This we have done 
 from the evidences written clear and broad upon the 
 face of Nature, giving us to recognize therein a per- 
 sonal Creator, who is, whether we can account for 
 him or not.^^ The notion of an out-and-out Creation 
 is one not easily conceived by a logical mind, even 
 after the fact is fully demonstrated.^^ Yet this 
 notion is no more difficult than other notions ac- 
 cepted by every one ; such as the law of gravitation, 
 the relation of the finite to the infinite, or the power 
 of the mind to conceive of abstract truth. The fac- 
 ulty of creation is a mystery, but no more so than 
 the ability of any person by an act of will to raise his 
 arm or to utter a sentence. It is true that while we 
 can do many things, to create out of nothing is be- 
 yond us. But that merely reveals one of our limi- 
 tations. We can form a plan, a structure, a work 
 of art, as a wholly new thing in the world. Why 
 then may not a Personal God be well able to create 
 
 ^Emerson on "The Method of Nature.'* 
 i»Job xi, 7. 
 
 "Not necessarily to the exclusion of an evolutionary process, 
 if this also is traced to a Creator. 
 
1 1 2 THE HIGHER REALISM 
 
 the very elements out of which the earth is built? 
 For who among us can tell the resources or guess 
 the potencies of the Divine Being in himself ?^^ 
 
 But again it may be asked, If God did call into 
 being the world of matter, of forces, and of life and 
 mind, how can finite creatures like ourselves know 
 that we know him ? We might answer by asking a 
 similar question, How do we know that we know 
 ourselves? It all comes back to the old questions 
 of Consciousness, Intuition, Inference, and Reality. 
 We must believe in God, or vote ourselves fools.^^ 
 
 Yet we may make use of an analogy to assist us 
 in our mental orientation. An analogy may not be 
 of much value as a direct argument; but it often 
 aids us by throwing out objections of a negative 
 sort, and by helping us to new conceptions of truth ; 
 for language, and hence thought also, are largely 
 figurative, based upon analogies, so lifting the mind 
 upward where it can not walk. We may, therefore, 
 consider the partial similarity of our own minds to 
 that of the Supreme Being, and show by a simple 
 comparison some points of likeness and unlikeness 
 between Him and ourselves. A dewdrop may reflect 
 the sun's image, although one is wholly different in 
 nature from the other, and billions of times larger. 
 Yet both have something in common, a curved sur- 
 
 i2Appendix, Note 14. Job xi, 7. Bowne's "Herbert Spencer,'* 
 page 71. 
 
 i^Psalm xiv, 1. 
 
ORIGIN AND DESTINY I i 3 
 
 face, and a property of sending forth light. So we, 
 although possessmg no independent Hfe, may yet live 
 and think, by the grace of God, because we are 
 formed in his spiritual image. We call him "the liv- 
 ing God" because he possesses those attributes of per- 
 sonality and power that we find in ourselves as living. 
 Yet our living, like the dewdrop's shining, is doubt- 
 less but a borrowed or reflected attribute, from which 
 we may think how far God must exceed us in full- 
 ness and independence of life. Every exposed object 
 on the earth is lighted by the sun, yet only a few 
 things, as dewdrops, are capable of reproducing that 
 light, and reflecting an image of the sun. In like 
 manner, the earth is well-nigh covered by living 
 things, yet only man reflects the divine Mind in 
 self-conscious thought.^* 
 
 Although our inquiry involves the scheme of Na- 
 ture as a whole, yet it chiefly concerns the human 
 race; because with all his animal nature, his limita- 
 tions, his weaknesses and his meannesses, the fact 
 still stands that Man is *'the one bright, consummate 
 flower'' of Creation,^^ the being to whom all others 
 here below are subservient, all else is contributory, 
 and who, if he should perish from the earth, will 
 leave no heir to his endowments and history.^® 
 
 i*Genesis 1, 26-28. 
 "Appendix. Note 15. 
 i^Drummond's "Ascent of Kan." 
 
 8 
 
1 14 THE HIGHER REALISM 
 
 The Divine Benevomnce. 
 
 The question may be raised here, Is the creation 
 of this world any proof of the benevolence of God ? 
 Granted this great power and wisdom in the per- 
 formance of so vast a work, what does it all amount 
 to? Life is so full of toil and pain and bitter dis- 
 appointments, the world is so filled with conflict 
 and suffering and death, that some have felt it was 
 but a cruel mockery, and have more than questioned 
 the goodness of God. 
 
 Our answer to this question must be twofold. 
 First, there is the point of limitations. The world 
 could not be built without principles, but principles 
 are a necessary limitation to any possible world. 
 These principles begin to be known to us in our- 
 selves, subjectively, and they involve contrasts of 
 state or condition as to pain and pleasure, truth and 
 error, good and evil. We do not mean that each is 
 as desirable as its opposite; but that wherever the 
 one exists, the other is its possible negative, or op- 
 posed element.^^ 
 
 No one finite being can enjoy all possible good; 
 yet negative evil may come from the mere privation 
 of good that we really need. Not only is this true 
 of barbarians, but civiHzed society is largely built 
 upon the principles of privilege and superior might. 
 
 "Orr's "Christian View of God and the World," Lecture V. 
 
ORIGIN AND DESTINY I I 5 
 
 Whether this be legitimate or not, the fact remains 
 that even in the most highly favored lands the vast 
 majority of men and women live in the midst of 
 great privations. A fair amount of labor with just 
 reward is wholesome for all ; but many are only 
 burden-bearers, mudsills for the social fabric, sub- 
 merged in poverty, ignorance, disease, and squalor. 
 The speedy relief of these conditions is one of the 
 pressing duties of a sound philosophy and of a Chris- 
 tian civilization.^^ Yet much of the so-called evil 
 in this world is only negative evil. Even death, the 
 privation of life, may be in various ways a partial 
 blessing. On the other hand, there is positive evil 
 which can not be ignored, great and terrible evil. 
 Part of this may be only relative, the sacrifice of a 
 lower or lesser interest for the sake of a higher one 
 or for a completer and more enduring good. The 
 world is full of just such sacrifices, in Nature, in 
 History, and in our own experiences. But still there 
 is the question of evil in character. This comes from 
 a misuse of the very powers that God has intrusted 
 to his children. The more we are Hke Him, in per- 
 sonality, in independent choice and self-sufficiency, 
 the greater is our peril of being destructive to our- 
 selves or to others in the world around us. We may 
 freely say, however, in view of these things, that 
 unless such evil were among the possibilities of ex- 
 
 isHenry George's "Progress and Poverty." 
 
1 1 6 THB HIGHER REALISM 
 
 istence, no such world of good, of happiness, and of 
 progress as we actually see would be possible. It is 
 only a question at last whether it were best to create 
 or not to create, under a prospect of such contin- 
 gencies. Over against the hard and evil lot of so 
 many classes of people as just mentioned may be set 
 the interest, sentiment, and even poetry, which are so 
 often felt as a distinct source of delight by those 
 men who succeed in their occupations. The farmer 
 likes the fresh air, the newly-plowed land, and to see 
 things grow; the mechanic delights in the hum and 
 roar of the shop where things are being made; the 
 shepherd loves the wildness of the bleak desert or 
 the rugged mountain ; the soldier or sailor is charmed 
 by the frequent changes of scene; and even the 
 humble miner is hard to separate from the darksome 
 mysteries of his underground abode. We should 
 not, therefore, despise these simpler joys of exist- 
 ence to which many persons, overwrought in body 
 or mind, look back with longing. The best moods 
 and even conditions of life are not those most highly 
 artificial in their surroundings; but rather those in 
 which we are nearest to the normal state.^^ Since 
 every creature normally desires to live, we can not 
 doubt but that Life is a boon, even for a brief day 
 of happiness. How much more when at least some 
 may attain to an eternal heritage !^^ 
 
 i^"In medio tutissimus ibis." Horace. 
 
 2" "I am come that they might have life and that they might 
 have it more abundantly." (John x, 10.) 
 
ORIGIN AND DESTINY 1 17 
 
 Outcome. 
 
 There is still one more consideration to be taken 
 up in respect to the plan of Nature, namely, the 
 Outcome, the Product of the Process, that which is 
 evolved, elaborated, perfected, and shall stand as the 
 ultimate End of the work. In any factory or indus- 
 trial establishment, time is used, capital is invested, 
 labor is expended, fuel is consumed, and material 
 also, to what final purpose or good? Surely it is 
 to make something valuable, something to sell, some- 
 thing to be used, something to aid us in our suste- 
 nance or enjoyment, something to be treasured up in 
 our lives. What else can be the aim of Human Life ? 
 
 And there is such an outcome. '^A thing of 
 beauty is a joy forever." So a kind word, an act 
 of mercy, a spirit of sacrifice, a pure heart, a noble 
 character, an heroic career, these have an intrinsic 
 excellence that can never pass away. They are the 
 gold dust of the workshop, the gems of the dark 
 mine, the art and soul treasures of the Universe. 
 Now the earnest question arises. Can these things 
 be so, and yet the lives that made them real be 
 doomed to utter extinction? Surely not, if the Au- 
 thor of the Universe is a Rational Being !^^ And 
 this last is precisely what we have been showing all 
 along from the intelligibility of the world around 
 us.^^ 
 
 2^Appendix. Note 16. 
 
 22Fiske's "Destiny of Man;" also his "Life Everlasting. 
 
1 1 8 THE HIGHER REALISM 
 
 Di:STlNY. 
 
 The question of Destiny is hardly less pertinent 
 to Philosophy than the one we have just been dis- 
 cussing, and it is certainly of far more practical 
 interest. Around us everywhere are indications of a 
 law of perpetual change. The alternations of light 
 and darkness, of summer and winter, of growth and 
 decay, of life and death, are world-wide phenomena. 
 Some organisms run a briefer course than others. 
 The May fly lives but a few hours. The cereus has 
 one night of glory, and is gone. A single season 
 marks the limit of being for the vast majority of 
 living things. It is true that many last longer, a 
 few for decades, and Man until threescore years and 
 ten; but a century sees few survivors except some 
 kinds of trees. Even the cities, the nations, and the 
 civilizations of men arise and pass away in the ages 
 as the geological monsters have done before us. 
 There is a certain progress in the scale of Life, in 
 the development of Mind, in the growth of His- 
 tory, Art, and Letters. Yet we have much reason 
 to believe that the Earth itself will at last grow old, 
 and be no longer fit for the abode of Life. Thus all 
 things visible and sensible will pass away.^^ 
 
 Yet the origin of things, the plan of Nature, 
 and the endowments of Man, all go to demonstrate 
 that we are distinctly and peculiarly related to the 
 
 23Rubaiyat of Omar Khayyam. 
 
