sophy demands a law of
universal synthesis. This must be the law of _the continuous redistribution
of matter and motion_, for each single thing, and the whole universe
as well, is involved in a (continuously repeated) double process of
_evolution_ and _dissolution_, the former consisting in the integration of
matter[1] and the dissipation of motion, the latter in the absorption of
motion and the disintegration of matter. The law of evolution, in its
complete development, then runs: "Evolution is an integration of matter and
concomitant dissipation of motion; during which the matter passes from an
indefinite, incoherent homogeneity to a definite, coherent heterogeneity;
and during which the retained motion undergoes a parallel transformation."
This is inductively supported by illustrations from every region of nature
and all departments of mental and social life; and, further, shown
deducible from the ultimate principle of the persistence of force, through
the mediation of several corollaries to it, viz., the instability of the
homogeneous under the varied incidence of surrounding forces, the
multiplication of effects by action and reaction, and segregation. Finally
the principle of equilibration indicates the impassable limit at which
evolution passes over into dissolution, until the eternal round is again
begun. If it may be said of Hegel himself, that he vainly endeavored to
master the concrete fullness of reality with formal concepts, the criticism
is applicable to Spencer in still greater measure. The barren schemata of
concentration, passage into heterogeneity, adaptation, etc., which are
taken from natural science, and which are insufficient even in their own
field, prove entirely impotent for the mastery of the complex and peculiar
phenomena of spiritual life.

[Footnote 1: Organic growth is the concentration of elements before
diffused; cf. the union of nomadic families into settled tribes.]

Armed with these principles, however, Mr. Spencer advances to the
discussion of the several divisions of "Special Philosophy." Passing over
inorganic nature, he finds his task in the interpretation of the phenomena
of life, mind, and society in terms of matter, motion, and force under the
general evolution formula. This procedure, however, must not be understood
as in any wise materialistic. Such an interpretation would be a
misrepresentation, it is urged, for the strict relativity of the standpoint
limits all conclusions t