,note3 ,images of the original pages are
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,archive4 ,see                          
https3_/_/archive4org_/details_/makingof
man#jjleej            ,,the ,,making    
,,of ,a ,,man    by    ,,rev4 ,j4 ,w4   
,,lee1 ,d4 ,d4              ,new ,york  
,cassell ,publishing ,company  #ajd     
#ajf ,fourth ,avenue    ,copyright1     
#ahib1 by  ,cassell ,publishing         
,company4    ,all rights reserved4      
,the ,mershon ,company ,press1  ,rahway1
 ,n4 ,j4          ,,contents4           
,,page        ,,introduction1           
#c                              ,i4     
,,bread4        ,,the ,,provision ,,for 
,,the ,,physical ,,nature ,,of ,,man1   
#ci                             ,,ii4   
,,power4        ,,the ,,provision ,,for 
,,the ,,social ,,nature ,,of ,,man1     
#hc                             ,,iii4  
,,truth4        ,,the ,,provision ,,for 
,,the ,,intellectual ,,nature ,,of      
,,man1      #acg                        
,,iv4 ,,righteousness4        ,,the     

,,provision ,,for ,,the ,,moral ,,nature
 ,,of ,,man1             #bjc           
,v4 ,,beauty4        ,,the ,,provision  
,,for ,,the ,,sthetic ,,nature ,,of     
,,man1          #bec                    
,,vi4 ,,love4        ,,the ,,provision  
,,for ,,the ,,spiritual ,,nature ,,of   
,,man1         #bic                     
,,vii4 ,,immortality4        ,,the      
,,permanence ,,of ,,the ,,completed     
,,life ,,of ,,man1           #cce       
,,introduction4          8,my ,god1 ,i  
heard this day      ,that none doth     
build a stately habitation      ,but he 
that means to dwell therein4      ,what 
house more stately hath there been1     
,or can be1 than is ,man8 to whose      
creation      ,all things are in decay4 
8,man is all symmetry      ,full of     
proportions1 one limb to another1       
,and all to all the world besides2      
,each part may call the farthest        
brother1      ,for head with foot hath  
private amity1      ,and both with moons
 and tides4        8,for us the winds do

 blow1      ,the earth doth rest1 heaven
 move1 and fountains flow3      ,nothing
 we see but means our good      ,as our 
delight or as our treasure1      ,the   
whole is either our cupboard of food1   
,or cabinet of pleasure4        8,since 
then1 my ,god1 thou hast      ,so brave 
a palace built4 ,oh1 dwell in it1       
,that it may dwell with thee at last6   
,till then afford us so much wit        
,that as the world serves us1 we may    
serve thee      ,and both thy servants  
be40            ,,nature ,,and ,,man4   
,the meaning of creation is not         
understood till dust stands erect in  a 
living man4 ,that a great purpose was   
present from the beginning1  directing  
and controlling1 there can be no doubt4 
,it presided over the  first nebulous   
mist that floated out to take form in   
the foundations of  the earth4 ,it      
measured and weighed the matter and     
force necessary to  form the globe4 ,it 
determined the elements required to do  
the work lying  through the years before

 it4 ,it assigned to them their laws1   
specific  gravities and affinities1 and 
appointed1 beforehand1 the combinations 
and  collocations they were capable of  
making4    ,but not till the atoms      
throbbed in a human brain and beat in a 
human  heart1 did the purpose1 which had
 through the ages run1 stand out1       
defined and justified4 ,then it was that
 the intention underneath the  drift of 
the ages spelled itself out in the unity
 of thought1 the freedom  of choice1 and
 the capacity for love1 potential in the
 intellect1 will1  and heart of the     
first man4 ,he was the realization of an
 ideal1 which  gave meaning to the long 
periods of preparation4 ,as the final   
expression  of the creative process1 he 
was at once the interpreter and the     
interpretation of all that had gone     
before4      ,i4    ,writers of a       
certain school have sought to minify    
man's place in nature4  ,they say1 as   
,dr4 ,joseph ,leconte well declares1    
that he is very closely  connected with1

 and forms a most insignificant part of1
 nature--that  he has no kingdom of his 
own1 but belongs to the animal kingdom2 
that  in the animal kingdom he has no   
department of his own1 but belongs  to  
the department of the vertebrates--along
 with birds1 reptiles1 and  fishes2 that
 in the department of the vertebrates he
 has no privileged  class of his own1   
but belongs to the class of the mammals1
 along with  four-footed beasts2 that in
 the class of mammals he has no titled  
order  of his own1 but belongs to the   
order of primates1 along with monkeys   
and baboons4 ,his conscience is but the 
resultant of fear and instinct1  slowly 
deposited through the years of his      
evolution4 ,its imperiousness  is       
self-constituted4 ,its scepter it has   
usurped1 and1 from the  exhalations of  
its own rising cowardice1 it has woven  
the purple robes  which constitute the  
badge of its authority4 ,his morality   
consists of  rules imposed by his own   
prudence1 and which have no sanctions   

beyond  the opinions of his class or    
tribe4 ,his religion is determined by   
the  physical conditions which surround 
his life--his geographical situation1   
the nature and configuration of his     
soil1 his climate1 and his food4 ,thus  
man is simply a natural product1 while  
the civilization which he has  produced 
is as much determined by the physical   
conditions surrounding his  life1 as the
 leaves and dates of the palm are       
determined by the physical  conditions  
surrounding that tropical tree4 ,the    
hopes and the trials1 the  courage and  
the sacrifice of the best men1 as well  
as the ambitions and  motives of the    
worst1 are put on a level with the damps
 and winds4 ,the  one class is entitled 
to no more credit for what is noble and 
heroic1  than is rain for nourishing the
 crops2 while the other deserves no more
  rebuke for what is base and ignoble1  
than the lightning for striking  the    
,church and killing the people4 ,the    
love which expresses itself in          

monuments to commemorate the deeds of   
the good and the great1 and the         
condemnation which lifts itself into    
jails to confine the criminal and  the  
outlaw1 have1 in the last analysis1 the 
same meaning4 ,there is no  sacred      
significance or obligations rooted in   
divine sanctions1 in either  the        
monuments or the jails4 ,both are but   
fickle phases of the passing  spirit4   
,the convictions of ,moses1 reproducing 
themselves in the government1 laws1     
literature1 morality1 and religion of a 
great people1 conserving them  through  
the ages as examples of order and       
health1 have no more meaning  than the  
sap which rises in some monarch of the  
forest1 to express  itself in leaves and
 fruit4 ,the conceptions of duty1 which 
nerved the  heart and inspired the      
courage of the ,apostle ,paul1 leading  
him to plant  churches in ,asia ,minor1 
to become the seeds of modern           
civilization1  were as completely       
natural as the rising of the waters of  

some mountain  spring1 to flow over     
silver sands to the sea4 ,the music of  
,beethoven1  the visions of ,raphael1   
were but as the vapor in the light of   
the  morning sun1 beautiful1 perhaps1 as
 the rainbow1 but going out with the    
setting day4 ,whatever of emotion or    
conscience they embodied1 signified  no 
more than the colors of the peach bloom1
 or the notes of the falling  cascade4  
,however esteemed the valor that risked 
life to break the reign  of oppression  
and murder1 it was but a varying form of
 the heartless  ambition that sought in 
strength to make it prevail4 ,the       
patriotism of  ,leonidas1 giving up his 
life to save his country1 and the insane
 act of  ,nero1 swathing ,christians in 
tar to light his feast1 were forward and
  reverse movements of the same human   
spirit2 both natural1 and both as       
unmoral as the electricity that now     
strikes to destroy1 and now burns the   
malaria to save4 ,no difference is made 
between poison in the fangs of  snakes1 

and mercy in the hearts of men4    ,back
 of nature there is no purpose1 and in  
its manifold combinations and           
adaptations there is no design4 ,it is  
only a vast aggregate of unresting      
atoms1 striking one upon another1 and   
without intention and without  purpose1 
forming pairs1 clusters1 and groups1 and
 thus assuming the  shapes we see4 ,why 
there happens to be order instead of    
chaos hangs on  the uncertain turn of   
luck4      ,,ii4    ,if there is mind in
 the universe1 and if there is purpose  
in the order  and movements of the      
earth1 then man is the culmination of   
that purpose1  and with reference to him
 was the order constituted and the      
movements  determined4 ,if there is     
naught but matter and force1 and these  
exist  without any directing or         
co-ordinating mind1 then all things are 
without  intention and without reason4  
,there is nothing good or bad4 ,nothing 
is right or wrong4 ,all things are      
reduced to a meaningless level of       

indifference4 ,but matter and force bear
 witness to mind4 ,matter is here  we   
know2 and matter has not only form1     
extension1 impenetrability1 for  its    
qualities1 but indestructibility4 ,take 
the matter that enters into  the        
composition of the earth4 ,the amount of
 it is fixed and definite4 ,it  may be  
expressed in pounds weight4 ,since the  
beginning1 not an atom has  been added  
to it1 or taken from it4 ,its presence  
here is to be accounted  for4 ,it either
 determined its own existence1 and the  
exact amount1 in  pounds weight of that 
existence1 or it was determined by some 
principle  or power outside of itself1  
or within itself1 called mind4 ,if it   
determined itself to be1 then it is     
intelligent1 for self-determination  and
 self-action are the essential          
characteristics of mind4 ,then          
intelligence is retained by being       
transferred from something called mind  
to something called matter4 ,but it has 
never been claimed that matter is       

intelligent4 ,then it is not self-active
 or self-determining1 and waits on  mind
 for its existence and its movements4   
,matter as plainly bears testimony of   
the existence of mind1 as to the        
existence of itself4 ,it is easier to   
believe that the earth has taken  the   
globular form and the circular motion by
 the determinations of mind1  than to   
believe that through its own            
determinations it has assumed a         
circumference of twenty-five thousand   
miles1 and the regular task of  wheeling
 on its axis every twenty-four hours4   
,not only is it impossible to account   
for the exact amount of matter  making  
up the earth's size and weight1 without 
assuming the power of a  co-ordinating1 
determining mind2 but a still greater   
task is upon us1  to account for the    
sixty odd original elements1 out of     
which all things  in nature are formed  
without mind4 ,these elements differ in 
quantity1  quality1 specific gravity1   
and affinity4 ,what determined their    

number1  their tendencies1 and          
affinities8 ,why something more than    
sixty2 no  more1 no less8 ,why so much  
of some1 so little of others8 ,we must  
either  conclude that they determined   
themselves--that they held a convention 
before they existed1 and resolved upon  
taking form and motion1 or else  we must
 believe that they were determined by   
some power1 other than  themselves--by  
mind4 ,if by their own motion1 oxygen1  
and iron1 and gold  are what they are2  
then the elements have the power of     
self-action and  self-determination1 and
 are therefore intelligent4    ,the     
collocations these elements form are    
more difficult still to be  accounted   
for without the agency of mind4 ,figures
 piled up to the sun  are not able to   
express the possible combinations they  
are capable of  assuming4 ,the possible 
combinations of even twenty-four letters
 of the  alphabet could not be expressed
 in literature1 filling the world with  
books4 ,much greater must be the number 

of combinations of the original         
elements--the alphabet of creation4 ,it 
is to be remembered1 too1 that  they    
disagree on more of their sides than    
they agree4 ,they are by no  means      
equally congenial4 ,friendships and     
unions between them are formed  in      
accordance with the most exact rule and 
affinity4 ,does it not seem1  then1 that
 combinations formed by chance would be 
mutually incompatible1  neutralizing1   
and destructive8 ,would they not forever
 ferment in  ungoverned chaos8 ,yet we  
see them dwelling together in the utmost
 unity1  like seeking like1 and in the  
bonds of law and harmony1 uniting in    
compound1 mineral1 vegetable1 animal1   
and the body of man himself4    ,were   
there as many of the letter a1 as there 
are atoms of oxygen2 and  as many of the
 letter b1 as there are atoms of        
hydrogen2 and were the  letters of the  
alphabet to be increased in proportion  
to their use1  until they should equal  
the atoms of all the elements which     

enter into  the composition of the      
globe2 how long would it take these     
letters1  stirred by some force like the
 winds1 to assume the form of such a    
poem  as ,paradise ,lost8 ,we cannot    
believe that all these letters1 stirred 
by an  unseen force through infinite    
ages1 would ever form a sensible verse  
of  poetry1 or a rational verse of      
prose4 ,it is as difficult to understand
  how the letters of the alphabet could 
ever get into the rhythm of  ,paradise  
,lost1 without ,milton's mind1 as to    
understand how unconscious  elements    
took the form of mountain1 sea1 grove1  
and globe2 round1  articulate1 and law  
abiding1 without a great co-ordinating  
mind4    ,the physical forces and       
energies bear indubitable testimony to  
the  existence of mind1 not only outside
 of themselves1 but in themselves and   
through themselves4 ,we have the force  
of gravitation1 the power which  bodies 
have of attracting one another in       
proportion to their mass1 and  inversely

 as the squares of their distance2 in   
other words1 that power  which bodies   
have of getting up mutually aggregative 
motion1 unless  prevented by some other 
power of an opposite nature4 ,a body    
suspended in  the air is attracted      
toward the earth by the force of        
gravitation4 ,a lump  of sugar held over
 a cup of tea1 attracts into itself the 
water of the  tea cup4 ,this is done by 
the force known as capillarity4 ,a piece
 of iron  left exposed attracts the     
particles of oxygen in the atmosphere4  
,this  is done by the force known as    
chemical affinity4 ,why do bodies       
attract  one another in proportion to   
their mass and inversely as the squares 
of  their distance8 ,why does a lump of 
sugar1 held close over a cup of water1  
attract the particles of water into     
itself8 ,why does a piece of iron in    
the atmosphere attract to itself the    
oxygen8 ,we are told it is because  of  
gravitation1 capillarity1 and chemical  
affinity4 ,how happens it that  these   

forces have methods of action known as  
gravitation1 capillarity1  and chemical 
affinity8 ,they either determined       
themselves to have them and  to act in  
accordance with them1 or else some power
 other than themselves  determined these
 methods of action for them4    ,the    
truth is1 gravitation1 capillarity1 and 
chemical affinity are but  terms we use 
to define the operations of mind4 ,to   
name a force and to  find the formula in
 accordance with which it works1 is not 
to determine  the origin of its source4 
,and because we have1 by observation and
  experiment1 found out the methods and 
the measures of the mind's working1  is 
no good reason why we should read mind  
out of the process altogether4  ,this is
 to mistake names for causes2 and to    
suppose when one learns how a  force    
acts1 that he has also learned what it  
is that acts4    ,a contemporary of     
,shakspere might have observed the poet 
so closely in  his home at              
,stratford-upon-,avon1 as to be able to 

give to the world a  detailed and exact 
account of his habits of thought and    
hours of study2  but this would not have
 kept the intelligent part of mankind   
from  believing that a great mind had   
embodied itself in the immortal plays of
  ,shakspere4    ,heat1 electricity1    
light1 and magnetism must also be       
expressions of mind1  for the same      
reason that matter is an expression of  
mind4 ,to believe  them self-determined1
 is to believe them rational and        
intelligent4 ,this  has never been      
claimed1 hence our only way of          
accounting for their  existence is to   
regard them as the determinations of    
mind4 ,we see them1  day by day1 lending
 themselves to the uses and devices of  
man's thought1  and expressions of      
thought they must be4      ,,iii4       
,this whole subject resolves itself into
 the question1 ,which is  fundamental   
and prior1 mind or matter8 ,if mind is  
fundamental and prior1  then there is   
design1 intention1 and purpose in       

nature4 ,if matter is  first and        
fundamental1 there is no such thing as  
design1 intention1 or  purpose anywhere4
 ,if mind is first and fundamental1 then
 man is the end  and aim of creation1   
for in him the mind that formed the     
earth finds a  companion and an         
interpreter4 ,if matter is first and    
fundamental1 then  the earth is as much 
for crocodiles and wolves1 as for men1  
and the  life of a human being is no    
better than that of a lizard4 ,if matter
 is  fundamental1 it were better to be a
 crocodile or an elephant than to be  a 
man1 for they have more of the          
fundamental stuff of the universe in    
their bodies2 and their brains generate 
none of that subtle something  called   
mind1 which perpetually asks questions  
that have no answer1 and  cherishes     
beliefs that have no foundation4 ,if    
matter is fundamental1 then  we should  
trust our faculties1 in proportion as   
they are animal1 and deny  them in      
proportion as they are mental4 ,then the

 ,neros and the ,caligulas  were more   
rational in their sins1 than the        
,luthers and the ,wesleys in  their     
virtues4 ,by following their lusts1 the 
former found pleasure1 of a  low order  
of course1 but in the realm of the real2
 the latter1 following  their           
convictions1 found pleasure1 of a higher
 order it may be1 but it  was in a false
 and unreal domain4 ,it were better to  
be true to the facts  on the plain of   
the appetites1 than to be the silly     
victims of fraud on  the plain of the   
conscience and the affections4 ,but it  
is impossible that  men have been true  
as they have been degraded1 and false as
 they have  been pure4 ,the design and  
purpose which has been apparent in      
nature1 and  which men have felt in     
conscience approving the right and      
condemning  the wrong1 must be there4   
,to eliminate them1 or to reason them   
away1 is  to bring mental confusion1 and
 to take from the conviction and        
thought1  which have made civilization1 

the principles on which they reposed1   
and  by which they were inspired4       
,,iv4    ,man has no deeper and surer   
impression than that the world belongs  
to him  and was made for him4 ,it is    
deepened year by year1 too1 as he sees  
the  relations he sustains to it        
increase4 ,no more certainly are the    
walls1  roof1 and floor of a house      
related to the comfort and protection of
 the  family1 than are the elements1    
forces1 and seasons of nature related to
  the well-being and civilization of    
man4 ,mountain and sky1 meadow and      
forest1 the past and the present are    
permeated with the thought1 or idea1  of
 man1 whether in the first stages of    
progress1 keeping beasts at bay  with   
sling or stone1 or at a more advanced   
period1 tunneling the rivers  and       
digging down the mountains4 ,young or   
old1 child or man1 nature stands  ready 
to serve him4 ,water from her skies     
flows through his veins to and  from his
 beating heart4 ,trees and shrubs and   

herbs minister to his  pleasure and his 
ills4 ,rocks1 and timber1 and steel lend
 themselves to  his service for house1  
hatchet1 or chisel4 ,when he ascends    
sufficiently  in the grade of           
civilization to give expression to his  
conceptions of  beauty1 he finds the    
colors in the ores under his feet to    
embody his  visions4 ,would he          
illuminate his humble home at night1    
there is the pine  with its light-giving
 tar4 ,does he live amid the plains1    
where the pine  does not grow1 there is 
the ox with his tallow ready to be made 
into  candles4 ,does he live on the     
coast1 away from the ox or the pine1    
there  is the whale with his oil4 ,does 
he want a better light than pine1 or    
tallow1 or oil can give1 there are the  
coal beds1 with their sunshine  laid up 
for his use for thousands of ages4 ,does
 he wish to turn night  into day1 and   
make his streets glow with the radiance 
of the stars1  there is electricity to  
be drawn from its wide1 mysterious      

fields1 to  serve his growing desire4   
,would he cross the sea1 the winds lie  
ready to  fill his canvas and draw him  
from continent to continent4 ,are the   
winds  too slow1 there is the heat1     
stored in the mountains1 ready to move  
his  engine and drive his wheel4 ,does  
he wish to make himself ubiquitous1 and 
send a message across the sea1 before a 
ship could get out of port1 there  waits
 on him again the mysterious lightning4 
,nature teems with elements and forces  
to wait on man's every thought1 to      
gratify his every desire1 and to respond
 to his every aspiration4 ,with  all her
 wealth she surrounds him1 and in ten   
thousand ways invites him to  use it4   
,the naturalist ,guyot said the hand of 
man prefigures his destiny  as an       
intelligent worker4 ,so the form of all 
continents and islands1 the  outlines of
 all seas and coasts1 contain the idea  
of the human family4 ,at  a time1       
geologically about the same1 the surface
 conditions of the earth  were prepared 

for the advent of man4 ,the great       
,himalaya ,mountain range  was lifted up
 to prepare an embosoming plain to serve
 as a cradle for the  human race4 ,the  
long chain of mountains running through 
the whole length  of the ,north and     
,south ,american continents was raised  
to prepare the way  for civilization on 
this side of the sea4 ,when the ocean   
beds were dug  out and the waters called
 off from a part of the earth's surface2
 when  the mighty peaks and the majestic
 turrets of the mountain chains were    
lifted into the sky2 when the           
encompassing atmosphere was filled with 
all  life-replenishing elements and     
wrapped about all oceans and shores2    
when  the poisonous forces destructive  
of man's life were locked up in soils   
and rocks2 when the meadows were sown   
with grasses1 and the hospitable  arms  
of the trees were loaded with fruit1    
then1 upon the earth1 adorned  and ready
 for his coming1 man appeared4      ,v4 
,considered as an embodiment of thought1

 man is the only creature who can       
interpret ,nature4 ,the ideas and       
principles that fill his great books    
were gathered from a study of her       
secrets and processes4 ,the first books 
on geology1 giving the history of the   
earth1 its upheavals1 changes1  and     
transformations1 were written in the    
rocks1 sands1 coal-beds1 and  shells of 
the primal ages4 ,the first books on    
chemistry were written in  the shape1   
sizes1 affinities1 and specific         
gravities of the atoms which  enter into
 the composition of all natural bodies4 
,the first books on  arithmetic1 by the 
knowledge of which man learns to divide 
and conquer  nature1 were written in the
 qualitative relations and movements of 
matter4 ,the first books on astronomy   
were written in the orbits and          
movements of the heavenly bodies4 ,the  
first books on zology were written  in  
the structure and habits of the lower   
animals4 ,the books that fill  our      
libraries are but transcripts from the  

original volumes written in  rocks1     
seas1 flowers1 and skies4 ,man is the   
only being who can read and  transcribe 
these wonderful volumes4 ,they lie      
unopened and unknown till  his interest 
is provoked4 ,their language carries no 
meaning till he comes  to find it and to
 ponder it4 ,the herds that low amid the
 ,alpine echoes  see1 as well as the    
distinguished ,tyndall1 the great       
glaciers1 as they  press with slow and  
measured pace down the mountain side2   
but their  meaning1 and the law by which
 they move1 is not known till the man of
  science comes4 ,to him1 they speak in 
awful and majestic terms4 ,to the  sheep
 in the meadow1 the grass means nothing 
but food2 to man1 however1  every blade 
has a message1 poetic and beautiful4    
,considered as a home1 this world was   
made for man2 in a thousand senses1  it 
was not made for any other creature4 ,it
 is the home of the oyster1  but its    
wants are met by a little basin in the  
sea4 ,it is the home of  the elephant1  

but a few acres of ,asiatic jungle      
furnish the food and the  conditions    
necessary to its life4 ,it is the home  
of the bird1 but give it  a tree and a  
worm1 and a small circle of sky to fly  
around1 and it needs  no more4 ,but man 
needs it all4 ,for his hunger1 the foods
 and the fruits  of its continents1     
oceans1 and skies4 ,for his thirst1 the 
waters of its  thousand rills4 ,for his 
shelter and protection1 all its woods4  
,for his  thought1 all its order and    
law4 ,for his ills1 the tender ministry 
of all  its minerals and plants4 ,he is 
related to it all1 and to be completely 
furnished must be able to use it all4   
,considered as a place of discipline1   
the earth is for man1 for he is the     
only creature helped and advanced by    
discipline4 ,the beaver cuts his  tree  
and builds his dam to-day just as the   
beaver did in the first year  of his    
existence4 ,he has had the discipline   
that comes through work1  but it has not
 improved him nor elevated him4 ,in     

order that the bee may  live1 he must   
gather his honey and build his cell4    
,this is discipline4  ,but he never     
improves4 ,he never grows in culture or 
skill4 ,the bee that  built his cell in 
the trees of paradise1 and gathered his 
honey from the  flowers that grew in the
 garden of ,eden1 knew as well how to   
construct  a cell according to          
mathematical principles1 and to pack it 
with honey1  as the ,italian bee of the 
nineteenth century1 who stores his honey
 in a  painted gum prepared for him by  
man4    ,monkeys in ,south ,america     
cross rivers by twisting their tails1   
thus  making bridges of themselves4     
,this is discipline and exercise of a   
complex and marvelous sort1 but they    
devise no new ways of building  bridges4
 ,they do not increase in knowledge or  
skill by their work4  ,that he may gain 
the means of subsistence1 man is under  
the necessity  of work too4 ,but his    
work is to him a means of growth and    
knowledge4  ,his work has helped him    

forward1 and secured to him culture and 
skill4  ,suggestions come to him1 as he 
fells the forest1 as he plows the field1
  as he plants the seed1 and as he rows 
his dug-out4 ,these suggestions he      
turns to account4 ,he builds them into  
better axes for cutting the trees1  into
 better plow-stocks for breaking the    
land1 and into better boats for         
crossing the sea4    ,by turning the    
suggestions he has received into better 
methods1 into  improved tools and       
machinery1 he has come from the dug-out 
to the ocean  steamer2 from the         
pack-mule to the palace car2 from the   
scythe-blade to  the mower and reaper2  
from the stone and sling to the improved
 army gun2  from the spinning-wheel to  
the cotton-factory2 and from the foaming
 steed  of the flying messenger to the  
electric telegraph4    ,because of the  
growth and improvement he has received  
through work1  the tom-tom has long     
given place to the piano1 and the tent  
to the  modern home4 ,through struggle  

with nature1 he has been piqued into a  
determination to conquer her1 to ferret 
out her secrets1 and master her         
processes4    ,the forces that oppose   
him he makes to serve him4 ,the river   
current1  which forbids him to cross1 he
 utilizes to ferry him over4 ,he sets   
his  sail in the wind blowing eastward  
and avails himself of its power to      
carry him westward4 ,the waves that rise
 to engulf him he turns into  steam to  
outride them4 ,the winds draw his water1
 the river saws his  plank4 ,the tail of
 the beaver is adjusted by nature to the
 mud he needs  to cement his dam2 his   
tooth is already adjusted to the        
hardness of the  tree1 so that he cuts  
it down by instinct and without thought4
 ,the eagle  finds the air already under
 his wings when he would fly1 and his   
talons  already prepared to hold his    
food1 or to grasp a limb in the forest4 
,the  fish finds itself in the beginning
 of its existence in an element ready   
to respond to its fins1 and in the      

presence of food adapted to its life4   
,the lower animals find themselves at   
the start in a world immediately        
adjusted to their needs1 so that they   
have only to use their feet1 their      
teeth1 their horns1 their claws1 their  
wings1 and their fins1 to conquer  their
 enemies and find their food4 ,the      
animal is wholly governed by  natural   
law1 and hence has no history4 ,he moves
 on nature's level1 and  is adjusted to 
her plains1 her forests1 her seas1 and  
her skies1 without  his thought or his  
device4 ,man is not related in the same 
outward1  immediate way to clothing1    
food1 and fuel4 ,his understanding1 it  
is true1  corresponds to the scheme of  
nature1 but he must grow into this by   
study1  by insight1 by hints1 by the use
 of faculties the lower animals do not  
possess4 ,as long as he remains on the  
plain of the tiger and panther1 and     
emulates their stealthy step to creep   
upon his prey1 or his human foe1  like  
them1 he has no history4    ,the savage1

 perhaps1 did master the mystery of the 
dug-out and the  birch-bark canoe1 but  
he had no place for his archives but a  
hole in  the ground1 and no experience  
but such as died with him4 ,man's       
history  begins with the attempt to     
conquer ,nature4 ,the contribution that 
,nature  makes to human civilization is 
that she sets herself against his inward
  energies1 as if to call them out4 ,she
 puts limitations about him1 that  he   
may be prompted to rise above them4 ,the
 fury and storm of the sea  provokes his
 ingenuity to express itself in the     
steamship4 ,the peril to  life and      
fortune contained in the lightning's    
flash1 begets the steel rod  that       
disarms it4 ,the distance between the   
wheat that grows in one part  of the    
globe and the need for bread in another1
 leads to the discovery  of a method of 
transportation that obliterates it4     
,civilization is the  expression that   
man has made of himself in his attempts1
 through thought  and will1 to effect   

the conquest of ,nature4 ,this witnesses
 to the  peculiar and magnificent place 
which alone belongs to him in nature4   
,it may be true that he has no kingdom  
of his own1 no privileged class of  his 
own1 and no titled order of his own2 but
 it can hardly be disputed  that he has 
a history of his own4 ,this history1    
written in the dim  glories of vast     
empires1 in the rush of splendid cities1
 in the age-long  conflict between good 
and evil1 in the undying creed of       
martyred faith1  in the hope1 fidelity1 
trial1 agony1 triumph1 and              
self-sacrifice of the  human race1 bears
 witness to the fact1 either that the   
earth was made for  man1 or else that he
 is the only creature upon it capable of
 subduing it1  transforming it1         
recreating it1 and appropriating it4 ,if
 man is only a  natural product1 the    
powers have certainly been engaged in a 
marvelously  intelligent and complicated
 sort of conspiracy to advance his      
interests  and to serve his dominion4   

,nothing but what we have been          
accustomed to regard as design1         
intention1  purpose1 is sufficient to   
account for the fact1 that the scheme of
 nature  so completely corresponds to   
the understanding of man as to make it  
possible for him to command and claim   
all her possessions for his own4    ,men
 will never accept such a happy         
coincidence as the work of chance4      
,they will1 by the very structure of    
their minds1 believe that the scheme    
and the understanding1 which1 through   
the process of struggle and trial1      
grows into it1 were intended1 by the    
,great ,author of both1 the one for  the
 other4          ,,bread4          8,the
 power that ,greece had to throw out    
light is marvelous1      even now that  
we have the example of ,france4 ,greece 
did not      colonize without           
civilizing--an example that more than   
one      modern nation might follow3 to 
buy and sell is not all4        8,tyre  
bought and sold3 ,berytus bought and    

sold3 ,sidon bought      and sold3      
,sarepta bought and sold4 ,where are    
these cities8      ,athens taught2 and  
she is to this hour one of the capitals 
of      human thought4        8,the     
grass is growing on the six steps of the
 tribune where      spoke ,demosthenes3 
the ,ceramicus is a ravine1 half-choked 
with      the marble dust which was once
 the palace of ,cecrops3 the ,odeon     
of ,herod ,atticus1 at the foot of the  
,acropolis1 is now but a      ruin on   
which falls at certain hours the        
imperfect shadow of      the ,parthenon3
 the temple of ,theseus belongs to the  
swallows3      the goats browse on the  
,pnyx4 ,still the ,greek spirit lives3  
still ,greece is queen3 still ,greece is
 goddess4 ,a counting      house passes 
away3 a school remains40                
,,chapter ,i4    ,,the ,,provision ,,for
 ,,the ,,physical ,,nature ,,of ,,man4  
,in the form of bread1 using the term in
 a wide generic sense1 matter  passes   
into the service of man on the plane of 

human life4 ,by regular  steps it is    
lifted and refined and adjusted to      
correspondence with human  need and     
comfort4 ,in its raw and individual     
state1 it is controlled by  physical    
force4 ,from this crude condition it is 
carried by chemical  force to the order 
of the mineral kingdom4 ,from this      
plane1 it passes  up through the agency 
of vital force to the vegetable kingdom4
 ,through  the power of vital force of a
 higher kind1 it is advanced to the     
animal  kingdom4 ,here it is ready for  
man1 and yields itself to the uses of   
his life4 ,from the time that vital     
force enters the realm of nature1 a     
process of assimilation begins4 ,the    
plant assimilates the mineral1 the      
animal assimilates the plant1 and man   
assimilates the animal4 ,through        
regular gradations1 matter passes up    
from the bottom of nature into  the     
service of man1 who stands at the top4  
,with each move upward it  gets         
associated with force of a higher kind4 

,with each advance its  range gets wider
 and its movements freer4 ,in the form  
of bread1 it is  sufficiently refined   
and sublimated to be appropriated and   
utilized  for food1 for shelter1 for    
raiment1 by the immortal spirit of man4 
,the  necessity for food1 for clothing1 
for shelter1 creates commerce1 and      
commerce accomplishes results far more  
important than the production and       
distribution of the temporal necessities
 of human life4 ,it brings men          
together2 it establishes relations4 ,it 
is the wonderful institution  which1    
early in the history of the race1 began 
as a loom to catch up the  separate     
threads of individual life1 to weave    
them into that marvelous  fabric called 
humanity4 ,ends of an infinitely higher 
order are realized  by the production   
and exchange of the elements of trade1  
than the  satisfying of hunger with     
bread1 or the furnishing man with       
clothing and  shelter4 ,the higher ends 
are the essential and ordained ends4    

,that we may  understand what an        
important part the necessity for food   
has played in  the progress of man1 it  
will be well to consider the            
significance of the  relations it first 
helped to establish4      ,i4    ,all   
power whatever1 that distinguishes man  
from the brute1 that in any  respect    
contributes to his commercial1 mental1  
moral1 or human value1  is due to union1
 relation1 action and interaction among 
individuals4  ,in nature we may find    
illustrations of this truth4 ,sound1    
electricity1  heat1 and light1 are forms
 of force which owe their existence to  
action1  relation1 interaction among    
material particles4 ,they would never   
arise  in a universe of unrelated       
elements4 ,their difference is due1 not 
to the  vibration of different elements1
 but to different rates of vibration    
among the same elements4 ,consequent    
upon certain terms of formal and  quiet 
social intercourse among the molecules1 
there is sound4 ,when  they intermingle 

more actively and intimately1 there is  
electricity4  ,with a slight change in  
the method1 but no decrease in the      
velocity  with which they move1 there is
 heat4 ,when they go at the top of their
  speed1 waltzing and swinging corners  
at an unthinkable rate1 there is  light4
 ,from varying relations and actions    
among material particles1 we  get the   
music which charms us1 the means of     
communication which unite  us1 the power
 to do work which serves us1 and the    
beauty which refines  us4 ,the unceasing
 play of these simple unseen elements   
made the fame of  ,beethoven1 who threw 
their vibrations into symphonies2 and of
 ,morse1  who utilized their speed to   
carry the news2 and of ,watt1 who       
hitched  their radiations to the flying 
train2 and of ,daguerre1 who put their  
undulations to painting pictures4 ,all  
forms of physical force may be  traced  
to the union1 relation1 and vibration of
 material particles4  ,the distance from
 atoms to men is well-nigh infinite1 but

 the points  of resemblance between the 
genesis of physical force and the       
genesis  of social force are            
sufficiently striking to make it        
permissible to  trace the analogy       
between them4 ,by social force is       
understood all those  forms of energy   
which men find themselves to possess by 
virtue of their  relations to one       
another in organized social life4       
,commerce insures the union1 and brings 
about the relations that make this      
force possible4 ,it furnishes the       
conditions without which it could not   
be4    ,a self-contained1 self-included1
 insulated person does carry within the 
depths of his being the organs of the   
civilized man1 but they are as          
completely out of sight and out of use  
as the harvests that sleep within  the  
kernels of the mummy wheat4 ,if it were 
possible for an individual to  come to  
years of maturity1 out of relations with
 his fellows1 he would be  more         
destitute than a brute4 ,such an one1   

growing up in the woods or on  an       
island1 with no associates but the      
squirrels and the birds1 would not  have
 the personal furnishments of the monkey
 or the fox4    ,we can understand1 too1
 by considering what man owes to his    
relations1  how widely and completely he
 is separated from the lower animals4 ,a
  thousand blackbirds1 living together  
in relation1 are not different from  a  
thousand blackbirds living apart and out
 of relation4 ,a squirrel gains  no     
element of squirrelhood by              
companionship1 and loses no element of  
it  in isolation4 ,he may be taken from 
his nest as soon as he is born and      
never be permitted to see another       
squirrel1 but he will be just as much   
of a squirrel1 and know as well how to  
get the meat out of a nut1 as if  free  
in the forests with others of his kind4 
,a mocking bird comes to the  power of  
song as well in a cage1 separated from  
other birds1 as when fed  and trained in
 the orchard by the mother-bird4 ,the   

chords in his throat  were set to music1
 and without teacher or praise1 at a    
certain period of  his growth1 his song 
will ring through the house4    ,the    
difference between a man brought up in  
some lone woods1 out of all  relation   
with men1 and one brought up in a       
civilized community1 is  infinite4 ,the 
lower animals get all they ever get by  
birth4 ,no new  gifts or powers come to 
them through companionship4 ,they go    
unerringly  to a certain destined end1  
whether they move in flocks or herds1 or
  alone as individuals4 ,men1 on the    
other hand1 find themselves by coming   
together4 ,their organs sleep till waked
 by relation4 ,by birth they can  get   
nothing but the germs1 the mere naked   
elements of what they are to  become4   
,birth would be no blessing1 but a      
deepening curse1 but for what  comes to 
the child through relation4 ,birthright 
alone is not worth a mess  of pottage4  
,men often congratulate themselves on   
what they are pleased  to term their    

individual rights and personal freedom4 
,while men do have  individual rights   
and personal freedom1 it is always to be
 remembered  that these belong to them  
because of the relations woven around   
them by  the institutions of social     
life4 ,the civilized man differs more   
from the  savage1 than the savage       
differs from the highest animal4 ,yet   
the lowest  savage is infinitely removed
 from the highest animal1 but solely in 
the  possession of the germs of the     
attainments and the accomplishments     
which  may be provoked and maintained by
 relation4 ,society alone furnishes the 
soil in which these germs can grow4 ,the
 savage1 alone in the woods1  might     
secure for himself a covering of skins1 
but the cloth in which the  civilized   
man clothes himself is possible only in 
social relations4    ,with the          
commencement of human relations1 the    
outlines of an absolutely  new world    
come into view4 ,dim and vague at the   
outset1 as the relations  are simple and

 low4 ,but as these increase in number1 
range1 and degree1  not only the        
outlines1 but the far-reaching surface1 
the mountains1 the  rivers1 the         
products1 the sky1 and the climate of a 
new world stand out  clear1 definite1   
and unmistakable4 ,this new realm we    
name civilization4  ,it is super-imposed
 upon the physical world1 but is as     
distinct from it  as thought from the   
molecules of the brain4 ,nature         
furnishes the basis1  but social        
relations furnish the conditions of the 
human energy that has  lifted itself    
into the mighty edifice we call         
civilization4    ,all genera and species
 and families and individuals are so    
many forms  in which the radiant energy 
of the sun has deposited itself4        
,playing  with its heat and its light   
upon soil1 sea1 and sky1 the sun has    
built  the myriad organic forms we see4 
,so all objects1 interests1 and laws    
embraced within the range of            
civilization are the forms in which     

