d by the nervous
organism. The structure and functions of this condition consciousness and
furnish the basis for the interpretation of mental evolution in terms of
"evolution at large, regarded as a process of physical transformation."
Nevertheless mental phenomena and bodily phenomena are not identical,
consciousness is not motion. They are both phenomenal modes of the
unknowable, disparate in themselves, and giving no indication of the
ultimate nature of the absolute. Subjective analysis of human consciousness
yields further proof of the unity of mental composition. All mental action
is ultimately reducible to "the continuous differentiation and integration
of states of consciousness." The criterion of truth is the inconceivability
of the negation. Tried by this test, as by all others, realism is superior
to idealism, though in that "transfigured" form which implies objective
existence without implying the possibility of any further knowledge
concerning it,--hence in a form entirely congruous with the conclusion
reached by many other routes.

_Sociology_ deals with super-organic evolution, which involves the
co-ordinated actions of many individuals. To understand the social unit, we
must study primitive man, especially the ideas which he forms of himself,
of other beings, and of the surrounding world. The conception of a mind or
other-self is gradually evolved through observation of natural phenomena
which favor the notion of duality, especially the phenomena of sleep,
dreams, swoons, and death. Belief in the influence of these doubles of the
dead on the fortunes of the living leads to sorcery, prayer, and praise.
Ancestor-worship is the ultimate source of all forms of religion; to it
can be traced even such aberrant developments as fetichism and idolatry,
animal-, plant-, and nature-worship. Thus the primitive man feels himself
related not only to his living fellows, but to multitudes of supernatural
beings about him. The fear of the living becomes the root of the political,
and the fear of the dead the root of the religious, control. A society is
an organic entity. Though differing from an individual organism in many
ways, it yet resembles it in the permanent relations among its component
parts. The Domestic Relations, by which the maintenance of the species is
now secured, have come from various earlier and less developed forms; the
militant type of society is accompanied by a lower, the industrial type
by a higher