Organization in Relation to Environment 813 



That man is built up of several and successively more highly 

 evolved states is by no means a new view. Thus, various 

 rather vague or even fairly approximate conclusions in line 

 with the above views have been enunciated for decades and 

 even centuries, but no exact material histological basis has 

 been worked out therewith. Thus Richard Hooker, writing 

 nearly 500 years ago, speaks of "that law which God from the 

 beginning hath set himself to do all things by" and which 

 he considered consisted in "a triple perfection: first a sensual^ 

 consisting in those things which very life itself requireth, either 

 as necessary supplements, or as beauties or ornaments thereof; 

 then an intellectual, consisting in those things which none 

 underneath man is either capable of or acquainted with; lastly 

 a spiritual or divine, consisting in those things whereunto we 

 tend by supernatural means here, but cannot here attain unto 

 them." 



Again Ribot, Romanes, and various others recognize an 

 almost identical relation with Hooker. The latter in his 

 '* Thoughts on Religion" (pp. 152-153) says: "It is what we 

 understand by man's moral, and still more his spiritual, quali- 

 ties that go to constitute character. And it is astonishing 

 how in all walks of life it is character that tells in the long run. 



" It is a fact that these distinctions are all well marked and 

 universally recognized, viz., Animality, Intellectuality^ Morality , 

 Spirituality. Morality and spirituality are to be distinguished 

 as two very different things. A man may be highly moral 

 in his conduct without being in any degree spiritual in his 

 nature, and, though to a lesser extent, vice versa." 



The above is extremely apt, though the writer considers 

 that Romanes has failed to give the high and distinct value 

 to the sensuous or cognitic that it requires, and that we all 

 know is one of the most powerful stimulators and directors 

 of our being. Further, as already emphasized, we would regard 

 the intellectual and the moral as a lower and higher expression 

 of the cogitic sense, though the latter usually acts as the initi- 

 ator of and introduction to the sj)iritic sense. But neither 

 Romanes nor any others have showTi the interrelation of phe- 