social  force1 arising through          
relations1 has deposited itself4 ,human 
language  itself is an embodiment of    
social force4 ,the grammars of different
  languages actually advertise the      
social status and condition of the      
peoples who used them4 ,in the ,chinese 
language we have no distinction  as to  
parts of speech1 thus showing that the  
national consciousness was  arrested at 
the stage of paternalism in government4 
,the ancient ,romans  put enormous      
stress upon the will4 ,they formulated  
the laws by which men  are still        
regulated in civilized social life4 ,a  
hint of this we get in  the ,latin      
language1 by the small use made of the  
pronoun4 ,ideas1 too1  are expressions  
of translated social energy4 ,nothing   
seems to be more  insulated than the    
human brain1 by the aid of which the    
mind does its  thinking4 ,out of sight  
and out of touch1 within the dark depths
 of its  own mysterious home1 it would  
appear to be shut up to absolute        

solitude4  ,here1 at least1 we would    
expect to find individual1 independent  
work4  ,but not so4 ,no individual brain
 can think1 only as it uses the brains  
of  others in the process4 ,homer's     
,iliad is a poetic formulation of what  
all  ,greece felt4 ,the elements of     
myth1 thought1 passion1 which it        
contains1  were all in the contemporary 
,greek mind4 ,in committing this poem to
  memory1 the ,greeks were but storing  
up their own thoughts4    ,hegel1 in    
thinking out his remarkable system of   
philosophy1 used the  brains of all the 
men who had preceded him in the         
difficult work of  solving the problems 
of existence4 ,darwin saw much in       
nature1 because1  through relation1 he  
was able to look through the eyes of all
 naturalists4    ,all values1 whether in
 soil1 waterfalls1 precious stones1 or  
money1  are forms of social force4 ,land
 in a great city sells for two thousand 
dollars a front foot1 because millions  
of people1 drawn by the powers of       

commerce1 have come into fellowship upon
 it4 ,robinson ,crusoe would have  given
 all the money he had on the ship for a 
loaf of bread4 ,the heaps of  gold and  
silver in ,wall ,street are so valuable1
 because seventy millions  of people are
 circulating around them4    ,moral laws
 are social products4 ,they are not     
empirical1 but fundamental1  eternal1   
and essential4 ,they inhere in the      
constitution of man4 ,but it  is only   
through relation that man comes to the  
recognition of them1  as binding for    
conduct4 ,light and heat have their     
laws1 definite and  unfailing1 but if   
natural particles never vibrated at a   
rate sufficient  to create these forces1
 the laws would not appear4 ,they arise 
along with  the forces1 and the same    
conditions which give rise to the       
forces1 give  rise to the laws4 ,so     
moral laws accompany a certain degree of
 attainment  and culture1 only possible 
through relation4    ,religion itself1  
the highest and most sacred deposit of  

human life1 is  a product of social     
force4 ,whether we regard it as 8modes  
of emotion10  as ,lecky2 or the         
8recognition of all our duties as divine
 commands10 as  ,kant2 or as 8awe in the
 presence of the mystery of an          
inscrutable power  in the universe10 as 
,spencer2 or as 8the infinite nature of 
duty10 as  ,mill2 or as 8the immediate  
feeling of the dependence of man on     
,god10 as  ,schleiermacher1 it never    
arises outside the range of relation4   
,still1  religion is something          
constitutional1 inalienable1 divine2 but
 man would  never be thrilled by its    
hopes1 or soothed by its peace1 did he  
not  stand in vital relation to his     
fellows4 ,the elements and raw material 
of religion are eternally present1 but  
relation calls into exercise the        
susceptibilities and faculties which    
appropriate these elements and raw      
material1 turning them into hymns1      
theologies1 prayers1 sacrifices1        
liturgies1 and ceremonies4    ,commerce1

 by bringing men together under the     
necessities of finding  food1 clothing1 
shelter1 enables them to find their     
intellects and what  they can know1     
their hearts and what they can love1 and
 their wills and  what they can do4     
,thus we trace the genesis of social    
force1 with the expressions which  it   
makes of itself1 in property1           
literature1 law1 art1 and religion1  to 
mutual human relations1 for the         
establishment of which1 among men1      
,commerce seems to have been ordained4  
,if men could1 without trading1 have    
found the means of subsistence1 as do   
the foxes and the lions2 then no        
relations in the high sense of the term 
would have been established among  them2
 and like the foxes and the lions1 they 
would have remained on the  earth       
without progress and without history4   
,the sun must be making tremendous      
drafts upon some unseen sources of      
power1 to be able to make1 throughout   
the solar realm1 such ample             

expenditures of energy without          
bankruptcy4    ,the location of the vast
 depositories of power1 upon which he   
draws so  liberally1 we are not to      
inquire here4 ,we do know that the force
 which  builds the forest1 flushes the  
meadows with green1 braids the vines    
into  festoons1 and peoples the         
plant-world1 comes from the sun4        
,wherever the  materials which keep the 
sun's fires burning come from1 they must
 pass  up to that center before they are
 available for service on this globe4   
,the stamp and superscription of the sun
 must be upon them before they  can take
 the form of grass1 or leaf1 or bird on 
the earth4 ,in this sense  stand human  
relations between the force contained in
 the individual1  unrelated life1 and   
the force which takes form in the       
objects of  civilization4 ,the crude and
 inarticulate force in the individuals  
of the  tribe1 or the nomads who only   
touch for war or passion1 must be       
refined  through moral1 political1 and  

spiritual relations before it is ready  
to  take the form of poem1 anthem1      
temple1 or ,plato4      ,,ii4    ,we    
wish to determine the principle in      
accordance with which the  production   
and distribution of food1 shelter1 and  
clothing are to be  regulated4 ,these   
forms of value are embodiments of social
 energy1  generated through relations   
formed above nature by intelligence and 
volition4 ,in nature1 then1 we are not  
to find the law that is to regulate     
them4    ,bees build their cells1 and   
birds their nests1 and beavers their    
dams1  not by intelligence and will1    
called into existence after birth       
through  companionship1 but by what is  
in-wrought into the very fibers of their
  being irrespective of companionship4  
,birds1 bees1 and beavers have been  in 
the world thousands of years1 yet the   
first bird1 bee1 or beaver  ever created
 had as much sense as the last4 ,a      
single bee has as much  sense as all the
 bees in the world put together4 ,among 

all lower animals  each individual      
inherits the sense of the species4      
,hence the law 8of the  struggle for    
existence10 resulting in 8the survival  
of the fittest10  said to be a          
regulating principle in the plant and   
animal kingdoms1 is  not severe1        
regarded with reference to the          
individuals which inhabit  them4 ,but to
 regard the operations of this law as   
beneficent upon the  plane of human     
life1 as does ,mr4 ,spencer1 is         
altogether to overlook  the obligations 
men are under to one another1 because of
 their mutual  relations4 ,the life of  
each man1 it must be remembered1 in so  
far as it  is above that of the         
unrelated savage1 is contained in the   
life of every  other man4 ,in so far as 
it is comfortable1 intelligent1 and     
free1 it has  been brought to him1 and  
made over to him by his fellow-man4 ,the
 law  which is to determine the         
regulation of the elements of commerce1 
which  are but expressions of the energy

 arising through mutual human relations1
  must be as elevated as the relations  
which commerce begets1 and which in     
turn make commerce possible4    ,we must
 not go down among the tigers and the   
hyenas1 who owe nothing but  bare birth 
to companionship1 where the principle of
 8the survival of  the fittest in the   
struggle for existence0 does prevail1 to
 get the law  which is to regulate the  
production and distribution of products 
possible  only through companionship4   
,each individual1 be he weak or strong1 
has  contributed something to the social
 body4 ,the strength of the one may     
have contributed courage1 the weakness  
of the other may have called forth      
pity2 but both pity and courage are     
virtues possible only in relation4 ,a   
regulating principle that kills off the 
feeble ones1 and drives the weak  ones  
to the wall1 may do for brutes1 who owe 
nothing to relationships2  but not for  
men1 who owe everything to them4 ,the   
attempt to regulate  forms of value in  

accordance with the law of 8the survival
 of the fittest  in the struggle for    
existence0 does not have sufficient     
regard for the  contribution each       
individual has made1 by the very fact of
 his existence1  to make these values   
possible4 ,the leading political        
economists of the  times have come to   
see that the law of extreme             
individualism1 of 8every  man for       
himself and the devil take the          
hindmost10 must be substituted by  some 
more beneficent principle--by some law  
that pays more respect to the  methods  
by which values have been created4      
,the province of commerce1 as an        
institution1 is to bring men together1  
not merely that the boundaries of       
commerce may be extended and its  volume
 increased1 but that men may learn the  
mutual obligations they  are under to   
one another1 that their sympathy for one
 another may be  enlarged1 and that     
respect for one another may be          
engendered4    ,it is only in an        

atmosphere of mutual trust1 sympathy1   
and respect that  men can grow4    ,the 
need for bread1 for protection1 for     
raiment1 prompts men to the  exchange of
 products1 that each may share into the 
work of all4 ,but  in the process of    
exchanging products1 relations are      
established1  through the influence and 
power of which an order of man comes the
 mere  material comforts of life cannot 
supply4 ,the significance of commerce1  
then1 is not understood1 if it is       
considered simply with reference to  its
 immediate ends4 ,these ends are met    
when men are supplied with the  material
 comforts of life4 ,ends1 however1 are  
mediated through it of  a kind different
 in order and degree4 ,these we consider
 the essential  and ultimate ends of the
 relations which are established through
 the  exchange of products4 ,what1 then1
 is the ultimate end and object of human
  relations8 ,it is man4 ,man come to   
himself1 conscious of himself1 in       
possession of himself4 ,it is human     

life1 enriched1 perfected1 completed4   
,it is man1 strong1 free1 holy4 ,it is  
man1 not lost in the social texture1    
nor swamped in the social organism2 but1
 finding his individuality and  his     
peculiar1 natural1 simple self through  
them4 ,the marvelous fabric  the social 
loom was set to weaving is man4 ,the    
highest end of social  relations is a   
self-conscious1 self-determining man1   
thinking the true1  willing the right1  
loving the good4 ,these relations       
constitute the  organism out of which   
alone he can be born into symmetrical1  
well rounded  life4    ,the lower       
animals come from natural birth into the
 world entire and  complete4 ,the young 
eaglet is correlated to the sky before  
he leaves the  egg4 ,but man moves on a 
plane lower than the brutes1 if he is   
not caught  at birth and carried by     
relation to his proper place4 ,as man is
 the  highest product of social         
relations1 it follows that the highest  
product  is the ultimate product4    ,an

 apple tree may be used for fire wood1  
or sawn into planks1 but apples  are the
 ultimate reasons for the existence of  
the apple tree4 ,toward an  apple the   
germ started when it burst the sod and  
stood a little sprig  above the ground4 
,beyond the apple1 the tree goes no     
further4 ,it throws  its roots into the 
earth and its branches into the         
atmosphere1 and  perpetually acts and   
reacts upon its environment1 but all for
 the purpose  of turning soil1 and      
sunshine1 and rain into apples4    ,as  
we have seen1 a part of the social      
energy arising through mutual  human    
relations is to be converted into       
language1 values1 literature1  morality1
 and religion1 as a part of the capital 
invested in a sewing  machine factory   
goes into tools4 ,but man is greater    
than language1  values1 literature1     
morality1 or religion2 as the sewing    
machine is  greater than the tools by   
which it is made4 ,human relations      
create  language1 values1 art1 morality1

 and religion1 that they may be used to 
advance and perfect the main work they  
were ordained to perform1 8the  making  
of a man40    ,when the people of a     
nation come to regard the elements of   
wealth1  literature1 art1 or even       
religion1 as ends to be enjoyed rather  
than as  means to make man1 they have   
missed the purpose of creation1 and     
wander  amid the mazes of stupidity and 
blindness4    ,as far as outward        
splendor and wealth were concerned1     
,babylon had no  rival among the nations
 of ancient times4 ,she was a vast and  
rich  empire4 ,she embraced the most    
fertile portion of the globe4 ,she had a
  capital that eclipsed all others in   
magnificence4 ,her hanging gardens  were
 the wonder of the world2 but her people
 stood not upon their  terraces to      
observe the stars1 or to reach a higher 
civilization through  the realization of
 the nobler ends of their being4 ,these 
were used as  places of revelry and     
sensual enjoyment4 ,thus the only work  

of art that  made them famous was used  
to make them stupid and depraved4 ,of   
her wealth  she made an end4 ,putting no
 estimate upon men1 through the         
relations of  whom her wealth was       
created1 she found at last that among   
all her people  she had produced no man 
amply endowed enough to give permanent  
mental  setting to her civilization and 
her faith4 ,her heart throbs1 whatever  
they were1 got explained in no history1 
interpreted in no philosophy1  and lived
 in no life4 ,for knowledge of her1 we  
are dependent upon her  ruins1 her      
pottery1 her broken columns4 ,into      
oblivion has fallen all that  bejeweled 
and pampered life that reveled in her   
palaces and amid her  far-famed hanging 
gardens4 ,among none of her luxurious   
inhabitants did  she develop a man to   
commit the keeping of her secrets and   
the record of  her progress4 ,over her  
history has settled the stillness of the
 desert  and the gloom of eternal night4
    ,on the other hand1 how secure is   

the ,greece1 that flowered in her great 
men6 ,it was in the two centuries       
between #ejj and #cjj ,b4 ,c41 when she 
emphasized men more than the things they
 created1 that she produced the  men who
 have been the teachers of the human    
race4 ,she has been despoiled  of her   
art treasures1 her temples have fallen1 
her ,parthenon is in ruins2  but the two
 hundred years of her life1 which she   
deposited in her great  men1 are        
immortal4    ,no tooth of time1 no war's
 bloody hand1 no devastation of the     
years1 can  take from her the glory     
which she lifted and locked in the      
genius of her  generals1 her statesmen1 
her orators1 and her philosophers4      
,epaminondas  and ,pericles still fight 
for her1 and guard with sleepless       
vigilance her  fair name4 ,plato and    
,aristotle still interpret her problems 
of destiny4  ,sophocles and ,pindar     
still sing her glory4 ,herodotus and    
,thucydides  still keep the record of   
her victories4 ,demosthenes and schines 

still  give imperishable expression to  
her conceptions of form and symmetry4   
,she deposited her riches in the spirits
 of her great men1 and they are  forever
 secure4 ,no thief can steal them1 no   
rust can corrupt them4 ,the  unfolding  
centuries may look in upon them and     
enjoy them1 but they cannot  arrest     
them4 ,the spirits of great men1 like   
immortal ships1 sail the  ocean of time1
 bearing the treasures of the           
civilizations which gave them  birth4   
,they outride the fury of all the       
storms1 and will sail on1 till          
,the stars grow old1                ,the
 sun grows cold1      ,and the leaves of
 the ,judgment book unfold4    ,but when
 ,greece came to think more of the      
results than of the living  men1 she    
lost not only the power to produce the  
men1 but the capacity  to appreciate the
 results which had been created by them4
 ,thinking more  of the temple than the 
builder1 she soon had no architect to   
conceive1  and no son to understand the 

temple4 ,turning her national power into
 the  spirits of her living men1 she    
utilized the mountains and the mines in 
the service of beauty4 ,but when life   
got cheaper than art1 she no longer  had
 power to create new art1 or to protect 
from vandalism the old4 ,by  removing   
the emphasis from men to things1 she    
descended from the ,crsus  to the pauper
 of civilization4    ,as long as ,israel
 expended her national energy in the    
production of men1  she had ,moses1     
greater than the ,tabernacle2 ,david1   
greater than his harp2  and ,isaiah1    
greater than his song4 ,but when the    
forms of her worship were  emphasized   
beyond the spirits of her people she    
lost the devotion which  created her    
church and the manhood that guided it4  
,the men who formulated  the laws that  
made ,rome the mistress of the world1   
grew at a period when  a ,roman was the 
center of interest in the empire4 ,but  
when her laws were  stressed to the     
obliteration of her men1 she had them   

still1 without  the ability to make more
 laws1 or to execute the ones she had4  
,religion  in ,india is emphasized more 
than character2 hence her men are lost  
in  a wanton and luxurious surrender to 
a modeless1 transcendental1 pure  being1
 and she is practically without a       
history4      ,,iii4    ,the ultimate   
reasons1 then1 for the existence of     
social relations1  brought about among  
human beings by exchange of products1 is
 not the  satisfaction of hunger1 or the
 enrichment of individuals in material  
wealth1 but the making of men4 ,this    
being so1 we are able to determine  the 
law by which the production and         
distribution of commercial products  are
 to be regulated4 ,it must be a law that
 does not put the emphasis  on the      
products1 but upon the men who are to be
 elevated through their  exchange4 ,it  
must not be a law leaning to extreme    
individualism on the  one side1 or to   
extreme socialism on the other4 ,it must
 have proper  respect to the individual1

 and to the social organism to which he 
is  indebted for whatever of power he   
possesses4 ,that law has already  been  
formulated for us4 ,it is this3 8,thou  
shalt love thy neighbor as  thyself40   
,this is the coordination of self-love  
and good-will4 ,as has  been well said1 
this saves for us the strength of       
private enterprise1  and individual     
initiative1 the vigor of the            
self-regarding motives2 yet  enthrones  
by their side as co-equal and co-regent 
powers1 the principle  of benevolence1  
the obligation to promote the common    
weal4 ,self-support1  self-help1        
self-reliance1 are still cardinal       
virtues1 but philanthropy is  given     
co-ordinate authority with them in the  
commercial world4 ,this is  the law most
 favorable to the growth of men4        
,under its benign reign1 men can come to
 themselves4 ,through the operation  of 
this law1 there will be no curtailment  
of the volume or the extent of          
commerce2 but the emphasis will be kept 

in the right place1 and men will  not be
 lost in the process of securing the    
elements of food and shelter4  ,commerce
 will be the means of mediating to men  
their higher nature4  ,surrounded by    
conditions engendered by the operation  
of a law like this1  life will reach    
through relation higher and higher      
ranges of hope and  insight4 ,the       
elements of poems1 symphonies1          
philosophies1 temples1 and  pictures    
will flow in the blood4    ,the fierce  
competition we see in the commercial    
world to-day is the  attempt to         
re-enact1 in business life1 the         
principle of natural  selection1 or 8the
 survival of the fittest in the struggle
 for  existence40 ,this is the law of   
the jungle1 but not of the social realm4
  ,this is doubtless the law among      
trees1 determining their number1        
variety1  and structure2 for one tree   
gains nothing from association with     
other  trees4 ,this law doubtless       
operates in the sea1 among the fish1 and

 in  the sky among the birds1 for fish  
and birds are what they are by birth    
and not by association4 ,mr4 ,spencer   
regards the operation of this law  as   
beneficent4 ,it kills off the           
unsuccessful members of society1 it     
drives the weak ones to the wall4 ,those
 who survive in the struggle are  the   
fittest4 ,the ,greeks1 who put ,socrates
 to death1 were1 according to  this     
so-called beneficent principle1 the     
fittest to survive4 ,this law  is       
regarded as beneficent as it operates   
among men to control their  products1   
upon the supposition that man is an     
animal and a part and  parcel of nature1
 as are the bears and the wolves4 ,the  
things which  elevate men and civilize  
them1 however1 do not come from nature1 
but  are engendered through             
companionship and association4 ,hence1  
from the  sense of obligation men are   
under to one another for the best and   
highest things of life1 the law is to be
 deduced which is to regulate  their    

commerce and to determine the character 
of their actions4 ,this  law is1 8,thou 
shalt love thy neighbor as thyself40    
,thus business looks  to character4 ,the
 discipline it insures is worth more    
than the money it  brings4 ,the highest 
product of trade is man himself4 ,if in 
business such  methods are practiced1 if
 such aims are followed as destroy the  
man1  however great the returns in      
money1 it is a thousand fold worse than 
a  failure4 ,the man it was designed to 
make1 it has destroyed4      ,,iv4      
,the disposition to accumulate1 which is
 right and praiseworthy1 should  always 
be modified by right knowledge of the   
uses of property1 and the  methods by   
which it is amassed4 ,nothing is more   
pitiable than for a  person to have more
 property than he has manhood4 ,this    
indicates that  the stress has been on  
the wrong side of the wealth4 ,such a   
man is  under the sad necessity of      
taking his significance from the money  
he  has accumulated1 rather than the    

noble elements of life he should have   
secured in the process of obtaining it4 
,with such a man1 the end of  business  
has been lost4 ,he has consumed the end 
in the means4 ,instead of  turning the  
elements of trade into manhood1 manhood 
has been lost amid  the maze and chaos  
of things4 ,the order of progress has   
been violated1  and the man1 instead of 
moving on through business cares to     
immortal  character1 turns back to the  
earth1 and seeks to substitute the      
tendency  to move from it1 by the       
disposition to settle permanently upon  
it4 ,the  desire to get rich has grown  
so abnormal and perverted1 that it seeks
 to  satisfy itself by the abundance of 
mere things4 ,there are a great number  
of mowers and reapers1 engines and      
cotton-gins1 hats and shoes1 pins and   
buttons2 but a man has been lost in the 
making of them4 ,this is more  than all 
the mowers and reapers1 cotton-gins and 
steam engines1 pins and  buttons ever   
made are worth4 ,it is not mete that men

 should be sacrificed  to the beauty and
 perfection of machinery1 or to things  
machinery turns  out4 ,it is not        
necessary either4 ,what we gain is not  
worth what we give4  ,the machinery     
should be so manipulated as to get the  
things1 and at the  same time secure the
 perfection of men through the process4 
,it is not  necessary for the painter to
 lose himself in his art1 and sacrifice 
his  manhood to make his vision glow on 
the canvas4 ,a proper regard for the    
methods and uses of art will result in  
leaving in the living spirit a  picture 
more perfect than any painted by the    
brush4 ,john ,bunyan did  not lose his  
manhood in portraying the history of a  
human soul in its  attempts to get from 
earth to heaven4 ,while conducting his  
pilgrim  safely through the sorrow and  
temptations of life1 to a home in a     
better  world1 he opened the pearly     
gates to his own soul4 ,his work        
transfigured  his life1 and was the     
means of sanctifying it4 ,all business  

and all work  should lift up1 and not   
hold down2 it should make free1 and not 
enslave2  it should ennoble and not     
degrade4 ,it is as honorable to make    
shoes or  anchors as to paint pictures  
or write books4 ,the shoemaker should   
learn  the secret through his work of   
finding the sandals of manhood for his  
own feet4 ,the blacksmith should learn1 
through the making of anchors for  the  
great ships1 to find the anchor that is 
to hold his own soul to the  truth1 amid
 the storms of life4      ,v4    ,if    
through trade only the material result  
is sought1 the ends it were  intended to
 subserve are missed4 ,its bulk may be  
large1 the machinery  through which it  
is carried on manifold and complicated1 
but with the  emphasis on the money side
 of it1 no manhood will be reached      
through it4  ,the man side of a button  
machine is infinitely more important    
than the  button side4 ,the buttons     
which fall on one side may conform      
precisely to  an approved and an        

exquisite pattern1 but if the person who
 stands on the  other side does not1    
through the process of making buttons1  
get a man out  of himself1 the whole    
thing is a disastrous failure4 ,human   
spirits are  too valuable to be used up 
in making buttons4 ,more respect is to  
be had  to the human side of the loom   
than to the cloth side4 ,the most       
beautiful  pattern of silk ever woven   
loses its power to please the eye when  
it is  remembered that the soul of a    
woman has been drawn into its threads   
and  colors4 ,the sacrifice of          
individual life is impressive and noble1
 if the  object for which it is made is 
worthy4 ,this kind of sacrifice is not  
the  means of losing life1 but of       
gaining it4 ,but no material result to  
be  used up in the passing season of    
fashion is worth such costly sacrifice4 
,through forces we name capillarity1    
cohesion1 and gravitation1 matter       
accomplishes the purposes of thought4   
,they are but manifestations of the     

power of mind working through them1 to  
build up the mineral1 vegetable1  and   
animal kingdoms4 ,they look beyond      
themselves4 ,they work for higher  ends4
 ,thus all the industries we see in     
nature look to lifting and  refining    
matter1 and force high enough to serve  
the uses of human life4  ,so the        
industries established on the plane of  
human life are to elevate  man another  
step in the scale of being4 ,through    
sowing and reaping1  through grinding   
and sawing1 through spinning and        
weaving1 through buying  and selling1   
through building and furnishing1 he is  
to be carried on in  the march of       
progress4    ,the history of the        
physical universe culminates in man1    
finds its  interpreter and its          
interpretation in him4 ,never was the   
thought of him  absent from her         
movements through ,pliocene1 ,miocene1  
,eocene1 ,cretaceous1  ,jurassic1       
,triassic1 ,carboniferous1 ,devonian1   
,silurian1 or ,cambrian ages4  ,in all  

her awful cosmic emotion to reach order 
and form1 it was the  anticipation of   
man that moved her1 for he it is at last
 that comes of  it4 ,so1 through all the
 course of her tumultuous history1      
nature was  pregnant with man4 ,the     
stars which sang together in the early  
morning of  the world1 caught the       
inspiration which gave melody to their  
song from  the thought of him4          
,commerce1 if it is to be permanent and 
healthy and progressive1 must  fall into
 line with the purpose nature was put   
upon its perilous course  to subserve4  
,her countless forms of industry        
established by the law  of supply and   
demand2 her cars1 rushing hither and    
thither all round  the world2 her great 
steamships on every sea2 her great      
furnaces1 whose  chimneys lift          
themselves against the sky1 must get    
their meaning and the  reason for their 
existence from the fact that they are   
putting in their  contribution to the   
making of a man4 ,her wheels are to fly1

 her spindles  are to whirl1 her paddles
 are to splash1 and her hammers are to  
ring1  making music amid it all1 in     
anticipation of his increasing worth1   
his  growing thought1 his enlarging     
hope4 ,her countless wheels of industry 
will be throwing out axes1 wagons1      
plow-stocks1 hand-saws1 and reapers  as 
they fly2 but these will be only so many
 means used to discipline  the precious 
life committed for a while to her       
training4 ,what chemical  affinity did  
in lifting the original elements to the 
mineral kingdom1  and what the animal   
did to lift the plant to the animal     
kingdom1 so the  trades and industries  
of commerce are to do in lifting human  
life from  its individual1 unrelated    
state to its social and fraternal state4
 ,the  elements of commerce are to be   
the means to help human character out of
  human nature4 ,two kinds of raw       
material are to be refined4 ,the iron in
  the mountain is to be turned into     
razor blades and caligraphs2 the reeds  

in the swamps and the woods in the      
forests are to be turned into the  notes
 of organ and piano2 and in the process 
of refining these1 man is to  be        
disciplined in the use of himself1 in   
the possession of himself1 and  in the  
command of himself4          ,,power4   
8,excessive devotion to the material is 
the evil of our epoch2      hence a     
certain sluggishness4        8,the great
 problem is to restore to the human mind
 something of      the ideal4 ,whence   
shall we draw the ideal8 ,wherever it is
 to be      found4 ,the poets1 the      
philosophers1 the thinkers1 are its     
urns4        8,the ideal is in schylus1 
in ,isaiah1 in ,juvenal1 in ,alighieri1 
in ,shakspere4 ,throw schylus1 throw    
,isaiah1 throw ,juvenal1      throw     
,dante1 throw ,shakspere into the deep  
soul of the human      race4            
8,pour ,job1 ,solomon1 ,pindar1         
,ezekiel1 ,sophocles1 ,euripides1       
,herodotus1 ,theocritus1 ,plautus1      
,lucretius1 ,virgil1 ,terence1          

,horace1 ,catulus1 ,tacitus1 ,saint     
,paul1 ,saint ,augustine1               
,tertullian1 ,petrarch1 ,pascal1        
,milton1 ,descartes1 ,corneille1 ,la    
,fontaine1 ,montesquieu1 ,diderot1      
,beaumarchais1 ,sedaine1 ,andr          
,chenier1 ,kant1 ,schiller--pour all    
these souls into man40                  
,,chapter ,,ii4    ,,the ,,provision    
,,for ,,the ,,social ,,nature ,,of      
,,man4      ,i4    ,man has a body and a
 spirit4 ,by the one1 he is individual2 
by the other1  he is social4 ,as        
individual1 he needs bread2 as social1  
he needs power4  ,as body1 he is born   
from the loins2 as spirit1 he is born   
from the social  organism4 ,in the      
process of finding food1 clothing1      
shelter1 to meet the  needs of himself  
as individual1 he discovers that        
illimitable social  side of himself the 
material necessities of life do not     
supply4 ,here he  finds power1 a more   
subtle and universal element1 ready to  
serve his  higher need4 ,this is the    

provision for the social side of man's  
nature2  for1 as individual1 he does not
 need it1 and could not appropriate and 
use it if he did4 ,as an individual1 he 
can only avail himself of the use  of   
power1 through the attempt of the social
 whole of which he forms a  member4 ,in 
the primitive1 unrelated1 unorganized   
state1 man is satisfied  if he can      
secure food to satisfy his hunger1 and a
 cave to shelter him  from the storm4   
,he does not even utilize the winds to  
draw his boat1  until1 through          
interdependence and mutual relations1 he
 has reached a  high degree of social   
life4 ,the servants of man1 on his      
individual side1  are the foods of the  
field1 the waters of the spring1 the    
woods of the  forest1 the fruits of the 
orchard1 and the wool on the sheep's    
back4  ,the servants of man1 on his     
social side1 are the driving power of   
the  winds1 the transporting power of   
heat1 and the thought-defying power of  
the lightning4 ,as individual1 he is a  

citizen of the community where he  first
 sees the light4 ,as social1 he is a    
citizen of the world4 ,through  his     
body1 he is naturally related to his    
ancestors2 through his spirit1  he is   
related to the human race4 ,the rude    
elements of food1 clothing1  and        
shelter1 he might secure as individual2 
but power1 which waits to  serve his    
higher1 nobler nature1 he can only      
secure through society4 ,as  individual1
 he is narrow1 meager1 local4 ,as       
social1 he is broad1 rich1  universal4  
,on his individual side1 he is          
centripetal2 on his social side1        
centrifugal4 ,self-centered1            
self-contained1 and self-included1 on   
the  one side2 while1 upon the other1 he
 is possessed of the conviction that    
private right must be subordinated to   
public good4 ,tethered to the earth  on 
the one side1 linked with the           
immensities on the other4 ,on the one   
side1 his outlook is hard and literal   
and low2 on the other1 he seeks1        

through intellect1 to transcend the     
infinite in time and space and truth4   
,on the side of himself1 as individual1 
he knows no right or wrong4 ,on  the    
side of himself1 as social1 he          
recognizes the infinite in duty1 and    
seeks harmony through the infinite in   
love4      ,,ii4    ,yet this limited   
and unlimited self2 transitory1         
perishable1 and finite  on the one side2
 everlasting1 imperishable1 and infinite
 on the other1  are bound together in   
the same person4 ,the fall of the one is
 accompanied  by the descent of the     
other1 and the rise of the one is       
accompanied by  the ascent of the other4
 ,their union involves perpetual        
conflict1 and  there waits on the turn  
of the battle1 the depression of        
remorse1 or the  exultation of triumph4 
,on the individual side of himself1 man 
would take up with the present1  the    
immediate1 with that which allures the  
sense1 and1 with unholy  incense1       
regales the imagination4 ,on the social 

side of himself1 he  would despise the  
immediate1 and give the casting vote in 
favor of the  unbiased1 immeasurable    
good4 ,in such a being as man1 conflict 
were  inevitable4 ,with a horizon       
measured by the edge of the plain where 
he  stands on the one side1 and a       
horizon melting into the infinite star  
depths on the other1 it were but to be  
expected that a contest would  arise    
between the larger and the lesser       
outlook4 ,on the one side1 he  would    
possess the field1 concentrate his      
attention upon its grasses and  its     
fruits1 and lose himself in its         
products4 ,on the other1 he would go    
forth to see where the stars are1 to    
consider the sources of their light1    
and to travel with them along their     
silent paths4 ,with a view measured by  
the hour that shuts him round on the one
 side1 and with a view measured  by the 
organic pulsations of the world on the  
other2 the question would  be1 whether  
to give himself to the immediate        

pleasures of the hour2 or to  elongate  
the pendulum of his timepiece till it   
should embrace the ages1  and regulate  
his life by an eternal measure4 ,with   
appetites on one side1  clamoring for   
the things in sight1 and with conscience
 on the other1  calling for harmony with
 things high and remote2 the question   
would be1  whether to give the consent  
of the will to the demand of the        
appetites1  or to the appeal of the     
conscience4      ,,iii4    ,knowing the 
side of himself of which a man takes    
counsel--the individual1  or the        
social--you are prepared to fix his     
grade in the scale of being4  ,the      
difference between ,benedict ,arnold and
 ,george ,washington was just  this3 in 
the case of the one the individual side 
was dominant2 in the  case of the other 
the social side held sway4 ,this is the 
difference  between the miser1 despised 
of all1 and the philanthropist1 honored 
of  all4 ,this is the difference between
 the debauche and the saint1 between    

the man who lives for his ,god and his  
race1 and the man who pours himself  out
 on his lust and his passion4 ,if the   
promptings of the individual  side of   
man's nature are to be distrusted and   
watched1 while liberal and  unstinted   
recognition is to be given to the social
 side1 it is well to  inquire into the  
meaning and office of this larger fact  
of his life4    ,let it be granted that 
on the individual side of himself man   
has no  kingdom of his own1 no          
department of his own1 no privileged    
class of  his own1 and no titled order  
of his own4 ,let this side of him be    
left  to the naturalist1 to be classed  
with the vertebrates1 the mammals1 or   
the primates4 ,but what conclusion are  
we to reach concerning the social  side 
of himself1 that has found embodiment in
 that vast and complicated  movement we 
call civilization8 ,through this        
age-long historic process  man has been 
seeking to realize the capacities of his
 larger nature4 ,like  a magnificent    

temple1 civilization has been rising    
through the centuries4  ,its walls have 
silently come up from the earth1 like   
,solomon's ,temple1  without clink of   
trowel or sound of hammer4 ,it is built 
of granite1 cut  from the ,gethsemanes  
of history4 ,leonidas and his brave     
three hundred at  the pass of ,thermopyl
 carved some of the blocks of this great
 edifice1  into whose walls men have    
gone down as the living stones4 ,the    
brave  ,britons1 at the waters of       
,solway1 lifted to place some of the    
richly  foliaged pillars that stand upon
 its floors4 ,william the ,silent1 while
  organizing the forces and achieving   
the victories of the ,netherlands1  was 
at the same time turning some of its    
arches and resting in place  some of its
 architraves4 ,the ,martyrs1 who went to
 undying fame and  honor through fires  
of ,smithfield1 furnish themes for the  
music which  resounds through its       
corridors4 ,it is the triumph of the    
social nature  of man1 and stands upon  

the soil which has been made by the     
crumbling  dust of all generations of   
brave men4 ,its pinnacles and towers    
pierce  the skies1 and declare to the   
immeasurable heights1 the force1 the    
faith1 the sentiment1 and the love of   
man4 ,it defies the elements of         
disintegration and change1 and around   
the tops of its lofty pillars there     
cluster the buds of eternal spring4 ,the
 gigantic trunks1 whose arched  branches
 support the roof of this great         
structure1 express themselves in  never 
withering flowers1 and1 where the boughs
 interlace at the summit of  the arches1
 there comes the light of heaven to     
color and illumine4 ,yet  within its    
doors we are in no forest of stone1     
where thoughts of men have  been        
chiseled into semblance with the trees4 
,its foundations are built  of          
convictions1 its pillars of hope1 its   
vaulting of lofty purpose1  and its     
windows of faith4 ,its cement is the    
blood of suffering1 and its  decoration 

the loves of heroes4 ,it is the edifice 
man has built in which  to house the    
social side of his nature4 ,it contains 
and will conserve all  contributions    
ever made to human weal4    ,in walking 
the streets of ,rome1 one has a strange 
and melancholy sense  of the traditions 
and memories which cluster about every  
ruin and every  spot4 ,but around the   
myriad facts and forces of civilization 
there hang  associations more pathetic  
still4 ,here we walk1 not amid the ruins
 of  the past1 but amid the             
achievements1 the victories1 and the    
glories  of the past4 ,achievements1    
victories1 and glories not associated   
with  broken columns1 defaced monuments 
and moldering ruins1 but with the laws  
and institutions of living men4 ,we have
 here1 in ten thousand embodied  forms1 
the travails of the souls of our        
fathers4 ,their spirits live in  the    
words we use1 their consciences bind in 
the laws we observe1 their  visions     
bless in the pictures we see1 and their 

devotion sanctifies in  the religion we 
love4 ,all the blood ever shed in       
sacrifice1 all the  eloquence that ever 
thrilled senates and peoples in defense 
of the right1  all the protests ever in 
silence felt or in public uttered       
against the  wrong1 are here held in    
everlasting form4    ,are we to regard  
civilization1 the manifold and          
complicated sum in  which man's social  
nature has expressed itself1 as nothing 
more than  a natural product8 ,are we to
 account for this by the same physical  
principles in accordance with which the 
bee builds his cell1 the monkey  hangs  
his bridge1 and the beaver erects his   
dam8 ,does this stately  projection of  
man's social nature mean no more than   
some lofty ,alpine  ,matterhorn1 pushed 
into the heavens by the unconscious     
fires in the  earth's bosom8 ,is this   
only like some mighty ,giants'          
,causeway1 lifted up  by the same       
physical forces and by the same natural 
processes8 ,if this  is so1 why is it   

that when we turn away from civilization
 as a whole1  to view it in some of its 
national forms1 we see the spiritual ups
 and  downs of history in such striking 
contrast with the uniform face which    
nature wears8 ,if the radiant           
civilization of ,greece1 that filled the
  earth with the eloquence of thought   
and the melody of song1 with the        
,republic of ,plato and the ,ethics of  
,aristotle1 that clothed itself in  the 
,parthenon of ,phidias and the ,iliad of
 ,homer1 was as natural among  the      
nations as the uprising of ,gibraltar   
among the mountains1 why is it  that    
,gibraltar still stands as the solemn   
sentinel of the ,ocean and the  ,sea1   
while the civilization of ,greece is but
 a memory of the past8 ,the  same sky   
and earth1 and ,mar's ,hill are there4  
,around her classic coast  there still  
murmurs the same heaving sea4 ,but while
 ships may still  sail to ,gibraltar1   
never more can they draw up to the      
,pirus of worthy  representatives of    

