material from the ,google ,print        
project47       ,,the ,,philosophy ,,of 
,,evolution  ,,together ,,with ,a       
,,preliminary ,,essay ,,on  ,,the       
,,metaphysical ,,basis ,,of ,,science4  
,,two ,,papers  ,read before ,,the      
,,wisconsin ,,academy ,,of ,,sciences1  
,,arts1 ,,and ,,letters at the ,annual  
,meetings of ,february1 #ahgc and       
,february1 #ahgd4  ,,by  ,,stephen ,h4  
,,carpenter1 ,,ll4 ,d41  ,professor of  
,logic1 etc41 in the ,university of     
,wisconsin1 and ,president of the       
,department of ,speculative ,philosophy 
in the ,wisconsin ,academy of ,sciences1
 ,arts1 and ,letters4   ,,reprinted     
,,from ,,the ,,academy',s               
,,transactions4   ,,madison1 ,,wis43    
,,atwood  ,,culver1 ,,printers ,,and    
,,stereotypers4 #ahgd4     ,,the        
,,metaphysical ,,basis ,,of ,,science4  
,all knowledge is essentially one4 ,the 
object-matter upon which intellect      
exerts itself1 does not affect the      
subjective act of knowing4 ,physics1    

when stripped of that which is merely   
contingent1 becomes metaphysics4        
,physical science deals with            
object-matter1 and discusses the signs  
by which nature communicates her        
message--that is1 phenomena4            
,metaphysical science has to do with the
 subject-mind1 and discusses the meaning
 of the message4 ,the one converts      
,god's hieroglyphics into               
easily-intelligible language2 the other 
translates this language into ,idea4 ,if
 this be true1 there must be a unity of 
method in all science1 however great the
 diversity of the object-matter         
investigated4 ,this method is           
subjectively determined1 that is1 by the
 constitution of the mind1 and not by   
the particular form of matter upon which
 intellectual energy may be exerted4 ,if
 there is an essential unity in all     
knowledge1 it is because there is a     
corresponding unity of method in all    
mental activity4 ,it is only when we    
look upon what is to be known1 that     

truth separates into sciences2 but      
particular truths become particular     
sciences only under assumed relations to
 the whole of which they form a part4   
,objectively considered1 science is     
classified knowledge2 subjectively      
viewed1 it is the laws or principles    
according to which knowledge is         
classified4 ,every actor implies an     
act--every thinker a thought4 ,we may   
therefore universally make this dual    
classification1 according as we view the
 mental operation involved1 or the      
attributes of objects which form the    
subject of thought4 ,the possibility of 
science is conditioned upon the         
possibility of classification4 ,mere    
knowledge is not science1 as the world  
ought to have learned by costly         
experience4 ,even classified knowledge  
may not be science2 it becomes science  
not through previous classification1 but
 in the act of being classified1 and    
therefore only as the principle of      
classification is apprehended--that is1 

only as the particular application of   
the law of generalization is distinctly 
recognized4 ,a man may know a book and  
know nothing more2 he knows the science 
only when he is capable of making the   
book for himself4 ,mere knowledge thus  
differs from science in that the one is 
held only by the apprehensive powers of 
the mind1 while the other passes beyond 
these into the reflective or            
ratiocinative4 ,pure science1 then1 must
 be wholly abstract4 ,the forms and     
substances of ,nature with which the    
scientific student deals1 are only the  
discrete figures of the young           
mathematician1 to be thrown aside with  
advancing knowledge4 ,matter is only the
 staff on which the mind leans1 while   
too feeble to go alone4 ,it is not the  
finely chiseled statue that renders a   
man a sculptor2 it is the conception    
which is therein embodied4 ,a           
day-laborer may have cut the stone1 but 
only the artist could conceive the idea4
 ,so in science1 we care but little for 

the particular results at which we      
arrive1 compared with the laws1         
according to which the results have been
 attained4  ,but conceptions cannot be  
communicated without being rendered     
objective4 ,the ideal of the artist is  
locked up in his own mind1 until on     
canvas1 in marble1 or by means of some  
other physical symbol1 he communicates  
his high imaginings4 ,matter1 then1     
according to the present constitution of
 things is the condition of intellectual
 communication4 ,law cannot be studied  
as abstract law2 it can be studied only 
while acting1 and that which exhibits   
this activity must be matter--something 
which will always and uniformly obey4   
,there can be no conception of force    
except as acting1 and the sole medium of
 such activity is matter4 ,thus again1  
matter is the condition of all          
communication from nature to man4       
,science is thus1 in a measure1         
determined by the conditions of its     
discovery and communication4 ,but we    

must distinguish between an invariable  
condition and that which is thus        
conditioned4 ,matter is not science2 it 
is only the condition of its discovery  
and communication4 ,air is not hearing2 
it is the condition of hearing4 ,we do  
not study matter for the sake of the    
matter when we study science1 but for   
the sake of the law communicated to us  
in these changes of matter1 and ,law is 
a metaphysical1 not a physical idea4    
,reason1 not sense1 apprehends it4 ,law 
is1 so to speak1 formulated in the      
physical1 but it is not material4       
,matter is only the vehicle of science1 
as language is the vehicle of thought4  
,it is plain1 then1 that just as in     
mathematics we have a division into pure
 and mixed1 according as we deal with   
matter in the abstract or in the        
concrete1 so we may in any science make 
a corresponding division1 according as  
we confine our attention to the laws    
revealed by matter or to the matter     
revealing the laws3 in other words2 just

 as we give attention to the ideas of   
the message1 or to the language in which
 it is communicated4 ,the language must 
first be learned1 but the words used to 
communicate the message may be          
separately understood1 and yet the      
meaning of the message wholly missed4   
,knowing only the one makes a charlatan2
 knowing the other makes a savan4 ,the  
sciences based upon this objective study
 of ,nature are denominated ,natural    
,sciences2 and because they lisp the    
first syllables of ,nature's message to 
man1 they should be his primary         
teachers4 ,it is by their aid that the  
universal message of ,god to man must be
 read4 ,they form1 as it were1 a public 
highway leading from ,nature to ,god4   
,but the difficulty is that observing   
men become so absorbed in admiring some 
splendid piece of ,divine engineering   
that they stop to gaze and wonder1 until
 losing sight of everything above and   
beyond1 they refuse to advance1 fondly  
imagining that they have reached the end

 of the journey4  ,the science based    
upon this subjective study of ,nature is
 called metaphysics4 ,logic has been    
defined as ,the ,science of ,thought2 it
 should be termed ,the ,science of      
,thinking4 ,it is not a dead body which 
we are studying by dissection1 but a    
living1 vital ,force1 which we study by 
observing its activities4 ,we find here 
the same error which we find            
elsewhere--a stopping with the material 
symbol1 and an ignoring of the          
intellectual force which clothed itself 
with the symbol4 ,astronomy is not the  
science of circles and spheres1 ellipses
 and ellipsoids1 but of the ,force whose
 sensible utterances are given in these 
curves4 ,we might as well call ,painting
 the science of pictures1 or ,sculpture 
the science of statues4 ,so ,language1  
the medium of thought1 is only a symbol1
 less material indeed than pictures and 
statues1 but still physical4 ,what we   
want in ,the ,science of ,thinking is   
not the knowledge of symbols1 but the   