ORIGIN AND DESTINY I 1 9 
 
 Fountain Head of Life, and of Mind, and of Benev- 
 olence. The existence of these relations is recog- 
 nized and expressed by the words Providence, Wor- 
 ship, and Immortality. But in consideration of our 
 present moral condition, the limitations, conflicts, 
 and excesses of mankind in this world, perhaps the 
 whole sum of our relations to God may better be put 
 into a single and more spiritual term. Redemption; 
 a term that expresses the forces and processes which 
 make for our uplifting. 
 
 Like other factors of life and experience, this 
 Redemption is a process that depends in part upon 
 time and personal environment. But again, the 
 process depends not only upon external influences 
 and special provisions that have been made for us; 
 but also upon the soul itself in making wise decisions, 
 and in acquiring the affections and character that 
 constitute moral blessedness with God. In the rough 
 and rapid whirl of this earthly life, not all souls 
 appear to be attaining to this estate ; but many un- 
 doubtedly do so, and this is certainly a part of the 
 highest purpose in Nature. 
 
 This uplifting is based first of all upon a faith 
 in Divine Providence. Some doubt this, affirming 
 that it is inconsistent, if not impossible, for the 
 Supreme Being to set aside the laws of Nature that 
 He has established. Yet that there has been a Provi- 
 dence from the very beginning of this world or of 
 Life, we have clearly shown from the manifold evi- 
 
I 20 THE HIGHER REALISM 
 
 dences of Adaptation or Design in Nature, extend- 
 ing far below Life to the foundations of physical 
 being. And if at the beginning, why should not 
 the special work of Providence be continued later, 
 and from time to time all along the course of His- 
 tory? We believe that such is the only rational 
 interpretation of the manifold events, both great and 
 small, which have wrought in times of crisis to the 
 moral and general elevation of our race. The idea 
 that God is unable to do anything now for his crea- 
 tures is a weak presumption, contrary to the most 
 common lessons of experience. For if, although 
 Man can not do anything to change the laws of 
 Nature, he can still work along those laws or within 
 them and accomplish marvels, surely God can do as 
 much and vastly more. He may even work in ways 
 beyond our thought or deepest comprehension, mov- 
 ing upon the very foundations of Nature whenso- 
 ever He will. ''With God, nothing is impossible.''^^ 
 This leads us easily to the idea of Worship, 
 which is founded upon our conscious relation of 
 dependence, and also upon a sense of the Creator's 
 regard and care for his creatures. If God has been 
 spending ages past in preparing this world to be the 
 abode of Life, and in bringing forth all living 
 things, including ourselves, into being, it seems but 
 reasonable that He should continue to extend his 
 daily care and interest toward our lives and welfare. 
 
 24lsaiah xliii, 11-13, and Luke i, 37. 
 
ORIGIN AND DESTINY 121 
 
 As for us, there can be no doubt whatever that 
 a sense of such regard tends to quicken in us a 
 disposition of pure affection and lofty resolution, 
 thus making us to be *'the children of God" in a 
 spiritual and supernatural sense. Far from degrad- 
 ing human nature by weakness and superstition, the 
 intelligent worship of God elevates man into dignity 
 and moral worth as nothing else in all the world can 
 do. It may be true that many call that worship 
 which comes far short of intelligent devotion, but this 
 proves nothing against true worship. Rather it is 
 a tribute which human nature in general is often 
 constrained to render to ''the unknown God,'' who 
 was once worshiped at Athens.^^ 
 
 The hope of Immortality is one of the most 
 beautiful and touching instincts of the human soul. 
 As one has said, ''No dolphin funeral was ever held 
 among the coral groves of the sea ; no sad procession 
 of fallow deer ever wound among the green glades 
 of the forest to pay the last tribute of respect to a 
 departed kinsman or comrade." ^^ But the whole his- 
 tory of our race from the Cave Dwellers down to 
 the present hour is replete with funeral rites, and 
 with earnest anticipations of a Hereafter. Now, 
 if Instinct counts for anything here, as it certainly 
 does in the lower walks of Life, we have a most 
 powerful argument for Immortality. And what is 
 
 25 Acts xvii, 23. 
 
 26W. R. Alger's "History of the Doctrine of a Future Life.'* 
 
I 2 2 THE HIGHER REALISM 
 
 more, there is abundant room for it in Science ; for 
 the unexplored reaches, the untrodden heights, the 
 shadowy recesses of Being, Life, and Sympathy all 
 about us are full of possibilities^^ and even of sug- 
 gestions.^^ The record of Life, either individual or 
 general, is incomplete in the realization of justice 
 and of its own best and highest ideals unless there 
 is a life beyond the dissolution of the body ; and this 
 is another of the deepest thoughts of Philosophy, 
 as well as of Religion. 
 
 The principal objection to this doctrine is the 
 lack of experience. But it took men over four thou- 
 sand years from the dawn of Science to discover the 
 existence of electricity as one of the greatest forces 
 in Nature. What wonder then if the secret of 
 ethereal and incorruptible Life eludes us still ?^^ 
 Many experiences and observations of various kinds 
 are believed to look in this direction, as also does the 
 doctrine of Religion. But a fuller discussion of this 
 matter pertains to the Evidences of Religion rather 
 than to Philosophy. For the present we may say 
 only that the Christian Religion, which includes all 
 the best elements of the ethnic faiths, which is in 
 essential harmony with the highest truths of Science 
 and Philosophy, and which alone gives a satisfying 
 
 ^'Stewart & Tait's "Unseen Universe." "There are more things 
 in heaven and earth, Horatio, than are dreamt of in your phi- 
 losophy." — "Hamlet," Act I, Scene IV. 
 
 28 Appendix. Note 17. 
 
 29Appendix. Note 18. 
 
ORIGIN AND DESTINY 123 
 
 response to the most earnest questions of the human 
 soul for time and eternity, is certainly entitled to 
 our most serious and reverent regard. Amid the 
 mists and shadows that encompass our path of life, 
 the only clear light of moral truth, spiritual beauty, 
 and Divine love is that which comes to us from the 
 history and principles of the Gospel, beckoning us 
 like stars of the morning, to faith and hope for the 
 Hereafter. 
 
VII 
 
 THE CONDUCT OF LIFE 
 
 As ivi:]?^ is the beginning, so it is also the end of 
 right Philosophy. Its results may be realized, espe- 
 cially by civilized man, in social progress, in intel- 
 lectual culture, and in moral blessings for himself 
 and others. The cynical question, "Is Life worth 
 the living?"^ may be answered succinctly, "It de- 
 pends upon how one lives his Life." 
 
 The Secret o:^ Success. 
 We all have some opportunities and possibilities. 
 But even if leisure, light, liberty, and luxury be ours, 
 the secret of a successful life is not half so much in 
 them as in ourselves. The mere endowments of life, 
 of health, of manhood, should inspire each human 
 being with that self-respect which is the first article 
 in Virtue's creed, and which enables one to rise in 
 thought and character above mere environment.^ 
 All men are liable to limitations, and even to dis- 
 aster ; yet it is glorious to live for one bright day 
 
 iMallock's "Is Life Worth Living?" 
 2' 'Meditations'* of Marcus Aurelius. 
 
 124 
 
THE CONDUCT OP LIFE [25 
 
 in a good conscience. How much more to live for 
 many years doing some good, making friends, learn- 
 ing new truth, aiding the progress of the world to 
 better things, drawing nearer to God!^ 
 
 Though checkered with many dark shadows, yet 
 on the whole the history of this world is inspiring 
 as a record of progress and achievement. The rise 
 of Man from barbarism to humane culture, the estab- 
 lishment of order, the comforts of home, the amen- 
 ities of good society, the development of Arts and 
 Sciences and Literature, the marvels of modern dis- 
 covery, invention, and industry,* all conspire to make 
 Life very interesting, even to one who can attain 
 to only a moderate position in the world.^ 
 
 But for individuals the value of Life must de- 
 pend largely upon the individual power of self- 
 determination to the best things in Life.^ This 
 power may be variously attributed to enthusiasm, 
 conscience, or moral courage; but its development 
 as a dominant note in each Life is undoubtedly aided 
 by intelligence, discipline, religious faith, and obedi- 
 ence toward God as a Heavenly Father."^ 
 
 Some Causes 01^ Faii^ure. 
 It goes without saying that the majority of man- 
 kind in almost every age render themselves miser- 
 
 ^liUbbock's "Pleasures of Life." 
 
 *Draper's "Intellectual Development of Europe." 
 
 ^Hamerton's "Human Intercourse." 
 
 ^Deuteronomy xxx, 19. 
 
 ^Mabie's "The Life of the Spirit." 
 
I 26 THE HIGHER REALISM 
 
 able rather than happy, and fail through sloth, evil 
 indulgence, reckless passion, lack of principle, and 
 other forms of depravity, to make their lives count 
 for anything more than animal existence, with some 
 traces of culture through environment.^ Even this 
 last is often nullified by the influence of those per- 
 nicious courses into which Man is more prone to 
 fall than any irrational creature, simply because his 
 gift of reason is a source of peril unless it is rightly 
 used.^ 
 
 Since Law obtains as surely in the moral and 
 spiritual realm of being as anywhere else, it fol- 
 lows that there is a way to do well in life, and a 
 way to do ill; a way to rise in the scale of being, 
 and a way to certain degradation; a way to moral 
 blessedness and a way to ruin.^*^ The recognition 
 of this plain truth is one of the very first conditions 
 of finding real joy in Life.^^ 
 
 One of the greatest dangers to successful Life 
 is found in shallowness of motive, and a lack of 
 moral tone because one has no serious convictions 
 of moral truth, no high moral aims to accomplish, 
 no worthy ideals of duty or privilege.^^ This kind 
 of defect is nearly impossible to overcome, unless by 
 
 ''Carlyle's *^'Sartor Resartus." 
 
 *Nordau's "Degeneracy." 
 
 ^"It is the perpetual labor and privilege of intelligent belnga 
 to search out the way to better things in life, and not to give over 
 to base pessimism. 
 
