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by synchronous, physical agencies. Herein is the subversion of all mental processes. "What matters it, what we think, if there is no logical coherence in thought? how we feel, if there are no just or unjust grounds of feeling? how we act, if there is for action, within itself, no coherent law? By this view, truly understood, intellectual and moral life are alike suspended, and are left the unsubstantial shades of their former selves. Under this hypothesis words must act as physical forces, inducing a cerebral state incident to which is a certain thought or feeling. It is not by virtue of the conception which is called forth that they are efficient agents, but the conception itself is one among the secondary states that attend on the primary sequence of forces in the nervous system. Thoughts, feelings, volitions, are as the shadows of the cars; the cars are coupled, and the links of the shadows are the images of these couplings.

(4) It would be difficult, also, under this reference of mental states to physical causes to explain the extended and exact agreements between men in their mental action. Why are the principles and processes of mathematics the same for all, except through their relation to the mind? And why are other truths so diversely viewed save through divergent intellectual conditions? These remarkable agreements and disagreements are referred, and must be referred, to the relations of the mind to truth. Truths that are simply deposited by similar physical processes, should show no such complete agreement, nor no such wide diversity. Constitutional resemblances, the physical conditions of habit and inheritance should control them, as they do the texture of the skin, the quality and color of the hair.

(5) We urge as a farther consideration if, indeed, any farther consideration is called for the feeling that we have on recovering from deep sleep, or a troubled dream, or a