knowledge of that which is symbolized4  
,the chemist does not care for the      
compounds he finds in his retort2 he    
seeks after the truth which these       
compounds formulate4 ,metaphysics and   
,physics evidently agree in this2 that  
both are seeking to frame an articulate 
utterance of the ,idea given in the     
diverse manifestations of ,force--the   
,idea which includes all ,potencies1 the
 summing up of all phenomena into that  
final generalization which includes the 
intellectual as well as the material1   
until at last we reach the essential    
unity of all ,truth4  ,science1 then1 is
 classification1 or the discovery of the
 principles of classification1 rather   
than an arbitrary acquaintance with     
things classified4 ,every science1      
however1 must have an objective         
expression--that is1 must be formulated4
 ,in this1 both metaphysical and        
physical science agree2 the only        
difference in this respect is1 that in  
,physics1 ,nature gives us in the first 

place the material interpretation of the
 idea--that is1 the basis of            
classification--which we have only to   
translate into idea3 while in           
metaphysics1 we first have the idea to  
which we must furnish the objective     
utterance4 ,we see here the precise     
difference between what is called the   
logical and the natural method--the one 
being usually called the reverse of the 
other4 ,the difference is not so much a 
difference in intellectual procedure as 
in objective expression4 ,for instance3 
,the botanist has before him the whole  
range of vegetable forms4 ,he notes     
resemblances and differences1 and groups
 plants into species and genera1 but his
 work is not ended when these are named 
and known1 and their qualities          
discovered4 ,he is seeking amidst these 
multifarious forms for the law of       
vegetable growth and reproduction4      
,every organ of the plant is the symbol 
of an idea1 and these ideas form the    
science of ,botany4 ,these ,ideas are   

metaphysical--that is intellectual1 and 
only their sensible manifestation is    
physical4 ,the symbols of these ,ideas1 
being given in ,nature1 must be learned 
from observation before they can be used
 intelligently1 just as words must be   
learned before one can speak a language4
 ,mastery of the means of expression is 
as essential to the communication of    
ideas an is the possession of the ideas 
themselves4 ,the botanist observes an   
individual plant1 and notes its         
characteristics4 ,he observes others    
which possess some of these             
characteristics whilst others are       
wanting4 ,he forms a class-type from    
these agreeing attributes1 and gives    
this new collocation of characteristics 
a name4 ,nature never presents this     
class-type absolutely2 it is found      
nowhere but in intellect4 ,what has the 
botanist done but to retranslate the    
communication of ,nature into ,idea1 and
 then to express this idea by less      
complicated and less physical symbols8  

,man's province in this case is simply  
to interpret the hieroglyphics of       
,nature into a more readily comprehended
 language--to express that simply which 
nature has expressed confusedly4 ,the   
scientist restricts himself to the      
interpretation of a single class of     
symbols1 as the ,botanist to plants1 the
 ,zoologist to animals1 but the end     
sought in each case is the same--that   
is1 to change all these physical        
utterances of ,nature into ,idea1 and to
 secure for this ,idea a method of      
expression involving the least possible 
materiality of symbol--that is1 to      
change individual facts and phenomena   
into general principles1 which1 because 
abstract1 are unchangeable4 ,when this  
has been done1 the work of the          
,naturalist ceases1 but the work of     
,man1 the ,thinker is not done2 it is   
only just begun4 ,by assuming the       
ultimate expressions of the various     
natural sciences as individual and not  
as typical1 we can treat the truths     

reached by them precisely as the        
,botanist treated plants1 and1 rejecting
 points of of difference1 may find in   
them all some central idea4 ,this is the
 province of the metaphysician4 ,he     
seeks the law of ,idea1 he determines   
the law of ,thinking1 just as all other 
laws are determined1 from a study of the
 symbols formulating its expression in  
,nature4 ,when this law has been        
distinctly enunciated1 and freed from   
all intermixture with the contingent1   
then the work of the metaphysician      
ceases1 the summum genus has been       
reached4 ,the truths communicated in the
 symbols of ,nature1 have been          
correlated and enunciated1 and finally  
translated from the dialect of man the  
physical into the language of man the   
intellectual4 ,physical science         
determines the separate words of this   
message of ,god1 the letters of which   
are scattered throughout ,nature4       
,metaphysics combines these words into  
propositions which enunciate a distinct 

truth4 ,there is therefore neither      
conflict nor variation between the      
method of ,logic and the method of      
,nature4 ,the movement of both is in the
 same direction2 the only difference is 
in the point of starting4 ,and another  
truth no less important1 which follows  
from the foregoing discussion1 is that  
the method of ,nature is fundamental to 
the method of ,logic4 ,physics should   
precede metaphysics1 but not exclude it2
 both are essential to every true       
science1 and physics1 which stops with  
physics1 leads man by dazzling promises 
into some ,utopian desert only to leave 
him there to die of hunger4 ,and it is  
no less true that metaphysics1 without  
this basis in experimental science1 is  
illusory and untrustworthy1 wherever the
 original data are necessarily          
empirical4  ,two conditions are thus    
necessary to all science3 a body of     
knowable truth capable of being         
systematized2 and an intelligence       
capable of apprehending and             

systematizing it4 ,one of these         
conditions is physical and one is       
metaphysical2 and all true science must 
be the resultant of ,law and ,idea1 the 
,objective and the ,subjective1 the twin
 forces of ,nature and ,man4 ,if either 
of these conditions be wanting1 there   
can be no true science1 for science can 
neither be evolved from the depths of   
the personal consciousness1 nor can the 
scattered letters of scientific truth1  
as given in nature1 arrange themselves  
into the words of a significant message4
 ,knowledge must be classified before it
 is science1 and that which classifies  
can only be intellect--discovering and  
enunciating this classification         
according to the laws of mental action4 
,as prominence is given to one or other 
of these two conditions we have the     
division into ,logical and ,natural1 but
 the fundamental principle of           
classification is the same in both--it  
being simply the law of intellectual    
action--just as the law which governs   

the action of the levers of a loom will 
determine the pattern of the woven      
fabric4 ,there can1 therefore1 be no    
conflict between the methods of ,logic  
and those of ,nature4 ,the determining  
element in all classification1 whether  
of the phenomena of ,mind or of the     
grosser phenomena of ,matter is         
uniformly and always the same--the law  
of intellectual action4  ,science then  
resolves itself into a determination of 
this ,law of mental activity1 so that in
 an ultimate analysis1 all science is   
metaphysical1 just as all science       
primarily is physical4 ,here1 as        
elsewhere1 ,law can be studied only in  
its objective manifestations4 ,the ,law 
of ,thinking can be educed only from    
expressed ,thought1 but the ,law is not 
objective thought1 any more than the    
idea of the sculptor is marble1 or the  
conception of the painter is paint4 ,the
 simplest expression of thought is not  
the syllogism but the logical           
proposition4 ,now1 it is plain that if  

the proposition is the formulation--the 
material representative of thought--if  
we study it as we study other natural   
symbols1 we will find in it the         
fundamental ,law of ,thinking1 and      
ultimately the fundamental ,law of all  
,science3 just as1 if it were possible  
to reduce all elementary substances to  
one1 the chemist would be able to find  
in that one a condensed expression of   
chemical science4  ,what then is a      
proposition8 ,simply stated1 it is the  
assertion of relation between two terms2
 or more abstractly1 it is the reference
 of an individual to its species--the   
assertion of a classification4 ,we find 
here the same duality which we noticed  
above4 ,if we give prominence to the    
individual notion1 we consider the      
proposition in extension2 if we turn our
 attention to the specific notion we    
consider the proposition in intention3  
in the one case referring to the        
individuals composing the class1 in the 
other to the attributes composing the   