 "Ruskin's "Seven Lamps of Architecture.** 
 
 "Appendix. Note 19. Also Lubbock's "The Use of Life." 
 
THE CONDUCT OF LIFE 127 
 
 some sharp experience or pungent influence that 
 awakens the soul to a sense of its situation, and stirs 
 it to new and higher purposes, enforced by a sense 
 of dependence upon divine grace.^^ 
 
 Still another danger is one-sidedness, or an un- 
 due absorption in some lower aim, as the pursuit 
 of pleasure, knowledge, wealth, or ambition, to the 
 neglect of real character. Not even ''Art for Art's 
 sake" can save us from peril here. As the spiritual 
 side of Life is the highest of all, it follows that 
 neglect in this particular is the most dangerous 
 folly,^* because it tends to vitiate the spring of all 
 noble motives, and poisons Life, so to speak, at its 
 very source. For, "where one's treasure is," where 
 his interest lies, "there will his heart be also,"^^ and 
 that fixes his grade in Life. 
 
 Provisions f^or Morai, Weli^are. 
 
 Since Life includes body, mind, and soul,^® what- 
 ever may be the relation between these vital spheres, 
 they are certainly so blended in man that one law 
 runs through them all; that is, a common law of 
 well-being. Now, every one knows that the body 
 requires care, nourishment, and exercise to preserve 
 
 isphillips Brooks's "New Starts in Life/* 
 
 "Ruskin's "Stones of Venice." 
 
 i^Luke xxi, 34. 
 
 i«"Heart" and "soul" are commonly used in this connection 
 to signify the moral side of our nature as distinguished from the 
 purely intellectual. 
 
128 THE HIGHER REALISM 
 
 it in health and vigor. Most persons are aware of 
 a similar need of provision for the mind.^"^ It is, 
 therefore, but reasonable that the part of our nature 
 which involves moral capacity should require pro- 
 visions for its welfare in proportion to its higher 
 place and influence among the other elements of our 
 Life.^^ Such provision for the well-being of the 
 body exists both in itself and in the world about it. 
 A similar state of things can be affirmed of the natu- 
 ral provision for our mental well-being. It will not 
 appear strange, therefore, if provision is made in 
 some way for our moral welfare; and, in fact. His- 
 tory shows that Religion in some form is practically 
 inseparable from the progress of Civilization.^^ 
 
 This does not preclude defects in one sphere 
 more than in another. Ignorance, disease, contin- 
 gencies, and subversion may be found in each and 
 every department of Life; but the force of analogy 
 is all the stronger, and the demand for improved 
 conditions all the more imperious because of these 
 deficiencies. That humanity is slowly working 
 toward an unseen but final goal is the lesson of 
 History and the hope of the world.^^ This being 
 so, the people of each succeeding generation have 
 an outlook full of comfort and inspiration so far as 
 they are disposed to make it good by hearty and 
 
 "Hamerton's "Intellectual Life.'* 
 
 isMartineau's "Seat of Authority in Religion," Book I. 
 
 li'Appendix. Note 20. 
 
 2«Kidd's "Social Evolution.'* 
 
THE CONDUCT OF LIFE I 29 
 
 consistent endeavor, by not shunning even "the 
 strenuous Life."^^ 
 
 The Spirituai. Coni^uct. 
 
 The necessity of Struggle and Sacrifice for the 
 reaHzation of Progress has been written deep in the 
 warp of Nature from the beginning. "No excellence 
 without great labor" is the daily experience of Man. 
 Perhaps this is a necessary element of satisfaction 
 for the soul. Or it may be in the Divine wisdom the 
 only sure means of attaining to the highest spiritual 
 refinement, of settling us in faith, charity, and pa- 
 tience. If there be any room for "an idyllic life" in 
 this modern world, certainly it is limited to a very 
 few people. 
 
 To seek thus to attain is not only desirable in 
 the highest degree because of the intrinsic excellence 
 of moral beauty, truth, and goodness ;^^ but it is 
 also a moral obligation, arising out of the will of 
 God as Author and Finisher of the problem of our 
 being. Conscience makes this a personal matter be- 
 tween us and God. This is a demand of every man 
 to do his moral duty under penalty of ultimate self- 
 destruction. Thus Duty becomes the highest and 
 most essential element of human life, and only where 
 
 2^ Appendix. Note 21. 
 
 22Cousin's Lectures on "The True, the Beautiful, and the 
 Good." 
 
 9 
 
130 THE HIGHER REALISM 
 
 it is found can Faith and Hope abound to the re- 
 demption of Life for evermore/ 
 
 23 
 
 The; Emments 01^ Duty. 
 
 Practical ethics may be resolved into a question 
 of Life, in the maintenance of moral health, satis- 
 faction, and culture. Where these exist, the ends 
 of Life are subserved. Otherwise, it is limited, 
 harassed, or even totally destroyed.^* There are 
 three main spheres of duty, with many variations. 
 
 J. Duty to one's self. This includes proper care 
 of the body ; the right use of the mind, and of time 
 and opportunity for doing good ; the culture of pure 
 affections and worthy ideals; the highest possible 
 development of personal talents and characters ;^'^ 
 but we can not enlarge upon these here. 
 
 2. Duty to one's fellow-beings. Every life is 
 bound up with others in the common fabric of soci- 
 ety. Therefore the mutual relations of influence and 
 reaction are such as must make claims upon us for 
 kindness, benevolence, and sacrifice at the expense 
 of our own natural preference.^^ This relation ex- 
 tends in a thousand ways to the family, the com- 
 munity, and the State.^^ With all these may be 
 
 230rr's "Christian View of God and the World," page 360. 
 
 24Spencer's "Data of Ethics." 
 
 25parable of the Talents. (Matt, xxv, 14-30.) 
 
 26"Who is my neighbor?" (Luke x, 29.) 
 
 '^Appendix. Note 22. 
 
THE CONDUCT OP LIFE i 3 1 
 
 included the Church, as the moral nurse, guide, and 
 comforter to all classes and touching all interests.^^ 
 J. Duty toward God, All lives are dependent 
 upon God. Therefore the highest of all obligations 
 is to do that which is in harmony with his will and 
 wisdom, and to cultivate this disposition in acts of 
 worship, habits of obedience, and the practice of 
 virtue, thus entering into fellowship with the Divine 
 Spirit in the supreme motives of Life.-^ 
 
 The: Basis 01^ VaIvUe:s and 01^ Truth. 
 
 Here we see that the province of Ethics, as based 
 upon Duty, is distinct from that of Esthetics, which 
 is based upon the Agreeable. Yet each may be con- 
 sidered as a quasi-correlative of the other in con- 
 tributing to the enlargement of the sphere of Life, 
 rendering it both blessed and beautiful. 
 
 The principle of relative worth or 'Values," as 
 forming the basis of both aesthetics and ethics,"^^ 
 or as furnishing the elements of a science of morals^^ 
 or as transferred directly to faith and experience,^^ 
 may be wholly covered by referring both morals and 
 religion to the contributory elements of Life. 
 ''Worth makes the man,"^^ but what is worth? 
 
 28Ireland's "Church and Society.'* 
 
 2»*'The true Vine." (John xv.) 
 
 30Herbart. 
 
 ^^Beneke. 
 
 32Ritschl. 
 
 33Hillis's "The Value of a Man to Society." 
 
132 THE HIGHER REALISM 
 
 What else but mental Culture, moral Character, and 
 Religious Faith? In elements like these alone is 
 Immortality desirable or possible to man. In the 
 degree that they are realized now upon this earth 
 are heaven and the kingdom of God anticipated. 
 But in no case can genuine religion be divorced 
 from the truths of real history, science, or phi- 
 losophy, or become a mere matter of sentiment or 
 superstition. Rather it must have its beginning and 
 end in the eternal harmonies of Truth and Life and 
 Love, in the blessed Spirit of God, and in His Heav- 
 enly Kingdom. 
 
 Axioms. 
 
 The highest type of being is a Person, and the 
 highest being is God. 
 
 The highest form of reason is Inference, and the 
 highest Reason is Intuition. 
 
 The highest idea of finality is the fullness of 
 Life, and the highest finality must be Heaven, a 
 happy Immortality. 
 
 Conclusion. 
 
 The first stage of Intellect is Naivete, both in 
 individuals and nations, and from this arise both 
 Myth and Poetry, of which we have many instances 
 in History. 
 
 The second stage is Materialism, which culti- 
 vates Industry, Commerce, Politics, Criticism, Art, 
 
THE CONDUCT OF LIFE 133 
 
 Science, and Invention, but is often skeptical of the 
 overworld. 
 
 The third stage is Spiritual Faith, when the soul 
 grows weary of the things that perish, and with 
 chastened and clarified vision now sees the Moral, 
 the Eternal, and the Divine, as Realities closely and 
 constantly related to our human Life. 
 
APPENDIX 
 
 NOTK I. 
 (From page 11.) 
 
 Rkugious faith must have a satisfying basis in 
 order to retain its hold permanently upon men. 
 Hegel declares that much of our preaching is soph- 
 istry, and therefore dangerous to faith. 
 
 *' Sophistry has nothing to do with what is 
 taught: that may possibly be true. The Sophistry 
 lies in the formal circumstance of teaching it on 
 grounds which are as available for attack as de- 
 fense."^ The passage is rather obscure, but sug- 
 gests much. 
 
 Note 2. 
 
 (From page 15.) 
 
 Character can not long be maintained unless it 
 has some solid basis of moral conviction. All the 
 splendid ideals of our best writers, Tennyson, 
 Browning, Ruskin, Liddon, Drummond, Hugo, 
 Bersier, Sabatier, Longfellow, Whittier, Emerson, 
 Lowell, Beecher, Brooks, require some moral and 
 intellectual foundation for effectiveness. The moral 
 decadence and pessimism of to-day are due chiefly 
 
 "Logic," by Wallace, page 229. 
 
 135 
 
136 THE HIGHER REALISM 
 
 to an eclipse of faith. The philosophical vagaries 
 of the present time are both an indication and an 
 aggravation of spiritual estrangement from God. 
 Not angelic innocence, but simplicity and sincerity 
 of heart are the happy estate from which even good 
 men seem to have fallen in these later days of so- 
 phistical Idealism and Materialism. 
 
 Note 3. 
 
