by circumstances, as it is
distributed in nations, as it is renovated by great movements, which go
beyond the limits of nations and affect human society on a scale still
greater, as it is created or renewed by great minds, who, looking down
from above, have a wider and more comprehensive vision. This is an
ambitious study, of which most of us rather 'entertain conjecture'
than arrive at any detailed or accurate knowledge. Later arises the
reflection how these great ideas or movements of the world have
been appropriated by the multitude and found a way to the minds of
individuals. The real Psychology is that which shows how the increasing
knowledge of nature and the increasing experience of life have always
been slowly transforming the mind, how religions too have been modified
in the course of ages 'that God may be all and in all.' E pollaplasion,
eoe, to ergon e os nun zeteitai prostatteis.

f. Lastly, though we speak of the study of mind in a special sense, it
may also be said that there is no science which does not contribute to
our knowledge of it. The methods of science and their analogies are new
faculties, discovered by the few and imparted to the many. They are
to the mind, what the senses are to the body; or better, they may be
compared to instruments such as the telescope or microscope by which the
discriminating power of the senses, or to other mechanical inventions,
by which the strength and skill of the human body is so immeasurably
increased.

II. The new Psychology, whatever may be its claim to the authority of a
science, has called attention to many facts and corrected many errors,
which without it would have been unexamined. Yet it is also itself
very liable to illusion. The evidence on which it rests is vague and
indefinite. The field of consciousness is never seen by us as a whole,
but only at particular points, which are always changing. The veil
of language intercepts facts. Hence it is desirable that in making an
approach to the study we should consider at the outset what are the
kinds of error which most easily affect it, and note the differences
which separate it from other branches of knowledge.

a. First, we observe the mind by the mind. It would seem therefore that
we are always in danger of leaving out the half of that which is the
subject of our enquiry. We come at once upon the difficulty of what is
the meaning of the word. Does it differ as subject and object in the
same manner? Can we