CREATION BY EVOLUTION 



ing of human experience and the natural laws of the uni- 

 verse, and the thousand and one ways by which it has 

 put into the hands of mankind the means of adaptation to 

 the changing conditions of existence, we would seem to have 

 some excuse for regarding men, endowed with such unique 

 powers of intellect and sentiment, as beings fundamentally 

 different from all other living creatures. Hence it is not 

 surprising that the suggestion has found expression, even 

 among such confirmed believers in evolution as, for example, 

 Darwin's famous collaborator Wallace, that the mind is a 

 distinctively human attribute, something that is lacking in 

 other animals, the possession of which by man puts him in a 

 class by himself. But no one who has made a companion of 

 a dog and appreciates the reality and depth of his feelings 

 and emotions, the knowledge he acquires by experience, and 

 the sympathy and intelligence he displays in his behavior, 

 can deny that the dog also has a mind. Though his aptitude 

 to learn and to understand is infinitely less than that of a- 

 human child, though he seems unable clearly to anticipate 

 what is going to happen and lacks the means of sharing 

 knowledge that speech confers upon mankind, no one can 

 deny that the dog is endowed with intelligence, which dif- 

 fers from man's intelligence not so much in its essential qual- 

 ities as in its degrees — in the range of the understanding 

 which it confers. 



However, I shall not here try to define what the mind is 

 or to discuss the question of the reality of animal intelligence. 

 My aim is rather to call attention to the knowledge we have 

 acquired of the instruments through which the mind 

 expresses itself and manifests its wonderful versatility. 



Every part of the human body is in a sense an instrument 

 of the mind, a mechanism whereby its purpose can find 

 expression — the legs that carry us, the hands that perform 



[314] 