class-type4 ,the first corresponds to   
induction1 the second to deduction4     
,when we study individuals we study     
physics2 when we study the attributes   
composing the class-type1 we study      
metaphysics4 ,the ,law of ,thinking as  
educed from a study of the proposition  
is the law of classification4 ,the      
proposition1 considered affirmatively1  
asserts explicitly agreement between    
certain attributes of two terms2 that   
is1 it asserts a classification4 ,the   
aim of science is to reach this         
proposition1 to discover and assert the 
principle of classification--in other   
words1 to formulate metaphysically what 
nature has presented physically4 ,we    
must find1 then1 the first or           
fundamental law of thinking in this     
integration or classification4 ,this    
fundamental law may be subdivided into  
two species1 according to the two terms 
of the proposition2 of which the first  
may be stated thus3 ,every possible     
object of thought is to a certain extent

 identical with every other2 and as the 
proposition implicitly states           
disagreement1 the second may be stated  
thus3 ,every possible object of thought 
is to a certain extent diverse from     
every other4 ,the first gives the       
positive 7subjective7 condition of the  
proposition1 the second the negative    
7objective7 condition3 both together    
constitute the conditions of thinking4  
,the proposition is thus the assertion  
of the same in the different4 ,the      
proposition also asserts1 implicitly1   
the tertium quid1 or the basis of       
classification--the class-type1 to which
 both terms are referred--that is1 the  
proposition secondarily asserts an      
analysis4 ,according to the first       
condition we have the inductive process2
 according to the second we have the    
deductive process4 ,a complete movement 
of idea from its purely physical        
symbolization to its metaphysical       
interpretation1 must involve both these 
processes4  ,the mind possesses the     

power of analysis2 it can watch its own 
operations and retrace its steps1 until 
it arrives at the original data of      
consciousness2 but analysis cannot      
comprise the whole of the logical       
process4 ,before there can be analysis  
there must be something to be analyzed2 
before steps can be retraced1 they must 
be taken4 ,we must not confound a       
condition with a ,law--the one is a     
conception antecedent to all action1 a  
genus to which the particular activity  
may be referred2 the other is coincident
 with action4 ,the one is the medium of 
the other4 ,we may illustrate this idea 
by science itself1 which is reached only
 by an analysis of ,art4 ,matter is the 
condition of the expression of an idea2 
hence to all but the artist1 ,art must  
precede ,science1 but this cannot be in 
the case of the artist2 in his mind the 
,idea is first conceived1 and there it  
is given expression in the forms of     
,art4 ,here1 as uniformly in ,nature1   
the whole absolutely precedes the       

part--the universal exists before the   
particular--,god before man4 ,truth     
absolute thus exists before truth       
conditioned4 ,science before ,art4      
,remove conditions and the conditioned  
becomes the absolute2 art and science   
coincide4 ,but truth which is assumed to
 be out of all relations1 cannot be     
comprehended by man1 and practically is 
not4 ,even the universal propositions of
 deduction express universality under   
conditions--that is universality of     
relation2 just as infinity in           
mathematics means that which passes     
measurement1 while in fact between      
infinity and measurement there is no    
relation1 and the infinite is thus      
incomprehensible as an object of        
thought1 although by no means           
unrecognizable as a necessary condition 
antecedent to all intellectual action4  
,it is of vital importance that we note 
this distinction1 because reasoning1 i4 
e4 classification1 is possible only so  
long as we deal with what is admitted to

 be under relation3 if we assume a term 
to be out of all relation1 it ceases to 
be an object of thought--it can neither 
be classified nor unclassified2 it is   
beyond reason4 ,mathematics can proceed 
with its investigations only so long as 
it treats all quantities as measurable2 
it must wholly cease its calculations if
 an infinite term be introduced4 ,to    
claim that analysis represents the      
complete normal action of the intellect 
in reasoning1 is ultimately to claim    
that the initial point of thinking is   
the summum genus of thought--,god4 ,now 
,god is undoubtedly the initial point of
 absolute thought1 but he is not the    
beginning of human thought4             
,intellectually speaking1 ,god is the   
final generalization2 every movement    
possible to him must be one of          
analysis--a differentiation of ,himself1
 so to speak1 by negatives4 ,thus the   
course of absolute ,thought1 beginning  
with ,god1 must be first towards a      
complete differentiation into ultimate  

individualization2 and lastly a complete
 integration again of individuals into  
an infinite whole4 ,this dual action    
completes the circle of intellectual    
activity4 ,we have dropped attribute    
after attribute until we have reached   
the last possible analysis2 but we do   
not stop here1 but by the assumption of 
attributes we again reach the highest   
possible synthesis4 ,this must be the   
method of the divine activity1          
successive differentiation and          
integration1 the closing in of a mighty 
circle of infinity1 embracing all the   
finite1 but never losing the essential  
characteristic of the infinite4  ,now1  
if this also represent the exact        
movement of the finite mind in          
action--that is1 in reasoning1 man must 
be ,god4 ,man is finite4 ,even his      
infinite is only the immeasurable--not  
that which is without the category of   
measure4 ,he cannot begin where the     
,infinite begins1 at the highest        
possible generalization1--but he must   

begin with the finite4 ,if what we have 
shown above be true1 man must begin with
 the individual1 and the first mental   
act of the positive character of        
thinking1 is the reference of this      
individual notion to a class4 ,now the  
class-notion is the same as the         
individual notion1 less certain         
attributes as individual attributes1 but
 gathered into a larger whole4 ,this    
process is plainly integration2 we are  
rejecting from the new conception       
whatever prevents enlarging the class4  
,each higher generalization involves all
 the attributes of the lower1 not       
individually1 but specifically or       
generically4 ,in the final              
generalization1 extension and intension 
coalesce4 ,just as we reach the         
individual by differentiating a         
universal through successive negations1 
we reach the universal again1 by        
integration1 by successively denying the
 negations through which we just now    
differentiated4 ,the movement of the    

finite mind in reasoning is thus from   
the individual through the universal to 
the individual again4  ,science thus    
parts into two great branches--one      
seeking to establish principles by what 
we have called integration1 and the     
other the elucidation of facts by a     
priori reasoning instead of observation4
 ,that is1 the aim of true science is to
 free man from the restrictions of the  
finite1 and to place him in possession  
of the infinite--the closing in of a    
lesser circle of infinite truth1 yet    
never losing hold upon the finite4 ,in  
accordance with this view we see science
 pursuing its integrations until it has 
identified as composing an essential    
unity all the various manifestations of 
force4 ,this is the finite becoming the 
infinite1 for unity is1 in so far1      
infinity--,god is one1 a unity1 not a   
unit4 ,but we also see science going    
beyond this point1 and by a new series  
of differentiations reaching truths new 
to experience1 if indeed not impossible 

to experience4  ,between these two      
limits all knowledge is forever moving4 
,it can never rest4 ,the tide of thought
 sweeps onward towards the              
infinite--,god following it to its final
 absorption into the ,i ,am1 simple     
being1--while finite man1 because of his
 finiteness1 can only reach those       
universals which are infinite only to   
human thought4 ,like men on a journey we
 leave the train when we have reached   
our journey's end1 but the train passes 
on out of sight in the distance1 sending
 back1 now and then1 tokens of its      
progress1 as it thunders over a bridge1 
or whistles shrill as it nears some     
further stopping place1 until at last   
all is still1 not because the train has 
stopped1 but because we can follow it no
 further with our senses4 ,even after   
science has reached the utmost limit    
possible to it1 it is not satisfied to  
rest there1 but starts at once upon its 
return trip1 to bring to notice         
undiscovered facts hidden in these      

