given of the pervasive presence of mind in matter? What other proof is there than this of the soul of man in the body of man?

Action, a definite fitness in each action, a combination of definitely fit actions, the concurrence of all in a progressive work by quality, quantity, place and time, are all present to emphasize the reason that overrules the world.

But it is said that law and order may as truly inhere in matter as in mind that this is what the facts offered disclose; and that we are not at liberty to affirm that in cosmic facts order is any longer an index of mind. A strange conclusion this to be formulated by Empirical Philosophy! If there is anything which experience, within its own proper field, at work on the principles of knowledge, can assert with certainty, it is that definite construction expresses mind and the want of it matter.

It may be urged that an experience so late and so narrow as ours cannot define distinctions so broad and so universal as these between matter and mind. Certainly, then, such an experience can not overthrow these distinctions. The fact that certain distinctions are here and now fundamental, the very first terms in experience, carries with it, till contradicted by definite knowledge, a presumption of the strongest character that these diversities have existed from the beginning: that the end does but declare the beginning. So it is that we reason in geology, in physics, everywhere. By experience we must mean experience proper, temporal experience; it is this that we are bringing to the interpretation of cosmic experience. It is the nature of