 (From page 16.) 
 
 The method of sound philosophy Is essentially 
 the same as that of true science; namely, Observa- 
 tion, Analysis, and Generalization, with proof by 
 verification. Here also common sense must be an 
 ally of Certitude, for without it there can be noth- 
 ing in Philosophy but speculation of an idle sort, 
 and often of a dangerous tendency. Sound sense 
 is something like what is called Intuition in this 
 book ; but it is also the saving clause in Logic which 
 prevents that kind of insanity called universal skep- 
 ticism. In Philosophy it is the element of reason- 
 ing which can rise above mere experience without 
 losing sight of the solid grounds of its origin. Al- 
 though our method may appear labored by compari- 
 son with others, we shall gain firmer ground at last 
 by keeping in close touch with Nature. 
 
 Note: 4. 
 
 (From page 35.) 
 
 Kant's doctrine that we can not positively know 
 anything outside of our own consciousness is capable 
 
APPENDIX 137 
 
 of proving too much for his purpose, since our 
 knowledge of what goes on in the mind is certainly 
 one of the last and ripest fruits of mental discipline. 
 We may question also the claim of Idealism that all 
 sound knowledge comes from logical processes. On 
 the contrary, in the analysis of any general subject, 
 or in such work as mechanical invention, artistic 
 composition, or literary production, the elements 
 brought into our mental view or grasp are derived 
 from no regular logical process, because there is no 
 starting-point for such a process. One simply keeps 
 his attention upon the subject steadily until the 
 analysis or solution or fitting conception ^'dawns'' 
 upon his mind. That is to say, it comes in a sub- 
 conscious manner, and the result is therefore in- 
 tuitive in its nature. 
 
 Note: 5.^ 
 
 (From page 39.) 
 
 The reciprocal influences of body and mind may 
 be compared to those of magnet and coil in an elec- 
 trical apparatus. The magnet responds to the cur- 
 rent passing in the coil, or to the variations of such 
 a current; and it may even make possible the in- 
 duction of a current in another coil, thus passing 
 on its energy to another magnet, just as the body, 
 
 ^The recently published researches of Dr. Loeb and Professor 
 Matthews at Chicago seem to show that electricity is a very prom- 
 inent factor in the phenomena of physical life. But they do not 
 identify electricity with life, since there is no evidence that it 
 can build an organism, much less can it account for conscious- 
 ness. Yet it may easily be a factor ip physical life. 
 
138 THE HIGHER REALISM 
 
 when moved by the mind, may speak or make ges- 
 tures that arouse a corresponding thought in an- 
 other mind, and lead to a corresponding action of 
 the body connected with that mind. The moving of 
 a magnet by external force may also act directly 
 upon the coil to induce a current, and this process 
 may be repeated indefinitely ; so that by certain com- 
 binations of magnet and coil, a reaction may be 
 built up to any desired tension by the mere appli- 
 cation of external power. In a somewhat analogous 
 manner, body and mind are developed under the 
 influence of food as a means of contributing power. 
 In man, as contrasted with most of the lower crea- 
 tures, the highly developed brain is analogous to a 
 condenser in connection with an electrical machine, 
 in that it gives room for the large accumulation of 
 a reserve force, over and above that actually neces- 
 sary to the mere operation of the machine. 
 
 It is a fact worthy of attention that the magnet 
 and coil are essentially different elements with dif- 
 ferent forces, yet reciprocal. Also, notwithstanding 
 their exceedingly close mutual dependence in all the 
 operations of an electrical machine, a relation won- 
 derfully similar to that of the body and mind, it is 
 certain that each force may exist independently, as in 
 a natural or permanent magnet, or in the electrical 
 phenomena of Nature. Thus the "parallelism" be- 
 tween the body and mind need not depend upon iden- 
 tity between them, nor yet upon a supposititious deus 
 
APPENDIX 139 
 
 ex machina, but merely upon organic union and 
 sympathy. 
 
 Note 6. 
 
 (From page 49.) 
 
 Several elements are said to have been discovered 
 recently in Nature, such as helium, argon, neon, 
 krypton, and xenon, which have few chemical 
 affinities, or none at all.^ If Ether is a substance, 
 as is commonly assumed by physicists, it must be- 
 long to an order that is not subject to the law of 
 gravitation, although it readily transmits heat, light, 
 and electrical energy. Up to the present time, it 
 is doubted whether electricity is a mere force, or both 
 a substance and a form of energy ; but the principal 
 objections to its substantial being tend to make it 
 out a force in the Ether along with light and mag- 
 netism.* The phenomena of Mind are so entirely 
 different from those of mere Matter, that we must 
 conceive of the former either as proceeding from 
 a different kind of substance or as a mere abstrac- 
 tion, and it seems far easier to take the substantial 
 horn of the dilemma. There are various kinds of 
 Energy well known in the physical realm, and pos- 
 sibly also in the mental or physical sphere of exist- 
 ence ; although these last are incommensurable with 
 
 ^Professor W. Ramsay's article on "Inert Constituents of the 
 Atmosphere," in Popular Science Monthly, October, 1901. 
 
 ^See Professor J. J. Thompson on "Cathode Rays," in Harper's 
 Magazine, September, 1901; also Professor Fleming's article on 
 "The Electronic Theory of Electricity," in Popular Science 
 Monthly for May, 1902. 
 
140 THB HIGHER REALISM 
 
 the physical forces as certainly as Mind is incom- 
 mensurate with Matter. But this does not prevent 
 their interaction upon each other any more than does 
 the incommensurability of Ether and Matter prevent 
 the constant transmission of energy from one to the 
 other. All the known facts seem to point toward 
 the existence of a greater variety of both substances 
 and forces than have yet been caught in the labo- 
 ratories.^ 
 
 Note: 7. 
 
 (From page 56.) 
 
 The study of logic dates substantially from Aris- 
 totle, and was in great repute in the days of Scholas- 
 ticism. Logic or dialectic, in good hands, is as bril- 
 liant and complicated as a game of chess or a fenc- 
 ing bout with rapiers, but just as futile in results. 
 It may serve to clarify our knowledge, yet depends 
 wholly on premises. Fresh developments in this 
 field have been made by Hamilton, Mill, and others. 
 Lotze has a specially full development of logical 
 forms. In addition to the ordinary form of induc- 
 tion and deduction, he adds analogy as a third kind 
 of syllogism. Then he also brings in the algebraic 
 devices of substitution and comparison as other 
 varieties of the syllogism. Finally, he includes "con- 
 stitutive comparison'' in the list, and apparently he 
 would include any form of theory or hypothesis that 
 
 ^See Professor Howe's article on "The Periodic Law,*' in Pop- 
 ular Science Monthly, June, 1901. 
 
APPENDIX 141 
 
 may be adopted in order to account for given facts.® 
 Thus we see that the essence of logic is in compari- 
 son; and that depends upon our powers of mental 
 perception. 
 
 Note 8. 
 
 (From page 57.) 
 
 The tendency of any system of pure deductive 
 reasoning is to tie up everything, including God 
 himself, to a fixed and unalterable order. This may 
 be clearly seen in many great thinkers, both ancient 
 and modern. But a single touch of actual experi- 
 ence breaks this logical cobweb, and shows that we 
 really live in a world of intelligence and freedom. 
 The main support of this fallacious reasoning is a 
 kind of half-truths, the refutation of which is often 
 more difficult than a Chinese puzzle. These half- 
 truths are among the greatest hindrances to real 
 progress in philosophy because they are apt to ap- 
 pear very simple where the whole truth is essentially 
 complex. To see and consider one aspect of the 
 Truth after another is not to separate them in es- 
 sence, but is necessary in order to reach any com- 
 prehensive and satisfactory views. 
 
 Note 9. 
 
 (From page 76.) 
 
 Three general classes of mental phenomena are 
 omitted from the diagram, not because of their un- 
 importance, but because they are too numerous to be 
 
 ^Erdmann's "History of Philosophy," page 323. 
 
142 THB HIGHER REALISM 
 
 properly represented there. These are the Emotions, 
 the Talents, and the Affections, which may be classed 
 under the three faculties of Mind, as follows: To 
 Sensibility belong the Emotions, as joy, grief, mirth, 
 melancholy, hope, fear, anger, pity, pride, shame, 
 ambition, sloth. To Intellect pertain the Talents, 
 as skill, taste, wit, sagacity, invention, calculation, 
 ideality, and language. In Character are found the 
 Affections, as love, hate, frankness, deceit, gener- 
 osity, envy, egotism, modesty, firmness, and insta- 
 bility.^ These may be called traits, and taken to- 
 gether they constitute the special temperament of 
 each individual, because they indicate his prevaihng 
 moods and activities which vary like lights and 
 shades of color, or harmonies and discords of sound, 
 as the daily current of experience, thought, and pur- 
 pose flows along. 
 
 Note 10. 
 
 (From page 79.) 
 
 It seems legitimate to ask, Why has not Nature 
 reached a balance of opposing forces and elements 
 long ago, if it has existed from Eternity? And if 
 there are no exceptions to the laws of Natural cau- 
 sation, why are not the phenomena of Nature marked 
 by perfect regularity instead of being subject to 
 variation? The cause of these variations has never 
 
 'This list is not exhaustive. 
 
APPENDIX 143 
 
 yet been fully accounted for by Science.^^ They 
 are simply taken as facts of observation — which is 
 eminently proper, — but they must have causes which 
 extend to the first principles of Nature. Evidently 
 Nature is not a mere machine, for machine-made 
 articles are characteristically uniform, whereas Na- 
 ture, while adhering to the type, never makes the 
 individuals twice alike. But the most striking fea- 
 ture of the case is that being in a sense so irregular, 
 yet Nature still holds to a golden mean of order and 
 progress as though under the control of an intelli- 
 gent Power. 
 
 Note ii. 
 
 (From page 82.) 
 
 The elaborations of Fichte, Schelling, and Hegel 
 are comparable to the illusions of a chamber with 
 mirror walls. Thus the manifold self-reflections of 
 one's thought may present the same notion in vari- 
 ous aspects, yet add but little to its clearness. On 
 the contrary, such a process constantly tends to self- 
 deception by confounding the real with the ideal 
 until the former is completely lost from our appre- 
 hension, while often the ideal presentation is only a 
 half-truth at best. Thus Fichte's notion of "self- 
 development," although it contains a great practical 
 truth, yields no real light upon the inner nature or 
 
 10* 'Origin of Species," Chapter V, First Section, Chapter VI, 
 Sixth Section, and passim. 
 
