ORGANIC MOVEMENTS 83 



" abstraction," regarded as a process occurring on bodies, 

 cannot be performed by a machine. That is our justi- 

 fication of the name " Psychoid." 



If the analysis of instincts should help us some day 

 to a true proof of vitalism, instead of offering only some 

 indications towards it, it might also be said that a 

 " psychoid " is the basis of instinctive phenomena. The 

 usual difference between the " Conscious " and the " Uncon- 

 scious " would then have to be brought to its legitimate and 

 truly philosophical expression by distinguishing between 

 two different kinds of psychoids. 



There certainly is a difference, expressed already by 

 the want of experience in instincts. But there is a 

 difference between the instinctive psychoid and morpho- 

 genetic entelechy also. 



The first systematic vitalist we know, Aristotle, saw these 

 analytical differences very clearly and gave a very adequate 

 denomination to them. Calling the spiritual principle, 

 which he regarded as the real foundation of life, -^v^ in 

 general, he carefully discriminated between three kinds of 

 it. The lowest of all is the -^rv^ OpeimKri, the soul of 

 metabolism, which, together with its modifications, called 

 av^riKJ) and yewiiTifcr), that is, the soul of growth and of 

 propagation, may be said to represent our " Entelechy ' 

 as concerned in morphogenesis ; it is possessed by all 

 organisms, plants as well as animals. The next higher 

 class of souls is represented by the tyv%r} alaOrjri,K7j, the 

 soul of sensation as well as of volition ; it belongs to 

 animals only, and to some extent may properly be called the 

 soul of instincts. It is only to men, according to Aristotle, 

 that the highest soul, the vovs, is given, that is, the faculty 