,plato and ,aristotle4 ,not again do    
men1 with noble  brows1 deep eyes1 and  
never dying thought1 look into the gean 
from that  memorable meeting place of   
the world's ships4    ,if the history of
 ,israel1 from the time of ,abraham to  
the coming of ,john  the ,baptist1 was  
but a natural product1 as easy to be    
accounted for as  the mountains round   
about ,jerusalem2 why is it that the    
mountains still  encompass the holy     
city2 while we find no more men like    
,moses1 ,david1 and  ,isaiah to lead1 to
 rule1 and to prophesy8 ,there are the  
same ,judean hills  and valleys4 ,there 
rapidly flows the same historic ,jordan4
 ,there grow the  same grapes1 the figs1
 and olives4 ,there are the same holy   
mountains4  ,there are the same         
dangerous rocks in the sea at ,joppa4   
,the physical  conditions that made the 
corn and the honey and the cattle are   
there2 and  there still are found the   
corn1 the honey1 and the cattle4 ,but no
 massive  man like ,moses ever more     

climbs ,sinai to get law on tables of   
stone1 or  ,pisgah1 to see the promised 
land and die4 ,no man after ,god's own  
heart1  like ,david1 any more minds     
sheep1 watches the stars1 and writes    
poetry  there4 ,never more do we find   
there a man like ,isaiah1 struggling on 
his  knees in prayer that he may rise up
 to give his people the oracles of      
,god4 ,a shallow1 degenerate and fickle 
people dwell amid the groves and  the   
vines where once lived the great race   
which gave to men their ethics  and the 
outlines of true religion4    ,if the   
civilization of ,rome1 that reached such
 volume and force as to  make her the   
mistress of the world1 was as natural as
 the rising and  falling of the tides1  
why is it that ,rome is in ruins1 while 
the tides  continue to rise and fall8   
,with no other aid than such as is      
afforded  by natural law and physical   
force1 we cannot solve this problem4    
,where  monkeys grew once1 monkeys grow 
to-day2 where lions roamed once1 lions  

roam to-day2 where figs grew once1 figs 
grow to-day4 ,the same physical         
conditions1 the same configuration of   
soil1 the same degree of climate1       
produce uniform natural results from age
 to age4 ,these may be counted  on with 
the certainty of a coming eclipse1      
conditioned on varying  conjunctions of 
the heavenly bodies4 ,but we must pass  
from the level and  range of soil1 sky1 
climate1 and physical conditions1 to    
account for the  fact that a country in 
one period of its history produces a    
,pericles1  and1 in another1 a          
muddy-headed numskull2 in one age an    
aristocracy of  poets1 artists1         
statesmen1 philosophers1 and orators2   
and in another1 a  listless swarm of    
stupid and secular cumberers of the     
ground4      ,,iv4    ,the explanation  
of this question is to be found in the  
fact that man has  a dual nature1 a body
 and a spirit1 by virtue of which he is 
individual  and social4 ,when the center
 of gravity is on the social side of    

human  nature1 the fortunes of man go   
up2 when the center of gravity is on the
  individual side1 the fortunes of man  
go down4 ,on the individual side1 he  is
 the subject of physical law4 ,on the   
social side1 of moral law4    ,that man 
was intended to express the force of his
 life through the social  side of       
himself and in accordance with moral    
law1 instead of through the  individual 
side of himself and in accordance with  
physical law1 is plain1  from the fact  
that it is only when he gives social    
expression to his  life that he reaches 
any degree of commanding and permanent  
influence4    ,the unrivaled place which
 the ,greece of ,pericles holds in      
history is due  to the fact that he     
lived at a time when the emphasis was   
altogether  on the social side of her   
people4 ,the individual side was        
completely  subordinated to the life of 
the whole4 ,it is doubtless true that   
she  pressed a right to rule too far1   
and stressed the citizen too much1 and  

considered the claims of the individual 
too little4 ,a proper balance is  to be 
preserved between the individual and the
 social man4 ,but it is true  that in   
merging the life of the individual into 
that of the state1 ,greece  did prepare 
a soil compact and rich enough to grow  
the most ample harvest  of literature1  
art1 poetry1 philosophy1 and men1 the   
world ever saw4 ,as  soon as the        
emphasis passed over from the social to 
the individual side1  the process of    
pulverization began1 and the            
continuities of thought  and aspiration 
were broken up4 ,national unity was     
dissolved1 and the  conditions of great 
men and great results were no longer    
present4    ,the difference between the 
,greece of #cjj ,b4 ,c4 and the ,greece 
of to-day1  is the difference between   
giving the national life a social and an
  individual expression4 ,the ,greece of
 #cjj ,b4 ,c4 was a compact whole1 made 
so by each man putting in his individual
 life as a contribution to the  life of 

the state4 ,the ,greece of to-day is an 
aggregate of self-centered  units1 held 
together like so many potatoes in a     
basket1 by outward force  and barriers1 
rather than by loyalty1 patriotism1     
fidelity1 and the  cling of man to man4 
,in the ,greece of #cjj ,b4 ,c4 each    
man1 while giving  his individual life  
to his fellows1 gathered into his own   
being all  the life they had to give4   
,hence in ,socrates we had a            
reproduction of  all ,greece4 ,in       
,homer1 all her poetic passion1 and     
expression4 ,in the  orations of        
,demosthenes1 all the aspirations of her
 heart and all her  love of liberty4 ,in
 the ,greece of to-day1 we have not the 
same intimacy  of companionship1 or the 
same network of relationships4 ,each    
man1  thinking more of himself as       
individual than of himself as social1   
finds  it no longer possible to make    
levies on the lives of his fellows1 to  
think his thought1 conceive his temple1 
deliver his oration1 or write his  poem4

 ,so it follows1 they no longer think   
great thoughts1 conceive great  temples1
 deliver great orations1 or write great 
poems4 ,each man1 in the  high sense1   
being a separate sand1 they have a      
social soil as barren as a  desert4     
,rome won her victories1 wrote her laws1
 and laid the foundations of her        
world-wide empire1 when her people gave 
social rather than individual           
expression to the force of their lives4 
,a typical illustration we  have of this
 in the fidelity of ,regulus4 ,a        
prisoner at ,carthage1 he is  permitted 
to go to ,rome to induce his countrymen 
to make peace with the  ,carthaginians4 
,he pledged his word to return if he    
failed4 ,on reaching  ,rome1 however1   
instead of seeking to persuade his      
people to make peace1  he appealed to   
them to continue the war4 ,the social   
side of himself  belonged to ,rome2     
speaking through that1 he called upon   
her to prosecute  the war4 ,the         
individual side of himself was personal2

 acting through  that1 he went back to  
,carthage in honor of his pledge1 to be 
cruelly put  to death by his captors4   
,this single incident is sufficient to  
help us  understand why1 from her seven 
hills1 ,rome conquered and for a long   
time  ruled the world4 ,the individual  
was sunk in the ,roman4 ,not1 as in the 
case of ,greece1 that his personal      
identity might be swallowed up in the   
mass1 but that he might find a personal 
identity as great as the empire1  of    
whose social life he was the embodiment4
 ,regulus was an epitome of  ,rome4 ,in 
him was all her indomitable will1 her   
moral sturdiness1 her iron  probity4 ,in
 him she had a son1 in the depth of     
whose spirit all the glory  she had won 
in war1 and all the control she had     
found in sacrifice1 was  safe4 ,regulus 
had the advantage of the ,carthaginians1
 in that the larger1  nobler side of    
himself was safe from their hate4 ,the  
,roman1 the social  ,regulus1 was as    
eternal as the majesty1 and fame1 and   

mystery of the  ,roman empire4    ,the  
doom of ,rome1 as a nation1 was never   
sealed till the stress was  removed from
 the social to the individual side of   
her people4 ,she might  have lived on   
among the nations1 as fixed as her own  
eternal hills1  if the temptations to   
self-indulgence and self-gratification  
had been  resisted4 ,her downfall was   
not due to physical causes1 but to her  
sins4  ,observance of the moral laws1   
which made her great1 would have kept   
her  great4 ,when she threw her larger1 
social self into the fires of her       
individual lust and passion1 she burned 
the foundations of her dominion1  and a 
mighty wreck of shapeless ruins was all 
that was left of the once  proud        
mistress of the world4      ,v4    ,what
 is the correlate to the social side of 
man's nature8 ,where is the  domain that
 matches it8 ,where is the vast realm1  
large enough to furnish  sufficient     
scope for all the possibilities which   
seem to lie folded  within it8 ,a study 

of the eye reveals the fact that the    
light of the  sun is necessary to       
furnish an element wide and ethereal    
enough for the  exercise of its         
functions4 ,by a study of the ear1 we   
learn that it is  related to sound with 
all its possibilities of harmony4 ,the  
fin of the  fish is related to the      
waters of the sea4 ,the bird's wing is a
 prophecy  of the sky4 ,the migrating   
instinct of the wild goose is related to
 the  ,south1 with its soft skies and   
balmy air4    ,in the calculations of   
,adams1 in ,england1 and of ,leverrier1 
in ,france1  the perturbations of the   
planet ,uranus were in correspondence   
with the  planet ,neptune4    ,on the   
side of himself as individual1 as we    
have seen1 man is related to  the earth 
with all it contains to satisfy the     
needs of the body4 ,we wish  also to    
determine the nature and dimensions of  
the sphere to which he is  related as   
social4    ,we have seen that1 even     
within national boundaries1 human life  

comes to  be fertile in great men1 great
 deeds1 and great art1 when the         
expression  of it is social1 rather than
 individual4 ,with such disposition of  
her  national life force1 ,greece       
reached an unparalleled height of       
grandeur  and influence4 ,but all       
outside of ,greece were esteemed as     
barbarians4 ,the  barbarian hordes      
around her state were like so many      
walls1 which kept  the waves of national
 life from passing out into any         
world-wide sea4  ,the limits were soon  
reached1 then the waves receded1 to be  
thrown back  again in quick succession  
against the encompassing walls4 ,was    
this not in  violation of the law and   
nature of the expression which the      
social side  of man1 by its very        
structure1 is inclined to give of       
itself8 ,is it not1  by its nature1     
disposed to pass out in accordance with 
moral laws1 which  have no boundaries   
and limits8 ,and were not the walls they
 permitted  their hate to build of the  

barbarians on the outside to arrest the 
outward flow of their national life1 the
 evidence of a tacit treaty with  their 
selfishness8 ,did these not1 after all1 
bear witness to a hampered  and halted  
surrender to the nobler side of their   
nature8 ,did they not  show that the    
,greeks were only willing to give social
 expression to their  national life1 as 
far as the boundary lines of ,achai8    
,too noble to permit  the emphasis to   
rest on the individual side of her      
people1 as separate  members of the     
state1 she lifted narrowness and        
selfishness into greater  place by      
giving them national form4    ,too great
 of breadth to be individually selfish1 
she was not great  enough to be         
nationally unselfish4 ,the individual   
sides of themselves  her people         
sacrificed on the altars of the state to
 her national unity1  she transmuted    
into contempt and hatred of other       
nations4 ,selfishness  only passed from 
the individual to the state4 ,retained  

by the state1 it  worked itself back    
into the individuals again1 when the    
unity of the  state was disintegrated4  
,do we not have in the limitations which
 ,greece  attempted to put on the       
expression which the social nature of   
man would  give of itself1 the real     
secret of their downfall8 ,if1 while    
giving  even limited social expression  
to her national life1 ,greece developed 
a  civilization so rich1 how much       
greater might have been her contribution
  to human progress had not the seeds of
 disintegration been sown among her     
people through national enmity and hate4
 ,in the two hundred years which        
embraced the most fertile portion of her
 history she laid the foundation  of    
thought4 ,but it was only through       
thought that she sought to solve the    
problems of life and destiny4    ,the   
social life of the ,jews found only     
limited expression for itself4  ,it was 
worked out into religious lines that    
were unlimited and all  embracing1 but  

this was in spite of their prejudices4  
,their compact social life1 the vast    
depth and vigor of their social         
vitality1 the tenacity with which they  
clung together1 made it possible  for   
them to lay the foundation of a religion
 and an ethics larger than  they        
dreamed4 ,their scriptures1 their       
prophets1 and their saints were not     
possible in a soil less socially rich4  
,their devotion1 their loyalty1 their   
voluntary subordination of private  to  
public interests1 their religious       
fidelity fitted them to become the      
children of ,god4 ,the summit of        
civilization they reached enabled them  
to see and to transcribe the outlines of
 the kingdom of heaven4 ,they  ascended 
high enough the mount of being to       
recognize the laws necessary  to        
regulate human conduct4 ,but they       
permitted their narrowness and          
prejudice to build of the ,gentiles     
about them1 walls to limit the outflow  
of their national life4 ,hate for the   

unfortunate people without1 could  not  
be without its influence on the lives of
 those within4    ,the selfishness      
which1 as a nation1 they cherished      
toward other people1  reproduced itself 
at length in their own lives4 ,from the 
children of ,god  they descended until  
they became the children of the devil4  
,the visions  of their nobler men were  
discounted and despised4 ,the           
selfishness that  put them against the  
,gentiles1 finally put them against one 
another2 and  while they kept together  
in a certain sense1 in spite of the     
upper and  nether mill stones of        
history1 it was rather in memory of what
 they had  been1 than of what they were4
    ,in the civilization of ,rome1      
again1 limitations were put on the      
expression of the social side of man's  
nature4 ,within the precincts of  ,rome1
 under her eagles and within her roads1 
there was a sinking of the  individual  
and an expression of the social side1   
that has been rarely  equaled in        

history4 ,it was this merging of the    
individual units into the  social whole 
of ,rome1 that made it possible for her 
to formulate the  legal measures and    
provisions which continue to protect    
human life and  property4 ,but          
sacrifice1 companionship1 social        
cohesion on the inside1  could not1 for 
many centuries1 be accompanied with     
fierce opposition  and cruel hate for   
others on the outside4 ,it was          
inevitable that sooner  or later the    
disposition on the outside would get    
distributed among the  individuals on   
the inside4      ,,vi4    ,the realm1   
then1 to which man on the social side of
 himself is related1  is larger than    
that encompassed by any national        
boundaries4 ,the ,greek1  on the social 
side of himself1 was larger than ,achai1
 the ,jew than  ,palestine1 and the     
,roman than the ,empire4 ,the ,greek    
developed thought1  the ,jew produced   
religion1 and the ,roman formulated law4
 ,but the larger  side of man's nature  

is not met by thought simply1 or by     
religion simply1  or by law simply1 but 
by the combination of these in right    
proportions4    ,man1 on the social side
 of himself1 is correlated through      
reciprocal  relations to the human race4
 ,to limit the social expression of     
man's life  is to contract its nature1  
and to violate the moral laws in        
accordance  with which it must act4 ,the
 understanding cannot rest in unrelated 
phenomena4 ,through science it reduces  
the forces of nature to one force1  its 
energies to one energy1 and its matter  
to its constituent elements4  ,so the   
social nature must find harmony in the  
union and cohesion of  scattered1       
separated human beings4 ,it must have   
companionship1 such as  the relations of
 all men help to make4 ,it must have a  
range as wide  as the world4 ,because of
 the continuities of life and thought   
secured  through universal social       
cohesion1 it must be able to pass and   
repass  through the length and breadth  

of human life4 ,if man's social nature  
is  to find its correlate1 the race must
 be so completely one1 so compact  and  
contiguous in the spirit of fraternity  
and good will1 as to make it  possible  
for each man to share in the work1      
thought1 and virtue of all  men4        
,individuals must be gathered into the  
network of social relations1  so that1  
instead of separate and isolated units1 
they shall be known  as farmers1        
merchants1 blacksmiths1 mechanics1      
shoemakers1 lawyers1  doctors1 editors1 
and ministers4 ,the calling of each must
 relate to the  well-being of all4      
,every man must make for others and     
receive in return  for the supply of his
 own wants something of all the others  
make4 ,into  the multiplex flow of      
exchanges the shoemaker may put in      
simply one pair  of shoes per day1 as   
his personal contribution4 ,to that     
extent he must  be able to make levies  
on the contributions of all the rest4   
,no one will  be independent in an      

unrelated sense4 ,all will be dependent1
 and each  independent1 through         
dependence on the rest4 ,the race1 as   
civil society1  will be at work under   
all climes1 and on all soils1 producing 
the  infinite variety of goods for the  
world's market4 ,by the specialization  
and division of labor1 we will have     
great increase of skill and the         
multiplication of all products4 ,people 
will be at work raising coffee  and     
drugs in ,brazil1 tea in ,china1        
creating a myriad of manufactures  in   
,england1 ,france1 and ,germany1 growing
 fruits on the ,mediterranean  ,islands2
 these then will be gathered by various 
means of transportation  and loaded on  
ships and cars1 to be carried to every  
place on earth2 that  everyone may have 
the whole earth to serve him1 while on  
his part he  renders service to all4    
,,vii4    ,the universal organization of
 the human race into one social whole   
has  been the grand1 far-off event1     
toward which the whole creation and the 

whole process of history has moved4     
,toward this the race has been moving   
through all the fierce antagonisms and  
bloody wars of the past4                
,pestilences1 which have decimated the  
ranks of men1 and earthquakes1  which   
have swallowed up great cities1 have    
contributed toward this  consummation4  
,the genius of men like ,alexander the  
,great has been used to break up the    
narrow and provincial groupings into    
which men had settled1 that a way  might
 be opened for the distribution of      
products and the circulation of  ideas4 
,in the early history of the race1 the  
process of organization began4  ,every  
great man and every great movement      
helped toward its enlargement4          
,abraham1 getting up from ,ur of the    
,chaldees1 and moving with his family   
and his herds across the plains of      
,syria1 to plant a government in        
,palestine1 widened its sphere4         
,phnicia1 the strongest maritime power  
of  ancient times1 while she had no     

motive but gain for crowding every port 
with her ships1 and for turning the     
world into an exchange1 did augment  the
 knowledge of men and increase the      
relations of men4 ,the ,jews1 by  their 
compact1 social organization1 lifted    
their national life into a  great       
civilization4 ,this civilization they   
sought to make provincial2  they sought 
to fence themselves off1 with all they  
had accumulated of  devotion and law and
 literature1 from the rest of mankind4  
,but their  social pulverization1 due to
 their sins1 helped forward universal   
companionship4 ,they moved out into     
other parts of the world4 ,they  settled
 along the ,black ,sea and the ,caspian 
,sea4 ,they went into ,asia  ,minor and 
back into ,syria4 ,they took up their   
abode in ,alexandria and  along the     
,mediterranean coast4 ,wherever they    
went1 they carried their  civilization2 
their synagogue1 in which to teach their
 knowledge of the  one ,god2 their      
,moses1 to guide by his law their       

conduct2 and their ,david1  to soothe1  
with his songs1 their sorrow4    ,the   
marvelous productions of ,grecian       
thought and skill were kept1 for  a     
time1 from the barbarians4 ,they        
attempted a monopoly of beauty4 ,but    
the breaking up of their ,commonwealth  
hastened the coming of universal        
fraternity4 ,they planted their         
civilization in ,asia ,minor4 ,they went
 over  to ,syria1 down to ,alexandria1  
and around the ,mediterranean ,sea4     
,wherever  they went they carried their 
language and their philosophy4 ,the     
,romans  broke down the walls between   
different tribes1 and brought them under
 one  law4 ,they built roads into all   
parts of the civilized world1 and thus  
prepared the first great highways of    
travel4    ,looking from this distance1 
back upon the movements of these great  
peoples1 it seems as if they might have 
been1 on set purpose1 devising  schemes 
and laying plans for bringing the world 
of mankind together4  ,it really looks  

as if all peoples above the grade of the
 savage had  been unconsciously and in  
spite of themselves working for the     
unity of  the race4 ,the very walls that
 have been raised to keep men apart have
  been battered down and used to make   
roads to bring them together4 ,the      
mountains1 that served as barriers to   
separate them1 have been tunneled  to   
unite them4 ,the oceans1 that seemed    
absolutely to insure isolation1  are now
 the favorite means of communication4   
,all inventions and  discoveries have   
helped to the practical oneness of the  
race4    ,the mariner's compass1        
gunpowder1 the printing press1 the steam
 engine1  the electric telegraph1 the   
sewing machine1 the spectroscope1 the   
electric light1 the telephone1 with the 
phonograph and microphone1 have  wrought
 for this end4 ,the discovery of the    
sun's place in the heavens1  and of the 
shape and movements of the earth2 the   
discovery of ,america  and of the law of
 gravitation2 the discovery of the      

circulation of the  blood and of the    
wonderful remedies in nature which      
relieve the ills of  the body1 have all 
reduced differences and augmented unity4
 ,theologies1  which have divided men   
into religious partisans1 fomenting     
strife1  and producing wars2 which have 
separated men into parties bitter and   
revengeful2 have grown kinder and       
humaner as the years have passed1 and   
tend now to unite men1 rather than to   
divide them4 ,philosophies1 which  kept 
men apart under the heads of nominalist 
and realist1 sensationalist  and        
idealist1 are now deduced from a broader
 survey of the facts1 and  tend to      
harmony rather than conflict4    ,from  
the beginning nature and human effort   
have wrought together for  universal    
good will and social organization4      
,lapses have been frequent  and the net 
gain of fraternity small1 but from age  
to age1 without  cessation and without  
intermission1 in volume and sweep1 it   
has been  increasing4      ,,viii4      

,because of the limited knowledge men   
had of the uses of power in the  past1  
the growth of universal social          
organization has been slow4 ,methods  of
 intercommunication between nations wide
 apart were meager1 hence the  people in
 one division of the globe could know   
but little of the people  who lived in  
another4 ,any part of the earth not     
understood was counted  as desert1 and  
any people not known were considered    
barbarian4 ,but with  the new uses and  
applications of power1 all this is      
changed4 ,the world  now lies open to   
all4 ,the antipodes are neighbors4 ,by  
hitching the  sun's heat to the flying  
train1 and the canvas to the favoring   
winds1  and the lightning to human      
thought1 all races on the globe stand   
face to  face4 ,the world is being      
encompassed1 and no natural obstacles   
are now  permitted to stand in the way  
of railway lines1 or of submarine       
cables4  ,all mountain chains are being 
tunneled1 all chasms spanned1 all oceans

  traversed1 and all straits bridged4   
,the continents of the earth are now    
connected by #abe1jjj miles of submarine
 electric cable1 and countries  are     
crossed by thousands of miles of        
railroad lines4 ,with an abiding and    
irrepressible1 even if unconscious      
sense1 that on the social side of       
himself he is related to the whole human
 race1 man has well-nigh subdued  the   
earth1 and removed the obstacles that   
opposed the realization of his  larger  
nature4 ,already great enterprises are  
being contemplated1 which  look to the  
speedy removal of whatever remaining    
obstacles there are to  world-wide      
companionship among men4 ,some of the   
great enterprises already  projected    
which are to help toward universal      
brotherhood1 have been noted  by ,mr4   
,charles ,hallock4 ,a railway is to be  
built from ,joppa to ,jerusalem  in     
,palestine1 and a bridge across the     
,straits of ,dover near ,folkestone4    
,the ,mombasa and ,nyanza ,railway in   

,africa is to connect the ,nile with    
the interior lakes and with the coast4  
,a railway is to be constructed  across 
,siberia1 from ,st4 ,petersburg to      
,behring ,strait4 ,upon this side a     
railway is to be built across ,alaska to
 ,behring ,strait1 while ,behring       
,strait is to be bridged or ferried4 ,a 
canal is to be cut across the  ,isthmus 
of ,corinth in ,greece1 to connect the  
gean ,sea with the ,gulf of  ,corinth4  
,there is to be a ship canal around     
,niagara ,falls1 and a railroad  from   
,quebec to ,belle ,isle in ,labrador1   
with connecting ocean steamship  lines  
to ,medford in ,wales4 ,there is to be  
an ocean cable from ,clew ,bay1         
,ireland1 to ,greeny ,island1 ,strait of
 ,belle ,isle1 #aijj miles long4 ,and  a
 railroad from ,winnipeg1 ,manitoba1 to 
,hudson ,bay1 and steamship line  thence
 to ,liverpool4    ,a railway is        
contemplated from ,winnipeg to the      
,saskatchewan ,river1 across  the       
,northwest ,territory4 ,a tunnel is to  

be cut under the ,hudson ,river  at ,new
 ,york1 and a tunnel under the ,st4     
,clair ,river1 between ,sarnia  and     
,port ,huron1 ,mich4 ,that the ,panama  
and ,nicaragua canals have been         
projected and partially completed is    
known the world over4 ,a tunnel is  to  
be made through the ,atlas ,mountains in
 ,russia1 and the great ,northern       
,railroad ,company is to make one       
through the ,rocky ,mountains in        
,montana1  and another is to be cut     
through the ,sierras from ,truckee      
,river1 ,nevada1  into ,california4     
,there is to be a canal from ,knoxville1
 ,tenn41 through  ,alabama to the ,gulf 
of ,mexico1 and one from ,chicago to the
 ,mississippi  ,river1 which is to cost 
#be1jjj1jjj4 ,a ship railway #fj miles  
long is  to be completed from ,georgian 
,bay to ,lake ,ontario1 connecting the  
,great ,lakes and the ,st4 ,lawrence    
,river1 costing #ab1jjj1jjj4 ,a canal   
is contemplated from ,chicago to the    
,gulf of ,mexico1 and also a ship       

railway around the ,dalles of the       
,columbia ,river4 ,there is to be a ship
  canal across ,new ,jersey to the      
,atlantic ,ocean1 #fj miles long1 and a 
ship  railway to connect the ,gulf of   
,st ,lawrence with the ,bay of ,fundy1  
#ab  miles long1 to cost #ab1jjj1jjj4   
,there are to be steam lines from       
,tampa1  ,fla41 to all parts of the     
,west ,indies1 a longitudinal railway   
through the  axis of ,north and ,south  
,america1 from ,chicago to the          
,argentine ,republic2  steam lines from 
,vancouver in ,british ,columbia1 to    
,japan and ,australia1  and steam lines 
from ,new ,york to the ,carribbees and  
the ,windward ,islands4  ,there are to  
be steam lines from ,scotland to the    
,north ,cape and the  ,antarctic ,ocean2
 stated voyages between ,sitka1 ,alaska1
 and ,point ,barrow  in the ,arctic     
,ocean1 and steamboat navigation of all 
the great lakes and  rivers of ,siberia1
 ,british ,america1 and ,central        
,africa4 ,ports of entry  are to be     

established in all countries to furnish 
terminal facilities for  these far      
reaching lines of transportation4    ,we
 are to have federation among the       
nations1 as we now have it among the    
,states of the ,american ,union4 ,the   
social cohesion1 once national1 is to   
be international4 ,all are to think for 
each1 and each is to think for  all4    
,all are to work for each1 and each is  
to work for all4 ,all are to  plan for  
the good of each1 and each is to plan   
for the good of all4 ,thus  the         
inequalities of life are to be reduced1 
and the littleness of life  is to be    
redressed4    ,as all the power in the  
vine and its branches to make grapes is 
expended  in the rounding and sweetening
 of each grape1 so all the power in the 
social whole to make men will be        
reproduced in each man4 ,all the justice
  in the race will regulate each man's  
will1 all the thought in the race  will 
replenish each man's mind1 and all the  
love in the race will feed  each man's  

heart4 ,nothing less than this social   
whole1 in which are  bound together in  
one organic body the lives1 the welfare1
 and the hopes  of all1 is the correlate
 of the social nature of man4 ,toward   
such a  world-wide organism1 each living
 in the whole and the whole living in   
each1 his social nature reaches out and 
is never at home until it is  found4    
,such universal brotherhood would be    
impossible without power in  all its    
manifold forms4 ,this serves the social 
body as bread serves the  individual    
body4 ,power1 as the servant of the     
social body1 waits on each  man through 
his relations with the social whole4 ,a 
city builds gas works  and finds it     
possible to let down the price in       
proportion to the number  of those who  
use it4 ,a railroad company can lower   
the rate on passengers  and freight in  
proportion to the number of men who     
travel and the volume  of freight       
transported4 ,the price of a newspaper  
goes up or down as the  number of       

subscribers increases or diminishes4    
,mr4 ,edison expects to get  electricity
 from the disturbed conditions of the   
air1 without the use of  fuel4 ,this    
will make the conditions of life easier 
by one-half2 and then1  as the number of
 people increases who avail themselves  
of the uses of  power1 the conditions of
 living will still be easier4 ,not only 
will the  unity which comes through     
social organization lower the rate of   
insurance  and the price of the         
necessities of life1 but this increased 
force of  the social whole will tend to 
the moral health of the people in the   
same  degree4 ,health in one part of the
 body will be brought to bear to correct
  disease in another part4 ,the         
conscience of the whole will be turned  
into  the degraded sections of our great
 cities1 and the sympathy and love of   
all will be called out to reclaim them4 
,starvation in one part of the  globe   
will be met by the over-supply of bread 
in another4 ,oppression  and tyranny in 

one nation will be opposed by the sense 
of fairness and  overcome by the love of
 freedom in all the rest4 ,as climatic  
conditions  are made friendly to life by
 the circulation of oceanic and         
atmospheric  currents1 so moral health  
will be preserved by the circulation of 
the  currents of conscience and justice4
      ,,ix4    ,the emphasis is to be   
kept on the social rather than the      
individual side  of human nature2 not   
that personality may be lost1 but that  
it may be  gained4    ,the social mass  
that constricts and squeezes the single 
life until the  virility of             
self-assertion and the right of private 
initiative are  destroyed1 is no        
improvement on ,bedouin isolation4 ,the 
latter brutalizes  life1 while the      
former eviscerates it4 ,the eye does not
 lose its capacity  for sight1 and its  
place of peculiar responsibility by     
being brought  into reciprocal relations
 along with other organs in the same    
body4 ,it  would have no meaning and no 

power of vision apart from relations    
with  other organs4 ,the ear is not     
discounted1 nor are its wonderful       
functions  belittled amid the manifold  
members which work together in the same 
human  frame4 ,its position of honor is 
secured to it by the organic relations  
it sustains to the other members4 ,the  
foot1 the hand1 and the tongue find     
themselves and their uses as they unite 
together in one living whole4 ,the  lone
 ,bedouin1 with no laws and no          
relations1 seems to have all liberty1   
but in reality he has none4 ,he is as   
completely without meaning as  would be 
the finger separated from the hand4 ,the
 man of whom nature is  a prophecy is   
not the being in the woods whose home is
 a cave and whose  food is wild meat2   
but it is the man in society1 whose home
 all woods  and metals and stones have  
helped to build1 and whose food all     
soils and  skies and seas have helped to
 produce4    ,the emphasis is to be kept
 on the social side of human nature1    

because it  is through that side of     
himself that man is to pass into the    
world-wide  work and the glorious       
destiny for which he is fitted4 ,through
 that side  of himself he moves out into
 order1 and strength1 and freedom4 ,all 
men  whose names are cherished in       
history1 passed into place1 influence1  
and  honor through the social side of   
human nature4    ,in passing through the
 social side of himself1 the life man   
finds is a  million times larger and    
richer than the life he loses4 ,that men
 might  find the life that belonged to  
them1 the only life worth living1 the   
tendency from the first has been toward 
the solidarity of the race4 ,the        
relations growing out of such solidarity
 are constitutive of the being of  each 
man4 ,the important properties of an    
acid cannot be known1 when it is        
considered out of relation with an      
alkali4 ,what a thing is for another1   
that it is in itself4 ,so what a man is 
through relations with others1  that he 

is in himself4 ,but what he is in       
himself cannot be known until he  comes 
into relations with others4             
,solidarity is not to swamp single      
lives1 but single lives are to come  to 
all that is peculiar and high in        
themselves through solidarity4 ,the     
universe is to preserve relations with  
each private spirit4 ,by the            
organization of men into one social     
whole1 provision is made for each  man  
to participate in the life of humanity4 
,it is intended that all the  oceans of 
life shall reach1 through their waves1  
the shores of each man's  being1 and    
leave deposits of all their wealth in   
each man's spirit4 ,when  we speak of   
the horse1 the eagle1 the whale1 it is  
understood that we are  using generic   
terms1 and are intended to refer to no  
particular horse or  eagle or whale4    
,yet in each horse the species is       
reproduced1 and in each  eagle the      
species is epitomized1 and in each whale
 the whole whale type  is summarized4   

,this is done in the case of the lower  
animals1 without  their thought or      
volition4 ,no universal relations are   
necessary among  whales1 for each whale 
to have within itself all the           
peculiarities and  furnishments         
possessed by all whales4 ,the species   
are to be realized in  each man1 too2   
but this is to be accomplished through  
social relations  among all men4 ,all   
the men in the world must touch each    
man1 to call  forth the capacities which
 lie folded within his life4 ,humanity1 
as  parcelled out in nations1           
generations1 epochs1 must lift itself   
into the  being of each man2 as the     
ocean1 parcelled out in ,atlantics1     
,pacifics1  ,indians1 ,arctics1         
,antarctics1 lifts itself into each     
wave4    ,power1 parcelled out in       
gravitation1 heat1 and electricity      
surrounding  the globe2 advertised in   
every apple's fall1 declared in every   
flash from  the clouds1 and present in  
every sunbeam2 stands ready to make     

universal  brotherhood1 not simply an   
ideal1 running through the dreams of    
poets and  prophets1 but an actual fact4
 ,the recognition of power1 as the      
provision  made for the social nature of
 man1 is enabling us to realize the     
dreams  of prophets and poets4          
,,truth4          8,a century is a      
formula2 an epoch is an expressed       
thought4      ,one such                 
thought-expressed civilization passes to
 another4      ,the centuries are the   
phrases of civilization2 what she says  
here she does not repeat there4 ,but    
these mysterious phrases      are linked
 together3 logic--the logos--is within  
them1 and their      series constitutes 
progress4 ,in all these1 phrase         
expressions      of a single thought1   
the divine thought1 we are slowly       
deciphering the word fraternity4        
8,all light is at some point condensed  
into a flame2 likewise      every epoch 
is condensed in a man4 ,the man dead1   
the epoch is      concluded3 ,god turns 

over the leaf4 ,dante dead1 a period is 
placed at the end of the thirteenth     
century3 ,john ,huss may      come4     
,shakspere dead1 a period is placed at  
the end of the      sixteenth century4  
,after this part1 who contains and      
epitomizes      all philosophy1 may come
 the philosophers--,pascal1 ,descartes1 
,molire1 ,le ,sage1 ,montesquieu1       
,diderot1 ,beaumarchais40               
,,chapter ,,iii4    ,,the ,,provision   
,,for ,,the ,,intellectual ,,nature ,,of
 ,,man4      ,truth and reality stand   
for the same thing4 ,reality is truth   
out of the  mind1 and truth is reality  
in the mind4 ,reality is objective      
truth1 and  truth is subjective reality4
 ,but all reality is in relation to     
mind2  objective reality to the divine  
mind1 and subjective reality to the     
human mind4 ,objective reality is the   
realized thought of ,god2 subjective    
reality is the realized thought of man4 
,the correspondence of thoughts to      
things is called scientific truth4      

