if they hold
that mind and what they call matter are so intimately connected that no
_transcendence_ is possible; that, without the cerebral hemispheres,
consciousness and intelligence and emotion and love, and all the higher
attributes towards which humanity is slowly advancing, would cease to
be; that the term "soul" signifies "a sum of plasma-movements in the
ganglion cells"; and that the term "God" is limited to the operation of
a known evolutionary process, and can be represented as "the infinite
sum of all natural forces, the sum of all atomic forces and all ether
vibrations," to quote Professor Haeckel (_Confession of Faith_, p. 78);
then such philosophers must be content with an audience of uneducated
persons, or, if writing as men of science, must hold themselves liable
to be opposed by other men of science, who are able, at any rate in
their own judgment, to take a wider survey of existence, and to
perceive possibilities to which the said narrow and over-definite
philosophers were blind.

_Life and Guidance._

Matter possesses energy, in the form of persistent motion, and it is
propelled by force; but neither matter nor energy possesses the power
of automatic guidance and control. Energy has no directing power (this
has been elaborated by Croll and others: see, for instance, p. 24, and
a letter in _Nature_, vol. 43, p. 434, thirteen years ago, under the
heading "Force and Determinism"). Inorganic matter is impelled solely
by pressure from behind, it is not influenced by the future, nor does
it follow a preconceived course nor seek a predetermined end.

An organism animated by mind is in a totally different case. The
intangible influences of hunger, of a call, of perception of something
ahead, are then the dominant feature. An intelligent animal which is
being pushed is in an ignominious position and resents it; when led, or
when voluntarily obeying a call, it is in its rightful attitude.

The essence of mind is design and purpose. There are some who deny that
there is any design or purpose in the universe at all: but how can that
be maintained when humanity itself possesses these attributes? (_cf._
pp. 54, 74). Is it not more reasonable to say that just as we are
conscious of the power of guidance in ourselves, so guidance and
intelligent control may be an element running through the universe, and
may be incorporated even in material things?

A traveller who has lost his way in a mountain district, com