HARMONIES OF SCIENCE AND RELIGION. 301 



But here we are dealing with the healthy evidence of sex in mind. 

 I have referred to but few of the many recognized intellectual states 

 or processes, and yet they are sufficient to define differentially the 

 average mental conditions of the sexes. With these as a basis of dif- 

 ference, the acuteness of intuitions, the vividness of imagination, and 

 the want of intellectual belligerence, so often spoken of as traits of 

 the feminine mind, and the existence of a modified or opposite form 

 of these in the mental type of the other sex, can, with equal justice, 

 be traced to sexual differences. Sex does not exist simply as a physi- 

 cal state ; but we find it pervading organic life, and asserting itself 

 potentially in every mental process. I believe the relation of the 

 sexes in society bears to sexual cerebration the relation of cause and 

 effect. Since the beginning of the historic age, under every variety 

 of mental and physical conditions, the sexes have preserved their 

 moral relations to each other almost unchanged. In what way can 

 this be explained, except as the working of a natural law ? There 

 appears to me to be no law so adequate to explain this as that of 

 sexual cerebration. 



Several of the reviewers of a former paper seem to have regarded 

 me as the avowed enemy of woman's social and moral advancement. 

 I have entered upon the study of the relations of the sexes to the 

 matters of daily life, with the single purpose of arriving at truth by 

 the use of scientific methods. I believe the field gone over in this 

 and former papers to belong properly to the student of Nature, and 

 not to the so-called social reformer. I cannot bring myself to use the 

 term " woman's sphere ; " women have no sphere, except as it is de- 

 fined by usefulness. I concede to woman the right to essay her for- 

 tune in any profession : I simply claim the right to courteously study 

 her in her new relations. The ethnologist cannot be called the enemy 

 of mankind, because he studies the diffei-ent natural races of men ; the 

 botanist cannot be called the enemy of the rose, because he has ana- 

 lyzed its parts, and assigned it its place as a thing of beauty in the 

 scheme of Nature. 



-- 



THE DEEPER HARMONIES OF SCIENCE AND RELIGION. ' 



n. 



THAVE suggested the thought of a God revealed in Nature, not by 

 any means because such a view of God seems to me satisfactory, or 

 worthy to replace the Christian view, or even as a commencement from 

 which we must rise by logical necessity to the Christian view. I have 

 suggested it because this is the God whom the present age actually 

 does, and in spite of all opposition, certainly will worship, also because 



^ From a series of papers, in Maonillan's Magazine, on "Natural Religion." 