,objective reality is truth1 because it 
corresponds to the thought of ,god4     
,knowledge in the human mind is truth   
when it corresponds to objective reality
 or the expressed thought of  ,god4     
,when words and conduct correspond to   
knowledge1 we have truth in the  domain 
of morals4    ,in saying that objective 
reality is the realized thought of ,god1
 we  denote its unity4 ,this is not to  
destroy the particulars of which it is  
composed1 or to swamp their             
individuality in an inarticulate mass1  
but  simply to indicate their oneness4  
,when the observer looks out into the   
universe1 which includes and shuts  him 
round1 he is impressed by the infinite  
varieties and diversities  which        
everywhere meet his gaze4 ,no two things
 are alike4 ,no two leaves1  no two     
drops of water1 no two snowflakes1 no   
two apples1 no two faces4  ,every       
particular thing seems to be            
persistently determined to differ1  in  
some respect at least1 from everything  

else4 ,the history of true  knowledge   
begins1 however1 with the observation of
 resemblance and  similarity--just      
beneath the surface of difference and   
variety4 ,the  lightning that appears on
 the bosom of the cloud1 like the       
writing of  some awful fiend1 is seen to
 be the same with the gentle sparks     
emitted  when a tag of silken ribbon is 
drawn briskly between the fingers4 ,the 
power that pulls the ball to the ground 
is seen to be the same as that  which   
keeps the sun in his place4    ,the     
plant lifts itself up as but a sum of   
organized varieties2 but every  part1   
corolla1 petal1 and stamen1 is known to 
be only modified leaf4  ,keeping to     
their silent and lonely rounds since the
 dawn of time1 are the  stars in the    
heavens1 differing in color1 orbit1 and 
size1 but we now  know that to          
understand the elements of which they   
are composed1 we have  only to lift our 
foot and see what the constituent parts 
of the earth  beneath it are4 ,were     

objective reality one amorphous mass1 it
 would not  be intelligible4 ,it is one 
and many1 particular and universal1     
singular  and manifold1 concrete and    
discrete4 ,all things cohere in a       
centrality  that includes and commands  
them4    ,so true is it that unity      
underlies all difference1 that no single
 variety  can be understood1 only as it 
is considered in relation with the whole
 of  which it forms a part4    ,no one  
could ever get a correct notion of a    
particular star by directing  his entire
 attention to the study of that star4   
,to understand it1 he  must study it    
through the system of which it forms a  
member1 and in  connection with all laws
 and forces related to it4 ,oxygen      
separate and  distinct from other       
elements has no meaning4 ,it gets its   
definition and  significance from the   
things to which it is related4 ,what it 
is for rocks  and water and trees and   
globes1 that it is in itself4 ,but it   
must be seen  in connection with these  

before we can know what it is in itself4
 ,what  an acid is for an alkali and for
 other things1 that it is in itself4    
,alone1 out of relation1 we could know  
absolutely nothing of it4 ,society  is  
the organism that reveals to each person
 the nature of his own life4  ,out of   
contact and touch with other human      
beings1 no one would ever know  anything
 concerning himself4    ,objective      
reality embraces manifold variety1 but  
it is the unity that  presides over it  
that makes it intelligible4 ,difference 
provokes  questions and unity answers   
them4    ,in calling objective reality  
truth1 we tacitly assume the laws and   
relations constitutive of it4 ,we could 
not speak of the truth of the  globe1   
had there been no method in its         
formation1 no order in its  development1
 no system in its parts1 and no         
relations between its  constituent      
elements4 ,to speak of the truth of it1 
is to imply the  thought of it1 the     
intelligibility of it4 ,were it not the 

expression of  mind1 man's reason could 
find no truth in it4 ,scholars have been
 able1  after long and painstaking      
study1 to understand the meaning of     
,egyptian  and ,assyrian hieroglyphics1 
but they never could have found thought 
in  them1 had they contained no thought4
 ,the original elements which make  up  
the matter of the globe1 have come into 
such relations with one  another as that
 they make up the soil1 rocks1 water1   
trees1 and animals  we see4 ,thought1   
then1 is the result of the internal     
relations of the  particles which       
compose it4 ,these internal relations1  
too1 constitute its  intelligibility4   
,the globe that wheels on its axis is   
objective4 ,this  may be taken into the 
mind1 and by its synthesizing1          
organizing activity  converted into a   
subjective globe4 ,the difference       
between the objective  and the          
subjective globe will be1 that one will 
be thought and the other  will be thing4
 ,but the same internal relations found 

in the objective  globe will be         
preserved in the subjective1 and the    
transcript of the  globe that is held in
 thought will be truth in exact         
proportion as it  corresponds to the    
material globe that rolls out of the    
mind4 ,that an  objective globe1 which  
is a thing1 may become a subjective     
globe1 which  is a thought and not a    
thing1 implies that there is something  
in common  between thoughts and things2 
that is1 the mind1 by its constitution1 
is capable of apprehending and taking   
into itself the constitution and        
relations of things4 ,this is its       
capacity for truth1 and shows that truth
  is not foreign to it1 but one with    
itself4    ,the sides and angles of a   
right angle triangle have certain       
relations  to one another4 ,the square  
described on the hypotenuse of such an  
angle  is equal to the squares described
 on the other two sides4 ,this may be   
demonstrated on a piece of blank paper1 
or the mind may conceive a right  angle 

triangle1 and prove the proposition     
without making any marks at  all4 ,the  
constitutional relations which were in  
the nature of a right  angle triangle   
are the same1 whether it be drawn on    
paper or conceived  by the imagination4 
,the relations of the triangle make it  
intelligible1  because they constitute  
its truth4      ,i4    ,to truth the    
intellect is related1 as is the eye to  
light1 and the ear  to sound4 ,if the   
eye were destroyed1 the sun would not   
cease to shine4  ,his light would still 
come upon hill and plain to feed the    
flowers and to  disclose their beauty1  
but without the organ of vision no      
creature in the  universe would be able 
to see the things which his light       
reveals4 ,the ear  does not create      
sound4 ,let it be forever sealed1 and   
the ,niagaras would  still continue to  
fall and the thunders to shake the      
heavens1 but they  would not be heard4  
,the intellect does not create truth1   
but it is the  only faculty with which  

man is endowed by which he is able to   
discover it4    ,it was the error of the
 idealists that they made the order1    
laws1 and  relations of things as so    
many principles projected out of the    
observer's  own mind into the universe  
about him4 ,what he seemed to see in    
things1  were but modifications of his  
own mental states4 ,the only order      
things  had was in the observer's own   
mind4 ,it was regarded not only as the  
pivot  upon which the universe turned1  
but also as the creative principle from 
which the universe took form4           
,apparently this was a great gain to    
mind1  but it was at the expense of any 
real world for the mind to contemplate4 
,it seemed to win a victory for the     
intelligence absolute and entire1  but  
it was by shutting it up to its own     
shadowy abstractions1 and  abandoning it
 in a shoreless and bottomless void to  
its own vain musings4  ,the personal    
pronoun ,i was extended perpendicularly 
and horizontally1  till topways and     

sideways the whole of space and time was
 filled with  it4 ,no solid earth1 no   
burning sun1 no rolling orbs were left4 
,a great1  illimitable1 irresponsible   
ego became the sole occupant of all that
 is4    ,this extreme idealism is in    
direct contrast to the realism of the   
early  thinkers4 ,they taught that      
things depended on man neither for their
  existence nor their intelligibility4  
,that each thing carried the real       
intelligible essence as an ultimate fact
 in itself4 ,thought in man was  but the
 reflection of this intelligible essence
 in the thing1 as the  light in the     
mirror is but the reflection of the     
light of the lamp4    ,of the two       
systems1 extreme idealism is preferable 
to extreme realism4  ,all mind and no   
matter1 is better than all matter and no
 mind4 ,thought  with no place to stand1
 is better than a place to stand and no 
thought4  ,the eye with nothing to see1 
is better than something to see and no  
eye4    ,the solution which realism gave

 of the problem of existence1 left no   
place for mind1 the solution which      
idealism gave of it left no place for   
matter4 ,but both the external world1   
upon which realism was founded1  and the
 intelligence1 upon which idealism was  
founded1 are expressions  of mind4 ,the 
one as intelligible content1 the other  
as combining active  capacity and the   
intelligibility of the content1 exactly 
corresponds to  the active grasp of the 
capacity4      ,,ii4    ,but it must be 
remembered that the intellect which is  
the organ of truth1  and objective      
reality which is abstract truth1 do not 
come together to  form knowledge in any 
accidental way4    ,a basket may be said
 to have capacity for holding potatoes1 
and potatoes  may lend themselves as    
content to fill up the basket4 ,but the 
union of  potatoes and basket2 the one  
as content1 the other as capacity1 is   
only  mechanical4 ,the basket would     
serve as well to hold onions1 or        
muskadines1  or chinquepins1 as         

potatoes1 and the potatoes could be     
carried as well in  a wooden box or in a
 tin pan1 as in a basket4 ,no necessity 
inheres in the  nature of a basket to   
contain potatoes1 and no necessity is in
 the nature  of potatoes to get into a  
basket4 ,truth and the intellect1       
however1 are  intended the one for the  
other4 ,truth is correlated to the      
intellect as  the bird's wing is to the 
atmosphere4 ,nothing can take hold of   
the truth  but the intellect1 and       
nothing can satisfy and furnish the     
intellect but  truth4    ,abstract      
truth1 or objective reality1 is         
converted by the combining  organizing  
activity of the mind into knowledge1 and
 when this knowledge  corresponds to the
 reality it is truth in the realm of    
thought4    ,before knowledge is        
possible1 then1 there must be an        
intelligence capable  of knowing1 and an
 object capable of being known4    ,how 
the intelligence and the knowable object
 get together to form  knowledge is the 

most important question in philosophy4  
,upon the right  settlement of it1      
everything depends4 ,this has been the  
point about which  the battle of        
thought1 in modern times1 has been most 
fiercely waged4 ,if  the mind firmly    
grasps the meaning of this problem and  
settles it right1  it is almost sure to 
think right on other questions4 ,if it  
is wrong here1  it is sure to be wrong  
everywhere else4 ,mistake here is as    
fatal to the  correct solution of the   
question we are considering1 as would be
 the  mistake that two and two make five
 to the correct solution of a sum in    
arithmetic4      ,,iii4    ,the distance
 of a question from ordinary thought    
does not render it  any the less        
important1 even for ordinary thinking4  
,how the knowing  intelligence and the  
knowable object get together to form    
knowledge is  the most important problem
 to-day before the human mind4 ,if      
writers  would only take their bearings 
from the only rational solution that can

  be given to it1 they would find half  
the books they are writing on the       
inspiration of the ,scriptures1 the     
existence of ,god1 the divinity of      
,jesus ,christ1 agnosticism and         
materialism1 unnecessary4               
,agnosticism and materialism pass away  
with a correct theory of knowing4       
,labor and painstaking thought are      
involved in the task of getting a  right
 theory of knowledge1 but agnosticism   
and materialism are in line  with       
ignorance and indolence4    ,so1 while  
few men ever ask themselves how the     
knowing intelligence and  the knowable  
object get together to form knowledge1  
millions of men are  affected1 even in  
their practical life1 by the answer     
which is given to  the question4        
,someone has said that not more than six
 men in any one age  ever read ,plato or
 understand him4 ,yet for the six men   
,plato comes down  through the ages4    
,the six men who understand him         
translate him into the  vernacular of   

the one hundred men who live on the next
 plane of thought  below them4    ,the  
one hundred translate him into the      
common language of one thousand  below  
them4 ,these1 in turn1 translate ,plato 
into the ordinary thought  of the       
millions below them4 ,so it happens at  
length that ,plato gets so  universally 
known1 that not a laborer in the field  
but wears his hat  after one style1     
rather than another1 because ,plato     
wrote4    ,doubtless it would have been 
considered a very unimportant question  
two  hundred years ago1 as to whether   
heat were an igneous fluid or a mode of 
motion4 ,perhaps not more than two or   
three men wrestled with the question    
for centuries before it was settled4 ,by
 the masses of the people they  were    
regarded as wasting their time in vain  
and idle speculation4 ,by an  experiment
 made by ,count ,rumford1 it was put    
beyond the possibility of  doubt that   
heat was not an igneous fluid1 but a    
mode of motion4 ,was this  a question   

that concerned the multitudes1 that two 
or three men spent a  hundred years     
talking about and torturing their brains
 to understand8  ,there is not a single 
human being in the civilized world      
to-day whose  interests and welfare have
 not been touched by the settlement of  
it4  ,there are millions of peasants in 
,russia who never heard of ,count       
,rumford1 or of an igneous fluid1 or of 
caloric1 who have this present  year    
been fed by flour sent them by the      
western millers and transported  on the 
strength of the conclusion that heat is 
not an igneous fluid1  but a mode of    
motion4 ,every steam-car that crosses   
the continent1 and  every steamboat that
 crosses the ocean1 moves in the wake of
 this same  conclusion4 ,at first we see
 some algebraic formulas1 an array of   
curves  and figures1 that practical     
people said had nothing to do with      
everyday  life4 ,after a while we see   
the abstract conclusions reached by aid 
of the  algebraic signs1 and settled by 

the test of experiment1 translated into 
steam engines1 and transporting even the
 peasants of ,india and ,mexico  from   
one end of the country to the other4 ,we
 see the abstract conclusions  of the   
few thinkers turned into steam to spin  
the people's clothes and  grind the     
people's bread4    ,in #afcb there was  
born at ,wrington1 ,somersetshire1      
,england1 a boy1  who was educated at   
the ,university of ,oxford4 ,in the     
esteem of his  contemporaries he devoted
 his time to the consideration of       
subjects of  no practical value4 ,in the
 course of events he put the results of 
his  study into a book known as 8,the   
,essay on the ,human ,understanding40   
,few  people read it4 ,but the few who  
did read it started the ideas of it  to 
circulating4 ,they were translated into 
,french and ,latin1 and were  soon      
potent influences in the intellectual   
life of ,europe4 ,were they  practical  
and did they concern the ordinary       
affairs of men8 ,they created  the      

,encyclopedists of ,france4 ,these      
learned men were the authors of the     
radical opinions which cut the people   
from the moorings of traditional  and   
age-long thought4 ,the fire and the     
blood of the ,revolution were the       
legitimate expressions of the           
speculative essay of ,john ,locke that  
not  one in ten thousand ever read4 ,the
 persons whose heads were cut off in    
the ,reign of ,terror must have thought 
the ideas exceedingly practical  that   
led to the destruction of social and    
political institutions1 that  took form 
in a movement which respected neither   
law nor property nor  life4 ,the        
speculative opinions of ,john ,locke not
 only helped to create  the ,french     
,revolution1 but they led to the        
idealism of ,bishop ,berkeley1  and this
 in turn to the skeptical philosophy of 
,david ,hume4 ,the modern  successors of
 ,hume are ,john ,stuart ,mill1 ,herbert
 ,spencer1 ,leslie  ,stephen1 ,frederic 
,harrison1 and ,professor ,huxley1 whose

 contributions  have been given to the  
popular reviews1 and which have been    
read by all  intelligent people4 ,every 
man in ,europe and ,america has been    
influenced  both in conduct and         
character by the speculative 8,essay on 
the ,human  ,understanding40    ,locke's
 speculative philosophy passed through  
,berkeley to ,hume1 and  through ,hume  
reached ,kant1 the great ,german        
thinker1 and resulted in the  8,critique
 of ,pure ,reason40 ,this led to ,fichte
 and ,schelling1 and finally  to ,hegel4
 ,this led to ,heidelberg and the       
,tbingen school1 to ,bauer and          
,dewette1 to extreme idealism and       
rationalism1 translated into books and  
reviews and newspapers1 and read by all 
the people1 affecting their  thought and
 life4    ,even people who never read1  
who never open a book or a newspaper1   
have  been influenced by the subtle     
piece of speculative reasoning given to 
the world by the great sensational      
philosopher of ,england4 ,the spirit  of

 utilitarianism and secularism prevalent
 throughout the world at the  present   
time is easily traceable to it4         
,,iv4    ,before we can possibly know   
that truth is the provision for the     
intellectual nature of man1 we must     
determine whether the knowing           
faculties1 which he finds himself to    
possess1 are capable of grasping  truth 
and turning it into knowledge4 ,the     
fight of skepticism in modern  times has
 been made upon the knowing faculties4  
,it is useless to  talk about the       
existence of ,god1 the inspiration of   
the ,scriptures1  the divinity of       
,christ1 or the immortality of the soul1
 if the human  intellect is1 by its     
limitations1 denied the possibility of  
knowing  anything whatsoever concerning 
these things4 ,it is a waste of time for
 me  to attempt to dip water out of the 
ocean with a bucket with no bottom to   
it4 ,what is the relation of the        
intelligence to the outer world8 ,does  
the  outside world create knowledge in  

the mind by the impressions it makes    
upon it1 or does the mind bring         
something to the outside world which    
converts this raw material into         
knowledge8 ,is knowledge a reflection of
  the outer1 or a creation of the inner8
 ,does nature work it in us1 or is      
there some spontaneous1 creative1       
organizing1 mental activity within us   
that takes the material presented by    
nature1 turning it into a rational      
system of knowledge8 ,what is the       
relation between the being that knows   
and the object known8 ,how much of the  
creative factor of knowledge  does      
nature supply8 ,how much does man       
supply8 ,can a man with deranged        
faculties get order out of a rational   
world8 ,can a man of sane mind get      
order out of an irrational world8 ,if   
there is to be a rational system of     
knowledge built up in the mind1 must    
there not be reason in the thinker  and 
reason in the outside world1 coming into
 organic relations1 the one  with the   

other8 ,as to how we regard this        
question will determine how we  regard  
truth1 and whether or not it is possible
 for us to know it4      ,v4    ,the    
human mind has never been able to resist
 the conviction that there is  such a   
thing as truth4 ,though baffled and     
defeated a thousand times1 in  every    
age1 in its attempt to formulate truth1 
it has never been able to  consent to   
give up the search for it4 ,interest in 
truth has kept alive  and fostered the  
belief that the mind has power to       
understand it4 ,the  mind's passion for 
truth has deepened its confidence in the
 faculties  with which it is ever trying
 to discover it4 ,the everlasting       
longing to  know truth has been taken as
 implicit capacity to find it4          
,philosophic  systems have been only so 
many devices and creations of the mind  
with  which to take hold of truth4 ,the 
methods proposed1 in the first stages   
of philosophic thinking1 for getting at 
the truth were crude1 as the  first     

instruments devised for cultivating the 
soil and getting out of  it what there  
was in it for food1 were crude4 ,thales1
 ,pythagoras1 and  ,anaximander first   
attempted to penetrate objective        
reality1 to know its  cause1 to bring   
its multiplicity to unity1 and to reduce
 its variety  to law4 ,the ever-changing
 phenomena by which they were surrounded
  necessarily eluded the meager theories
 with which they attempted to  reduce   
them to order4 ,they prepared the way1  
however1 for systems which  accommodated
 a greater number of facts4 ,they made  
possible ,plato and  ,aristotle1 who1   
with hypotheses more complicated and    
more consonant  with the reality they   
sought to grasp1 found truth enough to  
keep the  human race thinking for two   
thousand years4 ,the blocks of truth    
they  quarried from the mines of        
objective reality were used to carry up 
the  theological and speculative temples
 of the ,middle ,ages4    ,after the    
failure of scholasticism1 which denotes 

a period in human  thought rather than a
 particular system of philosophy1 ,lord 
,bacon  proposed the method of material 
induction to bring the mind into        
relations of knowledge with truth4 ,he  
emphasized the study of the outward     
facts1 their classification and         
organization4 ,in his esteem1 truth was 
to  be reached by the consideration of  
actual1 tangible things4 ,man was the   
interpreter of nature1 and not          
necessarily its interpretation4         
,truth in the mind was the image of     
objective truth4 ,it differed from      
truth out of the mind1 as the direct    
from the reflected ray4 ,he failed  from
 lack of adequate recognition of one of 
the important factors in the  problem of
 truth4 ,descartes' method was more     
successful1 because larger  and         
completer recognition was taken of man4 
,he began by doubting everything that   
could be doubted4 ,heir to the  beliefs 
of all the ages1 he determined to summon
 these1 one by one1  before the bar of  

reason1 and force them to show cause for
 their  existence4 ,everyone was to be  
called into court and put out that could
  be doubted4 ,the existence of a ,god  
was called up and doubted1 condemned1   
and put out4 ,the existence of an       
external world was called up1 doubted1  
condemned1 and put out4 ,in the same    
summary and shorthand way1 man and  mind
 were doubted and put out4 ,all positive
 beliefs were doubted4 ,after  his      
process of elimination1 he found himself
 without ,god1 without man1  without    
mind1 without a permanent external      
world4 ,all that remained after         
emptying himself of all mental          
furnishments and beliefs was the fact   
that he doubted4 ,but he could not doubt
 without thinking4 ,in the very  act of 
doubting1 he thought4 ,if one thinks1 he
 must think something4  ,the nearest    
something to the thinking subject is his
 own personal being4  ,so he thought    
himself and concluded1 8,i think1       
therefore1 ,i am40 ,but he  was not     

always2 he began to be4 ,so he must     
think of a being that caused  him4 ,the 
being that caused him must himself be   
uncaused4 ,moreover1 there  could not be
 an uncaused cause1 without an effect4  
,creation1 then1 with  which he stood   
face to face1 was the effect of the     
great first cause4  ,thus ,descartes'   
method1 based upon the thought          
underlying doubt1 led  him1 necessarily1
 to himself1 the object of his thought2 
and to ,god1  the cause of himself2 and 
to creation1 the effect of the great    
first  cause or ,god4 ,through his      
process of coming at the problem1 he was
 able1  rationally1 to believe in the   
existence of himself1 the outer world1  
and ,god1 the cause of both4 ,descartes1
 as a thinker1 was affirmative1         
positive1 constructive4 ,he only doubted
 down to the point where he could  doubt
 no longer1 that he might have a sure   
foundation upon which to  build4 ,his   
contribution gave fresh courage and     
inspiration to the human  mind4 ,he     

failed to determine the boundary line   
between the self and the  not-self1     
between mind and matter1 between the    
thinker and the creation  with which he 
stood face to face4 ,this was the work  
,spinoza proposed for  himself1 and in  
the celebrated ,ethics1 published to the
 world at the  peril of his life and    
soul1 imagined the task mathematically  
performed4  ,the two poles of           
,descartes' philosophy1 the self and the
 not-self1 he  united in ,descartes'    
cause1 and named the whole sum          
substance4 ,the self  and the not-self  
reappeared as attributes of substance1  
which ,spinoza  named thought and       
extension4 ,all the phenomena in the    
universe1 mental  or material1 were but 
modes of the infinite substance4 ,the   
result of  his thinking was pure        
pantheism4 ,he reached a sort of        
mechanical unity1  but he left no place 
for the affirmation of distinctions4    
,his ,ethics was  large enough to       
accommodate everything1 but in such a   

way as to preserve  the individuality of
 nothing4 ,a thought is valuable in     
proportion to its  capacity to take hold
 of things as they are4 ,the old opinion
 that heat  was caloric1 served as a    
working hypothesis for the mind a long  
time4  ,in the view of those who held   
it1 it was satisfactory and adequate4   
,but  it never really got hold of heat1 
because it contradicted the nature of   
heat4 ,the astronomers thought1 for a   
long time1 that they had come into      
relations of knowledge with the stars   
through the ,ptolemaic conception  of   
the heavenly bodies4 ,they were         
mistaken1 however4 ,their theory did    
not fit the real celestial order at all4
 ,as a work of genius1 ,spinoza's       
,ethics is one of the most remarkable   
productions ever formulated by  the     
human intellect1 but it conducted the   
mind away from truth1 rather  than into 
relations with it4 ,locke began his work
 as a philosopher1 as  ,descartes began 
his1 by looking into his own mind4      

,descartes began by  casting out        
everything that could be doubted4 ,locke
 began by making an  inventory of what  
his mind contained4 ,descartes wanted to
 find out how  much he could know1 as   
measured by what remained after throwing
 out  everything that could be doubted4 
,locke sought to see how little he could
  know1 by putting the sensations and   
impressions he found in his mind on  the
 witness stand1 and getting them to tell
 how they came to be there1  and where  
they came from4 ,descartes began by a   
study of the intelligence1  the         
instrument of knowledge4 ,locke began by
 a study of the facts which1  by some   
means or other1 had found their way into
 his intelligence4  ,descartes got rid  
of every belief that could be doubted4  
,locke ran every  idea out of his mind  
that had been imported from the outside 
world1 in  order that he might see if   
the mind had any constitutional power to
  produce any4 ,descartes1 having       
dislodged all inherited beliefs1 such as

  took for granted the existence of     
,god1 man1 mind1 and outer world1 found 
some mental laws1 capabilities1 and     
tendencies left1 which compelled a  man1
 if he thought at all1 to think in a    
given way2 and if he thought on  given  
lines1 to think to a given conclusion4  
,not being able to get these  laws out  
of the mind1 he called them innate      
ideas4 ,they were in the mind  by       
structure and constitution4    ,after   
,locke had carefully examined the       
contents of his mind1 he declared  they 
were all imported from an outside realm4
 ,nothing he found in the  mind was     
indigenous to the soil4 ,when all       
foreign importations were  removed1     
nothing remained but an empty vessel4   
,the mind was nothing but  a receptacle1
 into which the senses dumped such      
objects as they happened  to find lying 
round loose in the outside world4 ,it   
had no more power  to understand or turn
 into thought what was brought in than a
 piece of  white paper had to read and  

interpret what was written upon it2 or  
than  a kettle to recognize the liquid  
making up its contents as water4 ,it is 
like a table of wax2 any sort of letters
 may be graven upon it1 but the  table  
cannot read them4    ,locke proposed to 
find out what the mind could know by    
counting and  tabulating the things he  
found in his own intelligence4 ,this is 
very  much like trying to understand the
 nature of light1 by considering the    
blue things and green things and red    
things the light discloses4 ,all        
bodies1 it is said1 which the light     
enables us to see1 attract each other   
in proportion to their mass1 and        
inversely as the squares of their       
distance4 ,the law of gravity1 which    
regulates the bodies light reveals  to  
us1 is not the law of light4 ,we can    
never understand the nature of  light1  
or the laws of light1 by the study of   
things which light enables  us to see4  
,if all knowledge is but the sum of the 
impressions which the  external world   

has made on the mind1 then the cause of 
knowledge is  matter1 and knowledge is  
but the image or reflection of material 
things4  ,knowledge1 then1 would sustain
 the same relation to the outside world1
  that the shadow of a tree does to the 
tree4 ,one would come as near  lifting  
up the tree by its own shadow as lifting
 up the truth by ,locke's  system of    
sensational philosophy4    ,impressions 
are simple1 atomic4 ,they come into the 
mind1 one after  another4 ,they cohere  
in no unity4 ,they are held together by 
no necessary  relation4 ,they are       
separate1 one from the other4 ,if there 
is no primary1  innate faculty2 no      
abiding and indwelling mental activity1 
that lies  behind1 and determines and   
co-ordinates the objects which nature   
supplies  through the senses1 converting
 them into rational1 orderly knowledge1 
then we can never get hold of truth4 ,we
 are shut up to hopeless ignorance4     
,,vi4    ,berkeley1 in order to escape  
the materialism to which ,locke's       

philosophy  led1 accepted his theory of 
knowledge1 but destroyed his outward1   
material world4 ,in his view1 there was 
no matter1 nothing but ideas4  ,the     
impressions conveyed through the senses 
into our minds are but  reflections of  
the ideas of ,god4    ,in ,hume1 the    
empirical theory of knowing found a     
disciple who did not  hesitate to affirm
 all that was involved in it4 ,locke    
said there was an  outward world1 and   
knowledge was its image4 ,berkeley said 
there was no  material world2 that      
knowledge was the reflection of ,god's  
ideas4 ,hume  said there was neither    
outer world nor inner2 that there was   
nothing but  impressions1 sensations1   
ideas1 in perpetual flow and flux4 ,he  
claimed  that all ideas which could not 
be resolved into impressions were false4
  ,he declared we could have no ideas of
 substance1 because1 if perceived by    
the eye1 it must be a color2 if by the  
ear1 a sound2 if by the palate1  a      
taste4 ,and because we could not think  

of substance as a color or a  sound or a
 taste1 we could therefore have no idea 
of it whatever4 ,belief  in a permanent 
external world was rendered irrational  
by his theory  of knowledge4 ,nothing is
 more vital and irrepressible than      
belief in  one's own existence1 but even
 this could not be retained in          
accordance  with the teachings of       
,hume's philosophy4 8,whence10 says he1 
8could  the impression of the idea of   
self be derived8 ,what impression could 
create this idea8 ,this question it is  
impossible to answer without a  manifest
 contradiction and absurdity1 and yet it
 is a question that must  necessarily be
 answered4 ,for my part1 when ,i enter  
most intimately into  what ,i call      
myself1 ,i always stumble upon some     
perception or other2 heat  or cold1     
light or shade1 pain or pleasure4 ,i    
cannot catch myself at any  time without
 a perception1 or observe anything but a
 perception4 ,when  my perceptions are  
removed at any time1 as by sound sleep1 

so long am ,i  insensible of myself1 and
 may be said truly not to exist40       
,the sensational philosophy which       
promised so much1 which appeared so     
eminently practical1 that took to itself
 such an air of common sense as  it got 
about obliterating innate ideas1 was    
seen at length to be utterly  impotent4 
,it corresponded with absolutely nothing
 in heaven or in earth4  ,the very      
impressions it admitted1 passed through 
it like drops of water  out of a        
fisherman's net4 ,where the impressions 
came from or where they  went to1 it    
furnished no means of knowing4 ,god and 
world and cause and  law and self might 
be1 but the human mind could never know 
whether they  were or not4 ,the human   
observer stood before a procession of   
images1  sensations1 perceptions going  
by like an unending circus troupe4      
,in ,hume may be traced the entire      
breakdown of empirical philosophy as  a 
method for getting at the truth4 ,he    
recognized this himself4 8,when ,i  turn

 my eye inward10 he says1 8,i find      
nothing but doubt and ignorance40  8,the
 understanding1 when it acts alone1 and 
according to its most general           
principles1 entirely subverts itself1   
and leaves not the lowest degree of     
evidence in any proposition1 either in  
philosophy or common life40 8,we  have1 
therefore1 no choice left1 but betwixt a
 false reason and none at  all40        
,,vii4    ,the most remarkable thing in 
the whole search for truth1 is that     
anybody  after ,hume should have        
attempted to find it with ,hume's       
principles4 ,yet  the two best known    
writers who have lived in ,england since
 ,hume's day1  have rested their        
dogmatic doctrines on the foundations   
laid by the  sensational philosophers4  
,hume's impressions and ideas became    
,john ,stuart  ,mill's permanent        
possibilities of sensation and feeling1 
and ,herbert  ,spencer's vivid and faint
 manifestations of the unknowable4 ,in  
our time  ,herbert ,spencer has         

undertaken the herculean task of        
explaining matter  and mind1 time and   
space1 society and morals2 of showing   
what they  are and what they are not1 by
 the same principles which ,hume himself
  demonstrated to be incapable of       
explaining anything4 ,spencer's units of
  knowledge are vivid and faint         
manifestations of the ,unknown4 ,how the
  unknowable remains unknown1 after     
vividly and faintly manifesting itself1 
we are not told4 ,mr4 ,spencer's vivid  
and faint manifestations of the  unknown
 are old acquaintances with new names4  
,locke knew them as impressions and     
sensations4 ,berkeley recognized them   
as ideas of sense and imagination4 ,john
 ,stuart ,mill was on speaking  terms   
with them as permanent possibilities of 
sensation and feeling4 ,mr4  ,spencer   
gives them another baptism and another  
name4 ,he calls them vivid  and faint   
manifestations of the unknowable4 ,while
 they have been changed  in name1       
however1 it must not be supposed that   

they have undergone any  change in      
nature or character4 ,they stand apart1 
the one from the other1  just the same  
as ever4 ,they are just as foreign to   
the mind1 where they  vividly and       
faintly manifest themselves1 as were the
 impressions of ,john  ,locke4 ,they    
flare and flicker1 rise and fall1 like  
the jack-o'-lantern  lights of legend   
and tale4 ,one light is not of a piece  
with any other  light4 ,the lights      
follow one another in such quick        
succession1 first  vivid1 then faint1   
that one cannot tell from the momentary 
flames and  flashes what is intended to 
be advertised4 ,that something is       
trying1 by  various pyrotechnic         
displays1 to get itself revealed seems  
to be evident4  ,but there is such hurry
 on the part of the something that makes
 the  manifestations1 such a disorderly 
whirl and changing of lights1 that the  
observer is totally bewildered2 and1    
being under the necessity of making     
some account to himself as to their     

meaning1 concludes that they are  vivid 
and faint illuminations of the          
unknowable4 ,hume's procession of       
sensations and ideas has by ,spencer    
been converted into the fire-works  of  
the unknowable4 ,with ,hume's           
physiological theory1 the mind could    
know  nothing but its own sensations4   
,spencer's vivid and faint              
manifestations  of the unknowable are   
equally as incapable of furnishing any  
rational  basis for belief in mind or   
matter1 law or cause1 self or ,god4 ,to 
ask the  human mind to believe the      
encyclopedic1 dogmatic system of        
philosophy he  addressed to it1 after   
insisting that all our knowledge is but 
the sum  of vivid and faint             
manifestations of the unknowable1 is as 
irrational as  trying to build a        
cathedral on a ,london fog bank4        
,underneath every one of  ,spencer's    
general terms1 the indestructibility of 
matter1 the continuity  of motion1 the  
persistence of force1 there is nothing  

but sensations1  vivid or faint         
manifestations of the unknown4    8,the 
doctrine of the indestructibility of    
matter10 he says1 8has now  become a    
commonplace40 8,matter never either     
comes into existence1  or ceases to     
exist40 ,how are we to know this1 with  
minds incapable  of any other knowledge 
except such as is made up of vivid and  
faint manifestations of the unknown8    
,who ever had a sensation or a          
manifestation of the indestructibility  
of matter8 ,this is an idea  involving  
all past time and all future time1 and  
all the laws and forces  by which matter
 is regulated and conserved4 ,how could 
an image of the  indestructibility of   
matter be photographed on the sensitive 
plate of  the mind8 ,to do this it would
 be necessary to compress all past time 
and  all future time into one moment1   
and all matter into one single square   
inch or square yard of space1 so that   
the impression of it could be  made4 ,to
 believe in the indestructibility of    

matter1 with ,mr4 ,spencer's  theory of 
the mind's capacity to know1 is delirium
 and insanity4 ,it is  to believe in    
something that the mind1 by its very    
nature1 cannot even  get an impression  
of4 ,it is believing that the ocean can 
be carried in  a thimble without any    
bottom4 ,any man who should utter this  
publicly1  and sincerely1 would be put  
in the insane asylum4 ,he says again1   
8the  very nature of the intelligence   
negatives the supposition that motion   
can be conceived 7much less known7      
either to commence or to cease40 ,the   
nature of the intelligence is such that 
all the knowledge it possesses  is made 
up of sensations and manifestations of  
the unknown4 ,how can the  continuity of
 motion be conceived8 ,to do this1 we   
must have a conception  of all past time
 and all future time4 ,it is an idea as 
transcendent as  the idea of ,god4      
,mr4 ,spencer claims that the power the 
universe manifests to us is utterly     
inscrutable2 that space and time are    

wholly incomprehensible2 that  matter1  
in its ultimate nature1 is as absolutely
 incomprehensible as  space and time2   
that all efforts to understand the      
essential nature of  motion do but bring
 us to alternative absurdities of       
thought2 that it is  impossible to form 
any idea of force in itself1 and equally
 impossible to  comprehend either its   
mode of exercise or its law of          
variation2 that we  are unable to       
believe or to conceive that the duration
 of consciousness  is infinite1 and     
equally unable to know it as finite1 or 
to conceive  it as finite2 and that the 
personality of which we are each        
conscious1  and of which the existence  
is to each a fact beyond all others the 
most certain1 yet is a thing which      
cannot truthfully be known at all3      
knowledge of it is forbidden by the very
 nature of thought4 ,all this is        
perfectly consistent with his theory of 
knowledge4 ,this is the point to  which 
,david ,hume1 his master1 conducted the 

human mind in its search  for truth4    
,but ,spencer is not logical2 he had a  
theory of being that  contradicted his  
theory of knowing4 ,so he reasons first 
one way and then  another4 ,he says1    
elsewhere in his ,first ,principles1    
that common sense  asserts the existence
 of a reality2 that objective science   
proves that  this reality cannot be what
 we think it2 that subjective science   
shows  why we cannot think of it as it  
is1 and yet are compelled to think of it
  as existing2 and that in this         
assertion of a reality utterly          
inscrutable  in nature1 religion finds  
an assertion essentially coinciding with
 her  own4 ,that we are compelled to    
regard every phenomenon as a            
manifestation  of some power by which we
 are acted upon4 ,that though           
omnipresence is  unthinkable1 yet as    
experience discloses no bounds to the   
diffusion  of phenomena1 we are unable  
to think of limits to the presence of   
this power1 while the criticisms of     

science teach us that this power  is    
incomprehensible4 ,analyzing the above  
declarations1 we find that  ,mr4        
,spencer knows there is an ultimate     
reality4 ,then it has being4 ,it  acts  
upon us4 ,then it has the attribute of  
action4 ,all phenomena are              
manifestations of it4 ,then it has      
power4 ,all phenomena are manifestations
  of an inscrutable power1 by which we  
are acted upon4 ,then it has causal     
energy4 ,we are unable to think of      
limits to the presence of this power4   
,then it is omnipresent4 ,so the        
unknowable1 inscrutable something has   
being1 power1 activity1 causal energy1  
and omnipresence4 ,but how are we  to   
grasp these universal1 transcendental   
attributes of the unknowable1  with an  
intelligence incapable of receiving     
anything but simple1  separate1         
unrelated1 broken impressions and       
manifestations8 ,it takes as  much mind 
to believe in the unknowable1 with the  
attributes of power1  activity1 being1  

causal energy1 and omnipresence1 as to  
believe in a  self-existent ,god1 with  
the attributes of power1 wisdom1        
justice1 truth1  and love4    ,spencer's
 theory of knowing is destructive1 while
 his theory of being is  constructive   
and transcendental4      ,,viii4    ,the
 intelligence1 as the organ of truth1   
must be large enough to find  truth and 
contain truth4 ,no sane man would       
undertake to dig down a  mountain with a
 toothpick4 ,mr4 ,spencer devoted page  
after page to the  discussion of cause1 
time1 space1 force1 and ultimate        
reality1 while  holding a theory of     
knowledge that made the very thought of 
these  inconceivable4 ,the very things  
that he labeled as knowable contained a 
substrate the mind could never get at4  
,knowable things1 then1 could not  be   
known as they were2 hence if they were  
known at all1 must be known  as they    
were not1 which made the mind's         
knowledge error4 ,all who accept  ,mr4  
,spencer's theory of knowledge are shut 

up to absolute ignorance or  absolute   
error4 ,if we are to know the truth of  
reality1 of mind1 of  external          
existence1 we must have knowing         
faculties up to the style of the  truth 
we are to know4 ,if we are to know      
light1 we must have eyes capable  of    
taking in the light1 of analyzing it1   
and turning it into vision4 ,the        
disposition to limit our power to know1 
by telling us1 on the strength  of      
,mansel and ,hamilton and ,kant1 that   
all our knowledge is relative1 is       
innocent enough when stripped of its    
seeming wisdom4 ,it is true that we  can
 know no more than our knowing faculties
 permit us4    ,we cannot know more than
 we can know4 ,we are not absolute and  
omniscient  as to our capacity to know4 
,all we can see is what we can see with 
our  eyes4 ,we cannot see with our      
fingers or with the back of our heads4  
,all  we can hear is what we can hear   
with our ears4 ,we have no other organs 
with which to hear4 ,all sounds that    

vibrate at the rate of sixteen times  to
 the second up to thirty-eight thousand 
times to the second1 we can  hear4      
,whatsoever sounds vibrate at a lower   
rate than sixteen times to  the second  
or at a higher rate than thirty-eight   
thousand times to the  second1 we cannot
 hear1 because such sounds are not      
related to the ear4  ,but the eye1 being
 adjusted to and related to much finer  
wave lengths  than the ear1 can see     
waves that vibrate up as high as seven  
hundred  and twenty-seven trillion times
 to the second4 ,the eye cannot see     
waves  shorter than seven hundred and   
twenty-seven trillion vibrations to the 
second1 because such waves are not      
adjusted to the eye4 ,the waves the ear 
cannot hear are not sound waves4 ,the   
waves the eye cannot see are not  light 
waves4 ,there are no sound waves in the 
universe the ear cannot  hear1 provided 
they are near enough to come into       
contact with it4 ,there  are no light   
waves in the universe that the eye      

cannot turn into vision1  if they strike
 the retina4 ,are we going to fall out  
with the eye1 and  discredit the beauty 
it does see1 because it is not as large 
as the rim  of immensity1 and cannot see
 everything disclosed by the light of   
suns  and stars at once8 ,are we to hold
 the ear in contempt after it takes in  
the harmonies of ,beethoven and ,mozart1
 because it cannot hear all the  music  
the stars are making as they move       
through the heavens8    ,whatever is    
real and true the mind can know1 because
 the mind is  correlated to the real and
 the true4 ,it cannot know what is      
unreal and  untrue4 ,it cannot know that
 two and two make five1 because that is 
unreal  and untrue4 ,it cannot know that
 a crooked line is the shortest distance
  between two points1 because that is   
unknowable4 ,it cannot know that it  is 
more rational to tell a lie than to tell
 the truth1 because that is  unknowable 
and untrue4 ,there is much that is      
unknowable1 but whatever  is1 we may be 

