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other time, thought in the exclusive service of survival, would seem to be his ideal. Let us consider the latter ideal first, since it has the polyp's authority in its favor: “We must survive—that end must regulate all our thought." The poor man who said to Talleyrand, « Il faut bien que je vive!expressed it very well. But criticise this ideal, or transcend it as Talleyrand did by his cool reply, “ Je n'en vois pas la necessité,and it can say nothing more for itself. A priori it is a mere brute teleological affirmation on a par with all others. Vainly you should hope to prove it to a person bent on suicide, who has but the one longing—to escape, to cease. Vainly you would argue with a Buddhist or a German pessimist, for they feel the full imperious strength of the desire, but have an equally profound persuasion of its essential wrongness and mendacity. Vainly, too, would you talk to a Christian, or even to any believer in the simple creed that the deepest meaning of the world is moral. For they hold that mere conformity with the outward—worldly success and survival—is not the absolute and exclusive end. In the failures to " adjust”-in the rubbish-heap, according to Spencer-lies, for them, the real key to the truth—the sole mission of life being to teach that the outward actual is not the whole of being.

And, now—if, falling back on the scientific ideal, you say that to know is the one thus of intelligence—not only will the inimitable Turkish cadi in Layard's Ninevah praise God in your face that he seeks not that which he requires not, and ask, “Will much knowledge create thee a double belly?"- not only may I, if it please me, legitimately refuse to stir from my fool's paradise of theosophy and mysticism, in spite of all your calling (since, after all, your true knowledge and my pious feeling have alike nothing to back them save their seeming good to our respective personalities)—not only this, but to the average sense of mankind, whose ideal of mental nature is best expressed by the word “ richness," your statistical and cognitive intelligence will seem insufferably narrow, dry, tedious, and unacceptable.

The truth appears to be that every individual man may, if it please him, set up his private categorical imperative of what rightness or excellence in thought shall consist in, and these different ideals, instead of entering upon the scene armed with a warrant—whether derived from the polyp or from a transcendental source—appear only as so many brute affirmations left to fight it out upon the chess-board among themselves. They are, at best, postulates, each of which must depend on the general consensus of experience as a whole to bear out its validity. The formula which proves to have the most massive destiny will be the true one. But this is a point which can only be solved ambulando, and not by any a priori detinition. The attempt to forestall the decision is free to all to make, but all make it at their risk. Our respective hypotheses and postulates help to shape the course of thought, but the only thing which we all agree in assuming is, that thought will be coerced away from them if they are wrong. If Spencer to-day says, “Bow to the actual," whilst Swinburne spurns “ compromise with the nature of things,” I exclaim, “ Fiat justitia, pereat mundus," and Mill says, “ To hell I will go, rather than • adjust' myself to an evil God,'' what umpire can there be between us but the future? The idealists and the empiricists confront each other like Guelphs and Ghibellines, but each alike waits for adoption, as it were, by the course of events.

In other words, we are all fated to be, a priori, teleologists whether we will or no. Interests which we bring with us, and simply posit or take our stand upon, are the very flour out of which our mental dough is kneaded. The organism of thought, from the vague dawn of discomfort or ease in the polyp to the intellectual joy of Laplace among his formulas, is teleological through and through. Not a cognition occurs but feeling is there to comment on it, to stamp it as of greater or less worth. Spencer and Plato are ejusdem farina. To attempt to hoodwink teleology out of sight by saying nothing about it, is the vainest of procedures. Spencer merely takes sides with the tios he happens to prefer, whether it be that of physical well-being or that of cognitive registration. He represents a particular teleology. Well might teleology (had she a voice) exclaim with Emerson's Brahma :

“If the red slayer think he slaye,

Or if the slain think he is slain,
They know not well the subtle ways

I keep, and pass and turn again.

* * * * * * * * * *
“They reckon ill who leave me out;

When me they fly, I am the wings;
I am the doubter and the doubt," etc.

