, and it is apt to lead, not indeed to naturalistic
conceptions, but to views according to which the "soul" is reduced to the
level of a passive frame and stage, so to speak, for the exhibition of
mental mechanics and statics. "Ideas" or thoughts, or states of feelings,
are sometimes represented almost as actual little realities, which come
and go in accordance with their own laws of attraction and repulsion,
unite and separate again, by virtue of a kind of mental gravitation, move
and crowd one another, so that one must almost say "it thinks," as one
says "it rains," and not "the mind thinks" or "I think." But more of this
later. This psychological orderliness is in sharp antagonism to pure
naturalism. It describes the laws of a sequence of causes, which have
nothing to do with the physical, chemical, or mechanical, and clearly
establishes the uniqueness, independence, and underivability of the
psychical as contrasted with the physical.

The individuality and incommensurability of this psychical causality shows
itself in another series of factors which make even the _form_ of the
psychical process quite distinctive, and produce phenomena which have no
parallel in the material sequences of the world, indeed, conflict with all
its fundamental laws. The great psychologists of to-day, Wundt in
particular, and James, have frequently emphasised these factors. We can
only briefly call attention to a few points, as, for instance, Wundt's
theory of the creative resultants through which the psychical processes
show themselves to be quite outside of the scope of the laws of
equivalence which hold good in the physical. If, in the realm of the
corporeal, two components of energy, a and b, come together, they unite in
a common resultant c, which includes in part a new movement, in part
transformation into heat, but always in such a way that c remains equal to
a and b. But it is otherwise in the psychical. Here there occurs what may
be called an increase (and a qualitative change) of the psychical energy.
If we take the notes, c, e, and g, and call the sensation- and
perception-value of the individual notes x, y, z, when they come together,
the resulting sensation-value is by no means simply x + y + z, for a
"harmony" results of which the effect is not only greater than the mere
sum of x + y + z, but is _qualitatively_ different. This is true of all
domains of psychical experience. The parallels from mechanical operation
cannot be app