sure is irrational and unreal4 ,whatever
 is true in being1  cause1 time1 space1 
mind1 matter1 force1 motion may be      
known4 ,the finite  mind cannot know it 
at once1 and can never1 throughout all  
infinite time1  directly take it into   
the intelligence2 but it is knowable1   
because  the underlying1 fundamental1   
prior thing in the universe is mind1 the
  mind of the absolute and eternal ,one4
 ,all things are set in order and       
reason4 ,the external universe is the   
expression of mind1 and is therefore    
intelligible4 ,the human intelligence is
 the expression of the same  mind1 and  
is therefore capable of grasping and    
turning into thought the  intelligible  
order without4    ,according to the     
theory of ,locke1 ,berkeley1 ,hume1     
,mill1 and ,spencer1  any knowledge     
whatsoever is impossible4 ,if the       
knowing subject and the  knowable       
object1 the two factors of knowledge1   
can only come together in  a mechanical 
way1 as basket and potatoes1 kettle and 

water1 paper and  letters1 then the very
 conditions of knowledge are denied1 and
 we are  shut up to blank1 square       
ignorance4    ,things come together to  
form knowledge1 as things come together 
to form  a tree1 and not as house1      
calico1 pins1 lace1 shoes1 and blankets 
come  together to form a store4 ,an     
acorn is a living something4 ,it is not 
a  tree1 but within itself are the germs
 of a tree4 ,when grown1 it may be  said
 to have forms1 as root1 trunk1 and     
branches4 ,these were potentially  and  
ideally contained in the acorn4 ,but    
their realization and active  expression
 involved a process1 in which the ideal 
forms1 tendencies1 and  forces contained
 in germ in the acorn met and united    
with the elements  of the outside world4
 ,suppose we consider the acorn the     
subject1 and the  particles in soil and 
rain and atmosphere capable of making a 
tree as  the object4 ,what happens when 
an oak with all its beauty stands out   
upon  the hillside8 ,this subject and   

object have come together in unity1 in  
an  organism4 ,suppose ,locke should    
have undertaken the work of             
understanding  how a tree came to be1   
instead of how knowledge came to be4 ,we
 will say  he began by analyzing a full 
grown tree4 ,after thorough examination 
of  its contents1 he finds that all the 
parts of the tree1 carbon1 water1  etc41
 are found outside of it in the external
 world4    ,he finds that the tree is   
composed of various atoms1 all of which 
may  be found in the soil and in the    
atmosphere4 ,he concludes1 then1 that   
these atoms from soil and atmosphere1   
began to move up to and down to  the    
acorn4 ,the acorn1 passive meanwhile1   
lets them fall on it4 ,so1 of  their own
 free will and accord1 the atoms kept   
piling themselves upon  the acorn1 until
 in the process of a hundred years there
 was a tree4  ,now a brick column might 
be carried up after this fashion1 but   
not a  tree4 ,the prior and fundamental 
thing in an oak tree is the acorn4 ,it  

contains an active1 organizing life     
principle4 ,falling into the soil1  this
 folded life power begins to stir4 ,it  
lays hold upon the elements  about it1  
digests them1 assimilates them1 and     
turns them into an oak4 ,the  mind is to
 the raw material of knowledge1 what the
 acorn is to the raw  material of oak4  
,through the senses the raw material is 
conveyed into  the mind4 ,it is then    
appropriated1 assimilated1 digested1 and
 turned  into knowledge4 ,the active1   
organizing1 combining power that turns  
the  raw material presented by the      
senses into knowledge1 does not come    
from  the outside world4 ,it is         
constitutional1 fundamental1 original4  
,just as  the organic forces of the     
plant take up the elements from the     
outside  environment upon which it      
subsists1 so the synthesizing1 living   
power of  the mind takes the matter of  
sensation and turns it into the whole   
called  knowledge4 ,knowledge is a      
unifying process4 ,it combines the      

manifold into  one4 ,it reduces         
multiplicity to unity4 ,all that is real
 and all that is  true in the heavens   
above or in the earth below1 in mind or 
in matter1  in time or in space1 in man 
or in external world1 are capable of    
being  reduced to unity in knowledge4   
,knowledge is the subjective unity in   
the finite mind that corresponds  to the
 objective unity that lies within the   
infinite mind4 ,nothing less  than a    
universal synthesis satisfies the finite
 mind1 because it is a  copy of the     
infinite mind4 ,the finite              
self-consciousness is a copy of  the    
infinite self-consciousness4 ,the       
infinite mind knows all things at  once2
 the finite mind comes to knowledge     
through a gradual process4 ,it  can     
never1 through all eternity1 know all   
the infinite mind knows1 but it  can    
eternally advance in knowledge1 and     
comfort itself at every stage of  the   
process with the thought that nothing in
 the mind of the infinite and  absolute 

one is foreign to it1 or in             
contradiction with its capacity to      
know4 ,in thinking1 the finite mind is  
at home in its father's realm1 and      
because this realm stretches out        
illimitably every way should not oppress
  us or discourage us4 ,for this the    
finite mind can know1 that throughout   
the limitless domain of ,god there is   
order and truth and reality4    ,thus   
standing face to face with truth1 and   
being endowed with  intellectual        
capacities capable of recognizing it1   
grasping it1 in its  unity and in its   
particulars1 it is proper to inquire the
 object and  the purpose of it4 ,it is  
the revelation which the infinite mind  
has made  to the finite4 ,it is the     
language of ,god1 in which he has       
embodied his  thought4 ,it is the word  
of the universal spirit4 ,man is a      
spirit1 and  he is to grow and come to  
the full realization of himself by      
partaking  of the word of ,god4 ,truth  
has been revealed for no other purpose  

than  to make men4 ,sir ,william        
,hamilton represents truth as game1 and 
the  method of getting truth to a chase4
 ,he says the exercise of our powers    
involved in the process of getting truth
 is better than the game we seek4       
,lessings says1 8,if the ,almighty1     
holding in one hand truth1 and in the   
other search after truth1 presented them
 to me and asked me which ,i would      
choose1 with all humility1 but without  
hesitation1 ,i should say1 give me      
search after truth40    ,mallbranche    
says3 8,if ,i held truth captive1 like a
 bird in my hand1 ,i  would let it go   
again1 that ,i might chase and capture  
it40 ,mller says3  8,truth is the       
property of ,god alone4 ,search after   
truth belongs to man40  ,such sentiments
 indicate that the men who uttered them 
had no correct  idea of the real nature 
of truth1 or of man's intellectual      
nature1 the  necessary food of which is 
truth4 ,it is true that the search after
 truth  gives exercise and pleasure to  

the intellectual faculties1 as search   
after bread gives exercise and health to
 the physical powers4 ,but an  eternal  
search for bread is not sufficient to   
keep man's body robust and  strong4 ,the
 very condition upon which he will be   
able to keep up the  search for it is1  
that he regularly and steadily partake  
of it4 ,a tree1  had it intelligence and
 emotion1 would1 doubtless1 enjoy       
wrestling with  the storms1 and throwing
 its roots into the earth and its       
branches into  the heavens1 making      
levies upon earth and sky for its own   
nourishment2  but if it did not         
constantly turn the elements it found   
into its trunk  and branches1 it would  
not be able to wrestle long with the    
storms1 or  forage long upon the earth  
and sky4    ,to claim that the          
intellectual faculties are always to    
search for truth1  and that the search  
is better than the truth1 is tacitly to 
assume that  truth is not for them2 or1 
if for them1 and should ever be found1  

would  be as useless as a poor1 tired1  
half-dead fox overtaken by the hunters  
in  the chase4 ,searching for truth is  
doing2 partaking of truth is being4 ,the
  search gives agility and skill2 the   
partaking of truth gives wealth of      
character4 ,to hunt game with no other  
object than that which comes from  the  
sport of the chase is degrading4 ,to    
shoot birds only for the purpose  of    
seeing them fall is mean and wicked4    
,so1 to search for truth with no  other 
purpose than that which comes from the  
exercise of the search1 is  unworthy the
 intellect that was given1 not only to  
find truth1 but to  grow rich and       
,god-like by partaking of the truth4    
,man's need for bread1 we saw1 led to   
the establishment of commerce1 and      
commerce did far more than secure to man
 food and clothing and shelter4  ,it    
brought men together and discovered     
themselves to themselves4 ,power  lent  
itself to the uses of man's social      
nature1 awakened and developed  by      

commerce1 and made it possible for men  
to come into relations with  one        
another1 not simply in states and       
nations1 but on all the earth4 ,the     
need for bread helped to the formation  
of society1 the nature of power  and the
 applications to which it lent itself   
widened the social domain  into a       
universal brotherhood1 to which man1 as 
a spirit1 was correlated4  ,but many saw
 bread only in its relations to hunger1 
and power only in  its relations to     
wealth and worldly dominion4 ,so1 many  
see in truth no  purpose except the     
practical and material ends to which it 
can be put4  ,in the esteem of the      
utilitarians1 it was well enough that   
learned men  consecrated their genius   
and their industry to the study of the  
subtle  subject of heat4 ,it was well   
that they discovered the real nature of 
heat1 and saw that it was not caloric1  
but a mode of motion4 ,because  this    
opened the way for our railroads and    
steamboats and quick methods  of        

transportation1 which have contributed  
so much to the world's wealth4  ,it was 
well that the impracticable and         
theoretical men1 who had nothing  better
 to do1 spent ages studying the nature  
of electricity1 and finally  discovered 
that there were certain metals for which
 it had affinity1  and that it had speed
 equal to thought itself4 ,for these    
studies have  enabled the practical and 
substantial men to order their corn and 
meat  by telegraph1 and the practical   
housewives to order their roast beef by 
telephone4 ,it is well that people who  
had no practical turn of mind spent     
years in considering the structure of   
the human frame1 and the plants and     
minerals capable of ministering to it1  
for in this way the doctors have  got   
ideas by which they are enabled to keep 
us practical men alive1 so  that we can 
trade longer1 and build more factories  
and eat more victuals4    ,now it is    
true that the knowledge the intelligence
 comes to by insight  into the relations

 and nature and truth of things1 can be 
turned to  practical account4 ,but the  
truth the mind finds by study was not   
primarily intended to open the way for  
steam cars and telegraphs and the       
production of wealth4 ,these things are 
incidental4 ,truth is the provision     
,god has made for the intellect4 ,the   
knowledge of the stars has helped man   
to sail the sea and to take his bearings
 on any part of its surface4 ,but  the  
practical account to which this         
knowledge has been turned is not to  be 
compared1 in value1 to the effect it was
 intended to have on the human  mind1   
strengthening it1 ennobling it1 and     
harmonizing it with the divine  mind4   
,,righteousness4          8,while       
smitten with the fatal wanness of       
approaching doom1 the      flamboyant   
pleiad of the men of violence descends  
the steep      slope to the gulf of     
devouring time3 lo6 at the other        
extremity      of space1 when the last  
cloud has but now faded in the deep     

sky of the future1 azure forevermore1   
rises resplendent the      sacred galaxy
 of the true stars--,orpheus1 ,hermes1  
,job1 ,homer1      schylus1 ,isaiah1    
,ezekiel1 ,hippocrates1 ,phidias1       
,socrates1      ,sophocles1 ,plato1     
,aristotle1 ,archimedes1 ,euclid1       
,pythagoras1      ,lucretius1 ,plautus1 
,juvenal1 ,tacitus1 ,saint ,paul1 ,john 
of      ,patmos1 ,tertullian1 ,pelagius1
 ,dante1 ,gutenberg1 ,joan of ,arc1     
,christopher ,columbus1 ,luther1        
,michael ,angelo1 ,copernicus1          
,galileo1 ,rabelais1 ,calderon1         
,cervantes1 ,shakspere1 ,rembrandt1     
,kepler1 ,milton1 ,molire1 ,newton1     
,descartes1 ,kant1 ,piranesi1           
,beccari1 ,diderot1 ,beethoven1 ,fulton1
 ,montgolfier1 ,washington3      and the
 marvelous constellations1 brighter from
 moment to      moment1 radiant as a    
tiara of celestial diamonds1 shine in   
the      clear horizon1 and1 as it      
rises1 blends1 with the boundless       
dawn of ,jesus ,christ40                

,,chapter ,,iv4    ,,the ,,provision    
,,for ,,the ,,moral ,,nature ,,of ,,man4
      ,two elements are essential to the
 process of thinking1 the intellect and 
the truth4 ,one is within1 the other is 
without4 ,the one is subjective1  the   
other is objective4 ,two elements are   
also essential to the process  of       
volition1 the will and the right4 ,the  
one within1 the other without4  ,the one
 subjective1 the other objective4       
,before sight is possible1 there  must  
be an eye and there must be light4 ,the 
one is within1 the other is  without4   
,the one is subjective1 the other is    
objective4 ,before hearing1  there must 
be an ear and there must be sound4 ,the 
one is within1 the  other is without4   
,the one is subjective1 the other is    
objective4 ,before  breathing there must
 be lungs and there must be atmosphere4 
,the one  is within1 the other is       
without4 ,the one is subjective1 the    
other is  objective4    ,no definition  
of man is large enough to accommodate   

the facts of his  nature1 that does not 
embrace what he is without as well as   
what he is  within1 what he is          
objectively as well as what he is       
subjectively4 ,it  must not only embrace
 the intellect1 but the truth which it  
thinks2 not  only the will1 but the     
right which corresponds to it2 not only 
the eye1  but the light which gives it  
meaning2 not only the ear1 but the sound
  which matches it2 not only the lungs1 
but the atmosphere to which they  are   
correlated4 ,human nature is dually     
constituted1 so that the larger  half of
 itself is outside of itself4           
,illustrations of the same duality of   
constitution may be found on a  limited 
scale in the organic and in the         
inorganic worlds4 ,the greater  half of 
the oak is not in the life germ of the  
acorn1 but in the elements  of the soil 
and the sky which environ it4 ,the      
larger part of the fish is  in the ocean
 which surrounds it4 ,most of the fuel  
which makes the heat in  the grate is   

not in the carbon of the coal1 but in   
the oxygen of the air  which fills the  
room4      ,i4    ,the possession of a  
will and the capacity for choice make   
man a moral  being4 ,man's will is      
bounded on every side by the laws of    
,god4 ,these laws  are only another name
 for ,god's will4 ,man is made in ,god's
 image and has  a will1 as far as it    
goes1 just like ,god's will4    ,by     
choosing to act and to move along the   
lines of law which gather from  every   
whither about his will1 he finds he can 
go somewhere1 that he can  leave the    
narrow1 provincial1 and local           
neighborhood of ease and sense  and     
subjection1 and find his life in that   
broad realm of freedom1 that  belongs to
 him as a thinking and willing being4   
,at the termini of some railroads there 
are huge contrivances called            
turntables4 ,they are constructed of    
immense timbers and balanced on  pivots4
 ,they are large enough to accommodate  
the full length of a steam  engine4     

,iron rails are laid across these       
tables1 of the same size and  the same  
distance apart as the rails which make  
up the lines of the main  track4 ,when  
the train comes in from the far         
interior1 the engine is run  out on one 
of these tables and turned round1 so    
that the headlight faces  the main track
 again4 ,before the engine is ready to  
leave the short  track1 however1 the    
rails on the turntable must exactly     
correspond to  the rails on the main    
road4 ,then the engineer pulls the      
throttle1 and  the great locomotive     
rolls past the circumference of its     
pivoted and  temporary resting place    
into commerce with the railways of the  
globe4  ,imagine railway lines coming   
together about such a revolving table   
from  all the earth1 so that an engine  
could pass from this circular platform  
toward any quarter of the globe1 the    
only condition being that the short     
track on the table correspond to the    
rails of the long track on which it  was

 proposed for the engine to run1 and you
 have an illustration1 which  in some   
degree helps us to understand the       
relation of man's will to the  laws of  
,god4    ,should the engineer undertake 
to get the engine from the table without
  reference to the lines upon which it  
was intended to run1 we know very  well 
what the consequences would be4 ,he     
would not go far1 and even  the little  
distance he should manage to make would 
be attended with  tremendous bumping and
 friction4 ,all movement would be in the
 direction  of chaos and confusion4     
,however great the expenditure of       
energy1 no  point would be reached1 and 
the end of the undertaking would be     
waste  and failure4 ,if1 on the other   
hand1 we should imagine an engine on    
such  a revolving plane1 capable of     
making fifty miles an hour1 with no     
tracks  leaving it1 we know it could not
 go anywhere1 and besides there would be
  no reason for its being4 ,it would be 
without meaning4 ,before the distance   

between one point and another can be    
passed by a train1 two things are       
necessary1 an engine and a railroad4    
,the one may be called subjective1  the 
other objective4 ,the one implies the   
other4 ,they are the necessary  elements
 of transportation4 ,as long as the     
train keeps to the iron rails  laid for 
it1 it moves without friction4 ,it is   
only when the subjective  element jumps 
the track and essays to determine its   
own objective  direction1 that trouble  
comes4 ,then it is that cars are ditched
 and  people killed or crippled4 ,the   
laws of ,god run to and fro throughout  
the  whole earth4 ,they cross and       
recross every realm4 ,they pass through 
every  domain1 physical1 mental1 and    
moral4 ,they go straight through matter 
and straight through mind4 ,they lead   
under the sea and over the sea and      
through the sea4 ,down through the earth
 and up through the air they may  be    
noted1 embracing with their invisible   
tracks every square inch of soil  and   

sky4 ,they insure the order of the      
universe1 visible and invisible1        
tangible and intangible4 ,they reach    
from globe to globe and make possible   
the commerce of the spheres4 ,they run  
out into the infinitely great and  back 
into the infinitely small1 and bind in  
unity the atoms and the stars4    ,when 
man1 by the aid of his reason1 discovers
 the truth of things1 which  is the     
provision for his intellect1 these laws 
appear as provision for  his will4      
,so truth and law1 reality and          
righteousness1 expressions of the       
thought  and will of ,god1 are the      
everlasting facts to which man is to    
adjust his  intellect and will1 if he is
 to cross the oceans1 travel the        
continents1  and claim the possessions  
which in the universe belong to him4 ,if
 he  misreads the facts1 he will of     
course misread the laws which govern the
  facts1 and will thus be unable to get 
facts or laws to serve him4 ,but        
clearly seeing the truth of things1 he  

is able to avail himself of the  laws of
 things4 ,as long as he only saw things 
in the lump1 and looked  upon the world 
as so much air and earth and fire and   
water1 he missed the  subtle laws which 
regulate the atomic and molecular       
structure of bodies1  and failed to make
 them his servants4 ,when1 by the aid of
 observation  and experiment1 he reduced
 the earth to its ultimate particles and
 came  to such knowledge of it as       
corresponded to the facts of it2 when he
  came to see the laws and drift of     
things1 the tendencies and affinities   
of things2 he had only to put the       
productions of his will in line with    
the way things were going1 to have them 
serve him4 ,seeing that forces  have    
power to do work in proportion to their 
energy of position1 and  applying this  
insight to the river with forty feet    
fall1 he builds his  mill beside it and 
thus utilizes it to grind his wheat4    
,seeing what  soil and sunlight and rain
 can do when they combine to unwrap the 

life  in a seed1 he commits his wheat to
 their benevolent tendencies and gets  a
 harvest of twenty bushels for every one
 he seems to lose4 ,he studies  fire4   
,he sees it wrap in flame and level in  
an hour fortunes it took a  lifetime to 
accumulate4 ,he learns what a furious   
and awful force it  is4 ,he gets insight
 into its real nature4 ,he gets         
knowledge of it that  corresponds to the
 reality of it4 ,he sees that it is only
 a flaming and  lurid method of         
movement4 ,with the truth of it he gets 
the law of it4  ,so by the aid of       
volition1 put forth in accordance with  
intelligence1  he contrives a machine   
corresponding to the laws of heat1 as a 
mode of  motion4 ,in this way he        
utilizes the heat that burned up his    
cities1 to  transport him in ease and   
comfort over the country4 ,he studies   
the stars  until his knowledge of them  
corresponds to them as they are2 along  
with  this knowledge1 he comes to an    
understanding of their laws1 their      

uniform  methods of action4 ,then he    
builds his great ships and commits them 
to the  wild and storm-tossed sea1 sure 
that his power to guide them will never 
fail as long as law and order remain in 
the heavens4    ,that there is a natural
 order1 with certain inhering laws1 men 
readily  accept4 ,that this order has   
the consistency of being developed in   
one  way2 that there is a dip to things 
that must be followed2 that there is  a 
clew1 in accordance with which things   
may be worked2 that there is  a trend1  
drift1 and law of things that must be   
accepted and followed2  all this1 men   
readily assent to4 ,they do not attempt 
to farm the ,sahara  ,desert1 for they  
know the conditions of harvests are not 
there4 ,they do  not put out orange     
groves in ,minnesota1 nor plant cotton  
in ,canada1 nor  sow rice in ,british   
,columbia4 ,they do not expect the soil 
that spews up  the ice to produce       
watermelons at the same time4 ,they do  
not pretend to  navigate ships over the 

continents1 and to lay their railway    
lines on the  surface of the sea4 ,they 
fix their telegraph wires to poles by   
means of  little glass contrivances1 and
 never attempt to send electricity      
through  the grape vine4 ,natural laws  
they know inhere in the facts of nature1
  and are not read into earth and rock  
and river and atmosphere4 ,they know    
that necessary laws reside in the facts 
of condition1 and that they must  study 
these laws to know the line of practical
 work they require4 ,in  building a     
house of stone they know it is necessary
 to defer to the law  of gravity1 that  
this law cannot be ignored or set aside1
 so they carry  up the edifice in such  
conformity to rule and line as that the 
center  of gravity falls in a line      
inside the base4 ,they might prefer a   
house  built with reference to a        
different order of things1 one in which 
the  center of gravity would fall in a  
line outside the base4 ,but it is very  
well understood among men that the law  

of gravity must be respected4  ,even    
anarchists and nihilists1 who seem to   
have irrepressible antipathy  for all   
ancient orders and laws and             
establishments1 do condescend           
sufficiently to respect the             
time-honored1 even if slightly belated1 
laws  of gravity4      ,,ii4    ,the    
time was when men accepted the existence
 of a moral order with the  same        
implicit1 unquestioned confidence1 that 
all men to-day accept  the existence of 
a natural order4 ,in ,homer's ,themistes
 we have an  illustration of this       
confidence4 ,the very word by which the 
decision of  a judge is described       
attributes it to ,themis1 the invisible 
embodiment  of justice4 ,thus the judge 
is but the channel through which the    
decision  passes from the unseen moral  
order into the ,greek court of justice4 
,the  judge is not respected because he 
has authority to make the decision1 but 
because his vocation makes him the      
vehicle through which the decision of  a

 higher power is rendered4 ,moses said  
to the people of ,israel1 8,thou  shalt 
not lie10 8,thou shalt not steal10      
8,thou shalt not commit adultery10  but 
these were not his words simply1 but the
 words through which a  moral order was 
interpreted4 ,the solemn and awful      
import given to these  commands did not 
arise from the vehicle through which    
they passed into  the ,hebrew social    
order1 but from the fact that they      
inhered in the very  constitution of man
 as a social being1 and when they were  
uttered1 they  were felt to come from   
the ,god who fashioned man's life and   
set him in  communities and states4     
,they had the same sort of authority in 
the moral  realm that the declarations  
of ,newton1 concerning the power of     
gravity1  had in the natural4 ,newton   
did not conceive in his own brain the   
laws of  gravity1 he saw them and       
formulated them4 ,nor did ,moses create 
the ,ten  ,commandments1 he saw them and
 interpreted them4 ,the laws of gravity 

were  transcripts from the will of ,god 
concerning matter1 the ,ten             
,commandments  were transcripts from the
 will of ,god concerning men4 ,when     
natural  bodies come together1 it would 
be found that they always attracted each
  other in proportion to their mass and 
inversely as the squares of their       
distance4 ,when men come together1 it   
would always be found1 that if they     
were to live together in harmony and    
health2 if they were to advance and  get
 above the planes of the brutes and the 
savages2 they must abstain  from lying1 
and stealing1 and adultery1 and thus be 
truthful1 and honest1  and virtuous4    
,the laws of gravity were not arbitrary 
rules1 ordained to oppress suns  and    
systems without rhyme or reason4 ,order 
of some sort had to be  preserved among 
the millions of blazing1 rolling worlds4
 ,nor were the ,ten  ,commandments      
arbitrary lines of conduct imposed upon 
men at the pleasure  of a great1        
omnipotent tyrant4 ,men could not live  

apart1 out of touch and  contact with   
one another4 ,thus living1 they were    
lower than the beasts  that perish4     
,they could not live together without   
rules of some sort  to regulate their   
lives4 ,and laws which looked to the    
preservation of  truthfulness1 honesty1 
and virtue1 were thought better than    
laws which  looked to the production of 
lying1 dishonesty1 and adultery4        
,because of the impetus given to the    
studies of material science within      
recent years1 by the discoveries of     
scholars1 the attention of men has  been
 directed to the objects of the natural 
world and the laws which  regulate them4
 ,discoveries into the nature of heat1  
light1 etc41 has had  the same effect   
upon the human mind that the discoveries
 of the gold  fields in the ,west had   
upon the people of ,america in the early
 days4  ,people abandoned fields and    
shops and stores and went in search for 
gold4 ,the attention of the civilized   
world has in this generation been       

directed to the consideration of outward
 facts4 ,there has been promise  here of
 earthly fortune4 ,conviction as to the 
existence of a moral order  with its    
rewards and penalties is not so deep and
 abiding as it once was  among ,english 
speaking people4 ,but it is well to     
remember that the moral  laws of the    
universe have not in the meantime been  
suspended1 because  men have not seen   
proper to consider them and to act with 
reference to  them4 ,they are just as   
real and as unfailing as ever4 ,when    
accepted and  followed1 their presence  
is seen in health1 in political         
stability1 in  intellectual progress4   
,when ignored and forgotten1 their      
presence is seen  in disease1 in        
political corruption1 in mental         
stupidity1 in sham and  emptiness4 ,in  
one way or another they always manage to
 get in their work4  ,they never sleep1 
they never tire1 they are eternally     
present to bless  or to curse1 to lift  
up or to cast down4 ,they get round to  

every man's  home1 and sooner or later  
to every man's life1 bearing honor or   
dishonor1  legitimate reward or         
righteous infamy4 ,they are not to be   
bribed1  whitewashed1 or bulldozed2 they
 come clean1 unvarnished1 and unveneered
  to posit their labels on every man's  
character2 and whatever is read on  the 
label1 absolutely defines the content4  
,irrespective of money1 titles1  place1 
or rank1 they come4 ,the president in   
his seat1 the judge on his  bench1 the  
preacher in his pulpit1 cannot escape4  
,if the president gets  labeled pigmy1  
pigmy he is4 ,if the judge gets         
classified fraud1 fraud he  is4 ,if the 
preacher gets down as trimmer and sham1 
trimmer and sham he is4      ,,iii4     
,how are we to find moral laws8 ,just as
 we find natural laws4 ,when we find    
the truth of natural bodies1 reason sees
 the laws which inhere in them1  and    
prudence dictates such action on our    
part as these laws require4  ,when we   
come to truth1 on the moral plane1 or to

 such knowledge of the  facts as        
corresponds to the truth1 reason1 unless
 perverted1 sees the  laws that reside  
in them1 and conscience dictates that   
these laws should  be obeyed4           
,conscience unerringly and infallibly   
approves the right4 ,by  the aid of the 
light which is thrown upon it when the  
intellect comes  into relations of      
knowledge with moral truth1 it          
recognizes the laws the  will ought to  
follow4 ,these laws make up a part of   
the truth4 ,before  the right can be    
recognized1 the truth must be seen4     
,when that which  the intelligence takes
 for truth is not the truth1 the        
conscience will  recognize laws for the 
will to follow that do not correspond to
 the laws  of ,god4 ,it has often       
happened that what the intelligence took
 for truth  did not correspond to       
objective reality1 and hence was not the
 truth2  hence the conscience has often 
approved and suggested lines of action  
that were at variance with that which   

was essentially and eternally  right4   
,those who followed the dictates of     
conscience1 however1 under  such        
conditions1 did1 under the              
circumstances1 right4 ,to have refused  
to  follow conscience would have        
increased their confusion4 ,a man in the
 bog1  with the certainty of death      
before him1 ought to follow the guide   
that  appears1 even though he should not
 know how to lead him out of the swamp4 
,conscience never fails to come as near 
recognizing the right as the  intellect 
comes to discovering the truth4 ,when   
that which the intellect  apprehends as 
truth corresponds to objective reality1 
we may be sure that  the laws which     
inhere in it1 and which conscience      
suggests as the ones  the will ought to 
follow1 correspond to the laws of ,god4 
,one's conscience  may lead him wrong1  
but only when the intellect has led him 
wrong4 ,st4  ,paul's conscience led him 
wrong when it impelled him to persecute 
the  ,christians of the early church1   

but it was because that which he held   
for  truth did not tally with the       
outward facts1 and hence was not the    
truth4  ,had the supposed truth which he
 held while persecuting the ,christians 
been real truth1 then in persecuting the
 ,christians he would have done  right4 
,the reversal of conscience resulted    
from the incoming of new  truth1 or such
 knowledge as was sustained by the      
outward facts4 ,the  conscience of the  
,hindoo mother that leads her to throw  
her child into  the ,river ,ganges is as
 good as the conscience of the          
,christian mother  that leads her to    
carry her child to the ,sunday school4  
,the trouble with  the ,hindoo mother is
 not with her conscience1 but with her  
religious  knowledge2 it does not       
correspond to the facts of the order of 
the moral  and spiritual universe4 ,we  
are to determine the value of the       
affirmations  of conscience by          
determining the value of the knowledge  
out of which  those affirmations grow4  

,knowledge is valuable in proportion to 
its  correspondence with that which is  
real4 ,as often as the intellect grasps 
the truth1 the conscience will suggest  
the right that accompanies it4  ,there  
is no truth of a moral nature that has  
not its attendant right4      ,,iv4     
,we know the moral truth as we know     
material truth1 through its relations4  
,relation makes the difference between  
chaos and cosmos4 ,to define any        
natural object is to place it in its    
relations4 ,we could not define  oxygen 
without naming the elements to which it 
is related4 ,to take it  out of relation
 is to take from it any meaning4 ,error 
is wrong relation4  ,when the mind      
assigns a place to an object other than 
that which really  belongs to it1 in the
 order of which it forms a part1 we call
 this  error4 ,if1 seeing the parts of a
 house scattered over a field by a      
storm1 we should confound a sleeper with
 a rafter1 we should take it from  its  
proper place and take away its meaning  

as a part of the building4 ,all  of our 
knowledge is of relations and not of    
sensations1 as ,hume taught4            
,sensations set the mind to classifying 
and comparing1 and the knowledge  it    
comes to is of relations4 ,take the     
sensations the mind has when a  red     
object is presented to the eye4 ,does   
not the mind begin at once to           
distinguish this sensation as one of    
redness from other sensations that  are 
of different colors8    ,is not its     
reality as a particular color           
constituted for us by its  relation to  
colors1 by its place in the scale of    
colors8 ,if there was but  one color1   
and that color the one we now know as   
red1 how could we know  it as such8 ,how
 could we call it red unless to         
distinguish it from some  other color   
with which we1 for the time being1      
compared it or contrasted  it8 ,so true 
is it that reality is constituted for us
 by the sum of its  relations1 that if  
the relations of things are maintained1 

no increase  or diminution of the       
quantity of things related will be      
detected in our  knowledge of them4 ,if 
the earth were compressed into a sphere 
no larger  than a marble1 no one could  
know it if the relations among the      
objects  which make it up were the same4
    ,again1 the earth might be enlarged 
until it should be a billion times      
larger than what it is2 yet this could  
not be known as long as men and  gates  
and spoons and saucers and houses and   
cuff-buttons were enlarged  in the same 
proportion4 ,the leaf of a man's dining 
table might be ten  miles square1 and   
the ball of butter on his table as big  
as the ,stone  ,mountain in ,georgia2   
yet if cook1 and cat1 and stove1 and    
water-bucket  were increased in the same
 ratio1 he would not recognize any      
difference4      ,v4    ,we enter the   
world of humanity1 which is the realm of
 morality1 through  the family4 ,here we
 open our eyes to the light1 and here we
 have the  first intimations of truth1  

which is provision for the intellect1   
and of  righteousness1 which is         
provision for the will4 ,the truth of   
the family  is the sum of the relations 
which subsist among the members of it4  
,the  family consists1 we will say1 of  
father and mother1 and children4 ,here  
is a man and a woman1 then1 bound       
together by the relation of marriage4   
,the children are related to the parents
 as offspring4 ,the children are        
related to one another as brothers and  
sisters4 ,altogether they are  one and  
they are many4 ,there is unity and there
 is difference4 ,in the  relations      
implied in the names husband and wife1  
father and mother1  parents and         
children1 brothers and sisters1 we have 
the truth of the  family4 ,we know the  
family and can only know the family     
through these  relations4 ,take the     
relations away1 and you take the family 
away4 ,there  cannot be a husband       
without a wife1 a father without a      
mother1 parents  without children1 and  

children without a father and a mother4 
,abiding in  these relations1 which make
 up the truth of the family1 wrapt up   
with  them and growing out of them1 are 
the laws of right which the will is  to 
obey4 ,the relation of marriage is      
accompanied by certain obligations  and 
duties which husband and wife are to    
observe4 ,these obligations  and duties 
are divine laws1 because marriage is a  
divine relation4 ,the  relations        
involved in the term parents1 are       
attended by certain necessary  laws the 
father and the mother are to observe    
with reference to children4  ,the names 
of child1 brother1 sister1 imply        
relations that in turn imply  laws the  
child is to follow with reference to    
parents1 and brothers and  sisters are  
to regard with reference to one another4
 ,these laws1 which  grow out of the    
relations which constitute the family1  
are not arbitrary1  artificial1 or      
accidental4 ,they have not been formed  
by the opinions of  men1 nor formulated 

in the legislative assemblies of men4   
,legislative  bodies have1 perhaps1     
confirmed them and reproduced them in   
statutes1  but this was not to create1  
but to transcribe what was already      
present4  ,the laws with reference to   
which the members of a family find      
themselves  placed are as essential and 
constitutional as the laws governing    
natural  objects1 which we define when  
we say bodies attract each other in     
proportion to their mass and inversely  
as the squares of their distance4       
,these are subtle and invisible         
principles which cannot be read out of  
rocks and logs and moons and suns4      
,displace rocks and logs and suns and   
moons1 and the apparent power of these  
laws would not be seen1 but upon  the   
appearance of the natural objects1 they 
would be immediately grasped  and       
dominated by the power of the laws4     
,we pass from the family into the       
school4 ,here again we find laws already
  laid for the will to follow4 ,they    

grow out of the truth1 constitutive  of 
the school1 and this truth is made up of
 the relations subsisting  among the    
members of the school4 ,there are       
teachers1 whose duty it is to  control  
and to instruct4 ,there are children1   
whose duty it is to learn  and obey4    
,the school is an institution1 the      
object of which is to lead  young minds 
into a knowledge of the earth1 its      
continents1 seas1 rivers1  and          
mountains2 into a knowledge of language1
 its structure1 uses1 and  the meaning  
of its terms2 into a knowledge of       
humanity1 its races1  governments1 and  
religions4 ,if children are to share in 
the benefits of  the object for which   
the school is established1 they must    
observe the  laws which inhere in the   
very constitution of it4    ,they must  
obey the teacher1 they must study the   
books1 they must be  polite1 forbearing 
and kind to one another4 ,it often      
happens that a child  enters the school 
and refuses to follow the laws that     

reside in the  structure and purpose of 
the school4 ,he is willful and          
conceited1 and  thinks his own way      
better than the necessary and essential 
way ordained  for him4 ,he has the same 
sort of experience the engineer has who 
attempts  to run his engine from the    
turntable1 without reference to the     
railway  lines laid for it4 ,there is   
friction and trouble4 ,various methods  
of  punishment are resorted to with the 
view to get his will to move along  the 
lines laid for it4 ,if rebuke and       
punishment fail1 then he is turned  out1
 to attempt the stupid and insane       
experiment of getting himself  through  
the world without reference to the laws 
fixed for his will to  obey4 ,of course 
he does not go far4 ,he turns up sooner 
or later in the  jail1 the hospital1 the
 penitentiary1 or the poorhouse4        
,leaving the school1 we find ourselves  
citizens of the state1 members  of      
society4 ,but we do not go into society 
like an ax-man in a frontier  forest to 

clear a place for his house1 his fence1 
and his field4 ,methods  of conduct are 
already prescribed1 lines of action are 
already fixed1 and  the laws which claim
 our obedience are already formulated4  
,society is an  organism of mutually    
dependent members2 the object of it is  
the equity  of all1 the welfare of all1 
and the liberty of all4 ,equity1        
liberty1  welfare do not come by        
accident4 ,men cannot reach them out of 
touch and  contact with one another4    
,they are only possible to men living   
together1  and only possible in         
conformity with certain conditions1 and 
in the  observance of certain laws4     
,these laws lie folded in the nature of 
men as  social beings4 ,they are        
fundamental1 and ,aristotle saw them    
when he said1  8man is by nature a      
political animal40 ,the germs of        
government and law  are in the depths of
 every man's being1 as the germs of the 
oak are in  the acorn4 ,wise men1 living
 in society1 have seen the truth of     

society1  made up of the relations      
subsisting among people living together4
  ,accompanying these relations1 and    
counterparts of them1 they have         
discovered the laws necessary to insure 
the equity1 liberty1 and welfare  of    
all4 ,these laws have been embodied in  
constitutions1 enactments1 and          
statutes4 ,to carry out these laws and  
to make them prevail1 certain           
institutions have been established1 a   
body of men whose duty it is to  execute
 the laws1 a ,judiciary1 whose duty it  
is to interpret and expound  the laws1  
and a legislative body1 whose duty it is
 to repeal old laws  that did not work  
well1 and to frame new laws to meet the 
exigencies of  new conditions4 ,to      
protect the rights of all1 certain      
penalties have  been made to accompany  
the violations of laws4 ,to make these  
penalties  real1 and to inflict them    
upon the proper parties1 courts and     
jails and  penitentiaries have been     
established4    ,so we see1 as the acorn

 cannot grow without appropriating the  
elements  already prepared for it in the
 soil and the sky2 and as the carbon    
cannot  burn without laying hold of the 
oxygen already existing for it in the   
atmosphere of the room2 and as the fish 
cannot swim without utilizing  the water
 already adjusted to its fins2 so man   
cannot fill out the  possibilities of   
his being without obeying the laws he   
finds already  ordained for his will1   
when he comes into the world4 ,these    
laws converge  about his will in the    
home where he first sees the light1 and 
are always  deducible from the          
particular relations in which1 at any   
time1 his moral  life is placed4 ,they  
are as real as the laws of heat and     
motion and  gravity4 ,they run out from 
the home through the school1 and from   
the  school through all the continents  
of the social realm4 ,they grow out of  
the truth of the facts of the family1   
the school1 and society4 ,they are  as  
fundamental1 necessary1 and divine as   

the family1 the school1 and  society4   
,by observing them1 man is able to turn 
into his character the  tenderness of   
the home1 the learning of the school1   
and the resources of  society4          
,,vi4    ,the authority of the laws     
which govern society is not found in the
 fact  that the laws have been made by  
the will of the majority1 or the will of
  the minority1 or by the will of a     
king1 or by the wills of any or all  of 
the people2 but because they are founded
 in the constitution of human  nature4  
,the basis for the constitution of human
 nature is the mind of  ,god1 who       
created man in his own image4 ,social   
laws have authority1 then1  because they
 are consonant with the nature of man1  
and have their source  in the will of   
,god4    ,it is easy to show1 however1  
from the records of history1 that       
nations  have often lived under laws    
imposed upon them that contradicted     
every  principle of human nature4 ,men  
were accustomed once to find the laws   

of society as well as the laws of       
nature1 not from the study of men1  or  
from the study of the objects of nature1
 but in the depths of their  own        
imaginations4 ,in former times men met  
in convention and council and           
determined by resolution the shape of   
the earth and the sun's method of       
movement4 ,they also subjected          
themselves to the criticism of posterity
  by cutting the heads of the people off
 who did not agree with them4 ,but  it  
gradually dawned on the human mind that 
to find out for certain the  shape of   
the earth it might be well to devote a  
little study to the earth  itself4 ,thus
 it happened that in the course of      
events men ceased to read  laws into    
,god's material universe from the       
boundless realms of their  fancy and    
conceit1 and fell upon the more rational
 habit of taking the  laws that were    
already there4 ,herein is the difference
 between medival  and modern times4     
,the disposition to read laws into      

nature1 without reference to the  facts 
of nature1 was in line with the         
programme to read laws into the  social 
realm without reference to the facts of 
human nature4 ,the laws of  astronomy   
to-day are such as have been found by a 
study of the stars4 ,the  laws of       
chemistry are such as have been found by
 a study of the atomic  structures of   
bodies4 ,one might fall out now with the
 celestial laws of  ,ptolemy1 and head a
 movement to set them aside4 ,but it is 
not rational  to fall out with the      
astronomical laws of ,norman ,lockyer1  
for that is to  buck against the sun1   
and to make faces at the stars4         
,lockyer's laws came  straight to him   
from the skies1 and find their value and
 verification in  the close calculation 
of every steamer that sails on the wide1
 restless  sea4 ,the laws of civilized  
nations to-day are such as have been    
found  by a study of the facts of human 
nature4 ,to quarrel with them is to set 
one's self against the way man is built4