mighty generalizations4 ,thus the       
pendulum of intellectual activity       
unceasingly vibrates between the        
infinite and the finite1 never resting1 
because ,idea and ,matter1 the force of 
,man and the force of ,nature can never 
be completely identified4     ,,the     
,,philosophy ,,of ,,evolution4   ,the   
intellectual processes of a rational    
being must proceed according to some    
law4 ,they cannot succeed each other at 
hap-hazard4 ,the notion of rationality  
is conditioned upon this regular        
procedure2 if this be wanting1 the      
essential character of rational action  
is wanting4 ,but to say that rational   
processes are determined by law1 and    
conditioned upon a regular procedure1 is
 simply to assert that the steps in     
ratiocination are so related to each    
other that the relation of each to every
 other may be determined by the         
application of the law--the difference  
between any two steps being analogous to
 the difference between any other two4  

,the astronomer determines the orbit of 
a planet from three observations1       
because he thereby determines the law of
 variation between these points2 from   
which he assumes that this law will be  
constant1 presenting a series of terms  
each differentiated according the series
 of differences already determined4     
,applying the same principle to mental  
phenomena1 we may determine the law of  
intellectual action4 ,thoughts are      
discriminated by the presence or absence
 of certain attributes4 ,at one extreme 
we find the summum genus1 comprising the
 fewest possible attributes             
distinguishing an idea2 at the other    
extreme we find the individual1         
comprising any number of attributes4    
,between these two extremes we find a   
regular series of intermediate terms4   
,the movement of an idea from the       
general to the individual is like the   
motion of a planet through one-half of  
its orbit2 while the return movement    
from the individual to the general1     

corresponds to the motion of the planet 
over the remaining half of its orbit4   
,the same law governs both movements and
 unites the two halves of the orbit into
 a single whole2 and a series of        
observations taken at equal distances1  
will1 by the uniformity of differences  
presented1 reveal the operation of the  
same law in this dual manifestation4    
,upon examining the processes of        
deduction and induction1 we find in each
 the same series of terms1 differing    
only in the fact that they are in       
inverse order1 and this correspondence  
reveals the operation of one and the    
same law4 ,an inductive series is only a
 deductive series read backward4 ,any   
two terms in a series whether inductive 
or deductive1 differ only in the degree 
of generality1 and differ similarly from
 a third term1 so that two being known  
the third can be therefrom determined4  
,in a deductive series the terms differ 
by a constant increase in the number of 
individualizing attributes--a concept   

being expanded into a deductive series  
by such regular additions4 ,having two  
terms we can proceed to the third--that 
is1 from two propositions expressing    
this relation1 we can proceed to a      
conclusion4 ,in an inductive series the 
terms differ by a constant diminution in
 the number of individualizing          
attributes--an individual term being    
expanded into an inductive series1 by   
successively dropping the attributes    
which compose the individual term1 until
 we reach the required degree of        
generalization4  ,thought must proceed  
in one of these two directions4 ,the    
object-matter of thought being composed 
wholly of attributes can differ only in 
the presence or absence of certain      
attributes4 ,a combination1 then1 of    
these two movements must complete the   
intellectual orbit4 ,the direction of   
the movement of the mind will be        
determined by the end proposed4 ,when we
 possess the knowledge of phenomena and 
wish to discover law--that is1 when we  

seek information--we proceed by         
induction1 from the individual to the   
general4 ,when possessed of knowledge1  
we wish to discover its applications1   
when knowing the law1 we wish to        
determine the phenomena necessarily     
resulting therefrom1 we proceed by      
deduction--from the general to the      
individual4 ,complete knowledge1 then1  
consists in the highest possible        
generalization1 and the expansion of    
this term into a series1 ending only    
with the last possible                  
individualization4 ,the aim of physical 
science is to determine that half of the
 intellectual orbit which lies between  
the individual and the general--the aim 
of metaphysical science is to trace the 
other half which lies between the       
general and the individual4 ,when we    
seek to know what is1 we proceed by     
induction--the method of the phenomenal4
 ,when1 knowing what is1 we proceed to  
determine what hence must be1 we proceed
 by deduction--the method of the        

,necessary4 ,thus ,science1 at first    
seeking principles1 proceeds by         
induction to establish them2 but after  
these fundamental principles have been  
established1 it proceeds deductively to 
determine what must result from them1   
without waiting to discover these truths
 by observation4  ,knowledge is thus    
complete just in proportion to the      
extension of its scope through          
generalization4 ,the higher the         
generalization1 the more inclusive will 
it be1 and the summum genus1 or the     
final generalization1 will be the       
highest attainable reach of knowledge4  
,when man can make no further           
generalization1 his knowledge will be1  
in so far1 absolute and complete1 and   
all that remains possible to him will be
 the practical application of what he   
already knows4 ,perfect knowledge is    
nothing but perfect generalization4 ,the
 ,supreme ,intelligence being           
hypothetically possessed of all         
knowledge1 that is1 having discriminated

 the absolute summum genus1 can proceed 
no further in this direction2 his       
intellectual activity must be exerted in
 a descending series1 or from the       
general towards the individual1 and this
 process must be1 as we have seen above1
 by a determinate series of steps1 fixed
 by the operation of a definite law1    
which law proceeds by the successive    
addition of attributes to the general4  
,complete knowledge1 being complete     
generalization1 the lines of all science
 will necessarily converge1 as they     
approach this generalization1 until all 
sciences coalesce in one science1 and   
all truth is reduced to a single        
expression in the utterance of the final
 conception4 ,in accordance with the    
laws of thinking1 this general term is  
reached by successive omissions of      
particularizing attributes1 until at    
last we reach ,being--the absolute      
summum genus1 wholly free from          
individual attributes1 and thereby      
embracing everything possible to        

thought1 whether material or immaterial4
 ,but this summum genus must be         
predicable of this whole4 ,matter and   
mind may thus be reduced to a single    
category1 and the physical and the      
intellectual finally coalesce in this   
last generalization4 ,materialism and   
idealism thus differ merely in the      
degree of generalization reached--or    
rather they both agree in avoiding the  
final generalization which identifies   
both matter and mind4 ,materialism must 
always deal with the individual1 for    
matter can appear under no other form4  
,idealism must always rest upon the     
general1 for thought1 to be thought1    
must state a generalization4 ,each1     
however1 finds its explanation in the   
other1 and both are harmonized by the   
application of the law of intellectual  
action above given4 ,matter and ,mind   
are complementary1 not incompatible4    
,they differ with each other1 but they  
agree in being similarly related to a   
third term4 ,matter is objective2 it is 

