ORIGIN OF THE MIND. 361 
act without mind, and mind never without matter.” The 
artificial discord between mind and body, between force 
and matter, which was maintained by the erroneous dualistic 
and teleological philosophy of past times has been disposed 
of by the advances of natural science, and especially by 
the theory of development, and can no longer exist in face 
of the prevailing mechanical and monistic philosophy of our 
day. How human nature, and its position in regard to the 
rest of the universe, is to be conceived of according to the 
modern view, has been minutely discussed by Radenhausen 
in his “ Isis,” 9? which is excellent and well worth perusal. 
With regard to the origin of the human mind or the 
soul of man, we, in the first place, perceive that in every 
human individual it develops from the beginning, step 
by step and gradually, just like the body. In a newly born 
child we see that it possesses neither an independent 
consciousness, nor in fact clear ideas. These arise only 
gradually when, by means of sensuous experience, the 
phenomena of the outer world affect the central nervous 
system. But still the little child is wanting in all those 
differentiated emotions of the soul which the full-grown 
man acquires only by the long experience of years. From- 
this graduated development of the human soul in every 
single individual we can, in accordance with the inner 
causal connection between ontogeny and phylogeny, directly 
infer the gradual development of the human soul in all 
mankind, and further, in the whole of the vertebrate tribe. 
In its inseparable connection with the body, the human 
soul or mind has also had to pass through all those gradual 
stages of development, all those various degrees of dii- 
ferentiation and perfecting, of which the hypothetical series 