 ,it would not do to say that the       
social laws of civilized peoples to-day 
are exact transcripts from the  will of 
,god concerning the conduct of social   
life4 ,men do not now1 and  perhaps will
 not for a long time1 read aright the   
facts of human nature4  ,one thing is   
certain1 however3 in the making of laws 
among civilized1  republican peoples1   
reference is had to the facts of human  
nature1 and  not to the fancy of those  
who wish to govern4 ,it cannot be       
disputed that  the right facts are      
considered from which to make           
deductions4 ,this means  a complete     
change of front in the modern world over
 the ages past4 ,there  are doubtless   
many minor laws on the statute books of 
the liberal and  progressive nations of 
the earth to-day which are not in       
accordance with  the nature of man2 but 
it seems that any rational person is    
compelled  to admit that the great legal
 trunk-lines conform to the essential   
laws  of human nature4 ,take the        

,constitution of the ,united ,states4   
,some one  has said that the apple from 
which ,newton deduced the laws of       
gravity  was two thousand years falling4
 ,he would have been nearer the truth if
  he had said six thousand years4 ,the  
,constitution of the ,united ,states  is
 as clearly a deduction from the facts  
of human nature1 as were the  laws of   
gravity from a study of falling bodies4 
,the convention that met  in            
,philadelphia to frame the ,constitution
 of the ,united ,states1 in #aghg1  was 
called to order on the top of the       
centuries4 ,the members had such        
advantage of position as made it        
possible for them to look all down the  
ages4 ,they were in a position to see   
all sides of human nature1 under all    
forms of government4    ,in the preamble
 to the ,constitution1 they specified   
certain objects for  which1 in their    
esteem1 this government should be       
formed--union1 domestic  tranquillity1  
justice1 liberty1 welfare4 ,any         

government constituted by  a document   
like that has for the basis of its      
existence the facts of  human nature1 as
 really as the law of gravity has for   
the basis of its  existence the facts of
 the stars4      ,,vii4    ,if it is    
necessary that man grasp the truth of   
things before he can  determine the laws
 of things1 we cannot fail to see how   
important it is  that he have a proper  
theory of knowledge4    ,man's idea of  
law will correspond to his theory of    
knowledge4 ,when the  ,french people    
accepted ,locke's theory of knowing they
 immediately applied  it to the laws1   
establishments1 and institutions of the 
nation4 ,they  concluded logically1 if  
all knowledge is of sensations1 then    
there can  be no authority for the      
belief in ,god1 the immortality of the  
soul1 or  the divinity of law4 ,these   
are universal and transcendent facts1   
but  the mind has no capacity to know   
universal or transcendent facts4 ,so    
society was to be dissolved into its    

constituent atoms1 in order that        
individuals could arrange their lives on
 a universal1 go-as-you-please          
principle4 ,all existing laws and       
institutions were to be obliterated4    
,everything that was up was to be put   
down4 ,there are to-day1 scattered      
through the civilized states of ,europe 
and in some parts of the ,united        
,states1 men who want to emancipate the 
people from the dominion of all         
authority4 ,all this grows out of the   
fashionable and sensational theory  of  
knowledge taught first by ,john ,locke  
and ,david ,hume1 and within recent     
years by ,john ,stuart ,mill and        
,herbert ,spencer4 ,here is the source  
of  anarchy4 ,there is not an           
influential anarchist in the world1 but 
is one  upon the basis of the           
physiological theory of knowledge4      
,there is no  objective reality1 but    
such as is composed of material atoms4  
,these have  got their arrangement and  
collocations without the agency of any  

great  co-ordinating mind4 ,they come   
together in pairs and clusters and      
groups1  by the aid of no power but such
 as issues from the unknowable4 ,a man  
is no more a criminal for killing people
 than is the ,mississippi ,river  for   
overflowing its banks and drowning      
people4 ,men are mere products of       
nature1 and their thoughts are only     
secretions of the brain4 ,laws and      
institutions are just the brain deposits
 of animals we call men1 as dams  across
 rivers and cells in gums are the       
deposits of the brains of beavers  and  
bees4    ,in a document found on the    
person of a recent anarchist arrested by
 the  authorities in ,england1 it is    
asserted that the purpose of the        
anarchists  is to put down all          
political1 religious1 and military      
authority2 to burn  all churches1       
palaces1 soldier-barracks1 fortresses1  
provisions1 and to  destroy all that has
 lived till now by business-work without
 contributing  to it4 ,from such        

documents we are to understand that the 
anarchists take  it for granted that all
 laws and institutions among civilized  
peoples  have been imposed arbitrarily  
by those who govern upon those who are  
governed2 that the parties to be        
governed have as much right to ignore   
them as the governing parties had to    
make them2 that there is in the         
universe no moral order to which the    
political and social orders among  men  
correspond2 that every man has the      
privilege of setting up his own  order2 
that every engineer has the right to    
ignore the rails laid for the  flanges  
of his wheels on the long roads leading 
out from the turntable1  and the        
inestimable subjective liberty of       
pulling open the throttle  valve and    
running out into the country according  
to his own sweet will4  ,suppose all the
 anarchists in the world should be sent 
to some great  island so that they could
 test their own theories1 would they not
 be  under the necessity of founding    

some sort of a government8 ,they would  
have to construct roads1 devise ways and
 means for lights1 water1 and  for      
protection against individual violence4 
,would they not have to bind  themselves
 together by some kind of social        
contract1 or compact8 ,if a  number of  
men should unite themselves into a      
syndicate for the purpose of  building  
houses without reference to the laws of 
gravity1 if they should  declare it as  
their set purpose to so build houses as 
that the center  of gravity should fall 
in a line outside the base1 the whole   
company  would be tried for lunacy and  
confined in the insane asylum4 ,so the  
most  summary and straightforward       
methods should be adopted for ridding   
society  of all that class of men who   
propose to manage human affairs without 
reference to the facts of man's nature  
and the laws of the universe4 ,it  is a 
question whether they should be put into
 an insane asylum or into  a jail1 for  
it is hard to determine which they have 

the most of3 insane  stupidity or insane
 meanness4    ,society has made great   
advances1 but every increment of        
progress has been  along the lines of   
the eternal laws of the universe4 ,those
 laws were here  before man appeared    
upon the stage of action2 they will be  
here when he  is gone4 ,men may doctor  
themselves with error about truth1 and  
error  about right1 until they come to  
be great imbeciles2 but the truth and   
the  right will remain clear and        
immortal for the intellect and the will 
of  the wise and the good4      ,,viii4 
,it is important1 as never before1 for  
those who see the truth and  recognize  
the right to declare the same with all  
authority4 ,it is said  that the        
,emperor ,henry ,,iv4 stood shivering   
two whole days and nights  in the snows 
of the courtyard of ,canossa ,castle1   
suing piteously for  permission to throw
 himself1 in agonized submission1 at the
 feet of  ,hildebrand4 ,that he was     
shunned by his subjects more absolutely 

because of the ban that was upon him    
than he would have been had he  been    
afflicted with the smallpox4 ,this      
incident illustrates for us the         
authority wielded by the ,church of the 
,middle ,ages4 ,the ,church was then    
felt to be in touch with tremendous     
power4 ,its fulminations carried  terror
 to the hearts of kings and subjects4   
,what the ,church declared  should be   
done1 or should be left undone1 the     
people felt could only be  disregarded  
at the peril of all hope for time and   
eternity4 ,it not only  declared the    
duties men were under the necessity of  
observing in order to  save their souls1
 but the kind of thoughts men were under
 the necessity  of thinking concerning  
the shape of the earth1 the movements of
 the  stars1 and the structure of the   
human body1 in order to save themselves 
from the odium of heresy4 ,the ,church  
reigned without a rival in all the      
civilized world4 ,she was not expected  
to give any reason for her actions  or  

her utterances4 ,when she determined    
what the order of the solar system  was1
 the brains of men were compelled1      
without question1 to acquiesce4  ,even  
to doubt was to deny the faith4 ,the    
,church dictated the policy of  the     
stars without being at the trouble of   
studying the stars2 and no  other       
sidereal opinions were tolerated but    
such as she formulated and  published4  
,but the minds of scholars and students1
 in different parts of ,europe1  began  
to reach other conclusions concerning   
the nature and order  of things than    
such as had been ecclesiastically       
settled for them4  ,copernicus saw that 
the heavenly bodies did not move in     
accordance with  the teachings of the   
,church4 ,and when the ,venetian        
scholars looked  through the telescope  
of ,galileo at ,padua1 and saw ,jupiter 
and his  satellites1 a central sun and  
revolving planets1 the authority of the 
,church on the subject of astronomy was 
gone4 ,in this way the ,church has  been

 forced to give up one position after   
another4 ,the people1 seeing she  had no
 foundation for the opinions she held   
concerning nature1 began to  question   
the value of her opinions concerning    
,god1 and heaven and hell1  and right   
and wrong4    ,now the ,church must     
regain her note of authority4 ,she must 
do this by  seeing what the laws are    
which grow out of the facts of          
condition4 ,the  laws of the family are 
to be deduced from the truths of        
relation which  constitute the family4  
,these will be seen to coincide with the
 old laws  uttered from ,sinai4 ,the    
laws of society are to be deduced from  
the truths  of relation which constitute
 society4 ,these1 it will be seen1 are  
summed  up as was said of old in the    
formula1 8,thou shalt love thy neighbor 
as thyself40 ,when men get through      
framing laws for the regulation of      
human conduct1 from a study of the facts
 of human nature1 they will  find to    
their amazement that they have          

reinstated the ,ten ,commandments1  and 
that ,sinai is not a burnt out volcano4 
,they will find that the ,ten           
,commandments are still the foundations 
of social health1 and harmony1  and     
progress4 ,god wrote them for ,moses on 
tables of stone because he had  already 
written them in the nature of man4 ,the 
laws of gravity can no  more be read out
 of the world of space than the ,eternal
 ,decalogue can be  read out of the     
world of human life4 ,so the man of law 
should speak with  the same authority as
 the man of science1 without apology and
 without  misgivings4          ,,beauty4
          8,if the endeavor to analyze  
the world is a trifle1 it is            
because the world is such4 ,the sum of  
things can have no second               
intention1 nor can it be characterized  
by any trait that is      not included  
in itself4 ,some things are sweet1 but  
what is our      sense which perceives  
them2 some things are good1 but what is 
our conscience which judges them2 some  

things are true1 but      what is our   
intellect which argues them2 some things
 are deep1      but what is our reason  
which fathoms them8 ,everyone who thinks
      deeply1 must have reflected that1 
if the purposes and results      of     
man's practice are vanity1 so also must 
be those of his      speculation4       
,goethe said1 that there was no refuge  
from virtues      that were not our own1
 but in loving them2 and ,ecclesiastes1 
that there was none from the vanity of  
life1 but in fearing and      obeying   
,god4 ,so1 also1 from the vanity of     
speculation there      is no refuge but 
in acquiescing in its relative nature1  
and      accepting truth for what it    
is40          ,,chapter ,v4    ,,the    
,,provision ,,for ,,the ,,sthetic       
,,nature ,,of ,,man4      ,the glory of 
the mind is the possession of two eyes1 
the eye of sense  and the eye of reason4
 ,through the one1 it looks out upon the
 world of  matter and fact4 ,through the
 other1 it beholds the world of idea and

  relation4 ,the world of matter and    
fact1 seen through the eye of sense1 is 
lifted and transfigured and multiplied a
 thousandfold when contemplated  through
 the eye of reason4 ,when the literal   
world is transferred to the  ideal      
world1 it takes on hues and dimensions  
in accordance with the  universal and   
illimitable nature of man4 ,the world   
which the sense sees1  and the world    
which the reason sees1 are both real1   
and through the mind  commerce is kept  
up between them4 ,along this mental     
highway facts make  a pilgrimage to the 
holy land of reason2 there they are     
changed into  ideas4 ,stars are turned  
into astronomy1 atoms into chemistry1   
rocks into  geology1 plants into botany1
 colors into beauty and sounds into     
harmony4    ,over the same royal road1  
ideas pass to the world of sense4 ,there
 they  are changed again into facts4    
,ideas of beauty1 distilled in the      
alembic  of the imagination from the    
seven prismatic colors1 are turned into 

painting1 and ,raphael's                
8,transfiguration0 blesses the world4   
,ideas of  harmony1 formed by the power 
of the imagination from the notes of the
  musical scale1 are turned into song1  
and ,handel's 8,messiah0 agitates  the  
thoughts and feelings of men with the   
melody of the skies4 ,ideas of  form1   
deduced from the contemplation of the   
shapes of things1 are turned  into      
sculpture1 and ,michael ,angelo's       
8,moses0 augments the world's fund  of  
conviction and courage4 ,by changing    
facts into ideas1 the mind gives  us    
science4 ,by changing ideas back to     
facts1 it gives us art4 ,without        
science1 life would be without bread2   
without art1 it would be without        
ideals4    ,science ministers to the    
body1 art to the spirit4 ,men who go    
from things  to ideas are practical2    
those who go from ideas back to things  
are the  seers4 ,practical men conserve1
 but never venture4 ,seers throw the    
light  of their genius into the dark    

beyond1 disclosing new worlds for men4  
,they  are the leaders1 they are in the 
vanguard of human progress4    ,by the  
possession of two eyes1 the eye of sense
 and the eye of reason1  man is placed  
into relation with two worlds4    ,the  
world he sees by the eye of sense is    
meager1 limited1  poverty-stricken4     
,there are only a few houses in it1 a   
little clump  of trees1 a little patch  
of meadow1 a horizon hounded by the curl
 of  his cabin smoke4 ,the world he sees
 by the eye of reason stretches far     
down into the twilight of the past1     
embracing all ages1 all stages of       
progress1 all empires and republics1 all
 literature and peoples4    ,through the
 eye of sense1 he sees a world of hard  
limitation and fact4  ,through the eye  
of reason1 a universe of ideas1 visions1
 relations4  ,through the eye of sense1 
he sees a candle1 with its flickering   
and  passing flame4 ,through the eye of 
reason1 he sees a kingdom of light1     
with truth and beauty1 and love         

billowing away to infinity4    ,through 
the eye of sense he sees a little       
mountain spring rise from the  ground1  
to lose itself in the deepening shadows 
of the trees4 ,through the  eye of      
reason he sees a river1 clear as        
crystal1 flowing forever from  under the
 throne of ,god4 ,a few violets and     
buttercups1 covering with  their blue   
and their beauty a little strip of      
meadow1 he sees through  the eye of     
sense4 ,the hills of day1 numberless and
 immeasurable1 covered  with flowers1   
whose leaves never wither and whose     
beauty never fades1 he  sees through the
 eye of reason4    ,it is the conceit of
 those whose habit of mind is to look   
through the  eye of sense alone1 that   
they see more in the actual tangible    
world than  those who are accustomed to 
look through the eye of reason as well  
as  through the eye of sense4 ,there    
never was a greater mistake4 ,those who 
see most in the world of mountain and   
sea and sky1 are those who look  most   

through the eye of reason into the world
 of idea1 principle1 and  relation4     
,adams in ,england1 and ,leverrier in   
,france1 discovered ,neptune1  not by   
sweeping the heavens with their         
telescopes1 but by careful  ciphering in
 their studies4 8,mr4 ,turner10 said a  
friend to him one day1  8,i never see in
 nature the glows and colors you put    
into your pictures40  8,ah6 don't you   
wish you could1 though10 was the        
painter's reply4 ,in an  apple's fall   
,newton sees the law of gravitation4    
,goethe sees in the  sections of a      
deer's skull the spinal column modified4
 ,emerson sings3        8,let me go     
where'er ,i will1      ,i hear a        
sky-born music still4      ',tis not in 
the stars alone1      ,nor in the cups  
of budding flowers1      ,nor in the    
red-breast's yellow tone1      ,nor in  
the bow that smiles in showers2         
,but in the mud and scum of things1     
,there always1 always something sings40 
,humboldt habitually dwelt in the realm 

of principles and ideas4 ,he spent  only
 five years in ,america1 and it took    
twelve quartos1 and sixteen  folios1 and
 half a dozen helpers1 and many years to
 put on record what he  saw4            
8,the poem hangs on the berry bush1     
,when comes the poet's eye1      ,and   
the street is one long masquerade       
,when ,shakspere passes by40      ,i4   
,yet the mind must first see through the
 eye of sense1 before it is  capable of 
seeing through the eye of reason4 ,the  
universe1 that really  belongs to the   
mind1 the eye of sense never sees1 but  
it sees something  that suggests it4    
,through the eye of sense man takes in a
 few colors1 but  these suggest to      
,rubens the magnificent visions which   
illuminate the art  galleries of        
,europe4 ,through the sense man hears a 
few notes1 but these  are taken and     
multiplied into the symphonies of       
,beethoven4    ,through the eye of      
sense1 ,columbus sees a few pieces of   
driftwood brought  to the shore by the  

waves of the ever-restless sea2 but     
these help him1  through the eye of     
reason1 to see a new world with its     
virgin forests1  its wide-reaching      
plains and its majestic mountain ranges4
 ,agassiz sees  through the eye of sense
 an indentation on a rock in the ,state 
of ,maine4  ,this gives him a suggestion
 which helps him to see1 through the eye
 of  reason1 the icebergs and the       
glaciers1 which1 in the early ages1     
ground  their way to the south4 ,the man
 of science sees through the eye of     
sense1  only a bit of chalk2 but from   
this a suggestion comes to him1 which   
enables him to see through the eye of   
reason the oozy bed upon which  the     
submarine cable rests2 and the life that
 sported in the vast oceans  when the   
,dover ,cliffs were being formed4       
,through the eye of sense ,cuvier  sees 
an immense tooth1 larger than any known 
at the present4 ,through the  eye of    
reason he sees the huge animal in whose 
jaw it was set4 ,upon the               

comprehensive1 active power of reason1  
man relies to determine for him  the    
elements good for food1 the power which 
serves his social nature1 the  truth    
which furnishes his intellect1 the right
 which matches his will1  and the beauty
 which corresponds with his sthetic     
nature4    ,the universe lends itself in
 its totality to the scale and the dip  
of  the particular capacity or power    
through which man1 for the time being1  
seeks to appropriate it4 ,it stands     
before the sense of hunger in terms  of 
bread4 ,it stands before the social     
nature in terms of power4 ,it  stands   
before the intellect in terms of truth4 
,it stands before the  will in terms of 
law4 ,it stands before the sthetic      
nature in terms of  beauty4 ,the person 
who has related himself to the world    
through all  the powers of his nature1  
finds it capable1 by turns1 of feeding  
every  faculty with which he is endowed4
 ,the universe is now all bread1 now all
  power1 now all truth1 now all law1 and

 now all beauty4 ,it will be any  or all
 of these1 according to the side1 or    
sides1 of himself through  which he     
addresses it4 ,one of the great         
discoveries of modern times is  the     
correlation of forces4 ,the persistent  
force may express itself in  heat1 or   
light1 or electricity1 or magnetism4    
,these are only different  forms of the 
same thing1 and any one may pass to any 
of the others4 ,in  the world1 as a     
whole1 we find the sense of correlation 
inheres1 as it  relates itself to the   
different faculties man has for taking  
hold of it4  ,as the correlate of       
hunger1 it is all bread2 as the         
correlate of the  social nature1 it is  
all power2 as the correlate of the      
intellect1 it  is all truth2 as the     
correlate of the will1 it is all law1   
and as the  correlate of the sthetic    
sense1 it is all beauty4 ,objective     
reality is  addressed to the many sides 
of human life1 in order that the whole  
of it  may be used up for the purpose of

 making a man4 ,it is all to be drawn   
into manhood4 ,as all rivers meet in the
 ocean1 and all colors meet in the      
white ray of light2 so objective        
reality1 in all that it is for food1 for
  power1 for truth1 for right1 for      
beauty2 is to meet in human life1 for   
nutriment1 for furnishment1 and for the 
completion of manhood4 ,if you  want to 
know what the objective self of the fish
 is1 look at the ocean4  ,if you want to
 know what the objective self of the    
eagle is1 look at the  sky4 ,if you want
 to know what the objective self of the 
elephant is1  look at the ,asiatic      
jungle4 ,if you want to know what the   
objective self  of man is1 look at the  
conditions of food1 power1 truth1 law1  
and beauty  which environ him4 ,the fish
 gets the water1 the bird gets the air1 
and  the elephant gets the jungle2 but  
man1 with a nature illimitable1 with    
capacities inexhaustible1 with hunger   
deep as truth1 with aspirations  as wide
 as right1 and with an ideal as         

unfathomable as beauty1 is the  child of
 the eternal ,god1 and is to get the    
fullness of his nature in  nothing less 
than the entire expression which ,god   
has made of himself in  objective       
reality4      ,,ii4    ,all truth1 as we
 have before stated1 which man has tried
 to express1 is  but a transcript of    
divine truth4 ,the truth of astronomy is
 a transcript  from the reality of the  
stars4 ,the truth of botany is a        
transcript  from the reality of plants4 
,the truth of geology is a transcript   
from  the reality of the earth's        
structure4 ,all right1 which man has    
sought  to embody in statutes1 in       
constitutions1 in enactments1 is but a  
transcript from the will of ,god4 ,so   
all beauty1 which man has attempted  to 
symbolize1 is contained in the nature of
 things1 and has its source  in ,god4   
,the beauty man has seen has taken in   
the process of history many  forms4 ,it 
is seen in architecture1 sculpture1     
poetry1 painting1 and  music4 ,these are

 different forms of the same thing4 ,as 
the persistent  physical force expresses
 itself in heat1 light1 electricity1 and
  magnetism1 so genius is the persistent
 mental force which expresses  itself in
 art4 ,sometimes the persistent mental  
force comes to such unity  and fullness 
in some massive soul that from him it   
goes out into all  the fine arts4       
,michael ,angelo was by turns poet1     
painter1 sculptor1 and  architect4 ,had 
he lived in ,germany in the time of     
,beethoven he would have  added to his  
other accomplishments that of music4    
,the noblest specimens  of music are    
only great cathedrals constructed out of
 sound1 as ,michael  ,angelo's 8,moses0 
was a great epic poem wrought in stone4 
,we wish to consider beauty in its      
relation to the sthetic sense1 in two   
aspects of itself4    ,the most         
important forms of beauty have as the   
physical conditions of  their existence 
light and sound1 and as the ideal       
conditions of their  existence space and

 time4 ,the names man gives to these    
forms of beauty1  when he expresses     
them1 or re-expresses them1 are painting
 and music4 ,for  no element of man's   
nature has more marvelous provision been
 made than  for the sthetic element4    
,the objective conditions of the beauty1
 which  correspond to the subjective    
sthetic sense1 are contained in sound   
and  light4 ,sound and light are the    
invisible physical forces which play    
upon  the objects of nature1 and call   
from them the responses of melody and   
vision which the sthetic nature         
appropriates for ecstasy and delight4   
,capacity for sound is lodged in        
well-nigh all created objects4          
,minerals1  woods1 gases1 and liquids   
even1 contain the notes of the musical  
scale4  ,builders of pianos1 harps1 put 
no notes in the elements they use in the
  construction of these instruments4    
,they simply comply with conditions     
necessary to bring them out4 ,the music 
we get out of wood and steel and  brass1

 as we find them arranged in the piano1 
the organ1 the harp1 by  striking them  
at regular intervals1 is the melody     
breathed into them when  they were      
created4 ,beethoven1 ,handel1 and       
,mozart created no music4 ,their  genius
 was manifested simply in the power to  
bring out of forest and mine  and       
cane-brake what ,god put into them4     
,as to what note a body shall give up   
under tension and pressure1 is owing  to
 its ultimate structure1 and the        
elements which compose it2 and also  the
 note latent in the object by which it  
is struck1 or pressed4 ,sing  into a    
piano and the same notes respond which  
are used in the execution  of the song4 
,a storm1 howling through a forest1     
makes a loud noise1 but  no music4 ,its 
notes do not synchronize with those     
contained in the limbs  and leaves of   
the trees4 ,but when the low1 sad murmur
 of the evening  winds gently strike the
 needles of the long-leaf pine there is 
music4 ,the  notes of the one are       

related to the notes of the other4      
,as all things have capacity for sound1 
so well-nigh all created things  have   
capacity for color4 ,the color which an 
object takes on in the  presence of     
light is determined also by its ultimate
 structure and the  elements which      
constitute it4 ,nearly every object     
absorbs a portion of  the light and     
throws back to the eye of the beholder a
 portion4 ,bodies  absorb those rays    
which are synchronous with their        
constituent elements4  ,when the        
particles which compose a body are not  
capable of vibrating at  the rate of any
 portion of the light particles1 then   
they are all thrown  back1 and the body 
is pronounced white4 ,it is to be       
observed that no body  has color or     
sound of its own1 but only the capacity 
for these4 ,the note  of a body is      
discovered by striking it1 and its color
 by stimulating it  with a light ray4   
,another interesting fact is to be noted
 here--that is the analogy  between     

sound and light1 or music and painting4 
,the difference between  a sound wave   
and a light wave is only a difference of
 length4 ,the  principles underlying    
them are the same1 and the methods by   
which they  are produced are the same4  
,sound waves1 to be heard1 must vibrate 
at  least as often as sixteen beats to  
the second4 ,light waves1 in order  to  
pass through the organ of vision1 and   
reach the retina of the eye1  must not  
vibrate at a less rate than four hundred
 trillions of times to  the second4 ,the
 difference between the eye and the ear 
is1 one is more  refined than the other4
 ,a painting is a silent piece of music1
 and a  piece of music is an audible    
picture4 ,the notes of the musical scale
 and  the colors of the prismatic scale 
are analogous4 ,the distance between  ,c
 and ,a of the musical scale is the same
 as the distance between red  and orange
 of the prismatic scale4 ,the notes of  
the one scale may be  translated into   
the colors of the other4 ,harmony of    

colors in a silk  dress1 would1 if      
translated into their analogous notes1  
produce a piece  of music that would be 
equally as pleasing to the ear as the   
colors are  to the eye4 ,painting is    
only a more refined form of music4 ,this
 is not  fancy2 it is mathematics and   
science4 ,all things about us are       
capable  of music1 silent or audible4   
,notes belonging to some part of a great
  song are lodged in all created        
objects4 ,things are not measured off in
  continents1 oceans1 islands1          
mountains1 forests1 and mines only1 but 
also  in octaves4 ,the music of the     
spheres is no longer a dream of the     
poets1  but in accordance with exact    
science4 ,the material system into which
 we  are born is capable1 then1 not only
 of furnishing us food to eat and       
clothes to wear1 but music and painting 
for the sense of the beautiful4  ,a mere
 utilitarian1 bread-and-butter          
philosophy does not exhaust the         
possibilities of even the material      

world4 ,in its very construction        
respect to man's higher nature was had1 
as well as to his lower4 ,by  so much as
 music and harmony of color surpass in  
their subtlety and  refinement the      
coarser elements necessary to sustain   
the lower nature2  by so much has ,god  
emphasized the value of the higher      
nature4 ,had ,god  intended his children
 for no higher plane than that upon     
which the  animals live1 and no greater 
future for them than that which belongs 
to  8the beasts that perish10 doubtless 
the beauty would have been left out4    
,men have been told1 by one having      
authority1 not to cast their pearls     
before swine4 ,the beauty that was flung
 at the feet of man contained a  message
 to a side of himself keyed to a radiant
 and imperishable realm4    ,who does   
not feel1 under the charm of music1 or  
the influence of a great  painting1     
reasons for high living which no words  
can express8 ,the tear  which often     
gathers in the eye of the most          

abandoned1 hardened man1 under  the     
power of song1 bespeaks the fact that   
chords have been touched which  vibrate 
responsive to no earthly interest or    
relation4      ,,iii4    ,the melody in 
sound and the harmony in color are      
correlated to the  sthetic nature of man
 through the ear and the eye4 ,in the   
ear is found  the musical scale1 and in 
the eye the prismatic scale4    ,notes  
are in the ear which correspond with the
 ,c ,d ,e ,f ,g ,a ,b of the  musical   
scale1 and parts are in the eye which   
correspond to the red1  orange1 yellow1 
green1 blue1 indigo1 and violet of the  
prismatic scale4  ,it is only through ,d
 in the ear that ,d out of the ear can  
be heard1 and  it is with ,c in the ear 
that ,c out of the ear is heard4    ,if 
there were no notes in the ear except   
,d1 and all other notes in  nature were 
destroyed1 the ear could hear no notes  
at all4 ,a hears ,a1  and ,b hears ,b1  
and ,c hears ,c4 ,what ,a hears1 ,b does
 not hear1 and what ,c  hears1 ,a does  

not hear4 ,what is true of the ear is   
true of the eye4 ,the  parts of the eye 
with which red is seen are not the parts
 with which  green is seen4 ,red in the 
eye sees red out of the eye4 ,blue in   
the eye  sees blue out of the eye1 and  
green in the eye sees green out of the  
eye4  ,if there was in the prismatic    
scale located in the eye only the part  
with which blue is seen1 no color in the
 world would be visible except  the     
blue4 ,the notes latent in all natural  
objects are addressed to the  sthetic   
sense1 through the corresponding notes  
latent in the ear2 and  the seven       
colors1 capacity for which is latent in 
all earthly objects1  address themselves
 to the sthetic nature through the      
corresponding  capacities for color     
contained in the eye4 ,that man is      
related to  the kingdom of beauty in a  
sense which marks him off from the      
animals  below him1 is proven by the    
fact that he can take the elements of   
this  kingdom into his imagination and  

send them back to the realms of sense1  
in oratorios and paintings4 ,the masters
 have given all history ideal  and      
permanent setting by means of sound and 
light4 ,man cannot only see  the truth1 
but repeat it2 not only recognize the   
right1 but conform to  it1 and not only 
appreciate beauty1 but express it4 ,in  
this he has the  evidence of his kinship
 with the author of the true1 the good1 
and the  beautiful4 ,the lower animals1 
as far as we know1 may be thrilled with 
that which is beautiful2 we do know they
 never repeat the beautiful4 ,in  the   
art galleries and conservatories of the 
world all the past is brought  to life  
again and stands before the eye and the 
ear1 under the ideal  forms of time and 
space4 ,moses is not only immortal in   
the laws which he  wrote1 and in the    
race which he civilized1 but1 through   
,michael ,angelo's  genius1 he has been 
made eternal in the kingdom of beauty4  
,thus1 through his sthetic side1 man not
 only receives1 but he gives4  ,the     

melody of sound and the harmony of color
 not only come to him1 but  go from him2
 and from him1 too1 charged and shot    
through with all the  suffering1        
temptation1 sin1 and sacrifice he has   
known4      ,,iv4    ,the empirical     
philosophy1 which reduces knowledge to  
sensations and  morality to laws imposed
 by prudence1 and man himself to the    
same  plane of life occupied by the     
lower animals1 invades the domain of    
sthetics1 and makes of beauty a mere    
matter of individual feeling1 local     
convention1 and arbitrary fashion4 ,this
 philosophy of the dirt denies  to mind 
any inherent1 creative activity1 in the 
region of knowledge1  morals1 or art4   
,now1 it is doubtless true1 that food   
and power and beauty  of color and tone 
are addressed to the lower animals2     
sufficiently1  at least1 for them to get
 the means of subsistence1 and some low 
sort  of pleasure from them4 ,they do   
this1 however1 not by reason1 but by    
instinct4 ,the bee is determined by its 

nature to build his cell in  accordance 
with mathematical principles1 and to    
store it with honey from  the leaves and
 the flowers4 ,the bee does this as     
naturally as water runs  down-hill4     
,there is no calculation in it1 and the 
bee does not recognize  itself in the   
process of this work4    ,the bird may  
be determined in the selection of its   
mate by brilliant  plumage1 or joyous   
song1 but this it does just as a rock   
turned loose  from the top of a house   
falls to the ground4 ,the evidence of a 
combining1  mental activity in man1 to  
which things in the outside world are   
addressed1 in a peculiar and distinct   
sense1 is found in the fact that  man   
not only receives the things that come  
to him1 but sends them from  him in the 
forms of his own thought4    ,the bee   
appropriates the honeydew that covers   
the surface of the leaves1  stores it in
 his cell1 and eats it in the winter2   
but who ever knew bees  to plant out    
trees in order that there might be      

leaves from which to  secure honeydew8  
,man finds the bananas that grow in the 
tropics1 and the  berries that grow in  
the temperate zones1 and eats them2 but 
he sees how  bananas and berries grow1  
and so clears fields and hedges1 to     
insure a  more abundant crop4    ,the   
monkey hears the thunder and sees the   
lightning as well as the man1  but man  
investigates the nature of lightning2 he
 sees the principle  underlying its     
weird movements1 the things for which it
 has affinity4  ,so he contrives various
 methods for utilizing it4 ,the mind    
within him  being the same in kind as   
the mind which sends the lightning1 he  
sees how  lightning is sent1 and sends  
it4 ,he not only sees thunder-storms1   
but  how they are made4 ,so the         
professor creates them in glass jars for
 the  benefit of his class4    ,nature  
presents herself to man under uniform   
methods of action4  ,everywhere is      
regularity and orderliness4 ,he         
reproduces this order in  political and 

social life4 ,the laws without him      
kindle into expression  the moral       
magazine of volition within him4        
,nature presents herself to man as      
unity4 ,this implies mind4 ,unity is    
impossible without mind4 ,the mind      
underneath the unity1 without him1      
speaks to the mind within him4 ,then by 
his own mind he recreates the  universe 
in literature4    ,he hears the cawing  
of rooks1 the cooing of doves1 the      
purling of brooks1  and the roar of     
tempests4 ,these1 with all other sounds 
in nature1 are  caught and combined in  
the marvelous creation of ,mozart and   
,beethoven4    ,much is said by the     
learned men who are ever seeking to     
minify man's  place in nature1 about the
 reason and memory1 and intelligence1   
and  even conscience of the lower       
animals4 ,it is almost enough to make   
one  wish he were a dog or a horse when 
he reads how much sense and how much    
conscience dogs and horses have4 ,not   
much weight1 however1 will ever be      

given to these long treatises on the    
intelligence of the lower animals1      
until some bee shall give us a book on  
mathematics1 or until some horse  shall 
tell through one of our agricultural    
journals the best time to sow  clover2  
or some dog shall give us the philosophy
 of the chase4 ,we see the  capacity of 
the human mind in ,shakspere's plays4   
,so one picture painted  by a cat1 one  
poem written by a mule1 one             
philosophical dissertation  composed by 
an owl1 or one cocoanut plantation      
planted by the monkeys1  would establish
 beyond question that the high claims   
made for the mental  capabilities of    
these humble members of the animal      
creation are justified4    ,man grows   
wheat by the use of the mind within him1
 which sees how the  mind without him   
has made the growth of wheat possible4  
,man utilizes  power1 by the use of the 
mind within him1 which recognizes how   
power  is produced and controlled by the
 mind without him4 ,man sees truth1     

