CONCLUSION 



philosophical theories of life on the behavior of electrons, 

 it is safer to erect them on a biological basis. We conceive 

 human behavior in terms of the history, the evolution, of 

 the differentiation of the cytoplasm, as this differentiation 

 appears in the course of development of the living world, 

 attaining its highest degree in the human race and in the 

 human individual. 



The activity of the brain means a manifestation of ecto- 

 plasmic properties which we may regard as evolved from 

 primitive ectoplasmic relation to outside world. Every 

 mental state may thus be conceived as having behind it 

 this old relation. Perhaps it is because of this that man is 

 able to trace the evolution of the universe. Our minds 

 encompass planetary movements, mark out geological eras, 

 resolve matter into its constituent electrons, because our 

 mentality is the transcendental expression of the age-old 

 integration between ectoplasm and non-living world. 



Life is not only a struggle against the surroundings from 

 which life came; it is also a co-operation with them. The 

 Kropotkin theory' of mutual aid and co-operation may be 

 a better explanation of the cause of evolution than the 

 prevailing popular conception of Darwin's idea of the strug- 

 gle for existence. The means of co-operation and adjust- 

 ment is the ectoplasm. But we can go farther. 



Man with his highly complex nervous system constitutes 

 a species apart from the rest of the animal kingdom. 

 Nevertheless he maintains communion both with animate 

 and with inanimate nature. Still closer is his relationship 

 with fellow man. These relationships rest upon a purely 

 biological principle. The foregoing pages have established 

 this thesis. Here, then, is indicated where we may seek 

 the roots of man's ethical behavior.^ 



^ See also Ch. IV of Darwin's ''''Descent of Man.''' 



- In a forthcoming essay, I deal with this point at greater length. 