thought taking form1 becoming           
individual1 manifesting itself in space4
 ,mind is subjective4 ,the one appeals  
to the senses2 the other is known only  
to the consciousness4  ,science reaches 
its full development only when it       
includes both physical and intellectual 
phenomena within its scope4 ,every step 
which it takes carries it further from  
the purely physical1 and brings it      
nearer the purely intellectual--that is 
the development of physical science is  
from the individual towards the general1
 and it reaches its end1 its completion1
 only when the last distinction1 that of
 subjective and objective1 has          
disappeared in the last possible        
generalization4 ,when the objective has 
been identified with the subjective1 the
 distinction between ,mind and ,matter  
has been obliterated1 and we have       
reached the ,supreme ,intelligence--the 
,i ,am of ,scripture--simple ,being4    
,matter is the formal expression of     
thought1 or the necessary condition of  

such expression1 and in this condition  
is found the link that connects the     
subjective and objective manifestations 
of being4 ,subjectivity is ideality1 as 
objectivity is materiality4 ,the        
consciousness can take cognizance only  
of what is within itself1 and therefore 
without every other4 ,consciousness is  
therefore wholly personal4 ,to          
communicate an idea it must be placed   
within the consciousness of another4 ,to
 reach this result it must cease to be  
personal1 must pass out of the          
subjective consciousness into objective 
form1 so as to be placed in the same    
relation to the speaker and the hearer4 
,thought1 out of the consciousness of   
the thinker1 is objective to him1 and to
 render thought objective is to give it 
material form4 ,thought to be           
communicated1 must pass out of the      
consciousness of the thinker into a     
material representation4 ,the assumption
 of material form individualizes the    
idea4 ,the artist's mind may be filled  

with splendid conceptions1 but no one   
but he can look within his consciousness
 and see them4 ,before others can have  
any knowledge of his thoughts1 he must  
give them form1 or embody them in       
statues or paintings4 ,the soul of the  
musician may be thrilled by the         
harmonies that his imagination creates1 
but no other soul can join him in this  
ecstasy until he has given form to his  
conceptions4 ,so the thinker must embody
 his thoughts in language before he can 
communicate them to another4 ,matter1   
then1 is the vehicle by which thought is
 communicated1 and1 so far as we are    
concerned1 the necessary condition of   
such communication1 so that the         
conception of thought apart from the    
thinker involves the intervention of    
material forms1 and it is by the        
interpretation of these symbolical forms
 that we discover the idea4  ,now1 let  
us suppose a ,supreme ,intelligence4    
,the intellectual processes of such a   
,being1 to be conceived as rational by  

us1 must be identical with ours1 or at  
least analogous to ours4 ,the possession
 of infinite attributes may in fact free
 him from the control of any law1 but it
 is impossible for us to conceive an    
intelligence acting otherwise than in   
accordance with law4 ,so that if the    
,supreme ,intelligence is to communicate
 with man1 it must be in obedience to   
the laws which control our mental       
activities4 ,the ,divine thought must1  
then1 like human conceptions1 be        
communicated by means of physical       
symbols4  ,the ,supreme ,intelligence1  
being the final generalization1 must    
possess all knowledge1 and the only     
intelligent action possible to him from 
our point of view1 is from this absolute
 generalization towards the concrete and
 individual4 ,the absolute general is   
purely subjective1 which1 to become     
cognizable1 must be rendered objective4 
,this can be secured to us only through 
the intervention of material forms4     
,from this point of view1 matter is only

 the symbol of thought--thought apart   
from the thinker4 ,the first result of  
the divine activity in                  
self-manifestation would be the analysis
 of being into subjective and           
objective--that is the discrimination of
 mind and matter1 which terms are       
severally the final generalizations of  
the two fundamental divisions of        
science4 ,matter1 then1 mere formless1  
chaotic matter1 would be the first      
result of creative activity4 ,following 
the development of this idea in its     
continually increasing individuality1 as
 new attributes are severally added1    
matter assumes determinate form and     
becomes related in systems1 as the      
various so-called elementary substances 
are discriminated1 until finally all    
truth1 capable of being revealed by     
inorganic matter1 is presented to us4   
,add the idea of organism and we have   
the two great divisions of              
phenomena--material and vital4 ,the     
higher the generalization1 the fewer    

will be the attributes composing the    
concept1 and thus the simpler will be   
the form symbolizing its expression4 ,as
 in the case of matter1 the first result
 of the divine activity was more matter1
 undiscriminated by any further         
attribute2 so here1 we have1 as the     
first organic creation1 a concrete      
expression of the highest possible      
generalization comprising the fewest    
possible attributes--that is1 forms of  
life involving the fewest individual    
characteristics4 ,to matter add the     
simplest organic attribute--that is1 the
 one lying nearest the genus--and we    
have mere organized matter1 the simple  
cell1 the foundation of all life1 no    
matter how great its future complexity1 
equally the origin of animal and        
vegetable growth1 which are as yet      
entirely undiscriminated4 ,this would be
 the first appearance of life4#a        
,differentiating again by the addition  
of a new attribute1 and organic being is
 subdivided into the two species1       

vegetable and animal4 ,beginning with   
these typical forms1 adding single      
attributes in a continuous series1 we at
 last reach the highest types of animals
 and plants4 ,finally1 add rationality  
to the animal1 and we reach man1 the    
highest and therefore the most complex  
type of life1 and who1 so far as we are 
concerned1 must be the end of creation4 
,we cannot conceive of any higher       
creation1 because we cannot add an      
attribute to those we already possess1  
any more than we can conceive of an     
additional sense by which to cognize    
such new attribute4  ,this process has  
been determined from the very outset by 
those intellectual laws which we cannot 
disobey1 and which we cannot conceive   
disobeyed by an intelligent creator4 ,if
 the law of intellectual action require 
this process from the simple to the     
complex1 the concrete representation of 
the steps of this process must indicate 
the operation of this law1 and must also
 proceed from the simple and rudimentary

 to the complex and highly developed4   
,an intelligent ,creator in revealing   
his thought must follow the method which
 our minds must follow in interpreting  
this revelation4 ,when we know and seek 
to communicate our knowledge1 we proceed
 from the general to the specific4#b    
,the ,creator assumed to be infinite in 
knowledge would therefore follow this   
process instead of the method peculiar  
to investigation4 ,the law of           
intellectual action determines this     
method1 and the conditions of           
intellectual communication determine the
 representation of this method in the   
material expression of the ideas        
communicated4 ,considering the operation
 of this law under these conditions1 we 
find that the thought communicating     
only1 as nearly as may be1 the generic  
idea1 will be distinguished from it by  
the addition of but a single attribute  
as the generic by itself is incapable of
 being represented in concrete form1 the
 expression of this thought in form will

 present us matter distinguished from   
matter in general by but a single       
attribute4 ,the least possible          
individualizing attribute added to the  
highest possible generalization gives us
 the simplest expression of an idea1 and
 the form or the organism symbolizing   
this thought will be the simplest form  
and the simplest organism possible4 ,for
 instance3 in organic life the highest  
generalization barely individualized    
will give us the simple cell2 and no    
matter what degree of complexity we     
subsequently reach by the addition of an
 almost infinite number of attributes1  
we nevertheless begin in every case with
 the same starting point4  ,each higher 
type is reached by adding to a lower4   
,the higher thus embraces all that can  
be found in the lower1 and something    
besides4 ,this method is invariable1 and
 can never be departed from4 ,the genus 
must always be predicable of every      
individual component of every species   
contained under it4 ,translating this   