because the mind within him is like the 
mind without him1 which expresses       
itself in truth4 ,man sees law1 because 
the mind within him is like the  mind   
without him which ordained law4 ,so man 
sees beauty1 because the  mind within   
him is like the mind without him1 which 
expresses itself in  beauty4 ,food1 and 
truth1 and law1 and beauty1 cannot be   
reproduced by  man1 except by the laws  
of mind acting in him as the laws of    
mind do  without him4      ,v4    ,what 
is the use of beauty8 ,like truth and   
law1 it looks beyond itself4  ,it is to 
help realize the purpose for which the  
earth was created1 the  purpose which   
finds its consummation in a perfect man4
    ,beauty comes to man1 bearing       
intimations of his high origin and also 
of his glorious destiny4 ,under the     
magic spell which beauty throws  around 
him1 he forgets for the time being his  
limitations1 his fears1  his doubts4 ,he
 is lifted into a realm of universal    
freedom1 where all  difficulties        

disappear1 where all conflicts are      
eliminated4 ,the sthetic  nature is not 
at all seclusive and aristocratic4 ,it  
receives the melody1  and symmetry1 and 
harmony which reason finds in the tones1
 and forms1 and  colors of the outside  
world1 and turns over to it4 ,these rich
 gifts are  then shared with all other  
human powers and faculties4 ,hunger is  
served  with food set in painted china4 
,around the table1 where man satisfies  
his appetite1 pictures are hung1 and the
 beef market and the mill are  built and
 arranged in accordance with the        
dictates of symmetry and taste4  ,the   
college1 where truth is taught1 and the 
courthouse1 where law is  administered1 
are invested with all the beauty of the 
architect's genius4  ,thus beauty1 high1
 heaven-born1 and refreshing1 is drawn  
into all the  relations1 and thrown     
around all the institutions of life4 ,it
 reduces  friction1 redresses           
littleness1 and adds to life good cheer 
and depth4  ,it smoothes the rough      

places1 rounds the sharp corners1 and   
hangs the bow  of hope on the dark cloud
 of coming trial4    ,the sthetic sense1
 nurtured on beauty1 keeps before the   
minds of men  and nations a proper ideal
 of life4 ,when the ideal held before   
the mind  at one period of advancement  
is reached1 the sthetic sense has       
already  lifted another and a nobler1 as
 far ahead of the actual as the first4  
,in presenting to the living spirit     
ideals always in advance of actual      
attainment1 the sthetic nature opens the
 unending path of progress4 ,it  is     
incorrect to suppose that the ideal is  
worked out only in painting1  symphony1 
or cathedral4 ,its presence is manifest 
in the useful1 as well  as the fine     
arts4 ,the ideal often gets itself      
translated into the heel  of a shoe1    
into the crown of a hat1 into the wheel 
of a wagon1 into the  fence around the  
field1 and into the structure of the    
mower and the  reaper4 ,it curves in the
 arches of bridges1 echoes in the sound 

of the  hammer1 and breaks over the     
hills in the whistle of the engine4     
,the progress of beauty in modern times 
has not been in the direction of  form  
or coloring or symmetry1 simply1 but    
toward wider distribution4 ,in  early   
times1 its ministry was to kings and    
scholars2 it has advanced by  expanding4
 ,the pyramid of ,gizeh1 the most       
expensive monument ever seen1  was      
reared to perpetuate the memory of a    
great ,egyptian king4 ,a country  was   
drained of revenue and of life to regale
 the pride of one man4 ,the  ,parthenon 
ministered to a few great men in        
,greece4 ,the cathedrals of the  middle 
ages blest and helped a wider circle4   
,but it was left to the time  which is  
ours to build churches and chapels1 as  
broad in their aims and  ministry as the
 life of humanity4 ,the early poetry    
concerned itself about  the wars of gods
 and the contentions of kings4 ,but as  
the sacredness of  human life came to be
 seen more and more1 did it tend to     

catch within the  sweep of its rhythm   
the incidents and traditions and loves  
of the common  people4 ,the ideal in our
 day is being worked out in fields of   
waving  grain1 into the cattle upon the 
hills1 into the homes of the people4 ,it
  is being turned into orchards and     
vineyards4 ,it is being traced in vines 
and flowers over the poor man's cottage4
 ,the ideals were once housed  and      
confined in the museums2 now they are   
being turned out into the  street4 ,it  
was once the custom to bring ,venus and 
,diana1 by the aid of  the chisel1 from 
rough marble4 ,the tendency now is to   
put the beauty of  ,venus and the       
enterprise of ,diana into the spirits of
 our women4 ,sublime  conceptions were  
once mainly realized in temples and     
cathedrals1 but now  we would see them  
distributed into dwellings for families1
 into schools  for children1 and into   
churches for the true worship of ,god4  
,we would see  them in bridges spanning 
all the rivers1 in mills grinding the   

people's  bread1 in factories spinning  
their clothes1 and in railroads         
transporting  their products4 ,we would 
see them lifted into an asylum for the  
blind1  a shelter for the orphan1 and a 
home for the aged and infirm4 ,we would 
hear them in the whirl of the spindle1  
in the ring of the hammer1 in the       
splash of the paddle1 and in the sound  
of the flying train4 ,we would  hear    
them in the steady march of progress1   
and in the pulse-beats of  the happy    
plowman4 ,beauty is to be used to       
stimulate human courage1 to  embellish  
human spirit1 and to enlarge human      
thought4 ,life's shadows are  to be     
chased by the light of eternity's day1  
and its tumult hushed by  the repose of 
eternity's harmony4 ,the sthetic element
 in man's nature  was appointed to      
receive the beauty provided for it4 ,but
 it was to be  ,god's almoner2 having   
received it1 also freely to give it4    
,thus it was  to be the power whose     
function should be to put the whole of  

life into  terms of harmony4 ,bernard   
,palissy put his ideal into a white     
enamel for  his pottery2 ,columbus      
worked his ideal into a new world2      
,morse left his  in the electric        
telegraph2 ,cyrus ,w4 ,field turned his 
into the submarine  cable2 and ,thomas  
,a4 ,edison has given his to the world  
in the telephone4  ,it is not to be     
inferred1 however1 that those who work  
their ideals  out in the useful arts    
contribute more to the making of men    
than those  who express their ideals in 
poetry1 painting1 sculpture1 or music4  
,the  tendency of beauty to get down    
into the ordinary work and relations of 
life is an intimation that all life     
should be beautiful in itself1 and  in  
all expressions which it makes of       
itself4 ,the sthetic sense is the  badge
 of man's royalty4 ,a tutor was once    
employed to teach the son of  a king4   
,the young prince was sometimes         
disobedient4 ,but in the esteem  of the 
tutor1 it was not quite proper to whip  

the son of a king with a  common switch4
 ,so to the lapel of the boy's coat the 
teacher pinned a  piece of purple       
ribbon4 ,when the young prince          
manifested a disposition  to defy       
authority1 the instructor pointed with  
the end of the rod to the  purple ribbon
 on his coat4 ,this was an appeal to his
 royal blood4    ,not a flower gathers  
on the limbs of a rose bush but         
addresses the high  and purple nature of
 everyone who beholds it4 ,in ,mexico1  
where the  average of life is so low1   
the flowers which grow in such profusion
 are  about all that is left to keep the
 people reminded that they are the      
children of ,god1 the author of all     
beauty4 ,the highest evidence of the    
remaining worth of the ,mexican people  
is found in the fact that they  love    
flowers with a deep and unfailing       
passion4      ,,vi4    ,beauty is to    
feed enthusiasm4 ,tones and colors are  
to be used to jostle  the elements of   
mind1 and will1 and emotion into harmony

 with the high  and holy life of our    
,father who art in ,heaven4 ,beauty is  
to nerve the  soldier for the battle1   
the martyr for the stake1 and the hero  
for his  work4 ,there is a height of    
development to which the human spirit   
aspires1  that the logical understanding
 is unable to reach4 ,here1 then1 where 
truth in logical form fails1 beauty     
comes1 and helps the human spirit to    
disentangle itself from the sphere of   
contradictions and antagonisms4         
,truth and right command the spirit by  
an external necessity2 beauty  moves it 
by an internal necessity and starts it  
to vibrating in the very  centers of its
 being1 in consonance with itself4      
,beauty lifts it to a  pinnacle where   
the horizon quadrates with its          
irrepressible longings2 and  where the  
whole of life is rounded into an orb    
from which all strife is  eliminated1   
and all discord extracted4 ,men seek    
artificial stimulants and  narcotics1   
because of the abiding conviction they  

have1 that their lives  were keyed to   
some ideal realm of unity and freedom4  
,what intoxicants do to the detriment of
 the spirit1 beauty accomplishes  to its
 health and vigor4 ,it is carried by    
beauty into no land of  vague dream1 and
 unreal delirium1 but into a radiant    
region where the  environing conditions 
exactly match its undying hopes4        
,,love4          8,there are indeed men 
whose souls are like the sea4 ,those    
billows that ebb and flood1 that        
inexorable going and      coming1 that  
noise of all the winds1 that blackness  
and      that translucency1 that        
vegetation peculiar to the deep1        
that democracy of clouds in full        
hurricane1 those eagles      flecked    
with foam1 those wonderful star-risings 
reflected in      mysterious agitation  
by millions of luminous wavetops1       
confused      heads of the multitudinous
 sea--the errant lightnings1 which      
seem to watch2 those prodigious         
sobbings1 those half-seen      monsters1

 those nights of darkness broken by     
howlings1 those      furies1 those      
frenzies1 those torments1 those rocks1  
those      shipwrecks1 those fleets     
crushing each other2 then that charm1   
that mildness1 those festivals1 those   
gay white sails1 those      fishing     
boats1 those songs amid the uproar1     
those shining      ports1 those mists   
rising from the shore2 those wraths and 
those appeasements1 that all in one1 the
 unforeseen amid      the changeless1   
the vast marvel of inexhaustibly varied 
monotony--all this may exist in a mind1 
and that mind is called      genius1 and
 you have schylus1 you have ,isaiah1 you
 have ,dante1      you have ,michael    
,angelo1 you have ,shakspere40          
,,chapter ,,vi4    ,,the ,,provision    
,,for ,,the ,,spiritual ,,nature ,,of   
,,man4      ,in speaking of the         
spiritual nature of man1 reference is   
not had to a  side or faculty or power  
of himself1 but to his real1 essential  
life4 ,man  is a spirit4 ,all faculties 

and powers exist for him as such4 ,the  
hunger1  and the food provided for it1  
are to serve man as spirit4 ,the social 
element1 and the power provided for it1 
are to serve him as spirit4 ,the        
intellect and truth1 the will and right1
 the sthetic sense and beauty1  are all 
to serve him as spirit4 ,the correlate  
of man as spirit1 on one  side of       
himself1 we have seen to be the life of 
humanity--the correlate of  man as      
spirit1 on the other side of himself1 is
 the life of ,god4 ,man's  spiritual    
nature is mediated to him on one side by
 the family1 by the  school1 by the     
institutions of the state1 by the       
establishments of trade1  by the        
newspaper1 by literature1 by art1 by    
history4 ,man's spiritual  nature is    
mediated to him on the other side by    
love1 embodied in the one  ,mediator    
between ,god and man4    ,the           
mud-philosophy of ,locke1 and ,hume1 and
 ,mill1 and ,spencer dissolves  spirit1 
because it dissolves the idea of a mind1

 an ego1 or an external  world4 ,if the 
mind can know nothing but a succession  
of things in time1  if nothing but a    
constant flow and flux of sensations2 of
 course it  cannot know itself1 only as 
a sensation in the perpetual procession 
of sensations always passing by4 ,but   
how is it possible for the mind  to know
 a succession of things in time1 and a  
procession of things in  space1 unless  
it is itself out of and apart from the  
succession and the  procession4 ,one    
sensation1 say of the self1 in a flow of
 sensations1  could not know itself as a
 part of such a flow1 without knowing   
itself  as related to a before and an   
after in the process4 ,to know even a   
procession of sensations1 we must have a
 spirit that stands still and  does not 
pass on with the procession4 ,the       
spirit1 then1 must be out  of time to   
know succession1 and out of space to    
know procession1 and  self-conscious1 so
 as to distinguish itself from the      
succession and the  procession4 ,the    

human spirit is something in the midst  
of time1 yet  passes not with the tides 
of time4 ,it is to the succession of    
things  ever passing through it1 and to 
the procession of sensations ever       
passing before it1 like some mighty     
,teneriffe with its peak of ,teyde in   
the midst of the sea1 pushing its proud 
head up #ab1jjj feet above the  sea1 and
 contrasting with its ever changing     
waves1 the immutability of  eternity4   
,man1 as a spirit1 is after ,god1 the   
most universal of all  facts4 ,he is    
illimitable in more ways than space1    
remaining when all the  events of time  
have passed1 and with a nature dipping  
into the eternal  spirit of ,god4 ,the  
respect in which man is made in the     
image of ,god1  is1 that he is endowed  
with self-consciousness1 and            
self-determination4  ,self-consciousness
 and self-determination are the         
universal forms of  spiritual activity4 
,man1 as a self-conscious and           
self-determining spirit1  is not        

independent4 ,he must find his true self
 beyond himself4 ,he is  dependent upon 
the absolute self-consciousness and     
self-determination of  ,god4 ,he is the 
child of ,god1 and as there cannot be an
 absolute without  a relative1 he is the
 relativity of the absolute4 ,god's     
nature is the  ground of man's nature1  
and in ,god he is mirrored to himself4  
,in ,god man lives and moves and has his
 being4 ,in finding ,god1 man finds     
himself4 ,in the revelation of ,god is  
the revelation of man4 ,god is a  spirit
 and man is a spirit2 but man1 as a     
relative spirit1 comes to  himself in   
,god1 the absolute spirit2 as the       
life-germ of the acorn comes  to itself 
in the natural conditions of soil and   
sky which environ it4      ,i4    ,as   
man is essentially spirit1 he can never 
come to unity1 only as he  comes to it  
in himself as a spirit4 ,as long as he  
abandons himself  to mere bread1 or     
power1 or knowledge1 or law1 or beauty1 
there is  contradiction4 ,not in any one

 of these can he find full-orbed life4  
,these all bring nutriment to him1 as a 
spirit1 from the several spheres  to    
which they are variously correlated4    
,but provision is made not only  for the
 sides and faculties of himself1 but for
 the essential nature  of himself4 ,we  
have seen how hunger was met by bread1  
the needs of  the social nature by      
power1 intellect by truth1 will by law1 
and the  sthetic sense by beauty2 but   
here we come to life1 and find that     
love1  timeless and illimitable love1   
alone corresponds to it4 ,but love can  
only  find its embodiment and its       
expression in life4 ,therefore1 love has
 taken  the form of life to meet the    
needs of man as a spirit4    ,we do not 
propose to discuss this subject         
dogmatically4 ,the writer  believes in  
dogmatism2 but in this work the attempt 
has been to treat  man1 and the things  
provided for him1 scientifically4 ,we   
have taken  nothing for granted1 and    
have intended to say nothing but what   

was  warranted by the facts4 ,that man  
is a spirit1 and related to an unseen   
realm1 is attested by the fact that all 
round this world temples and  mosques1  
and synagogues and churches lift        
themselves sublimely1 or  modestly1 to  
the sky4 ,that there is something in man
 that seeks provision  from beyond the  
range of sense and sight1 no one in his 
senses can deny4  ,this deep and        
fundamental and irrepressible need of   
man's nature finds  its correlate in    
love4 ,speaking out of the depths of his
 life1 it is an  everlasting call for   
sympathy1 for reconciliation1 for       
pardon1 for peace4  ,love gives         
sympathy1 insures reconciliation1 grants
 pardon1 and secures  peace4 ,but love  
can only come from the unseen and       
eternal in the form of  life4 ,let us   
see how the love expressed in the life  
and sacrifice and  death of ,jesus      
,christ1 as the embodiment of divine    
love1 is set over  against the spiritual
 nature of man1 as its correlate2 as    

completely as  bread is set over against
 hunger1 or the truth against the       
intellect1 or  as beauty is set over    
against the sthetic sense4 ,we believe  
this is so  in the nature of things1 and
 will finally be taught as truth1 as    
absolute  and unfailing as the          
multiplication table4 ,men will come to 
it1 after  a while1 not only as a       
dogmatic doctrine taught by the         
churches1 but  also as absolute         
doctrine1 taught by the constitution and
 needs of human  nature4 ,the time will 
come when to doubt this will not simply 
be to write  one's self down as mean1   
but as mentally unbalanced4 ,if ,jesus  
,christ1 as  love1 is the correlate of  
the spiritual needs of the human race1  
then his  life is peculiar and unique4  
,it cannot be classed with any other    
life4  ,it cannot be measured by any    
rule used to measure other things or    
other  lives4 ,we propose to test this  
life by a principle said1 by scientific 
men1 to have universal application in   

this time4      ,,ii4    ,the doctrine  
of the correlation1 equivalence1        
persistence1  transmutability and       
indestructibility of force1 or the      
conservation of  energy has had vast    
influence upon the thought and life of  
our time4  ,it has furnished a new      
opening through which to behold the     
nature of  things4 ,it has given to men 
a new working hypothesis and richer     
views and  conceptions of the universe  
and its author4    ,the tremendous      
advancement made in the material        
civilization of the  present is due more
 to this than any other scientific      
doctrine or  principle4 ,according to   
,professor ,balfour ,stewart1 there are 
eight  forms of energy or force4 ,the   
energy of visible motion1 visible energy
  of position1 heat motion1 molecular   
separation1 atomic or chemical          
separation1 electrical separation1      
electricity in motion1 and radiant      
energy4 ,now taking this earth as a     
complete whole1 containing within       

itself all these forms of energy1 and so
 isolated from the rest of the  universe
 as to receive nothing from it and to   
add nothing to it1 then the  principle  
of the correlation of forces asserts    
that the sum of all these  forces is    
constant4    8,this does not assert that
 each is constant in itself1 or any     
other of  the forms of force enumerated1
 for in truth they are always changing  
about into each other--now some visible 
energy being changed into heat  or      
electricity1 and heat or electricity    
being changed back again into  visible  
energy2 but it only means that the sum  
of all the energies taken  together is  
constant4 ,there are eight variable     
quantities1 and it is  only asserted    
that their sum is constant1 not by any  
means that they are  constant           
themselves40    ,for the purpose of     
elucidating our principle in the realm  
of nature1 we  will consider it as it   
applies to some of the useful forces    
whose effects  we can measure and whose 

origin we can trace and determine4      
,there is the force of conserved fuel4  
,away back in the carboniferous  period 
of the world's history1 there grew      
immense forests1 which in  succeeding   
ages were turned under the earth1 and1  
in the process of the  years1 were      
changed into coal and oil and gas4      
,these have been treasured  for untold  
ages in the mountains and in the bowels 
of the earth4 ,now they  are brought    
forth by the applied intelligence of    
man1 to turn his wheel1  draw his car1  
cook his food1 propel his plow1 and to  
light his home and  his street4 ,the    
force in one ton of coal is capable of  
accomplishing more  work in a few hours 
than one man could in a lifetime4 ,all  
this force1 as  well as that contained  
in the growing forests of to-day1       
originated in  the sun4    ,there is the
 conserved force of food4 ,this is found
 primarily in the  grass1 the wheat1 the
 rice1 the fruit1 which grow in our     
fields and  orchards4 ,the lower animals

 feed on these1 and through the process 
of  digestion and assimilation1 they are
 transmuted into blood and bone and     
muscle--thus furnishing man1 who stands 
at the top and the end of the  creative 
process1 with a more refined higher form
 of food4 ,but whether  in the shape of 
grass1 rice1 wheat1 or in the more      
refined form of  animal flesh1 these    
various elements of food are only so    
much transmuted  sunshine4 ,before they 
ever adorned the surface of our fields1 
or moved  in the lowing herd over the   
meadow1 they were held in solution in   
the  sunshine4 ,the food1 the fuel1 and 
the animal life of our earth are all    
traceable to the sun4    ,there is the  
conserved force of flowing water4 ,this 
turns the wheel1  spins the thread1 gins
 the cotton1 weaves the cloth1 and      
grinds the corn4  ,all the force that   
water possesses for the performance of  
work1 comes  from the sun4 ,the warm    
rays of the sun1 coming down on southern
 seas and  rivers1 causes the waters    

thereof to evaporate1 and then it is    
carried  on the wings of north-bound    
winds to a colder clime4 ,there the     
diffused  waters gather themselves into 
clouds and fall in rain to flow down    
the rivers1 thus exchanging their energy
 of position1 which they have  obtained 
from the sun1 for the actual energy of  
the turning wheel4    ,there is also the
 conserved force of moving winds4 ,by   
the aid of this  ships spread their     
sails1 and pass from continent to       
continent with the  products of the     
earth4 ,again all the force the winds   
possess for the  accomplishment of work 
comes from the sun4 ,the rays of the sun
 come  down with great intensity upon   
certain parts of the earth and heat the 
atmosphere4 ,into these heated places   
come the winds from colder regions4     
,thus currents and counter-currents are 
created4 ,by putting the wheel  of the  
windmill into these currents this force 
is converted into the  ground wheat and 
the drawn water4 ,thus all the different

 forms of force  displayed in the       
growing forests1 the waving harvest     
fields1 the flying  birds1 the lowing   
herds1 the rushing railway train1 the   
whir of the  spindle1 the ring of the   
hammer1 and the pulsating blood come    
directly  from the sun4 ,the force1 too1
 seen in all these physical1 vegetable1 
animal1 commercial realms1 is the exact 
equivalent of what was poured  into them
 from the sun4 ,the earth contains no   
other force capital than  what was paid 
over to it by the sun4 ,it has issued no
 currency of its  own1 not even enough  
to run a watch1 or to send the blood    
once around the  body1 or even to       
transport a piece of bread to a starving
 man4 ,all the  force our earth         
possesses is borrowed1 and if we were to
 cease to borrow1  we would be bankrupt 
in a single day4 ,we are to remember1   
too1 that by  so much force as the sun  
has parted with to our earth1 and to    
other  worlds which look to it for      
supplies1 by so much has its own force  

been  decreased4 ,if we knew how much   
force the sun had in the beginning1 and 
would subtract from this amount all that
 it has given away to the present  time1
 we might be able to form some estimate 
of its assets to-day4    ,we know not   
what the sun's resources are4 ,we know  
not by what methods  it has been        
replenishing its supplies of light and  
heat for ages past2  whether by chemical
 combination1 meteoric impact1 or       
condensation2 we  only know by so much  
as it has in the ages past parted with1 
by so much  less force it has to-day4   
,that it has been able to supply our    
world and  others like it1 however1 with
 heat and light and physical life for   
ages1  is not at all strange when we    
remember what an immense ball of fire   
the  sun is4 ,it has a diameter of a    
million miles1 in round numbers4        
,storms1  which travel across our world 
at the rate of sixty miles an hour1     
would  move across the surface of the   
sun at the rate of twenty thousand miles

  an hour4 ,the flames of a burning     
forest1 which on our world would rise   
one hundred feet in the air1 on the sun 
would rise to the height of two  hundred
 thousand miles4 ,the sun1 too1 has     
enough force on hand to supply  our     
earth and others with heat for untold   
ages yet to come1 but unless  its supply
 is replenished1 the time will come when
 it will be bankrupt  and nothing but a 
burnt out char in the heavens4 ,this is 
so1 because the  sun is the center of   
that great natural realm1 the universal 
law of which  is the law of             
exclusiveness4    ,in accordance with   
this law what the sun has in the way of 
force the  other planets do not have1   
and what other planets obtain from the  
sun  that body has forever lost4 ,this  
is only another name for the law of the 
correlation of forces4 ,this law applies
 not only to the force of the sun1  but 
to all forces on this earth which come  
from that body4 ,what one  tree gathers 
into itself is at the expense of the    

general fund of force  which goes to    
make trees4 ,what one bird takes into   
his body is at the  expense of all force
 which goes to make birds4 ,what one man
 takes into  his physical frame is at   
the expense of the general fund of force
 which  goes to make human bodies4      
,whatever amount of force is contained  
in the  cloud1 in conserved water to    
turn the wheel1 or in conserved         
electricity  to carry the message1 is at
 the expense of the general fund of     
force4    ,according to the doctrine of 
the correlation of forces1 the rising up
 of  force in one place involves the    
subsidence of force in another place4   
,the  amount rising up1 too1 is the     
exact equivalent of the amount          
subsiding4  ,when a rock falls from a   
church steeple the earth rises as much  
to meet  the rock1 in proportion to its 
mass1 as the rock falls to meet the     
earth1  in proportion to its mass4 ,when
 a man shoots a rifle ball from a gun1  
as  much force goes back against his    

shoulder as goes out through the muzzle 
of the gun4 ,what the gun lacks in      
velocity it makes up in mass1 and what  
the ball lacks in mass it makes up in   
velocity4 ,when a pine tree is cut  down
 and split into small pieces and put    
into an engine1 just the same  amount of
 heat is gathered from it that was      
garnered from the sun in the  fifty     
years of its growth4 ,this heat is also 
converted into an equivalent  of steam1 
and this steam into an equivalent amount
 of mechanical motion4  ,the sunshine1  
the pine tree1 the heat1 the steam1 the 
mechanical  motion1 are only different  
forms of the same thing4 ,scientists of 
the  materialistic school claim that    
this law holds good not only in the     
realm  of the natural world1 but in the 
mental and moral1 as well4 ,prof4       
,thomas  ,h4 ,huxley said1 in a         
celebrated address in this country once1
 that a  speech was only so much        
transmuted mutton4 ,according to ,prof4 
,alexander  ,bain1 there are five chief 

powers1 or forces in nature3 one        
mechanical or  molar1 the momentum of   
moving matter2 the others1 molecular1   
are embodied  in the molecules1 also    
supposed in motion--these are light1    
heat1 chemical  force1 electricity4 ,one
 member of vital energies1 the nerve    
force1 allied  to electricity1 fully    
deserves to rank in the correlation4    
,according to  this same distinguished  
authority1 mind is only a refined and   
sublimated  form of physical force4 ,in 
this view the great poems1 paintings1   
and  literature of the world would be   
only so much transmuted sunshine--a     
higher form of the same force we see    
manifested in the flying railway  train4
 ,in the one case the solidified        
sunshine contained in the coal is       
transmuted through the furnace of the   
engine into mechanical motion2 in  the  
other1 the heat contained in food is    
transmuted through the human  brain into
 literature and art4 ,perhaps it might  
not be at wide variance  from the truth 

to assume that the force1 mental or     
otherwise1 expended  by men who spend   
their lives under the dominion of the   
natural law of  exclusiveness1 may be   
accounted for in accordance with the    
doctrine of  the correlation of forces4 
,even mind1 when earthly and low1 is    
subject to  the bearing of the law of   
sin and death1 which is the scriptural  
name for  the law of exclusiveness4     
,,iii4    ,it might be plausibly        
contended that the religious movement of
 the  prophet ,mohammed could be        
accounted for in accordance with the    
doctrine  of the correlation of forces4 
,it is to be remembered that the        
personality  of ,mohammed is no more the
 equivalent of the vast movement which  
has existed and exists to-day under his 
name1 than the acorn is the             
quantitative equivalent of the immense  
oak tree which has grown from it4  ,the 
acorn1 plus all the oxygen1 carbon1     
hydrogen1 nitrogen1 and other  forces of
 sky and earth which it caught and      

organized1 is the equivalent  of the oak
 tree4 ,the soil and the sky contain    
oaks in solution4 ,through  acorns these
 are precipitated into trees4    ,the   
mental1 political1 and social atmosphere
 of ,turkey contained the  ,mohammedan  
movement in solution before ,mohammed   
was born4 ,through him it  was          
precipitated into ,koran1 mosque1       
prayer1 and worship4    ,mohammed relied
 for success upon the methods with which
 men ordinarily  succeed4 ,he appealed  
to men's love of fame1 of pleasure1 of  
conquest1 of  power1 of riches4 ,he     
simply organized the latent aspirations1
 and hopes1  and fears of his countrymen
 into a great kingdom1 essentially      
secular  and sensual4    ,in accordance 
with the principle of the correlation of
 forces1 it might  be possible to       
account for the success of ,buddha1     
,confucius1 ,csar1  and ,bonaparte4     
,what we wish now1 is to apply this     
doctrine1 which the  materialists claim 
is capable of measuring everything1 from

 an atom to  ,milton's 8,paradise       
,lost10 to the life and work of ,christ4
 ,granting1 as we  must1 that all       
physical force may be estimated by it1  
and even that the  work and thought of  
men1 in so far as they live under the   
natural law of  selfishness or          
exclusiveness1 may be estimated by it4  
,what we desire to inquire is1 if the   
life and work of ,christ form no        
exception to its operation1 as          
ordinarily regarded4 ,can we1 in        
accordance  with this principle1 account
 for the life and influence of ,christ  
on the  assumption that he was only a   
man8 ,has no more force issued from the 
person of ,christ than subsided when    
only a man named ,jesus was crucified8  
,we have seen how the forms of physical 
force in the shape of fuel1 food1       
moving waters1 and winds may be traced  
directly to the sun4 ,let us  also      
consider some of the forms of spiritual 
force which are traceable  directly to  
the life of ,christ1 and inquire if they

 may be accounted for  as the force     
which comes from the sun may be1 by the 
principle of the  convertibility of     
force4      ,,iv4    ,there is the      
conserved spiritual force of ,christian 
literature4 ,this is  stored up in the  
,bibles of the world1 in commentaries   
upon its text1 in  expositions of its   
principles1 in books illustrating its   
meaning4 ,if all  the ,bibles of the    
world1 books written about the          
,bible--in favor of it or  against      
it--and all the books which have been   
inspired by some truth or  precept      
taught in the ,bible1 and all the books 
which owe their existence  directly or  
indirectly to the ,bible1 were burned   
up1 ,christendom would  be well-nigh    
without literature4 ,all ,bibles and all
 books and literature  which have grown 
out of the ,bible owe their existence   
directly to ,christ4  ,they have come as
 straight from him as the coal in the   
mountain has  come from the sun4 ,much  
force has been expended in the writing  

of all  these books and in printing     
them1 binding them1 circulating them4   
,they  represent millions of dollars1   
ages of painful1 patient thought4 ,into 
them a marvelous amount of force has    
lifted itself--physical force1 money    
force1 thought force4 ,we are to find   
its equivalent4 ,all the force that  has
 arisen in ,christian literature has    
subsided at some point1 and the  amount 
that subsided is the exact equivalent of
 that which has arisen4 ,it  must be    
remembered1 too1 that distinctly        
,christian literature has not  made its 
way in the world1 as have the writings  
of ,homer and ,plato1 by  their affinity
 with man's fancy4 ,the wonderful       
interest which has ever  centered around
 the ,bible is totally different in kind
 and degree from  that which centers    
around the works of ,shakspere4         
,whatever there is of  literary merit1  
of philosophic thought1 or of poetic    
depth in the ,bible  is incidental4     
,there is the conserved spiritual force 

of ,christian art4 ,the masterpieces  in
 painting1 sculpture1 music1 poetry1 and
 architecture are ,christian4  ,the     
inspiration which produced ,milton's    
8,paradise ,lost10 ,handel's            
8,messiah10 ,powers' 8,eve10 and ,st4   
,peter's at ,rome1 has all come from    
,christ4 ,in the conception and         
production of these an immense amount of
  the most subtle1 refined force has    
been expended4    ,there is the         
conserved force of ,christian money4    
,this has taken the form  of church     
buildings1 buildings for education1 for 
orphans1 for the sick1  for the wretched
 and the poor4 ,there is not a great    
city in the world  to-day without a     
,christian church edifice4 ,they are the
 expressions of  a great force1 of which
 we are seeking to find the equivalent4 
,they owe  their existence directly to  
the person of ,christ4 ,the millions of 
money  which have been spent in their   
erection have been because of love to   
him4 ,they are as directly related to   

him as the oak tree is to the sun4  ,if 
all these churches were burned down     
to-day1 men would begin at once  the    
erection of better ones to take their   
places4 ,the conserved force of         
,christian money1 then1 which tends to  
lift itself into church edifices1  is   
not exhausted in those which already    
stand upon the earth2 but just as  much 
as has lifted itself into brick and     
marble1 and window1 and dome1  and      
pinnacle is ready to take the same forms
 if the necessity for them  were laid   
upon the ,christian world4    ,there is 
the conserved force of ,christian home  
life4 ,the force here  referred to is   
not manifest in the life itself1 but in 
the form which  family life has taken in
 the ,christian world4 ,there is hardly 
a home  in ,christendom to-day1 but has 
been formed directly or indirectly with 
reference to ,christ4 ,into those places
 where character is formed1 where       
revolutions are started1 where ,wesleys 
and ,gladstones are developed1  where   

eternal issues pend1 ,christ has come   
quietly and silently to  regulate1 to   
dominate and control4 ,to thus          
influence1 regulate1 and  vitally touch 
homes1 to thus determine their form1    
appointment1 and  character1 requires a 
great deal of force4    ,there is the   
conserved force implied in the inception
 and perpetuation  of the ,christian    
,calendar4 ,infidels1 materialists1 and 
atheists1 in  dating their letters1 pay 
tribute to the character of ,christ in  
the fact  that they recognize he has    
ushered in a new era4 ,christ has       
claimed and  held through nearly two    
thousand years one day out of every week
 to be  devoted to his service4 ,the day
 upon which he was born is celebrated in
  the hearts of men and in the arts of  
men4 ,to change the world's calendar1   
to inaugurate and make permanent a new  
date1 to impel the world to set  apart a
 day for his worship1 to furnish the    
world with new festivals and  holidays1 
has required1 certainly1 a vast amount  

of force4 ,this we are to  trace and    
determine1 and we are also to find its  
equivalent4    ,there is the conserved  
,christian force implied in the fact    
that ,christ  has won the hearts of men4
 ,to win the disinterested love of one  
man takes  much force1 more than most   
men have4 ,to win the love of a state   
takes  more4 ,but to win and to hold1   
through the perturbations and           
revolutions  of kingdoms and republics1 
the undying love of the best and purest 
men  on earth requires an infinite      
amount of force4 ,this point in         
,christ's  character greatly impressed  
the first ,napoleon4 ,said he1 8,i know 
men4  ,christ is not a man4 ,i have seen
 the time when ,i could inspire         
thousands  to die for me1 but it took   
the inspiration of my presence and the  
power  of my word4 ,since ,i am away    
from men1 a prisoner on ,helena1 no one 
will  die for me4 ,christ1 on the other 
hand1 has been away from the world      
nearly two thousand years1 and yet there

 are millions who would die for  him4 ,i
 tell you1 ,christ is not a man4 ,i know
 men40      ,v4    ,it would be         
impossible to recount all the           
institutions1 books1  civilizations1    
laws1 discoveries1 inventions1 homes and
 hearts1 into  which the force of       
,christ's life has for the past nineteen
 hundred  years been lifting itself4 ,as
 the sun expresses itself in the meadow1
  and lifts itself into the trees of the
 forests1 so ,christ has been  embodying
 himself in the institutions1 homes1 and
 thoughts of men4 ,the  scientists say  
all force can be accounted for4 ,when   
force has risen up  at one point it has 
subsided at another3 the amount rising  
up being  the exact equivalent of that  
subsiding4 ,upon this principle we are  
seeking to account for all this force   
that1 coming from ,christ1 has          
expressed itself in the domestic1       
social1 political1 and ecclesiastical   
institutions of men4 ,more has risen    
than can be computed by human           

arithmetic1 or compassed by human       
imagination1 or comprehended by human   
thought4 ,where did it come from8 ,where
 did it subside8 ,at what point  did it 
disappear to rise again in such         
overwhelming volume1 and such  sweeping 
and far-reaching influence8 ,we go back 
through eighteen hundred  years4 ,we are
 standing in ,jerusalem4 ,we hear       
conflicting reports of a  strange1      
daring young man4 ,at length he is      
pointed out to us4 ,there is  nothing   
remarkable about his appearance4 ,he is 
a ,jew4 ,he was born among  the poor4   
,he is not noted for culture4 ,he has no
 social position4 ,he has  no money4 ,he
 has no political power or prestige4 ,he
 has no army at his  command4 ,he has no
 philosophical system4 ,he is connected 
with no academy4  ,he is only           
thirty-three years old4 ,his words are  
contained in no books4  ,they are simply
 in the memory of his disciples4 ,he is 
misunderstood4 ,his  own disciples do   
not know what to make of him4 ,finally  

he is arrested1  and tried1 and         
condemned1 and crucified4 ,he dies      
between two thieves1  scorned1 scoffed1 
buffeted1 and friendless4 ,keep in mind 
the principle  we are considering4 ,all 
force can be measured4 ,no more force   
rises up  than subsides4 ,action and    
reaction are equal4 ,we are seeking to  
account1  in accordance with this       
principle1 for the vast amount of force 
,christ  has poured into the            
institutions and thoughts of humanity4  
,is this young  man's life1 seemingly so
 insignificant and weak1 the exact      
equivalent  of all the churches1        
schools1 colleges1 arts1 literature1    
homes1  governments1 sacrifice1 heroism1
 good works1 martyrdom1 patience1 love1 
and hope that have by general consent   
resulted from his existence in the      
world8 ,if so1 was he only a man8       
,multiply thirty-three years by poverty1
  toil1 contempt1 sorrow1 and           
crucifixion1 and you have one product4  
,multiply nineteen hundred years by     

millions of churches1 schools1 and      
homes2 by millions of books1 paintings1 
and poems2 by social position1  wealth1 
and power2 by success1 triumph1 and     
conquest2 by love1 mercy1  and truth2 by
 a hold upon humanity unequaled1 and by 
an influence on  home and thought       
unrivaled1 and you have another product4
 ,the question  is3 does one of these   
products seem to be the equivalent of   
the other8  ,does not the outcome       
surpass by an infinite degree the       
income8 ,is not  the evolution out of   
all proportion to the involution8 ,has  
not a great  deal more force risen up   
than seemingly subsided8 ,is there not  
much more  power seemingly on this side 
the ,cross than there was on the other8 
,manifestly and clearly ,christ's life  
and work cannot be accounted for by  the
 principle of the correlation of forces4
    ,mohammed's success and disciples we
 can understand4 ,he succeeded by the   
ordinary methods by which men succeed4  
,he appealed to men's love of  fame1    