144 ^^^ HIGHER REALISM 
 
 ultimate cause of such development. This term, 
 therefore, appears to be merely assumed to cover 
 what is not understood or can not be explained in 
 language. 
 
 The same criticism may apply to Schelling's 
 doctrine of an ''impersonal reason," which is defined 
 by the statement that since both Nature and Thought 
 develop according to the same law, therefore both 
 are derived from one and the same "absolute" 
 source. If by this "absolute" he refers to God, there 
 might be some reason in the statement; but since 
 that is not at all what he means, it is mere babble. 
 
 In like manner when Hegel says that the "abso- 
 lute idea" is the "process itself," he seems to be but 
 a step from the common notion of God, which is that 
 He alone is the author and agent of the "process ;" 
 and by all analogies of human experience, this is the 
 only correct philosophical position. But that is not 
 at all what Hegel means, nor is it possible to make 
 his position intelligible. We make the same objec- 
 tion when Hegel says that the "absolute" and "rea- 
 son" are synonymous. 
 
 Finally, when Schelling says that Intelligence 
 and Will are but different degrees of the same thing, 
 and that both are merged in the notion of "produc- 
 tivity," why not add sensibility, and merge all three 
 in the principle of Life from God? To stop short 
 of this is a "most lame and impotent conclusion." 
 
 The weakness of German philosophical systems 
 
APPENDIX 145 
 
 IS well exhibited in their mutual refutation by one 
 another ; but this weakness arises largely from their 
 apparent purpose to dispense with a personal Deity. 
 Thus the principle of ^'contradiction/' which Hegel 
 presents as the very root of wisdom, is rightly char- 
 acterized by Herbart as "a mere paradox, and no 
 solution at all." But Herbart goes to an equally 
 foolish extreme when he says, "Causation can not 
 signify anything but Reality, and at the utmost self- 
 preservation/' Such discourse means nothing but 
 to beat the air with empty phrases. 
 
 Schopenhauer, also, has a goodly lot of nonsense 
 about the Will, really identifying it with Nature, 
 but giving no sound reason for such a procedure. 
 He calls Will "the endless source of all life,'' thus 
 simply reversing the common-sense view of man- 
 kind. Yet in his standard phrase, "The world is my 
 Idea," he does bring out the point that one's "Idea" 
 or Conception of the world may go on increasing or 
 developing indefinitely, both extensively and inten- 
 sively. Even this doctrine would seem to leave some 
 ground for human hope and courage ; but strangely 
 enough, Schopenhauer is at the antipodes of sane 
 and wholesome sentiment in his conclusions that 
 being or life is synonymous with suffering, that the 
 propagation of the human species is an evil, and that 
 absolute negation of the Will is the only happiness ! 
 What is the use of such philosophy as that ? 
 
 It is happily true that Hartmann makes some 
 
 JO 
 
146 THB HIGHER REALISM 
 
 improvement on Schopenhauer, but still he reaches 
 no real landing-place that is at all satisfactory. 
 Lotze does far more justice to the psychical and log- 
 ical elements of Mind and the Universe ; yet even he 
 leaves too many questions in a state of unstable equi- 
 librium. This is doubtless the reason why so many 
 of his disciples in this country profess to have no 
 definite system or fundamental doctrine at all, which 
 seems a confession of weakness and lack. 
 
 Note: 12. 
 
 (From page 88.) 
 
 Among the characteristics of Life, the first. He- 
 redity, distinguishes the operations of the vital force 
 from those of all other forces, not merely in the con- 
 stant repetition of similar forms or organisms, but 
 in their constant relation of dependence upon previ- 
 ous similar forms or organisms, which is not true of 
 crystals, raindrops, storms, volcanoes, or any other 
 non-organic phenomena of Nature. The notion of 
 Heredity includes both the type of a given form and 
 nature, and also the acquired traits of each type so 
 far as they are transmitted to after generations. 
 But the possible inherent permanence of the type 
 may be seen in the fact that living corals, mollusks, 
 and other organisms differing but slightly from those 
 of the Silurian ages, are still extant. Certainly the 
 environment has an influence on the character of an 
 organism ; but the extent of this influence is not yet 
 
APPENDIX ^ 147 
 
 fully determined, and the line between persistent 
 and non-persistent characteristics is still debatable. 
 Whether inherited characteristics are sufficient to 
 account for the vast variety of plants and animals 
 now on the earth is still disputed among the leaders 
 of scientific thought. The disciples of Lamarck 
 affirm the proposition, while those of Darwin deny 
 it, and with them we leave it for further discussion.^ 
 
 In any case the fact remains that Heredity is 
 one of the most powerful characteristics of Life, as 
 it is also one of the most unaccountable, in view of 
 the demonstrated minuteness and similarity of all 
 germ-cells of whatever kind, in either plant or ani- 
 mal. It is simply baffling to our comprehension to 
 see that among so many kinds and forms of life, 
 and with so little apparently to control each form in 
 its inceptive state, yet each in its development repro- 
 duces the traits of its own ancestry, even to the 
 most subtle qualities of organization, habit, instinct, 
 or feature. The variations, though often strange, 
 are not half so remarkable as the far-reaching fidel- 
 ity to ancestral type.^ 
 
 Another characteristic of Life is Sympathy, by 
 which term we wish to designate the general per- 
 vasiveness of a fellow-feeling or instinct among the 
 individuals of a species which leads them to associ- 
 
 'Packard's "Lamarck, the 'Founder' of Evolution." 
 •Darwin's "Origin of Species/' Chapter V, Section on "Anal- 
 ogous Variations." 
 
148 THE HIGHER REALISM 
 
 ation, mutual protection, and sacrifice for others. A 
 fundamental example of this characteristic may be 
 found in the phagocytes, those corpuscles of the 
 blood which attack and destroy the germs of disease 
 when these are introduced into the circulation. But 
 such examples are found everywhere in plants and 
 animals. The mating of the sexes, the care of off- 
 spring, the tendency to cleave together for the com- 
 mon good, are seldom absent. It is as though each 
 individual were conscious in some dim way of the 
 law of its own being, and also of its share and duty 
 in the general welfare. The insects that dwell in 
 communities ; the animals, like prairie-dogs, that live 
 in villages, or like wild hogs or buffalo, that roam 
 in herds, are a few among many familiar examples. 
 Frequently there is a cross-relation of dependence 
 between different species, or even between types that 
 are wholly unlike, as where the owl dwells with the 
 prairie-dog, or the pilot-fish associates with the 
 shark, or the orchid grows on the boughs of the 
 tropical forest, or pollen is carried from flower to 
 flower by bees, or the dog follows man as his friend 
 and master. In these and many similar instances 
 that might be called from the volume of Nature, we 
 may perceive a hidden impulse that binds the world 
 of living things in a community of interest and serv- 
 ice which is quite foreign to the nature and history 
 of inorganic things. 
 
 The last characteristic that we mention is Peri- 
 
APPENDIX 149 
 
 odicity, which is the universal tendency of living 
 things to accomplish their history in cycles. Each 
 individual life is marked off by buds, by joints or 
 ridges, by annular rings, by pulse-beats and respira- 
 tions, by wakefulness and sleep, by times of activity 
 and rest, by periods of growth followed by ultimate 
 decay. In some individuals these stages are longer, 
 in others they are shorter ; but in all they show the 
 singular force and also the limitations of Life. The 
 line of generations may, indeed, run on indefinitely, 
 since the individual perishes while the race survives, 
 sometimes in an almost unmodified line for thou- 
 sands of years, when conditions are favorable to its 
 subsistence. However, there is nothing to show 
 that Life may not rise above these limitations in 
 some higher sphere of existence. 
 
 Note: 13, 
 
 (From page 110.) 
 
 Although a professed Christian believer, Paulsen 
 ridicules Teleology as an argument for the existence 
 of God.^^ He even makes much of Haeckel's ''dys- 
 teleology," and rehashes the latter's talk about fail- 
 ures in Nature, wasted germs of life, the useless 
 organs of man, and desert regions of the earth, as if 
 these mere negations should weigh anything against 
 the positive facts that reveal design in Nature. He 
 quite overlooks the consideration that any single 
 
 ii"IntroducUon to Philosophy," page 167, etc. 
 
150 THB HIGHER REALISM 
 
 combination of elements, conditions, and organic 
 structure which renders possible the existence of 
 physical life on this planet or anywhere, is an irre- 
 fragable argument for Finality, since the law of 
 chances is necessarily against such a fortuitous ar- 
 rangement, millions to one. Paulsen also expresses 
 a fancy that other creatures besides Man might in- 
 dulge a fond conceit that the world was made for 
 them, if their pasture was good, and their lives were 
 reasonably secure from harm. Of course, the world 
 does exist for the happiness of all God's creatures 
 that are brought into being here, each in his own 
 place and order. But Paulsen willfully ignores the 
 fact that Man is the culminating product of Nature 
 by virtue of his physical and mental organization. 
 Such reasoning as Paulsen's is mere perversity, since 
 it quite ignores common sense, above all when he 
 declares that Finality is merely the development of 
 innate, unconscious Will, and so depends simply 
 upon where you fetch up. This seems to be the 
 climax of unreason. 
 
 Note 14. 
 
 (Prom page 112.) 
 
 As to how "God <:reated the world and all that is 
 therein," whether by "emanations'' of the Divine 
 essence according to Plotinus, or by the power of 
 "an immanent idea" according to Kant, we perceive 
 that these terms have no clear and certain rational 
 significance for us. Here we reach a plane of being 
 
APPENDIX 151 
 
 which IS beyond our utmost thought or knowledge 
 because we can have no data nor principles from 
 which to reason. Since we can not even grasp the 
 secret of Life when it is directly with us, we may 
 well hesitate to presume much on these loftier mat- 
 ters. But this need not militate against such matters 
 of experience and reason as are fairly within our 
 reach under present conditions. These conditions 
 are a very definite limitation upon the range of our 
 knowledge, but they should not and can not affect 
 the validity of what we do know.^^ A single known 
 fact or principle is worth a thousand guesses, and 
 it were folly to throw away our practical certainties 
 for mere conjectures. Possibly in some future state, 
 our faculties may be enlarged so as to grasp more 
 and higher forms of certainty; and if so, our Phi- 
 losophy will be more perfect.^^ 
 
 Note 15. 
 