law into the forms of material          
expression1 and it requires each higher 
species to physically include all lower 
species1 and to differ from them only by
 addition4 ,man1 the highest type1 must 
thus include all the attributes of the  
cell as physically expressed1 and       
without them he would not be man4 ,the  
differences between no two terms in a   
series can be total4 ,if the successive 
steps in a train of thought must be     
related1 so that no two notions will be 
wholly distinct from each other1 these  
notions will constitute a series1 each  
term of which will1 in a measure1       
determine the next1 so soon as the law  
of the series is discovered2 and if this
 train of thought be objectively        
presented1 it will afford a             
corresponding series of physical terms1 
each one of which will in like manner   
determine the next4 ,but thought is     
impossible unless by a train of ideas so
 related4 ,its physical expression will 
therefore be equally impossible except  

by a series of physical terms similarly 
related1 each one of which in some      
manner determines the next4 ,there must 
then be a perfect continuity in the line
 that reaches from the simplest form of 
matter through all grades of organic    
life up to man1 the highest expression  
of the divine idea4 ,there can be no    
break in the chain of thought1 because  
the law of the logical process forbids  
it3 there can be no break in the series 
of material symbols for the conditions  
of concrete expression equally forbid   
it4 ,a symbol is nothing except as it   
represents that which is to be          
symbolized4 ,so the symbols form a      
physical series1 because the thoughts   
symbolized form a logical series4  ,if  
the creator has fully revealed his      
thought1 it must be by a series of      
physical terms arranged in such a manner
 as to indicate the logical series of   
ideas symbolized4 ,every form of matter 
is a symbol of thought1 and challenges  
interpretation4 ,every change in form   

corresponds to an antecedent change in  
idea1 and must be intended to reveal it4
 ,as thought1 then1 begins its evolution
 with the general and proceeds to the   
individual by a series of terms each of 
which is similarly related to both      
extremes1 we must find the material     
enunciation of this process assuming the
 form of a series of terms1 beginning   
with mere nebulous matter1 grading into 
organic life1 and organic life          
presenting us with a similar series     
beginning with the mere cell and ending 
with man4 ,so rigid and invariable must 
this serial arrangement be that if a    
term in either series be wanting1 we are
 authorized to hypothetically           
interpolate it4  ,nature never makes a  
leap1 says the scientific investigator1 
as he studies the material symbols of   
thought4 ,thought never makes a leap1   
says the metaphysician1 as he studies   
the necessary laws of rational action3  
and both have uttered the same truth4   
,we prove a proposition by determining  

the steps by which it was educed from a 
more generic statement4 ,science must   
proceed in the same manner1 for science 
only discovers the track of mind--it    
does not make the track1 it only follows
 it4 ,if then we find the chain of      
evolution broken at any point1 science  
must either stop there1 or assume the   
wanting term in the series4 ,we have the
 right to interpolate these missing     
terms1 for we must assume that the      
thoughts of ,god communicated to us in  
material forms constitute a continuous  
revelation1 beginning with ,himself1 the
 final generalization1 and ending with  
man the highest individualization4      
,these limits are fixed--the one by the 
nature of ,god1 and the other by the    
nature of man4 ,between these two       
extremes we must find a series of       
intermediate terms4 ,any other          
conception of their relation than that  
of a determinate series is impossible   
and irrational2 and a series1 so far as 
it means anything1 means evolution of   

some sort4 ,finding the relation between
 these terms--distinguishing the same   
which reproduces itself1 and the        
different which introduces a new        
term--that is1 determining the law of   
apparent evolution--is the problem      
presented to science4  ,the astronomer  
found ,bode's law to all appearance     
violated by the omission of a planet    
between ,mars and ,jupiter4 ,he could   
see no reason for the law1 but if the   
planets had been placed by an           
intelligent ,creator1 some order of     
arrangement must be discoverable        
according to which their position was   
determined4 ,the ,creator being         
intelligent1 it is impossible to        
conceive them placed fortuitously4      
,there must then be a link between ,mars
 and ,jupiter1 because the law once     
established cannot be broken4 ,the same 
law may be observed in the arrangement  
of leaves around the axis of a plant4   
,if intelligence arranged them they must
 be arranged in some order1 for         

intelligence never performs the least   
act without a purpose4 ,each leaf or    
pair of leaves is not a mere duplication
 of the previous leaf or pair of leaves4
 ,the relation which subsists between   
any two sets in the series expresses the
 idea of the ,creator1 and this must be 
constant4 ,completing the series as     
indicated by different plants1 we may   
assume that if any term is apparently   
wanting1 it is only because it has not  
been discovered4 ,in neither of these   
cases would it be asserted that any     
physical evolution had taken place--the 
terms form a series of which each term  
is equally determined by the operation  
of a fixed law2 and yet it is an        
operation precisely analogous to that   
which in the case of animals presents   
every appearance of a real evolution4   
,take1 for instance1 a series of        
animals1 presenting at one period of    
time the simplest and most rudimentary  
forms1 and at another the most complex  
and highly organized2 we cannot do      

otherwise than conceive these two       
extremes as related by intermediate     
terms1 through the operation of some law
 which holds good throughout the series4
 ,the relation subsisting between any   
two1 must be the same as that subsisting
 between any other two similarly        
situated1 or a departure from that      
relation which is itself governed by a  
definite law discoverable from a        
comparison of two sets of terms4 ,the   
application of this law is so universal 
and so rigid that we need not hesitate  
to interpolate a missing term1 and      
confidently assert that it either does  
exist or has existed4 ,to deny this     
principle is to deny the necessity of   
continuity in reasoning4 ,this          
continuity of thought is represented in 
matter by the persistence of generic    
forms under specific differences4 ,but  
just as the specific is the generic with
 certain additions1 so the individual is
 this same generic with still further   
additions2 and these additions1 whether 

considered solely in space1 as given in 
the symbols of physical science1 or in  
time as in the conceptions of           
intellectual science1 must be determined
 by the same unvarying law4 ,the        
persistence of the same form furnishes  
us the means of identifying this        
relation1 while the differences reveal  
to us the successive steps by which the 
generic was differentiated into the     
individual4  ,if the creative thought   
has been expressed by the forms of      
matter1 the laws of thought must be thus
 expressed in the relative forms of     
matter4 ,anything less than this1 while 
it might interpret isolated ideas1 would
 not communicate the method of the      
creative process1 and science is nothing
 but the discovery of this method4 ,if  
the terms of the logical process must be
 arranged in a series1 the physical     
symbols rendering this logical process  
cognizable1 must be arranged in a       
similar series1 for science becomes     
impossible when the logical process     

becomes undiscoverable4  ,the           
differences between the terms in this   
series must be cognizable4 ,two terms   
which are indistinguishable are         
practically identical2 and two terms    
which are not identical vary by a       
difference which is cognizable by itself
 apart from either term4 ,the steps in  
the logical evolution of the final term4
 ,being must be separable to be         
cognizable1 and the material forms      
interpreting these steps to the senses  
must also be distinguishable4 ,a species
 differs from the genus by the addition 
of at least one attribute4 ,now1 if the 
species is distinguishable from the     
genus1 the attribute which              
differentiates it1 must be separately   
cognizable--so also the individual      
differs from the species by the addition
 of attributes1 which must in like      
manner be separately cognizable1 or the 
species will never be conceived         
independently of the individuals4 ,a    
thought cannot proceed by insensible    

