240 THE CASE AGAINST EVOLUTION 



gence is an ability to profit by experience. Now, ability to 

 profit by experience may, under one set of circumstances, in- 

 volve the power of logical reflection and inference, while, under 

 another set of circumstances, it may imply nothing more than 

 the power of associative memory. In the latter case, the facts 

 are explicable without any recourse to psychic powers of a 

 superorganic nature, and, in point of fact, it often happens that 

 the very zoopsychologists, who insist on attributing this sort 

 of "intelligence" to brutes, are most emphatic in denying that 

 brutes are endowed with reason. In any case, it is unfortunate 

 that the word intelligence is now used in two entirely different 

 senses. This new and improper sense, being unrelated to the 

 etymology, and out of harmony with the accepted use of the 

 term, serves only to engender a confusion of ideas. It should 

 be suppressed, in order to avoid misunderstandings. 



That men should be deluded, however, into crediting animals 

 with "intelligence" (properly so-called) is not at all surprising, 

 when we reflect on the source of this misapprehension; for we 

 find combined in the animal two important factors, whose 

 association closely simulates intelligence, namely, sentient con- 

 sciousness and unconsciotcs teleology. Now teleology is not 

 inherent or subjective intelligence, but rather an objective 

 expression and prodwct of intelligence. It exists in uncon- 

 scious mechanisms like phonographs and adding machines, 

 and it is, likewise, manifest in unconscious organisms like 

 plants. Here, however, there is no danger of confounding it 

 with conscious intelligence, because machines and plants do 

 not possess consciousness in any form whatever. But in 

 animals, on the contrary, teleology is intimately associated 

 with sentient consciousness. Here the teleological automatisms 

 of instinct are not wholly blind and mechanical, but are guided 

 by sense-perception and associative memory. It is this com- 

 bination of teleology with sentient "discernment" (as Fabre 

 styles it) that conveys the illusory impression of a conscious 

 intelligence. Careful analysis, however, of the facts, in con- 

 junction with judicious experiments, will, in every instance, 