 (From page 113.) 
 
 Some of the distinguishing marks of man's su- 
 periority over the lower animals are: 
 
 1. His greatly enlarged and more highly devel- 
 oped brain, as compared with the rest of the mam- 
 malia. 
 
 2. His erect position, standing upright upon two 
 feet, in contrast with quadrupeds and quadrumana. 
 
 3. His smooth and often fair skin, whereby 
 
 "Roger's "Modern Philosophy," pages 50-53. 
 i^Hamilton's "Philosophy of the Conditioned/* 
 
152 THE HIGHER REALISM 
 
 beauty Is subserved, and the area of sensibility vastly 
 increased. 
 
 4. His mobile countenance, with power of emo- 
 tional expression far beyond that of any other crea- 
 ture. 
 
 5. His articulate voice, capable of development 
 in speech and song, such as no other creature pos- 
 sesses. 
 
 6. His two flexible hands, with their manifold 
 adaptation to tasks which are only for intelligent 
 beings. 
 
 7. His intellectual and moral sense, without 
 which man's social existence and general progress 
 would be impossible. 
 
 If any one or more of these characteristics could 
 be taken away from humanity, the loss would be al- 
 most immeasurably great. Therefore the concur- 
 rence of these traits seems to show conclusively that 
 man's place in Nature is not the result of a mere 
 chance, nor even of a mere development under the 
 law of chances, but is the outgrowth of a splendid, 
 Divine plan. 
 
 Note 16. 
 
 (From page 117.) 
 
 If God be a Personal Being, as we have set forth 
 in our arguments from the Transcendency, Origin, 
 and Destiny of Nature, then surely He must be 
 aware of all truth that we can possibly know, includ- 
 ing morality. 
 
APPENDIX 153 
 
 It IS unthinkable that a Being of God's power, 
 wisdom, and perfections, as manifested in the world 
 around us, should not appreciate and follow these 
 principles of justice, truth, benevolence, and virtue 
 which appeal to all that is highest and best in our- 
 selves, and which contain the most precious of all 
 "values." 
 
 But it certainly is thinkable that, since we are 
 created with a moral sense or capacity, God should 
 provide some way of ministering to this capacity 
 in a practical manner, just as He has done in Nature 
 for our physical and even our intellectual require- 
 ments, as already stated. 
 
 If Man and the visible universe are the work of 
 God, then surely whatever Man can do, God can do 
 equally well, — if not, indeed, far better than we, — 
 in making known his Truth and Will, in controlling 
 the elements and the course of events, in mastery 
 over the issues of life and death ; so that the notions 
 of providence, revelation, and religion are certainly 
 reasonable, whatever some short-sighted men may 
 think or say to the contrary. 
 
 Note 17. 
 
 (From page 122.) 
 SOME SCIDNTIEIC SUGGESTIONS OE IMMORTALITY. 
 
 I. The persistency of physical life in certain 
 cases, as of a coral which has been growing steadily 
 upward for tens of thousands of years ; and this will 
 continue while the conditions of depth, temperature, 
 
154 T^HB HIGHER REALISM 
 
 etc., are favorable to its life. Why may not the con- 
 ditions be made favorable for a continued life of the 
 soul after its separation from the corruptible body of 
 flesh and blood? 
 
 2. Many material things produced in and by or- 
 ganic life are capable of indefinite preservation. 
 Shells, hair, teeth, wood, oil, nuts, and grain may be 
 preserved intact for ages. Suppose that the soul is 
 an ethereal outgrowth of the physical body, why may 
 it not also last indefinitely, just as a beam of light 
 may be projected on in space forever ?^^ // now this 
 beam could be polarized into a vortex like an elec- 
 trical tire-ball^ it might persist as a body, and be en- 
 dued with properties that are physically inconceiv- 
 able, a spirit cell or body. 
 
 3. The metamorphoses of batrachians and of 
 insects, although not bearing directly upon the doc- 
 trine of a personal immortality, yet demonstrate that 
 amazing changes are possible without a loss of real 
 identity; so that nothing appears to be impossible 
 to God, if it but enter into his plans. Thus we see 
 that natural Science, by her suggestions, does give 
 some strong hints to both Philosophy and Theology 
 for the solution of these transcendent problems. 
 
 i^The laws of motion also favor this conception as a possi- 
 bility, since a body in motion goes on forever, unless it is stopped 
 by some resistance. See article by N. E. Gilbert in "Terrestrial 
 Magnetic and Atmospheric Electricity," for December, 1901, on 
 "Relations between Ether, Matter, and Electricity.'* 
 
APPENDIX 155 
 
 Note 18. 
 
 (Frcm page 122.) 
 
 If the soul persists after separation from the 
 physical body, it must be endowed with substantial 
 as well as phenomenal being. Probably this is also 
 true of the electrical fire-balls or globes above re- 
 ferred to, and which the author himself has wit- 
 nessed. The existence of Hertz waves, of Roentgen 
 rays, and of the sympathetic action used in wireless 
 telegraphy, ofifer some striking analogies to certain 
 recondite psychic phenomena. Thus electricity 
 seems to be a kind of stepping-stone from the mate- 
 rial to the spiritual, since we must regard the latter 
 as having real existence. 
 
 Now, if the question be raised, whence come the 
 substance and the powers of the soul ? we may con- 
 ceive them to be derived from a universal plenum, 
 under the vital functions of the living body, thus 
 following again the analogies of electrical phenom- 
 ena to the Mind.^^ What is this plenum? Some 
 will say that it is the Absolute Being, the soul of the 
 world, the source and repository of all Ideas^ and 
 perhaps of Life as well. This appears to be essen- 
 tially the outcome of all modern Philosophy, and 
 we are not seriously disposed to dispute such a view, 
 if only it he allowed that God may impart such life 
 
 i^It is the property of Life to produce organized being; hence 
 even a disembodied spirit, still living, would be an organized 
 being in contrast M^ith the elements of Nature. 
 
156 THB HIGHER REALISM 
 
 to the world, such spiritual being to man, from his 
 own Essence, without in any degree impairing or 
 lowering his own Personality. There is one passage 
 in the Old Testament that seems to favor this view 
 of the matter, Genesis ii, 7. 
 
 We may certainly distinguish three spheres of 
 being, namely, physical, ethereal, and psychical. 
 Each has its own substance ; each has its own forms 
 of energy ; and each has also its peculiar laws. How 
 far each is independent of the others is not yet clear, 
 but it seems certain they are not identical, and the 
 greatest of the three is psychical. Perhaps the Ether 
 is a bond of union or a sort of medium between 
 the other two, with its all-pervading, all-enfolding 
 conductivity, and its almost infinite subtlety of text- 
 ure and action. Then if Mind is also a threefold 
 Reality, we may conceive of Perception as an im- 
 pression upon the psychical substance. Judgment as 
 a process of the psychical law, and Choice as the 
 self-directive power of the psychical energy. Each 
 of these seems to extend toward the next faculty in 
 the order named, making a kind of rotation or spiral 
 advance with the onward progress of life. 
 
 However these things may be, we still return to 
 the fact that we see around us in Nature the mani- 
 fold revelations of a Mind that is far superior to 
 these physical conditions, that has laid the founda- 
 tions and framed the constitutions of the Universe; 
 and if that Mind can exist without a physical body, 
 
APPENDIX l^y 
 
 it is quite conceivable that our minds may be able 
 to survive our physical bodies, and yet retain their 
 conscious identity. 
 
 Note 19. 
 
 (From page 126.) 
 
 The inculcation of suitable and worthy ideals 
 must always be one of the chief ends of popular edu- 
 cation. The full appreciation of truth, chastity, 
 fortitude, loyalty, kindness, industry, progress, and 
 liberty is the most powerful of all means for the 
 rapid elevation of any people in both physical stam- 
 ina and moral character. Nothing can take the place 
 of these ideals, if once they are lost or shattered. 
 Each marked and eminent man is sure to be follow- 
 ing some great ideal that he is striving to realize 
 in life, and that is as clear and beautiful to him as 
 any creation of the poet, painter, or sculptor could 
 be, although the man may not always be conscious 
 of that fact. This is the kind of Idealism that makes 
 for power. 
 
 Every country, too, has its ideals which pro- 
 foundly afifect the national character. Among the 
 ancients Egypt cherished majesty, Greece beauty, 
 and Rome organization. Among moderns, England 
 is distinguished for precedent, fair play, and prac- 
 tical sense; Germany for individuality, thorough- 
 ness, and mysticism; France for splendor, refine- 
 ment, and good fellowship ; Spain and Italy for pas- 
 
158 THE HIGHER REALISM 
 
 sion, pride, and artistic power ; Switzerland and Hol- 
 land for courage and thrift; Russia for ambition 
 and autocracy; the United States for liberty and 
 progress. These ideals are usually imperfect or 
 one-sided ; but in proportion to their excellence they 
 tend to national greatness ; therefore all conspicuous 
 examples of heroism, virtue, and genius are among 
 the most priceless possessions of any people, and 
 should be commemorated by legends, festivals, and 
 monuments. 
 
 NoTK 20. 
 
 (From page 128.) 
 
 Religion, even when of a low and imperfect type, 
 has an influence in promoting social order and 
 cementing together the various public interests into 
 one social organism, that is well-nigh indispensable 
 to the growth and development of any large commu- 
 nity of people. This can be seen in every great civil- 
 ization of antiquity, and also in the formative stages 
 of modern Europe up to the nineteenth century. It 
 is the one conserving element of European society 
 at the present time.^® 
 
 Far from having outgrown this principle, the 
 world is likely to see religious questions among the 
 most prominent influences to affect the future of 
 civilization. The latter's permanency depends in 
 part on the overthrow of Mohammedanism as a 
 
 ^«Le Bon's "Psychology of Peoples," Book IV, Chapter II. 
 
APPENDIX 159 
 
 dominant force in the East, and this can not be 
 accomplished without a vital religious faith to unite 
 all the Powers of Europe in support of Christian 
 principles. 
 
 The question of religion and the State is by no 
 means finally settled. A certain degree of freedom 
 for both is essential to harmony, but the Church can 
 not be wholly set aside by any permanent govern- 
 ment. She is necessary for the instruction, control, 
 and comfort of individuals, and also as the constant 
 guardian and educator of the public conscience. 
 Without a religious conscience, the State gradually 
 becomes putrescent. 
 