But now a scientific man, feeling something uncanny in this omnipresence of a teleological factor dictating how the mind shall correspond—an interest seemingly tributary to nothing non-mental-may ask us what we meant by saying sometime back that in one sense it is perfectly possible to express the existence of interests in non-mental terms. We meant simply this : That the reactions or outward consequences of the interests could be so expressed. The interest of survival which has hitherto been treated as an ideal should-be, presiding from the start and marking out the way in which an animal must react, is, from an outward and physical point of view, nothing more than an objective future implication of the reaction (if it occurs) as an actual fact. If the animal's brain acts fortuitously in the right way, he survives. His young do the same. The reference to survival in noway preceded or conditioned the intelligent act; but the fact of survival was merely bound up with it as an incidental consequence, and may, therefore, be called accidental, rather than instrumental, to the production of intelligence. It is the same with all other interests. They are pleasures and pains incidentally implied in the workings of the nervous mechanism, and, therefore, in their ultimate origin, non-mental ; for the idiosyncrasies of our nervous centers are mere " spontaneous variations,” like any of those which form the ultimate data for Darwin's theory. A brain which functions so as to insure survival may, therefore, be called intelligent in no other sense than a tooth, a limb, or a stomach, which should serve the same end—the sense, namely, of appropriate ; as when we say “that is an intelligent device,” meaning a device fitted to secure a certain end which we assume. If nirvana were the end, instead of survival, then it is true the means would be different, but in both cases alike the end would not precede the means, or even be coeval with them, but depend utterly upon them, and follow them in point of time. The fox's cunning and the hare's speed are thus alike creations of the non-mental. The thus they entail is no more an agent in one case than another, since in both alike it is a resultant. Spencer, then, seems justified in not admitting it to appear as an irreducible ultimate factor of Mind, any more than of Body.

This position is perfectly unassailable so long as one describes the phenomena in this manner from without. The T&05 in that case can only be hypothetically, not imperatively, stated : if such and such be the end, then such brain functions are the most intelligent, just as such and such digestive functions are the most appropriate. But such and such cannot be declared as the end, except by the commenting mind of an outside spectator. The organs themselves, in their working at any instant, cannot but be supposed indifferent as to what product they are destined fatally to bring forth, cannot be imagined whilst fatally producing one result to have at the same time a notion of a different result which should be their truer end, but which they are unable to secure.

Nothing can more strikingly show, it seems to me, the essential difference between the point of view of consciousness and that of outward existence. We can describe the latter only in teleological terms, hypothetically, or else by the addition of a supposed contemplating mind which measures what it sees going on by its private teleological standard, and judges it intelligent. But consciousness itself is not merely intelligent in this sense. It is intelligent intelligence. It seems both to supply the means and the standard by which they are measured. It not only serves a final purpose, but brings a final purpose-posits, declares it. This purpose is not a mere hypothesis —-*if survival is to occur, then brain must so perform," etc.—but an imperative decree: “Survival shall occur, and, therefore, brain must so perform!” It seems hopelessly impossible to formulate anything of this sort in nonmental terms, and this is why I must still contend that the phenomena of subjective - interest,” as soon as the animal consciously realizes the latter, appears upon the scene as an absolutely new factor, which we can only suppose to be latent thitherto in the physical environment by crediting the physical atoms, etc., each with a consciousness of its own, approving or condemning its motions.

This, then, must be our conclusion: That no law of the cogitandum, no norm-ative receipt for excellence in thinking, can be authoritatively promulgated. The only formal canon that we can apply to mind which is unassailable is the barren truism that it must think rightly. We can express this in terms of correspondence by saying that thought must correspond with truth; but whether that truth be actual or ideal is left undecided.'

We have seen that the invocation of the polyp to decide for us that it is actual (apart from the fact that he does not. decide in that way) is based on a principle which refutes itself if consistently carried out. Spencer's formula has crumbled into utter worthlessness in our hands, and we have nothing to replace it by except our several individual hypotheses, convictions, and beliefs. Far from being vouched for by the past, these are verified only by the future. They are all of them, in some sense, laws of the ideal. They have to keep house together, and the weakest goes to the wall. The survivors constitute the right way of thinking. While the issue is still undecided, we can only call them our prepossessions. But, decided or not, “go in ” we each must for one set of interests or another. The question for each of us in the battle of life is, “ Can we come out with it?” Some of these interests admit to-day of little dispute. Survival, physical well-being, and undistorted cognition of what is, will hold their ground. But it is truly strange to see writers like Messrs. Huxley and Clifford, who show themselves able to call most things in question, unable, when it comes to the interest of cognition, to touch it with their solvent doubt. They assume some mysterious imperative laid upon the mind, declaring that the infinite ascertainment of facts is its supreme duty, which he who evades is a blasphemer and child of shame. And yet these authors can hardly have failed to

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