t or development of types and only affords
pleasure to the intellectual being, and hence is only an accomplishment
obeying no rule of normal growth.

[Sidenote: THE FACULTY OF REASON]

As the use of the natural sense of taste makes possible the choice of
nourishment, and all forms of life are thus sustained, the natural taste
becomes an important factor of their comfort, and upon this physical
basis rests, perhaps, the whole superstructure of ethics. The first idea
of ownership is doubtless found in the possession of food; and this
right of property is protected by the unwritten laws of incipient life.
The faculty of reason, which man has arrogated to himself, is only
limited by that dim line which bounds the vital sphere and sheds its
rays through all the kingdom of life, from that point where the vital
spark first lights the monad, through all the labyrinths of change, to
man in the full pride of his divinity, standing upon the threshold of
the angelic state. It is not by the exercise of reason that water flows
down hill, or that matter obeys the law of gravity; but in the exercise
of autonomy, however feeble may be the motive, reason guides the act.
The power of this faculty is measured by the development of others, and
there is no point between the two extremes at which reason intercepts
life. The degree in which all the powers of sense and faculty are
developed determines the horizon of the thing which possesses them. The
aggregation of powers to act constitutes life; and the aggregation of
powers to guide the action constitutes reason.

[Sidenote: ALL MAMMALS REASON]

Leaving the realm of metaphysics and returning to the order of primates,
to which we shall confine our present work, I shall resume by repeating
that not only do primates have the faculty of speech, but the whole
family of mammals have some form of speech which is in keeping with
their conditions of life. In addition to this declaration, I assert that
all mammals reason by the same means and to the same ends, but not to
the same degree. The reason which controls the conduct of a man is just
the same in kind as that which prompts the ape. The latter cannot carry
the process to such a great extent, but _microsophic_ pedants have not
shown in what respect the methods differ only in degree. That same
faculty which guided man to tame the winds of commerce, taught the
nautilus to lift its tentacles and embrace the passing breeze. Yet we
are told that r