 Note; 21. 
 
 (From page 129.) 
 
 Moral discipline is one of the necessities of social 
 welfare. Therefore some degree of wholesome re- 
 straint must be exercised upon crime and abuses of 
 every description. That many kinds of evil are diffi- 
 cult to suppress is no good reason why they should 
 be allowed free license by the State. Slavery, pros- 
 titution, intemperance, and gambling should be 
 sternly held in check by any people who desire to 
 enjoy the blessings of good order and permanent 
 prosperity. Crime should not be punished excess- 
 ively, nor should it be dealt with leniently; but 
 whatever punishment is reasonable should be sure 
 and speedy, without respect of persons. Crimes 
 
l6o THE Hli^HER REALISM 
 
 against property should not be more severely pun- 
 ished than those against the person, since the latter 
 are more brutal and inexcusable. Experience amply 
 shows that moral conditions depend largely upon 
 the faithful execution of wise and just laws. The 
 majority of men are ever creatures of circumstances, 
 and are greatly influenced by law and public senti- 
 ment. The abuse of justice in the courts is a sure 
 provocation of disrespect for the law and of public 
 disorder. No people can long remain free who will 
 not pay the price of it in intelligent loyalty to their 
 free institutions. 
 
 Note 22. 
 
 (From page 130.) 
 
 Competition is natural, but dangerous when car- 
 ried to the extreme in business or in other walks of 
 life. "To live and let live'' is as just and sensible as 
 it is homely and unappreciated. No other basis of 
 dealing can yield permanent prosperity, even to those 
 classes who seem to have the largest possible advan- 
 tage over others. 
 
 Wars should be held justifiable only in case of 
 the direst necessity. The profession of arms should 
 be limited to a police force only, or used as a protec- 
 tion against unavoidable dangers. The present 
 rivalry of military and naval establishments threat- 
 ens financial and moral ruin to several of the greatest 
 nations. 
 
APPENDIX 1 6 1 
 
 Each separate people on the earth should be al- 
 lowed to work out its own civic destiny without 
 foreign interference, except to protect from gross 
 and palpable abuses of the gravest sort. No nation 
 has any more right to make war upon another nation 
 for commercial advantages than any man has a right 
 to compel his neighbor to trade with him at the 
 revolver's muzzle. One great charm of the world's 
 life would be lost, if the individuality of nations, the 
 small as well as the great, should be destroyed. The 
 advantage of mutual reactions in a considerable 
 group of distinct peoples is seen in modern Europe, 
 where more general progress has been made in the 
 last few centuries than in any one great empire or 
 republic of similar extent in any age. 
 
 11 
 
INDEX 
 
 Page 
 
 Absolute 58, 68, 143, 155 
 
 Absoluteness 91 
 
 Abstract ideas or relations, 
 
 38, 39, 47, 111, 139 
 
 Accident 67, 69, 95 
 
 Acorn 63 
 
 Action 74, 79, 81 
 
 Actuality 46, 78 
 
 Adaptation 93 
 
 Adjustment 93 
 
 Aesthetics 131 
 
 Affections 142 
 
 Agnosticism 14, 55 
 
 Amiel's Journal 14 
 
 Amoeba 34 
 
 Analogy 112, 128, 140 
 
 Analysis 35, 46, 79, 84, 136, 137 
 
 Ancestry 109, 146 
 
 Animals 25, 27-28, 147, 150 
 
 Antinomies 57 
 
 Appreciation 32, 41, 42 
 
 Apprehension 38, 41, 42 
 
 Aristotle 12, 81, 140 
 
 Art 20, 82, 102, 125, 127 
 
 Aspects of Mind and Being, 
 
 63-64, 77-87, 141 
 
 Association 31 
 
 Astronomy 84, 86, 108 
 
 Atmosphere 61, 99 
 
 Attention, 32, 33, 41-42, 76, 137 
 Attribute 49 
 
 Bacon 13 
 
 Bain 22 
 
 Bascom 12, 23 
 
 Baldwin 15, 26 
 
 Beauty 9, 79, 104 
 
 Beginnings 30, 108 
 
 Being 45, 68, 72, 156 
 
 Belief 76 
 
 Benevolence, Divine. .. .102, 114 
 
 Berkeley 13, 59 
 
 Biology 23, 84, 86 
 
 Birds 25, 94 
 
 Body, 19, 22, 38, 65, 
 
 137-138, 156-157 
 
 Bowen 14, 92 
 
 Bowne 23, 47, 112 
 
 Page 
 
 Brain 36, 84, 138 
 
 Bubble 59 
 
 Capillary attraction 98, 99 
 
 Carbonic acid 97 
 
 Catastrophe 14 
 
 Categories 64, 69, 70, 77 
 
 Cause 51, 143, 144 
 
 Cell 88, 154 
 
 Cereals 95 
 
 Certitude 56-59, 136 
 
 Chances 150, 152 
 
 Change 67, 79, 118, 154 
 
 Chaos 19, 97 
 
 Character .72, 76, 115, 131, 135 
 
 Chemistry 84-85 
 
 Chicken 27, 28 
 
 Chlorophyll 98 
 
 Choice ...40, 66, 72, 73, 76, 116 
 
 Circulation 81 
 
 Classification , . . .84, 85 
 
 Clock 54 
 
 Coal 95, 105 
 
 Cognition 40, 76 
 
 Coil 137-138 
 
 Cohesion 97 
 
 Common Sense 136 
 
 Comparison 31, 140 
 
 Competition 160 
 
 Completeness 102 
 
 Concealment 102 
 
 Concepts 30, 64 
 
 Conception of the world.... 144 
 
 Conceptual 78, 80 
 
 Condition 126, 151 
 
 Conduct of life 124 
 
 Conflict 129 
 
 Conscience 125, 129, 159 
 
 Consciousness ....17, 22, 44, 
 
 67, 68, 70, 136 
 
 Conservation 51 
 
 Consistency 47, 62 
 
 Construction Ill 
 
 Contingency 79, 80 
 
 Contradiction 144 
 
 Co-ordination . . . , 47, 62 
 
 Coral 105, 145, 153 
 
 Correlates 64, 70 
 
 163 
 
164 
 
 INDEX 
 
 Page 
 
 iCorrelation 30, 38 
 
 Cosmos 65, 70 
 
 Creation 41, 100, 111, 150 
 
 Crime 159 
 
 Crystals 90 
 
 Crystallization 91-92, 99 
 
 Culture ...43, 61, 130, 131, 157 
 
 Darwin 86, 109, 146 
 
 Death 105, 114 
 
 Decision 76 
 
 Decoration 104 
 
 Deduction 56 
 
 Defects 128 
 
 Definition 87 
 
 Degeneration 94 
 
 Degeneracy 126 
 
 Density 50 
 
 Dependence 145, 147 
 
 Depravity 126 
 
 Derivation 84 
 
 Des Cartes 13, 45, 77 
 
 Design 93, 100, 102, 149-150 
 
 Desire 72, 73, 76 
 
 Destiny 107, 118 
 
 Development 27, 43, 81, 
 
 82, 106, 146 
 
 Dewdrop 112 
 
 Difference 68 
 
 Diffusion of gases 99 
 
 Discipline 125,156,159 
 
 Dissection 19 
 
 Domestic animals 95 
 
 Doubt 76, 106 
 
 Dysteleology 149 
 
 Duty 129, 130 
 
 Earth 99, 103, 106, 108 
 
 Eclipse 55 
 
 Economy 105 
 
 Effect 51 
 
 Eflaciency 89, 135 
 
 Ego and non-Ego.. 45, 64-66, 
 
 67, 70 
 
 Eleatics 12 
 
 Electricity 97, 137-138, 
 
 139, 154-155 
 Elements of Reality.. 48, 71, 
 
 72, 73 
 
 Elimination 105 
 
 Emotions 33, 141 
 
 English philosophy 14 
 
 Environment ..9, 11, 18, 43, 
 
 52, 61, 62, 93, 103, 124, 160 
 Energy ..48-51, 67, 75, 139, 156 
 
 Essence 67, 69, 155 
 
 Eternity 107, 111 
 
 Page 
 
 Ether 49, 50, 69, 139, 156 
 
 Ethics 130, 131 
 
 Evil 65, 66, 79, 114, 159 
 
 Evolution 14, 27, 86, 94, 95 
 
 Expansion 99 
 
 Experience ... .13, 45, 64-66, 
 
 136, 141 
 
 Explanation 17, 92 
 
 Explosion 91 
 
 Eye 94 
 
 Faculties .40-41, 71, 72, 73, 142 
 
 Failure 125 
 
 Faith 13, 61, 125, 130, 
 
 131, 132, 135 
 
 Falsehood 66 
 
 Family 130 
 
 Fancy 76 
 
 Fantasy 76 
 
 Fate 100 
 
 Fiber-plants 95 
 
 Fichte 61, 63, 143 
 
 Finality 107, 150 
 
 Fireballs .... 154, 155 
 
 First principles 100, 107, 149 
 
 Flying 94 
 
 Forces . . . , 85, 97, 140, 145 
 
 Form 50 
 
 Generation, Spontaneous. . . . 
 