conquest1 wealth1 power1 pleasure4 ,he  
offered men1 as a reward for  their     
fealty to him1 a great earthly kingdom1 
and such a heaven beyond  the grave as  
would regale the senses1 please the     
fancy1 and gratify the  appetites4 ,he  
simply organized and applied the latent 
earthly forces  already existing in his 
countrymen4 ,his success is in line with
 that  of ,csar and ,bonaparte4 ,the    
kingdom which he proposed to establish  
was  merely an earthly1 sensual kingdom4
 ,his methods were carnal1 the motives  
to which he appealed were sensual1 and  
the hopes which he inspired were        
carnal4 ,christ1 on the other hand1     
condemned men's love of conquest1       
power1 fame1 riches1 and pleasure4 ,he  
made the conditions of discipleship  to 
consist in the denial of self and in the
 relinquishment of all  earthly hopes1  
gratifications1 and prospects4 8,if you 
find your life in  my kingdom10 said he1
 8you must lose it in this40 ,he        
proposed to build  up a kingdom as wide 

as the world1 and as lasting as         
eternity1 without  adopting a single    
method or utilizing any of the means    
ordinarily relied  on for success4 ,not 
only did he propose a new kingdom1 but  
to populate it  with new men1 motives1  
hopes1 conceptions1 and opinions4       
,hence1 to come  into his kingdom1 men  
were to be made over4 ,they were to die 
to self1 to  the world1 to pleasure4 ,so
 ,christ's work and influence in the    
world not  only forms an exception to   
the principle of the correlation of     
forces1  but here we have an            
unparalleled amount of force rising up  
when1 to all  human appearances1 none   
subsided at all4      ,,vi4    ,a poor  
young carpenter dies4 ,he goes down in  
ignominy4 ,amid the jeers  and contempt 
of the multitude1 he goes down into the 
grave4 ,but from  that moment1 commotion
 begins4 ,forgiveness of sin in the name
 of ,christ  is preached2 disciples are 
won2 books are written2 civilizations   
are  touched2 movements are inaugurated2

 persecutions1 bloody and relentless1   
are waged4 ,the fires of hate are       
kindled2 storms from all round the      
social1 political1 and religious sky    
gather1 and howl1 and empty their  fury 
upon the new movement4 ,nothing impedes 
it2 fire cannot hinder it2  persecution 
intensifies it2 death does not alarm it4
 ,now1 we submit1 does  not such a      
movement1 starting from such a source1  
and moving out with  such vigor1 and    
becoming intenser and deeper as it is   
extended1 form a  remarkable and        
singular exception to the principle we  
are considering8  ,is there any rule    
among men by which it may be estimated  
and classified  and labeled8 ,can any   
human1 or logical1 or philosophical     
formula or  principle measure the       
multiform and widely diversified facts  
in this  case8 ,does it not form an     
exception to all rules and human methods
 of  measurements8 ,do we not augment   
the difficulties of accounting for the  
work of ,christ by minifying him1 and   

calling him a mere man8 ,is not the     
easier way to account for ,christ's     
work1 to accord to him all that he      
claims for himself and all that his     
disciples claimed for him4 ,he said1    
8,all power is given to me in heaven and
 in earth40 ,if we accept this as  true1
 we can account for his work4 ,but in   
this view1 we will see that  his life   
was divine and one with the ,father of  
us all4 ,then we will see  that he was  
the ,son of ,god1 the ,word made flesh1 
the incarnation of the  divine mind and 
wisdom and power4 ,it is impossible to  
account for the  life and work of       
,christ by the principles with which    
physical force and  merely human force  
and thought are measured4 ,the sun is   
the center of the  system of nature1 a  
system destined to end4 ,any system1 the
 center of  which is gradually losing   
its force1 cannot last4 ,christ is the  
center of  a spiritual system totally   
different from the system of nature4 ,by
 all  the force the sun parts with to   

the worlds about it1 by so much less has
  it4 ,it is gradually losing itself1 to
 find itself no more forever4 ,christ   
is pouring his force into the system of 
which he is the center1 but by  such a  
process he is not losing his force1 but 
increasing it4 ,by losing  himself he   
finds himself4 ,the universal law of the
 system of which he is  the center1 is  
the law of communion4 ,the force he     
gives away comes back  to him augmented 
by the personality of all who partake of
 it4 ,instead of  becoming poorer by    
giving1 he becomes richer4 ,this great  
truth ,st4 ,paul  saw when he said3     
8,all things are yours1 whether ,paul1  
or ,apollos1 or  ,cephas1 or the world1 
or life1 or death1 or things present1 or
 things to  come1 all are yours1 and ye 
are ,christ's2 and ,christ is ,god's40  
,,vii4    ,one life has appeared among  
men1 then1 that was all love4 ,jesus    
,christ  is the only original1          
absolutely unselfish life that has been 
lived on  earth4 ,the saints have found 

the secret1 and strength1 and           
inspiration of  their unselfishness and 
love in him4 ,the love which matches and
 meets the  illimitable nature of the   
human spirit is embodied in a life that 
cannot  be measured by the ordinary     
rules and standards of men4 ,the object 
of  which hunger is the subject1 is     
bread2 the object of which intellect is 
the subject1 is truth2 the object of    
which will is the subject1 is law2  the 
object of which the sthetic sense is the
 subject1 is beauty2 the  object of     
which the spiritual nature is the       
subject1 is ,jesus ,christ4 ,the  spirit
 of man which has for its correlate in  
time1 the race1 has for its  correlate  
in eternity1 the life of one in which is
 summed up all power1  all truth1 all   
law1 all beauty1 and all love4 ,as the  
embodiment of love  the human spirit    
finds in ,christ the climate and the    
conditions exactly  adapted to its own  
realization4 ,the plan and pattern1 the 
invisible  framework and ideal of every 

man's life is ,christian4 ,to be an oak 
is to  be a perfect acorn1 to be an     
apple is to be a complete flower1 to be 
a  ,christian is to be a complete man4  
,,immortality4          8,how does the  
rivulet find its way8      ,how does the
 floweret know its day      ,and open   
its cup to catch the ray8        8,i see
 the germ to the sunlight reach1        
,and the nestling knows the old bird's  
speech4      ,i do not know who is there
 to teach4        8,i see the hare      
through the thicket glide1      ,and the
 stars through the trackless spaces     
ride4      ,i do not see who is there to
 guide4        8,he is eyes for all1 who
 is eyes for the mole1      ,see motion 
goes to the rightful goal4      ,o ,god6
 ,i can trust for the human soul40      
,,chapter ,,vii4    ,,the ,,permanence  
,,of ,,the ,,completed ,,life ,,of      
,,man4      ,back of the movement which 
began in creation and culminated in man1
 we  posited the mind of a              
self-conscious1 self-determining1       

self-active1  personal ,god4 ,necessity 
was upon us to assume a first principle 
of some  kind1 and it seemed proper to  
have one large enough to account for the
  facts we were about to consider4 ,the 
first principle ,thales set up was      
water4 ,in water he saw the origin of   
all and the end of all4 ,but all that   
came out of water must1 in the end1 find
 its death in water4 ,with nothing  but 
a vast ocean to start with1 we shall    
find1 at the conclusion1 nothing  more  
articulate and rational than an infinite
 expanse of water to end  with4         
,herbert ,spencer1 8the heir of all the 
ages in the foremost files of  time10   
took as the starting point of his       
philosophy the unknowable4 ,in  the     
selection of a first principle1 however1
 we think ,thales1 though the  first    
philosopher who ever lived1 had the     
advantage of him4    ,water is a        
definite and positive somewhat2 the     
unknowable is an  indefinite and        
inarticulate vacuity4 ,with water for a 

first principle1  the prospect is       
certain destruction in a general deluge4
 ,with the  unknowable for a first      
principle1 the prospect is sure         
imbecility in  universal ignorance4 ,it 
is better to be drowned in water than to
 have  the light of intelligence put out
 in everlasting night4 ,mr4 ,spencer's  
unknowable was a convenient receptacle  
into which to dump difficulties  and    
troublesome problems2 but1 as a working 
hypothesis1 it was not  sufficient even 
to build the universe ,mr4 ,spencer saw4
 ,in the process  of constructing his   
system1 ,mr4 ,spencer gave to his       
unknowable nearly  all the attributes   
which theologians give to a personal    
,god4 ,as we  have already seen1 when   
,mr4 ,spencer got through with drawing  
from his  unknowable all that he had to 
have to give his system the order and   
show  of reason1 it was found that the  
unknowable part of the unknowable had   
about been scattered in the light of    
knowledge4 ,for this same unknowable    

was found to have ,being1 ,power1       
,activity1 ,causal ,energy1 and         
,omnipresence  for attributes4 ,nothing 
more can come out of a first principle  
than what  is contained in it4 ,out of  
water1 nothing but water comes1 and out 
of the  unknowable1 nothing but the     
unknowable comes4 ,one can posit an     
acorn1  under certain conditions of soil
 and sky1 and get an oak2 but the germ  
of  the oak must be in the acorn1 and   
the nutriment of the oak must be in the 
conditions before any oak can come out4 
,it is the old truism1 that 8out  of    
nothing1 nothing comes40 ,no one ever   
attempts to account for anything        
without a first principle4 ,the test of 
the reality and value of a first        
principle will be determined solely by  
its capacity to account for the  facts  
which come out of it4 ,it is because the
 unknowable fails to account  for the   
facts of nature1 and for                
self-consciousness1 self-determination1 
and self-activity in man1 who stands as 

the complete consummation and           
realization of nature1 that it is not   
accepted as an adequate first           
principle4    ,matthew ,arnold1 in order
 to escape the objections which he had  
to  taking a self-conscious1            
self-determining1 personal ,god for a   
first  principle1 substituted 8,the     
,stream of ,tendency1 not ourselves1    
that  makes for righteousness40 ,but    
this sentence1 when analyzed1 reveals   
the  fact that ,matthew ,arnold's       
,stream has about the same essential    
elements  the theologian supposes to    
reside in ,god4 ,a stream has a source1 
a  direction1 and an end4 ,here1 then1  
we have cause1 means1 and ultimate      
object4 ,it is also said that the stream
 makes for something2 here is           
self-determination4 ,it is said to make 
for righteousness2 here is the          
attribute of ,justice1 and justice can  
only be predicated of a person4         
,given nature1 with its elements1 laws1 
and unity1 and man as the being  in whom

 the whole of nature is summed up1 with 
self-consciousness1  self-determination1
 and self-activity2 the only first      
principle  sufficient to account for the
 facts is a self-conscious1             
self-determining1 self-active personal  
,god4 ,it is only such a first          
principle that is large enough to       
account for the number1 and order1 and  
drift1 and collocations of the facts2   
and to such a first principle the       
number1 and order1 and drift1 and       
collocations of the facts may be traced4
    ,if we see red and violet and blue  
colors appearing in the carpet on  one  
side of the loom1 we are warranted in   
assuming that red and violet  and blue  
threads are entering the carpet on the  
other side of the loom4  ,nature is a   
marvelous loom4 ,at first there are     
simple elements1 then  there are        
compounds1 then there are plants1 then  
there are animals4 ,at  last all the    
elements1 as so many strands1 with their
 manifold hues and  variegated colors1  

appear in the life of man4 ,man is the  
harbor where  all the freight1 started  
on its stormy course at creation1 comes 
to  shore4 ,its matter takes majestic   
form in his body1 its power lends itself
  as wind to his sail1 as heat to his   
engine1 as light to his street3  its    
truth is arranged by the intellect into 
literature and science3  its law is     
formulated into statutes1 enactments1   
and constitutions3  its beauty is built 
into oratorios and spread in radiant    
visions3 its  love is accepted and      
turned into tenderness1 and sacrifice1  
and hope4  ,infinite personality at the 
beginning1 self-conscious1              
self-determining1  and self-active4     
,finite personality at the conclusion1  
self-conscious1  self-determining1 and  
self-active4    ,if you call the process
 evolution1 then no more has been       
evolved than  was involved4 ,if you     
prefer direct creation1 then nothing is 
seen in the  creature that was not built
 into him by the ,creator4 ,either way1 

if a  self-conscious1 self-determining1 
and self-active man appears on one side 
of nature1 a self-conscious1            
self-determining1 and self-active       
personal  ,god is1 we may know1 on the  
other4      ,i4    ,the importance of a 
correct first principle1 and of a right 
idea of the  nature of that first       
principle1 cannot be urged too strongly4
 ,in the  right solution of the question
 we are considering1 everything depends 
on  it4 ,if we start with water1 as     
,thales did1 we will be forced to       
conclude  that individual lives1 like   
bubbles1 will eventually fall back and  
mingle  with the waves of the sea4      
,if we start with the unknowable1 as    
,spencer did1 we shall be led to see    
that human spirits will lose themselves 
at death1 as candles lose their  light  
when the wicks are consumed4    ,it is  
not left us1 however1 arbitrarily to    
assume such a first principle  as       
comports with the particular theory of  
life it is our purpose to  establish4   

,the first principle that corresponds to
 reality is already  implicit in the    
facts1 the origin1 and purpose1 and end 
of which we  wish to know4 ,the law of  
gravity is implicit in falling bodies1  
and in  the revolving stars4 ,the       
sunbeam is implicit in the growing tree4
 ,all  that happens when one posits a   
first principle that is not implicit in 
the facts he is considering1 is that his
 first principle will fail to  account  
for the facts4 ,matthew ,arnold had a   
perfect right to assume as  a first     
principle1 8,the ,stream of ,tendency1  
not ourselves1 that makes  for          
righteousness40 ,this looked poetic and 
impersonal1 and in his esteem  served   
him as a working hypothesis4    ,it     
never seemed to occur to him that his   
principle implied the same  elements and
 attributes the theologians regarded as 
uniting in ,god2  the elements and      
attributes he was so anxious to get rid 
of4 ,herbert  ,spencer1 with a theory to
 work out1 and a particular system to   

buttress  and bolster1 devised and      
adopted a first principle that seemed to
 promise  most to his peculiar views4   
,this he had a right to do4 ,but he had 
no  right to take as a first principle  
the unknowable1 with which to destroy   
the ,christian's ,god2 and just as soon 
as he had accomplished this to his      
entire satisfaction1 to turn            
deliberately and take nearly every      
attribute  of the ,christian's ,god to  
bestow upon his unknowable4 ,it is      
hardly to be  supposed that ,mr4        
,spencer1 with malice aforethought      
planned the death  of ,god in order to  
steal his attributes4 ,the more         
charitable view is to  suppose that at  
the outset his intention was to erect an
 absolutely new  philosophic edifice1   
upon a new and original foundation4 ,to 
do this1 it  was necessary to clear the 
ground of everything in sight4 ,so in a 
high  moment of philosophic             
self-confidence1 he determined on the   
obliteration  of all previous and       

time-honored first principles1 that he  
might posit  one of his own making and  
to his own liking4    ,this was the     
destructive stage of his mental         
movement1 and it did not  occur to him  
that many of the elements he was        
clearing away in such  wholesale fashion
 would be necessary to carry up his new 
philosophic  temple4 ,when he got       
through with the period of preparation1 
he had  nothing to start with but a     
plain1 simple1 empty1 unknowable4 ,but  
it  soon became evident that the        
unknowable must have some content1 in   
order  to support a decent and orderly  
structure4 ,at this point he took the   
attributes of the ,christian's ,god1    
,being1 ,power1 ,activity1 ,causal      
,energy1  ,omnipresence1 and filled up  
his empty unknowable with them4 ,then he
  proceeded with his work4      ,,ii4   
,in starting with a self-conscious1     
self-determining and personal ,god1     
then1 as a first principle that         
accommodates and insures the immortality

  of the individual spirit1 we are only 
beginning with what is implicit  in the 
facts of nature and human life4 ,let it 
be clearly apprehended  that the ground 
of the self-conscious1 self-determining1
 personal ,god  is thought4 ,that the   
fundamental and first thing in this     
universe is  mind4 ,that the being of   
,god is secondary to the mind1 or       
thought of ,god4  ,god has being1       
because he has thought1 and not thought1
 because he has  being4 ,the trouble    
with the pantheistic system of ,spinoza 
was that he  looked upon ,god1 first as 
infinite substance or being1 while      
thought was  only one of the modes of   
this being1 and extension was the other4
 ,the  root of all doubt and skepticism 
is to be traced to a confused notion of 
the nature of ,god4 ,many speak of ,god 
as the ,supreme ,being1 and advertise   
by their language that in their esteem  
,god is diffused nebulosity1 or         
universally extended externality4 ,there
 never was a skeptic in the world  who  

had come to the rational and tenable    
position1 that ,god is primarily1  and  
fundamentally1 and essentially thought4 
,we may properly speak of  his being1   
his wisdom1 his justice1 his truth1 his 
love2 but these are  different          
determinations of his thought4 ,god's   
being is the externality  of his        
thought4 ,his wisdom is his thought     
devising means to ends4 ,his  justice is
 his thought balancing and regulating4  
,his truth is his thought  in           
realization4 ,his love is his thought in
 sacrifice4 8,in the beginning  was the 
,word40 ,a word is an expressed thought4
 8,the ,word was with ,god40  ,the      
realized thought or word was with ,god1 
the ,eternal ,thinker1 or  ,thought4    
8,god said1 ,let there be light1 and    
there was light40 ,light was  thus the  
expression of thought4 ,nearly all      
materialism and pantheism  look upon    
things as an emanation from something4  
,vapor emanates from the  surface of a  
river1 and is only the river in         

diffusion4 ,but the universe  does not  
emanate from ,god2 it is the direct     
creation and expression of  his thought4
 ,potentially the universe was always in
 the thought of ,god4      ,,iii4    ,we
 have dwelt at length on the            
self-consciousness and                  
self-determination  of ,god1 as these   
unite in him as an absolute personality1
 for the  reason that the immortality of
 the human spirit finds its condition   
and its security here4 ,if ,god is a    
person1 and self-conscious1             
self-determining1 and self-active1 man  
is immortal1 for in him the  elements   
which constitute the essential nature of
 ,god appear4 ,man is  a person and a   
spirit1 made in the likeness and image  
of ,god4 ,he is1  therefore1 as         
imperishable and indestructible as ,god 
is4 ,he has thought  and is therefore   
self-conscious2 he has a will1 and is   
therefore  self-determining2 he has     
power1 and is therefore self-active2 he 
maintains his identity through change1  

and is therefore a person4 ,but  the    
finite person finds his life through the
 infinite ,person4 ,he finds  his       
knowledge by partaking of truth1 the    
realized thought of ,god2 he  finds his 
freedom by the observance of law1 the   
expressed will of ,god2  he finds his   
peace by partaking of the life that was 
in ,christ1 the  manifested love of     
,god4 ,as the fundamental and prior     
thing in the being  of ,god is thought1 
so the fundamental and prior thing in   
the being of  man is thought4 ,his      
progress in the practical matters of    
life will be in  proportion to his      
thought4 ,his political status will be  
in proportion  to his thought2 his      
religious attainment will be in         
proportion to his  thought4             
,schleiermacher said 8,feeling is the   
source of religion--a feeling  of       
dependence40 ,but one cannot have a     
feeling of dependence without  having   
the thought of dependence4 ,one cannot  
feel that he depends unless  he thinks  

of himself as dependent4 ,matthew       
,arnold said that religion  was morality
 touched by emotion4 ,but there cannot  
be morality without  the thought of some
 rule by which conduct ought to be      
guided4 ,even the  ,african savage1 who 
worships a snake1 thinks there is       
something in the  snake entitled to his 
adoration4 ,thought is the clearest     
self-explication  of the human spirit4  
,in thought it comes to itself and knows
 itself4  ,take thought out of the      
spirit of man1 and you take out its     
essential  nature4 ,its immortality1    
even were it possible1 would then not be
 worth  contending for4 ,one had as well
 be blotted out1 as to lose the only    
element of his spirit by which he is    
able to recognize himself as such4      
,looking upon thought as the center and 
kernel of the human spirit1  we see that
 to deny the immortality of the human   
spirit is to assume  that thought is    
destructible2 and this is a flat        
contradiction1 for  destruction has no  

meaning1 except in relation to thought4 
,it is of the  very nature of thought to
 be eternal4 ,no thought ever dies1 or  
can die4  ,all the determinations of    
,god's thought are eternal4 ,the mind of
 ,god  has within it all determinations 
of thought2 those past1 those present1  
and those to come4 ,some of these       
determinations of the divine thought    
have taken the form of objects in the   
inorganic world1 some have taken  the   
form of objects in the vegetable        
kingdom1 and some have taken the  form  
of objects in the animal kingdom4 ,the  
determinations of thought1 of  which    
inorganic things1 trees1 and animals    
were the expressions1 are all  eternal4 
,it is of the nature of the things in   
which the determinations of thought     
took form to change and pass away4 ,but 
the ideal patterns1 of which they  were 
only the temporary forms1 are held in   
the mind of ,god forever4 ,the  house   
which expresses the architect's ideal   
may be blown away1 or burned  up1 but   

the ideal in the thought of the         
architect cannot be blown away or       
burned up4 ,now in man the determination
 of ,god's thought is not expressed  in 
a thing1 but in a thought4 ,man1 as     
,god's child1 inherits1 or comes        
through creation into the possession of 
thought1 of mind1 so that he is  able to
 set up thinking--in his own behalf1 and
 by the self-determining1               
self-conscious1 and self-active power of
 his own mind4 ,god as thought is  his  
own object and his own subject1 and man 
as thought is his own object  and his   
own subject4 ,god has set him up to     
housekeeping in the republic  of        
thought4    ,in the changes which take  
place in material objects1 there is     
preservation of the species1 but the    
loss of the individual4 ,the object  is 
an element and not a self4 ,when it     
changes1 it is by something  external to
 itself1 and in changing1 realizes its  
nature4 ,it is  indifferent to change1  
as there is no central self that retains

 its  essential identity in the midst of
 all change4 ,the tree belongs to  a    
higher order of existence than a rock4  
,it is the expression of  unconscious   
life4 ,the animal belongs to a still    
higher plane than the  tree4 ,besides   
appropriating food from its environment1
 as does the tree1  it takes in the     
images of things1 and lives a low order 
of sentient life4  ,but in order that   
animals may take in the images of things
 through the  senses1 the things must be
 present before them4 ,when the thing is
 gone1  the image fades4 ,the objects   
which stand around man in his           
environment  pass into his consciousness
 through the senses4 ,but when the      
environment  changes and the objects are
 taken away1 the impressions made by the
  objects remain4 ,in this way man      
re-creates the universe for his own     
thought4 ,the gurgling of brooks1 the   
murmur of the sea1 the sighing of  the  
winds1 the cooing of doves1 he hears    
just as the animal does4 ,but  away from

 brooks1 and seas1 and winds1 and doves1
 ,beethoven throws into  one of his     
symphonies all the notes that were ever 
on sea or land4 ,he  has within him the 
same kind of mind that expressed itself 
in all the  notes of music1 and he not  
only hears these notes1 but he          
re-combines and  reorganizes them in his
 great compositions4      ,,iv4    ,the 
spirit of man is simple4 ,it is an      
ultimate and indivisible unity4  ,death 
divides1 breaks up1 and disintegrates4  
,the nature of the human  spirit is     
such1 however1 that it cannot be        
divided1 broken up1 or  disintegrated4  
,we see it maintain its identity through
 the storms and  mutations of eighty    
years4 ,all things change about it4 ,the
 very body  that constitutes its        
temporary abiding place is torn down and
 rebuilt  many times in the course of a 
long life4 ,it advances in knowledge and
  experience2 grows larger and richer in
 hope and love1 but all its             
accumulations of thought and increasing 

wealth of life are stored in the  same  
self-conscious1 self-determining1       
personal spirit4 ,in the evening of     
life the old man sits in the midst of   
his grandchildren and recounts the      
scenes of his boyhood days4 ,all the    
waves of time contained within the      
sweep of three score years and ten have 
left their labels of drift and  storm on
 the shores of his life4 ,but they have 
not worn1 or wasted1 or  altered his    
spirit4    ,a rock wears away1 or is    
crumbled to dust1 when it is a rock no  
longer4  ,a tree is cut down and split  
into cord wood and burned in the engine1
  and it is a tree no longer4 ,in the   
furnace it is turned back into its      
original elements4 ,in the fire it is   
altered or othered4 ,the other of a     
tree is oxygen1 hydrogen1 etc4 ,the bird
 in the thicket is shot by the          
heartless sportsman4 ,it falls to the   
ground and its little heart ceases  to  
beat4 ,soon its body is changed back    
into earth and air4 ,the other of  a    

bird is not a bird1 but the particles   
which were organized under the  process 
of natural law to form its body4 ,the   
images which fell on its  vision in the 
grove1 faded away when the objects which
 caused them were  removed4 ,the sounds 
which came to its ears from here and    
there in the  forest passed from its    
sense when the air that caused them     
ceased to  vibrate4 ,in the bird there  
was no inner self1 abiding1             
self-conscious1  determining1 and       
active1 that was capable of grasping and
 holding and  recreating the visions and
 the notes which came to it4 ,it may    
have  had a sort of sentient            
consciousness1 but it was not much above
 the  consciousness of the sea1 which   
holds the images of the stars in its    
dark blue waves1 as long as they stand  
above it4    ,by comparing man with the 
classes of individuals below him1 we may
 see  the respects in which he rises    
infinitely above them4 ,and we may see1 
too1 by this comparison1 that           

immortality is not something to which   
man is to come beyond death1 but        
something that he has already in the    
very constitution of the personal       
spirit4 ,the same may be said of man's  
body1 that is said of the bodies of     
trees and birds1 its other is the       
original elements which compose it4 ,the
 life in a tree cannot other  itself1   
because it is not conscious4 ,the life  
in a bird cannot other  itself because  
its consciousness is not                
self-consciousness4 ,but in man's  body 
there resides a spirit that can other   
itself4 ,man1 as a personal  spirit1 can
 project himself out of himself1 and    
reason with himself and  commune with   
himself4 ,the self he projects out of   
himself is another  self1 but not a     
different self4 ,the other of man's     
spirit1 then1 is not  something else1   
but it is the same spirit4 ,man is      
subject and object1  active and passive1
 determiner and determined4 ,man1 as    
subject1 may  externalize himself1 and  

thus make of himself his own object1 and
 by this  self-separation enrich himself
 and advance within himself4 ,beethoven1
 as  a thinking subject1 objectified his
 thought in the symphonies1 and thus    
regaled and thrilled his own spirit4 ,by
 putting his own thought into the  form 
of sound waves1 it came back to him in  
the rain1 and storm1 and  thunder1 and  
sigh1 and murmur of music4 ,as a        
thinking subject ,raphael  objectified  
his own thought in the transfiguration1 
and thus had it  come back to him in a  
vision as immortal as the spirit that   
created it4  ,michael ,angelo           
objectified his own thought in the ,last
 ,judgment1 and by  this self-separation
 of his spirit1 advertised its          
indestructibility4  ,homer1 as a        
thinking subject1 objectified his       
thought into the ,iliad4  ,this great   
epic poem has already lived1 even on    
this side of the grave1  where the order
 is change and decay1 nearly three      
thousand years4 ,are we  to conclude    

that a personal spirit that could       
deposit itself in numbers  never to die1
 was itself subject to dissolution8     
,this would be to have an  effect       
greater than the cause4 ,the sunbeam may
 deposit itself in a tree1  and thus    
secure to itself life in embodied form  
for hundreds of years4  ,but in order   
that this may be1 the sun must send his 
beams to warm and  nourish the tree all 
the days of its life4 ,the ,iliad has   
lived1 however1  nearly three thousand  
years1 without the daily ministrations  
of ,homer's  spirit4 ,for a bubble on   
the sea of life to lift itself into     
imperishable  form and then fall back to
 mingle with the waves and the waters1  
is to  contradict the principle of the  
correlation of forces1 which declares   
that action and reaction must always be 
equal4 ,the expression a spirit  makes  
of itself cannot be more enduring than  
the spirit itself4        8,the ship may
 sink and ,i may drink        ,a hasty  
death in the bitter sea2      ,but all  

that ,i leave in the ocean grave        
,may be slipped and spared1 and no loss 
to me4        8,what care ,i1 though    
falls the sky1        ,and the shriveled
 earth to a cinder turn8      ,no fires 
of doom can ever consume        ,what   
never was made nor meant to burn4       
8,let go the breath6 ,there is no death 
,for the living soul1 nor loss nor harm4
      ,nor of the clod is the life of   
,god2        ,let it mount1 as it will1 
from form to form40    ,when a train of 
cars stops suddenly at the depot1 the   
energy that caused  it to fly along the 
track is not lost1 it is only           
transformed4 ,when a  tree is cut down1 
the energy that expressed itself in its 
trunk and  branches is not lost1 it will
 only take other forms4 ,when a horse   
dies1  the energy of which its life was 
the expression is not lost1 it is       
transformed4 ,when a tree or a horse    
passes from the living world into the   
world of inorganic things1 the exact    
amount of energy in the body of the     

living tree or horse takes other forms4 
,the amount on the side of death  is    
equal to the amount on the side of life4
 ,if we consider man only as a  physical
 organism1 the same may be said of him4 
,the amount transformed  into earth and 
air1 will be the equivalent of the      
organized fund of  bone1 and sinew1 and 
muscle1 turned over to death4 ,if we    
thus estimate  man1 however1 as we do a 
tree or a horse1 have we taken into     
account the  entire sum of assets that  
were in his possession during life8     
,what of  his thought1 affection1 and   
volition8 ,when ,kepler died1 what      
became of  the intelligence that        
discovered the 8,three ,laws10 which    
constitute the  arches of the sublime   
bridge that spans the vast chasm between
 ,ptolemaic  and modern astronomy8 ,when
 ,laplace died1 what became of the      
spirit that  solved the problems of the 
,mcanique ,cleste1 by the aid of which  
the  irregularities of the heavenly     
bodies were reduced to order8 ,when     

,adams  died1 what became of the massive
 spirit that built in the depths of his 
own study the planet ,neptune1 with no  
other raw material to work from  than   
the perturbations of ,uranus8 ,when     
,moses died1 what became of the         
affection that expressed itself in the  
training and civilization of a  race8   
,when ,jesus ,christ died1 what became  
of the love that sacrificed  itself for 
a sinful world8    ,when we begin to    
talk about human life1 we find all that 
has made  civilization is not physical4 
,in the death of human beings1 the      
energies  of thought1 and affection1 and
 volition are not represented in the    
transformations which take place with   
reference to their bodies4 ,yet all  the
 energies man has put forth that give   
any evidence of his record on  the earth
 are such as come from thought1 and     
affection1 and volition4 ,as  these     
energies are not transformed at death1  
as are the forces of the  body1 they    
must continue4 ,for to suppose they     

ceased at death would be to  break the  
law of the correlation and the          
conservation of forces4 ,if they  are   
not transformed at death1 along with the
 forces of the body1 they  must reside  
in another than the material world1 and 
must not1 therefore1  be subject to its 
changes4      ,v4    ,the personal      
spirit1 by its very nature1 and         
tendencies1 and  possibilities1 seems to
 be addressed to another than the       
tangible1 local1  and physical realm in 
which it finds itself while residing in 
the body4  ,an irrepressible and        
wide-reaching something in the spirit of
 each man  seems to impel him to triumph
 over space1 and time1 and change4 ,in  
the  accumulation of property1 he would 
own the whole world4 ,a very small      
portion of land would be adequate to his
 physical needs4 ,but he would  add acre
 to acre1 till his private domain       
compassed the surface of the  whole     
earth4 ,alexander1 weeping because there
 was not another world he  could get to 

conquer1 advertises the immensity and   
illimitability of the  human spirit4 ,by
 the aid of instruments by which man has
 augmented and  lengthened his power of 
vision1 he has come upon stars rolling  
in the  immensity of space to the circle
 of the thirteenth magnitude4 ,he has   
not  been content to look upon the stars
 in the vast depths of space1 but he    
has photographed them1 so as to behold  
their faces in his study4 ,back  beyond 
the dim dawn of time1 commensurate with 
the appearance of human  life on earth1 
he has gone1 to return with the         
chemical1 physical1 and  stratigraphical
 history of the globe4 ,by the aid of   
steam1 he has made  himself a           
cosmopolite1 and through the application
 of electricity1 he has  made himself   
ubiquitous4 ,must we not posit a spirit 
correlated to the  universal to account 
for this disposition to compass all     
things1 to know  all things1 and to be  
everywhere8 ,the tendency of the human  
spirit to  compass and possess          

universality is seen1 too1 by its       
capacity to create  language1 in which  
it embodies all things and through which
 it expresses  its thought of all       
things4 ,if there had to be separate    
words for all  individual things any but
 the most limited knowledge would be    
impossible1  and such knowledge alone   
there would be if man was shut up to    
atomic  sensations for the data of      
knowledge4 ,but the mind1 by its        
creative1  combining power1 and its     
active spontaneous insight1 forms words 
which  represent not only individual    
things1 but classes and species of      
things4  ,man devises the word oak1 and 
lets it stand for all the oaks in the   
world4 ,he creates the word humanity1   
and puts into it the whole human  race4 
,he coins the word vegetable1 and uses  
it to define the whole  kingdom of      
plants4 ,thus he not only goes over the 
world and sees it  directly1 but he     
produces language manifold and          
complicated1 and elastic  enough to     

accommodate and contain the world1 with 
all that is in it4 ,this  makes it      
possible for him to go round the world  
and see all its wonders1  without       
leaving the place of his birth4    ,he  
not only builds for himself the universe
 in language1 so that he can            
contemplate its moons1 and measure its  
suns1 and sail its oceans1 and  climb   
its mountains in the silent precincts of
 his study1 but he avails  himself of   
sound and light1 also1 to give          
expression to universal ideas4  ,he     
takes a few notes1 and so combines and  
mixes them as to be able to  touch all  
the chords of the universal human heart 
in one song4 ,michael  ,angelo put all  
the theology of all the books into the  
,last ,judgment4    ,throughout the     
length and breadth of nature1 there is  
economy of faculty  and resource until  
we come to man4 ,the fish has not a gill
 nor a fin too  many1 and there is not  
in the water where he lives any surplus 
or margin  upon which he does not make  

levies for his life4    ,the wings and  
tail and bones of the bird are all      
necessary to his poise  and circle in   
the sky4 ,the same economy is found in  
the atmosphere  through which the bird  
flies4 ,it is none too heavy and none   
too light4  ,but when we come to man1 we
 find that margin and surplus is the    
rule4  ,he has a surplus of faculty and 
a surplus of resource1 a surplus of     
endowment and a surplus of environment4 
,he finds it necessary to make  levies  
on hardly any of himself to get along in
 this world1 at least as  far as his    
natural wants are concerned4 ,what would
 be the use for a  carpenter to have all
 the tools necessary to build ,st4      
,peter's at ,rome1  if his only work was
 to put up a tent for a week's camping  
excursion in  the woods8 ,why have an   
engine with a million horse power to run
 a flutter  mill8    ,with the animal   
there is changing endowment and changing
 environment4  ,limitations are clear   
and distinct within and without4 ,but   

with man  there is infinite environment4
 ,within he has a self-determining      
spirit1  subject and object1 bound      
together in a simple and indissoluble   
unity4  ,surrounding this spirit1       
infinite in structure and capacity1 is  
infinite  truth1 infinite law1 and      
infinite love4 ,even ,herbert ,spencer  
said  8,perfect correspondence would be 
perfect life4 ,were there no changes in 
the environment but such as the organism
 had adapted changes to meet1 and  were 
it never to fail in the efficiency with 
which it met them1 there  would be      
eternal existence1 and eternal          
knowledge40 ,in the personal  spirit and
 the elements which surround it1 we have
 the two eternal terms  of eternal      
correspondence4 ,a self-determining     
spirit is essentially1  structurally1   
and constitutionally imperishable4 ,it  
others itself only  through its own act4
 ,and the other of itself is itself4 ,it
 is its own  subject and its own object4
 ,when it goes out of itself1 it is     

itself  that goes out4 ,it is a complete
 circle1 an absolute and indestructible 
individuation4 ,it is the final         
expression of ,god's creative power4    
,through all the revolutions and        
mutations of time1 this was the destined
  goal4 ,the destruction of a human     
spirit would register the death of      
,god4 ,it is the direct expression of   
the spirit of ,god1 and bears his  own  
likeness and image1 and has for the     
guarantee of its permanence the  person 
of the eternal ,god himself4      ,,vi4 
,rev4 ,edward ,white of ,england1 ,dr4  
,e4 ,petavel of ,france1 and ,dr4 ,lyman
  ,abbott of ,america1 have denied what 
,dr4 ,abbott is pleased to call         
facultative immortality4 ,immortality1  
in their esteem1 is an importation  from
 without4 ,it is the claim of ,locke1   
and ,hume1 and ,mill1 and ,spencer1     
that knowledge is an importation from   
the realm of sensation4 ,their  war was 
upon the knowing faculties4 ,from the   
domain of philosophy  the conflict has  

passed up to the plane of religion1 and 
we now have  the attack made upon the   
self-determining spirit4 ,in the        
sensational  philosophy1 we have seen   
all things dissolved4 ,it not only makes
 it  impossible to rationally believe in
 ,god1 but also in mind1 and self1  and 
external world4 ,the sensational        
philosophy got the object of  knowledge 
by a process that destroyed the subject 
of knowledge1 so this  irrational theory
 of ,dr4 ,lyman ,abbot would secure the 
object of life by  the destruction of   
the subject of life4 ,we know that the  
raw material of  knowledge is found in  
the objective world1 but unless the mind
 has the  inherent combining1 active    
power to take this raw material and     
organize  it into an orderly system1    
then the individual can never know      
anything4  ,there being in the mind no  
master of ceremonies1 no director and   
referee1  the tramp and vagabond        
sensations may wander in and wander out 
at their  sweet will4 ,they would come  

in with their own opinions and go out   
with  their own opinions4 ,there being  
no head of the house within1 the tramps 
could have it all their own way4        
,knowledge1 beginning out of the mind1  
would have its cause and end out of  the
 mind4 ,beginning with matter1 knowledge
 could be resolved back into  matter4   
,we believe the life in which the human 
spirit is to realize its nature  fully  
and harmoniously was embodied in ,jesus 
,christ1 who was the word  made flesh4  
,but it is because the spirit of man is 
essentially indestructible1 that  it has
 power to take hold of this life and    
assimilate it4 ,if it refuses  this     
divine embodiment of life1 it brings    
disorder1 and confusion1 and            
everlasting sorrow to itself1 but not   
destruction4 ,the self-determining      
spirit is in its structure and          
constitution up to the style of life    
offered it in the ,son of ,man and the  
,son of ,god4 ,in finding the life that 
was in ,christ1 it finds its own life1  

and enters the path of everlasting      
progress4