steps1 nor can its material expression  
vary otherwise than by determinate and  
distinguishable differences4 ,the       
distinction of species is thus a logical
 necessity4 ,the addition of distinct   
attributes to the genus gives origin to 
distinct species2 variation in          
attributes not affecting their          
substantial identity gives rise to      
varieties4 ,one species1 then1 cannot   
become another1 except by the assumption
 of a new specific attribute1 so that   
one species passes into another         
precisely as the genus passes into the  
species1 and that is just as1 and not   
otherwise1 than one thought passes into 
another4  ,the fundamental law of the   
logical process is that we pass from the
 generic towards the individual2 from   
the simple to the complex4 ,induction   
can proceed only by assuming a genus at 
the outset--that is1 by assuming certain
 attributes in the individual to be     
generic4 ,translate this law into       
material forms1 and we have each        

higher--that is more complex--species   
evolved from the lower by the addition  
of some new characteristic4 ,this new   
attribute cannot be added by the        
functional activity of the lower        
organism2 that can only reproduce       
itself4 ,a thought does not change      
merely through repeated expression4 ,we 
pass to the conclusion of a syllogism1  
not from each term1 but from a          
comparison of the premises--and this    
requires an intellectual operation      
entirely distinct from a mere           
apprehension of the terms4 ,it is one   
thing to comprehend the premises2 it is 
quite another to deduce a conclusion    
from them4 ,it may necessarily follow1  
but it requires a separate act of the   
mind to reach it4 ,premises will not of 
themselves reach a conclusion4  ,reading
 this same truth in the forms of matter1
 we may say that species will not pass  
into higher species without the         
intervention of a force distinct from   
either4 ,the impulse which adds a new   

attribute must be intellectually        
separable from all those pre-existing1  
and its material representation must be 
physically distinct from pre-existing   
forms4 ,this complete separability      
precludes the possibility of mere       
physical genesis4 ,the added attribute  
is presented by a new form of matter1   
revealing the presence of a new         
thought--a new effect1 requiring the    
agency of a new cause4 ,in accordance   
with the usual economy of nature1 who   
never duplicates her forces1 change will
 be made only so far as may be necessary
 to communicate the additional idea4    
,organisms representing previous        
thoughts will be added to1 in order to  
express the expansion of the thought1   
instead of a creation de novo in each   
instance4 ,thus an identical cellular   
structure will be found in all organic  
beings1 from the lowest to the highest1 
each higher type carrying forward the   
idea and its physical expression found  
in the lower4 ,the differences between  

no two terms in the series can be total1
 nor can any two terms be identical1 as 
each higher species will embrace all the
 attributes of the lower1 differing only
 by the addition of others4 ,this is    
simply the physical expression of the   
logical truth that whatever can be      
predicated of the genus can be          
predicated of every individual contained
 under it4 ,as the individual is only   
the expansion of the genus1 so higher   
physical types must also be similar     
expansions of lower4  ,here1 then1 is   
evolution1 or development3 primarily an 
evolution of the generic into the       
individual1 the continued               
differentiation of a generic idea       
through successive individualizations1  
each adding to the previous group of    
attributes1 thus rendering the idea     
increasingly complex2 and1 secondly1 an 
apparent physical evolution or          
development1 interpreting this logical  
process by a series of physical forms so
 related as to reveal the relation      

existing between the thoughts thus      
interpreted4 ,in the physical           
representation of the ideas so related1 
there must be an apparent physical      
evolution--that is1 the process of      
evolution logically must1 like the ideas
 thus evolved1 have a physical          
expression1 and the successive steps in 
this logical evolution must be revealed 
by material forms bearing an analogous  
relation1 and thereby expressing the    
logical process4 ,matter is nothing1 so 
far as we are now concerned1 but the    
condition necessary to the objective    
expression of thought4 ,every phase of  
matter is simply an objective           
formulation of a corresponding phase of 
thought4 ,every addition to form implies
 an antecedent increase of thought1 as  
there can be no formal expression until 
there is something to be expressed4     
,there can1 then1 be no such thing as   
mere material evolution1 for whatever is
 material is only symbolical4  ,matter  
being thus wholly inert1 the origin of  

the impulse towards greater complexity  
must be sought for outside of that which
 undergoes the change4 ,the movement by 
which one species becomes a higher is   
not an elaboration1 an extension or a   
differentiation of existing attributes1 
but involves the positive addition of a 
new attribute1 different and distinct   
from any or all previously existing4    
,one species cannot pass into another by
 an innate impulse1 for a species is an 
entity composed of a determinate number 
of attributes1 and all attributes       
potentially present must be considered  
as actually present4 ,we cannot say that
 the child is a different species from  
the man1 and that one passes into the   
other by a process of evolution1 because
 all the essential attributes of the man
 are potentially present in the child4  
,if the polyp1 by the action of innate  
forces1 operating through a series of   
ages1 however extended1 can1 without any
 impulse from without1 develop itself   
into a man1 then the polyp is as much a 

man as a boy is1 differing only in the  
time required for development3 and the  
data for the final deduction of the     
highest types of creation must be       
furnished in the most elementary forms  
of life4  ,the force manifesting itself 
in organic life is readily              
distinguishable from the organism by    
which it is manifested4 ,life and       
organization are not synonyms2 one is   
the condition of the other1 but a       
condition is not a cause4 ,we can       
consider force apart from organism1 and 
this possible separation in thought     
proves that the same form may not       
represent both1 but that life can       
absolutely exist apart from organs which
 serve to give it a physical            
manifestation4#c ,physical life being   
conditioned upon organization1 whenever 
the organism varies1 the vital force    
thus manifested must also vary1 such    
variation being necessarily antecedent  
to its manifestation4 ,the organism     
varies1 because it must1 in order to    

express the added thought4 ,change in   
organism1 therefore1 is not induced by  
simple organic action1 because the      
organs and the force acting through them
 can be distinguished4 ,assuming that   
matter is the objective or formal       
representation of thought1 there can be 
no change in the material expression    
without a corresponding change in the   
antecedent conception4 ,there can1 then1
 be physical evolution1 only as there is
 antecedent logical evolution1 and then 
only because of this logical evolution  
and not because of the operation of an  
innate organic force4 ,force1 whatever  
may be its genesis1 is only the exertion
 of power1 not the increase of it4      
,exertion limits the view to the force  
immediately in operation4 ,we may       
replace one manifestation by another1   
but the quantity is neither increased   
nor diminished by this change4 ,change  
in form implies the operation of force3 
and apart from such manifestation in    
matter1 it escapes the tests of science1

 and passes into the purely metaphysical
 notion of cause4 ,and unless the       
operation of force be constant1 or1 if  
different forces are blended1 variable  
according to some determinate law1 the  
action of which is constant and         
discoverable1 so that the different     
units of force are separately           
measurable1 the force thus irregular in 
its action can never be placed in any   
scientific category4 ,evolution1 then1  
cannot proceed from any innate organic  
impulse1 unless the force that tends to 
exact reproduction1 and the force that  
induces a change be equally and         
separately cognizable4 ,change must     
proceed according to some law which     
accounts for the change1 and            
distinguishes between the normal        
exertion of power and that exertion     
which causes a deviation4 ,science1 to  
be science1 must explain apparent       
exceptions as fully as the regular      
operation of forces1 and that which     
causes the irregularity must be as      

