knowledge. It is scarcely possible, then, to pursue the study of any science without an implied philosophy.

Phenomena

first.

The first thing to be done in the study of any science is to observe the Phenomena. By phenomena we mean simply those things which present themselves to to be studied our powers of intelligence, those which appear. We classify these and endeavor to ascertain the causes of them, and the laws and principles by which they are governed. We must pursue this course in the study of the human soul. The peculiarity of this study is that our observations of the phenomena of the soul are to be made by one of the faculties of the soul itself. We have a distinct

Observation

of psychical phenomena by a faculty of the soul.

faculty, the function of which is to take cognizance of the operations of the soul. Popularly it is known by the name of Consciousness, but scientifically this term has a broader signification, as will be seen when we come to study it more particularly. The faculty is called more definitely by the name of the Inner-Sense. By it we gain all the knowledge we have of the phenomena of the mind or soul.

OF THE DIFFERENCE BETWEEN MATTER

Materialistic arguments.

AND MIND.

Is there any good reason for believing in the existence of mind or soul as something separate from matter? Materialistic philosophy answers this question in the negative. It asserts that there is nothing in the universe but matter, and that what we call mind, soul, spirit, is only a form, or perhaps some function, of matter. The main arguments for this doctrine are as follows: 1. The soul is connected with a body. 2. It is developed with the

body. 3. It is dependent on the body for its knowledge and enjoyment. 4. It is also dependent on the body for its energy and activity. 5. And finally, that we know nothing about soul, while we have a definite knowledge of matter. To these arguments it may be replied: That while we admit that the body is a condition for the soul, Counter and that the latter is dependent to a certain arguments. extent on the former, still there are many conclusive reasons for believing it to be a separate existence.

1. While by sense-perception we know nothing about the soul, except its operations, we still know quite as much about it as we know about the body.

The only

We know as

latter, ex

much about

the soul as

about the body.

intelligence we have concerning the cept the fact of its existence, is the qualities and properties which appeal to the several senses. The same is true concerning the mind. We know by the Inner-Sense only its energies. The knowledge of the substance in both cases comes to us by the very constitution of the mind itself. we know that such substance or substances exist, as soon as we cognize the qualities. It is in both the same. The Inner-Sense apprehends certain operations constituting mental phenomena, and we at once and necessarily know that these phenomena have a basis, a substance, just as we perceive certain qualities of matter; and there necessarily follows in the mind the knowledge that there is a substance in which they inhere. If either of these be known more directly than the other, it is the soul, since the Inner-Sense gives us the phenomena of this directly; while in the case of matter the Inner- is the soul. Sense must first be cognizant of sensation before perception can apprehend any external phenomena.

If either

known more directly than

the other, it

radically dif

2. The two sets of phenomena are radically different in The two sets many respects; in this, particularly, that those of phenomena of matter are mainly properties and qualities, ferent. while those of soul are energies and activities. 3. The soul distinguishes itself from matter. It is clear to itself that it is not matter. It knows, as certainly as it knows anything, that the perceiving agent guishes itself is not the same as the material objects which it perceives. It also resists the forces and movements of its own body, and in so doing distinguishes itself from that which it resists.

Soul distin

from matter.

of mind in

4. The laws of matter are not compatible with the phenomena of soul. Take the law of inertia, which is an Laws of mat- essential law of matter. A body will continue ter and those in a state of rest or motion, whichever it may compatible. be, unless some force outside of itself operate upon it and change that state. The soul is subject to no such law. It is self-active. It knows itself as acting voluntarily. It acts from within by an energy of its own, and not merely as it is acted upon. These are only a few of the reasons for believing that the soul is something entirely different in essence from the body.

The soul selfactive.

know more

One of the principal reasons why we know less about the character of the soul than we know about matter, notwithstanding the fact that the former lies. Reasons why we seem to proximate to the consciousness, while the latter about matter does not, is that the operations of any soul can be observed by only one person, and that one the subject of its operations; while material facts and qualities can be perceived by several at the same time. They can thus make them easily and at once matters of

than mind.

comparison and discussion, and so become quickly familiar with them. It also tends to greater accuracy, since one's discernment may supplement, and so correct, that of another. We do not dwell much upon subjects concerning which we cannot have a communion of interest with others about us. Especially is this the case early in life, and with persons who have no great mental discipline. We do not naturally give much thought to anything unless our attention is called to it by the action or suggestion of those about us; and when the subject is any act or characteristic of our own minds there is no one to observe it but ourselves, hence no one to call our attention to it, or to make suggestions concerning it. For these, and possibly other reasons, we become habituated to think and talk about the external very much more than the internal, — the material rather than the spiritual.

RELATION OF THE SOUL TO THE BODY.

1. In man the body is a condition for the soul. It is a principle laid down by Dr. Hopkins, that "those forces, and forms of being, and faculties and products, Law of conare lower which are a condition for those which ditioning and conditioned. are conditioned upon them." The whole structure of the universe proceeds on this principle, and herein the unity of the Cosmos is found. Among the great forces gravitation is a condition for cohesion, gravitation and cohesion for chemical affinity, and all these for vegetable life, and this with those, for animal life, and all for man. This does not imply an identification of the Condition not conditioning and the conditioned, nor that the identified former is the cause of the latter. The founda- tioned. tion is a condition for the house, but it is not the house,

with condi

nor the cause of it. with the foundation.

Conditioned something

more than the condi

Much less is the house identical It is furthermore evident that the conditioned is in general something more than the condition. Cohesion is gravity plus something quite other than gravitation. So of man tioning. as the conditioned of animal; it is animal plus something else, and this something else is rational soul. Still, as a house cannot exist without a foundation, and as cohesion is impossible without gravitation, so, as far as we can see, the human soul is conditioned on the human body. 2. The various parts of the body are instruments or means for the operations of the soul. The brain, the nervMembers of ous system, the several senses, and all the the body necessary concomitants and conditions of these, instruments of soul. are also conditions and means for the soul's action. The body is connected with the soul, and thus brought into this operative relationship by the principle of life. The existence of the soul is not necesorganization. sarily dependent on this, any more than is the matter of which the body is composed. But the organization of the body is so apparently dependent on life, that we nowhere find the latter where the former does not exist; and on the cessation of life, disorganization begins.

Life and

Sensation

3. The various powers of the soul are first called into exercise by the organs of sense. Were there no capability of receiving impressions from without, a condition the soul, though possessed of susceptibilities, for psychical activity. would never act, and consequently would be unconscious of its own existence. But having once been called into action by these impressions, it is no longer wholly dependent on them for its activity. The inner