 Generalization 46, 136 
 
 Genius 36 
 
 Genesis 62-63, 79 
 
 Genetic scheme 62 
 
 Geology 86, 95, 108 
 
 Geometry 53, 72, 77 
 
 German philosophy. .14, 57, 144 
 
 Gnosticism 13 
 
 Goethe 29 
 
 God 10, 61, 79, 
 
 92, 100, 106, 111-112, 129, 
 136, 141, 143, 144, 152, 155 
 
 Good 65, 66, 79, 114 
 
 Gravitation 88, 89, 97, 139 
 
 Greeks 12 
 
 Growth 11, 103, 148 
 
 Habit 72, 73, 76 
 
 Haeckel 14 
 
 Half-truths 141 
 
 Hamilton 13, 22, 140, 151 
 
 Happiness 124-125 
 
 Harmony 104, 132 
 
 Hartmann 56, 92, 145 
 
 Healing, Self- 26 
 
 Heat 97, 139 
 
 Hegel 13, 78, 92, 135, 143 
 
INDEX 
 
 165 
 
 Page 
 
 Herbart 13, 144 
 
 Heredity 18, 88, 145-146 
 
 Hesitancy 76 
 
 History 20, 82, 106, 125 
 
 Hope 9, 130, 144 
 
 Hume 32, 70 
 
 Huxley 87 
 
 Hyde 61 
 
 Hylozooim 17 
 
 Hypnotism 41 
 
 Ice 99 
 
 Idea 12, 63, 94, 100-101 
 
 Ideal 45, 68, 142 
 
 Idealism ..61, 77, 136, 137, 157 
 
 Ideality 46, 72, 73-76 
 
 Ideals 9, 18, 122, 157-158 
 
 Identity 68, 77, 154, 157 
 
 Illimitability 90 
 
 Illusions 55, 74, 142 
 
 Imagination ..58, 60, 71, 73, 76 
 
 Imitation 26 
 
 Immortality 60, 117, 119, 
 
 121, 130, 153-157 
 
 Impressions 30 
 
 Indications 57 
 
 Induction 57-58 
 
 Inference 58 
 
 Infinite Ill 
 
 Insanity 36, 136 
 
 Instinct 24-26, 121, 147 
 
 Intellect 62, 72, 73, 76, 
 
 132, 142 
 
 ilntensity 50 
 
 Interest 33 
 
 Intelligence ...71, 110, 125, 143 
 
 Intelligibility 106, 110, 117 
 
 Interpretation of Nature. ... 20 
 
 Introspection 42, 46 
 
 Intuition ..22, 34-38, 62, 64, 
 
 136, 137 
 Investigation 52, 83, 88 
 
 James 32 
 
 Judgment 66, 71, 73, 76 
 
 Jupiter 99 
 
 Uustice 122, 160 
 
 Kant 13, 56, 68, 70, 71, 
 
 77, 87, 136, 150 
 
 Kinetoscope 74 
 
 Knowledge 22, 39, 78, 
 
 112, 136, 137 
 Kuelpe 15, 81 
 
 Ladd 33, 76 
 
 puiamarck 86, 146 
 
 Page 
 
 Language 33, 36, 112 
 
 Law 48, 51-52, 75, 98-99, 
 
 126, 156, 160 
 
 Leibnitz 13 
 
 Life . . .15, 16-20, 23, 26, 43, 
 52, 72, 77, 82, 87, 98, 103, 
 114, 116, 137, 144, 145-147, 153 
 
 Light 98, 113, 139 
 
 Limitations ....45, 111, 114, 
 
 124, 148, 151 
 
 Locke 13, 49 
 
 Logic 16, 56, 57, 83, 
 
 93, 136, 137, 140 
 Lotze 140, 145 
 
 Magnet 137-138, 139 
 
 Man 9, 26, 40, 85, 
 
 92, 113, 150, 151-152 
 
 Mass » 50 
 
 Materialism 132, 136 
 
 Mathematics 56 
 
 Matter 49-51, 69, 140 
 
 Mechanical conditions 99 
 
 Mechanical theories. .20, 22, 149 
 
 Medicines 96 
 
 Memory 39, 72, 73, 76 
 
 Mental Evolution 27 
 
 Metaphysics 44, 49, 61 
 
 Metamorphoses 154 
 
 Methods 12, 70, 136 
 
 Mill 22, 140 
 
 Mind 22, 34, 38, 40, 
 
 47, 69, 70, 72, 78, 100-101, 
 107-108, 137-138, 155, 156-157 
 
 Minerals 96 
 
 Mode 48, 49 
 
 Moon 57, 100 
 
 Morals 126, 127, 129 
 
 Motion 79, 81, 154 
 
 Movements 23-24 
 
 Nations 157-158, 160-161 
 
 Nature 11, 26. 61, 
 
 83-87, 92, 136, 143, 144, 148 
 
 Necessity 79, 80, 100-101 
 
 Nerves 25, 26 
 
 Negation 68, 145, 149 
 
 Nominal 78, 80 
 
 Notion 31 
 
 Noumena 75 
 
 Nugget 54 
 
 Number 53, 103 
 
 Obfuscations v. 38 
 
 Objective 65, 67. 78 
 
 Operations of Nature 90-92 
 
 Order 65, 159 
 
1 66 
 
 INDEX 
 
 Page 
 
 Organism 102, 109, 
 
 137, 145, 155, 158 
 
 Origin 100, 107, 108-111 
 
 Outcome 117 
 
 Pain 66, 114 
 
 Panpsychism 17 
 
 Pantheism 14 
 
 Paradox 82, 144 
 
 Parallelism * 138 
 
 Paulsen 149-150 
 
 Perception 40, 64, 71, 
 
 73, 76, 141 
 
 Perfection 90, 151, 153 
 
 Periodicity 78, 148 
 
 Personality 61, 92, 100, 
 
 105, 115, 132, 144, 152, 155 
 
 Pessimism 14, 136, 144 
 
 Phagocytes 147 
 
 Phases of concepts and fac- 
 ulties 70-71 
 
 Phenomena 48, 75 
 
 Philosophy 10-15, 82, 
 
 88, 136. 151 
 
 Phosphorus 97 
 
 Physics 19, 84-85 
 
 Plant Life 25,102 
 
 Plato 12 
 
 (Pleasure 66 
 
 Plenum 155 
 
 Plotinus 150 
 
 Poet 29, 41, 157 
 
 Poetry 104, 116, 132 
 
 Porter 46 
 
 Power 65, 102, 153, 157 
 
 Primal Origins 109 
 
 Primordial elements 16-17 
 
 Principles 63, 79, 107 
 
 'Problems of Philosophy. .15, 81 
 [Process, 30-33, 72, 117, 137, 143 
 
 IProduct 117 
 
 Productivity 143 
 
 Progress 11, 43, 81, 
 
 125, 129, 161 
 
 F*rovidence 106, 119, 153 
 
 Psychic life of animals 27 
 
 Psychology 22, 34, 35, 
 
 37, 63, 67 
 Purpose 39, 79, 81, 110 
 
 Quality 71 
 
 Quantity 71 
 
 Questions 9, 17, 87, 88 
 
 Real 45, 68, 78, 80, 142 
 
 Reality 44, 60, 72, 
 
 73-76, 83, 133, 144 
 
 Page 
 
 Reason 30, 39, 56, 76, 143 
 
 Recognition 32, 76 
 
 Recollection 76 
 
 Reciprocative 65, 67, 78 
 
 Redemption 119 
 
 Reflex action 30, 38, 61 
 
 Reid 22 
 
 Relation 71, 74 
 
 Relative 68, 79 
 
 Relativity 71, 80 
 
 Religion 20, 82, 122, 
 
 128, 158, 159 
 
 Representation 71, 73, 76 
 
 Reproduction 
 
 Responsibility 43 
 
 Restraint 159-160 
 
 Rogers 55, 110 
 
 Romanes 27 
 
 Royce ii 
 
 Rule of life 11, 14 
 
 Sacrifice 115, 129, 130 
 
 Salt 96 
 
 Schelling 60, 77, 143 
 
 Schleiermacher 13, 56 
 
 Scholasiticsm 13, 140 
 
 Schools 43 
 
 Schopenhauer ....49, 50, 56, 
 
 68, 92, 144-145 
 Science ,13, 20, 82, 83, 149, 154 
 
 Scriptures 106 
 
 Self-consciousness ....29, 32, 44 
 
 Self-determination 66, 125 
 
 Self-development 143 
 
 Self-preservation 26, 88, 
 
 130, 144 
 
 Self-respect 124 
 
 Sense-perceptions ....30, 45, 74 
 Sensibility ...41, 71, 73, 75, 142 
 
 Sentiment 116 
 
 Shallowness 126 
 
 Sidis 29, 41 
 
 Simulation 60 
 
 Skepticism 13, 136 
 
 iSkill 29 
 
 Sleep 91 
 
 Society 43, 130 
 
 Socrates 12 
 
 Somnambulism 41 
 
 Sophistry 135, 142-145, 150 
 
 Soul 21, '61, 62, 154 
 
 Sources 92, 108, 144, 155 
 
 Space .53-56, 70 
 
 Species 103 
 
 Speculation 14, 136 
 
 Spencer 22, 25, 87 
 
 Spider , 28 
 
INDEX 
 
 167 
 
 Page 
 
 Spinoza 13, 77 
 
 'Spontaneous generation, 108-109 
 
 State 67, 159-160 
 
 Stimuli 18, 26 
 
 Struggle 129 
 
 Sub-conscious mentality, 
 
 28-29, 137 
 
 Subjective 63, 65, 66, 78 
 
 Submerged classes 115 
 
 Substance 48, 65, 67, 
 
 69, 139, 140, 156 
 
 Success 124 
 
 Succession 
 
 Sufficiency 115 
 
 Suggestion 41, 122, 153-154 
 
 Sully 24, 28, 41 
 
 Sulphur 97 
 
 Sun 90, 113 
 
 Sympathy 88, 146 
 
 Synthesis 62-63, 79 
 
 Talents 36, 142 
 
 Temperament 18, 142 
 
 Theory 72, 73, 76 
 
 Things 48 
 
 Thought 32-33, 42, 63, 
 
 72, 73, 76, 143 
 
 Time 53-56, 70, 109 
 
 Tissue-building 26, 92 
 
 Traits 
 
 Transcendency 83, 87 
 
 Page 
 
 Transference 81 
 
 Trees 25, 95 
 
 Truth 9, 12, 46-47, 60, 
 
 63, 66, 79, 132 
 
 Type 109, 146, 149 
 
 Typical forms 94 
 
 / 
 
 Unconsciousness 28, 81, 92 
 
 Understanding 76 
 
 Universals 46, 80 
 
 Universe 85, 86 
 
 Unknown, The 88, 89 
 
 Vagueness 24, 30 
 
 Values 18, 117, 153 
 
 Variations 110, 146, 148 
 
 Variety in Unity 103 
 
 Vibrations 50, 75, 81 
 
 Vines 25 
 
 Virchow 108 
 
 Volition 72, 76 
 
 Wallace 86, 100 
 
 War 160 
 
 Water 99 
 
 Weber 12 
 
 Will 50-51, 60, 66, 72, 
 
 73, 76, 100, 142, 143 
 
 Wisdom 102, 153 
 
 Worship 120, 121 
 
 Wundt 25, 32, 63 
 
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