distinctly cognizably by itself as the  
force which acts regularly4 ,anything   
less than this is not science4 ,the     
discovery of ,neptune was the result of 
the application of this principle2 it   
was a successful attempt to discriminate
 the force which caused variation from  
the force which operated regularly4     
,each species represents the operation  
of certain vital forces1 and one cannot 
physically pass into another except by  
the increase of this force1 or at least 
by a change in the manner of its        
manifestation2 and this increase in     
amount or this change in direction must 
separately be accounted for4 ,nor does  
it matter1 for the purposes of this     
discussion1 as to the genesis of this   
added increment1 further than to show   
that its origin must be exterior to the 
organism by which its presence is       
manifested2 for vital energy acting     
through an organism is a unit1 and      
cannot1 even in thought1 be separated   
into distinguishable portions4 ,change  

in the direction of vital energy        
indicates that the original impulse has 
been modified in its action by          
encountering another force1 for nothing 
but force can change the direction of   
force4 ,it does not fall within the     
range of this paper to determine the    
nature of this exterior force which is  
thus distinguishable from that acting   
through the vital organization1 and     
therefore capable of separate objective 
representation4 ,metaphysically we may  
say that force is resolvable into will1 
but will being purely personal is       
incapable of material representation1   
and thus cannot enter into the          
determinations of physical science1     
which does not seek to discover the     
origin of force1 but deals solely with  
its presence4  ,as the logician must    
assume his premises1 and1 as a logician1
 cannot question their truth1 so the    
physicist must assume a force in        
operation1 and1 as a physicist1 cannot  
examine its genesis4 ,the physical or   

the metaphysical method of inquiry is   
valid only so long as restricted to     
physical or metaphysical processes3 a   
mixture of the two methods will give    
results satisfactory neither to science 
nor to philosophy4 ,as logic furnishes  
no criterion by which to test the       
absolute truth of propositions1 but     
deals wholly with conclusions drawn from
 given premises1 so science furnishes no
 data by which to determine the absolute
 genesis of force1 but restricts its    
enquiries to the phenomena resulting    
from a force given4 ,for the student of 
physical science cause and effect is    
only the transference of a given and    
determined force from one material form 
to another4 ,if this idea is to be      
traced further1 it must be studied      
outside the limits of physics4 ,this    
study belongs to metaphysics4  ,now1 if 
physical science does not deal with the 
origin of the initial force1 but assumes
 at the outset its presence1 no more    
does it fall within its province to     

examine into the origin of the          
increments which give to physical forms 
that variety which renders science      
possible4 ,science deals with results1  
not antecedents2 and after having       
determined results1 it is not authorized
 to affirm that one species has produced
 another by evolution1 or has produced  
it at all4 ,if there are agreements     
between different organisms by which    
they are brought into relation1 there   
are also differences by which they are  
discriminated1 and these differences    
imply increments of force2 and to assert
 that one organism has evolved another  
is to determine not merely the presence 
of this new increment1 but also to      
determine its origin4 ,scientific       
investigation deals with phenomena which
 give evidence to the senses of a       
transference of force from one form or  
from one manifestation to another4      
,transference is not increase--an effect
 can be no more than the evolution of   
what was potentially present in the     

cause2 it cannot add to it4 ,the origin 
of the force must be investigated       
according to intellectual laws4   ,it   
has been argued that a ,supreme         
,intelligence in manifesting his thought
 will1 according to the necessary laws  
of rational activity1 pass from the     
universal and general to the particular 
and individual1 or from concepts        
involving few attributes to those       
involving these and others2 and that    
these steps in the rational process must
 be represented in a corresponding      
physical series2 and that the           
communication of thought is conditioned 
upon this physical representation4 ,if  
the logical series comprises one        
thousand terms1 each related to the     
preceding according to logical law the  
physical series must comprise one       
thousand terms1 each physically related 
in such a manner as to reveal this law4 
,as the highest generalization comprises
 the fewest attributes1 the concrete    
expression of this idea will present the

 simplest possible physical form and the
 least complexity of organization1 and  
thus will present the lowest types of   
life2 and as the individual comprises   
the greatest number of attributes1 its  
concrete expression will present the    
greatest complexity1 and consequently   
the highest type of life4 ,we have seen 
that the logical process begins with the
 general and ends with the individual2  
its material expression must therefore  
begin with the lowest orders and end    
with the highest4 ,but the individual   
cannot be immediately derived from the  
general without the intervention of     
intermediate generalizations4 ,no more  
in the concrete expression of this      
deduction can we pass from the lowest   
types to the highest without the        
intervention of an intermediate series4 
,these intermediate terms are not       
capable of independent interpretation2  
they find their full explanation only in
 the extremes of the series--,god and   
,man4  ,if1 then1 in the intellectual   

process from the abstract and universal 
towards the concrete and individual1 we 
find a constant evolution of idea1 each 
advance being an addition to the        
previous conception1 each new term in   
the series embracing all the attributes 
of the preceding1 and differing only by 
addition2 and if thought is possible    
only on this condition2 it necessarily  
follows that the material representation
 of this thought must present physical  
forms similarly related1 so that1       
leaving out of view the intellectual    
genesis of this relation1 the observer  
might conclude that these forms compose 
a series evolved from a primordial cell 
in accordance with an organic law4 ,but 
such we find to be the universal law of 
intellectual procedure3 this apparent   
development or evolution must1          
therefore1 be the condition of the      
communication of such intellectual      
process1 and the physical terms are     
brought into this relation by the fact  
that they symbolize the logical process4

 ,if the material symbols of thought    
were unrelated physically1 the thoughts 
thus expressed would also be unrelated  
and independent4 ,but such a supposition
 readers ,science impossible1 for its   
one aim is to find the same in the      
different4 ,if there be no same1 there  
can be no science3 if there be no       
different1 there can be no science4     
,thought proceeds by adding the         
different to the same in an endless     
series1 and this addition of the        
different to the same expressed in      
concrete forms is what is called        
evolution4 ,if no evolution were        
apparent in ,nature1 there could be no  
,science2 for those steps which to the  
naturalist indicate evolution1 being    
only the physical expression--the       
formulation--of the logical process1    
afford the means by which the student   
reaches the highest generalization4 ,if 
these steps be wanting1 he cannot       
proceed4  ,admitting then to its fullest
 extent the fact that1 judged from a    

purely physical point of view1 all      
organic forms seem to have been derived 
each from its immediate predecessor1 by 
a mere functional impulse2 and admitting
 that science is possible upon no other 
condition2 we claim that these material 
forms are brought into such relation by 
intellectual evolution1 and not by      
physical genesis2 they represent an     
evolution of ,thought and not an        
evolution of ,matter4 ,we know from     
consciousness that this process of      
evolution is the method of our thinking4
 ,we know also that the divine thought  
can be rendered intelligible to us upon 
no other hypothesis than that which     
supposes it to be governed by the laws  
which control human thought4            
,translating the physical symbols which 
we see about us1 and which present this 
appearance of evolution1 we infer that  
this is the method according to which   
the divine mind proceeded4 ,science will
 not materially err in its physical     
results1 if it adopt the hypothesis of  

physical evolution1 but it must confine 
its attention to physics2 it is only as 
we attempt higher generalizations that  
the insufficiency of the hypothesis     
becomes manifest in its failure to      
satisfy the conditions of the problem as
 presented to philosophy4  ,,footnotes3 
#a ,this1 of course1 does not absolutely
 determine the order of organic         
creation2 as in the case of the         
syllogism the conclusion or either      
premise may be the proposition first    
enunciated1 the order of expression     
being determined by circumstances4  #b  
,compare the demonstrations of          
,geometry4  #c ,as in the case of man   
after the death of the body4