THE PROBLEM OF BODY AND MIND 253 



of the physical is the actuality of the psychical and the 

 potentiality of the psychical is the actuality of the physical. 

 Or, to put it in the form of a definition of consciousness: 

 Consciousness is the potential or implicative presence of a 

 thing at a space or time in which that thing is not actually 

 present . . ." (W. P. Montague, p. 281). " By hylopsychism 

 I wish to denote the theory that all matter is instinct with 

 something of the cognitive function; that every objective 

 event has that self-transcending implication of other events 

 which when it occurs on the scale that it does in our brain 

 processes we call consciousness" (p. 283). 



Is there any difference between this and the monistic spec- 

 ulation of Prof. Lloyd Morgan ? " Of simple awareness 

 there can be no evidence by acquaintance, save in being aware. 

 And since we cannot be an Amoeba or an isolated neurone, 

 an oak or an acorn, an attracting magnet or a shred of iron 

 attracted thereto, we can never directly know whether in 

 them some dim awareness is present or absent. None the 

 less we may be permitted to suppose that awareness, as a 

 specific mode of relation between terms, is ubiquitous 

 throughout nature basing this supposal on the principle 

 of continuity. If here in us in high measure, then in the 

 oak and the acorn, in the molecule and the atom, in their 

 several measures and degrees" (1915, p. 10). 



To demand of the biologist an explanation of the double 

 aspect of the psycho-physical being is to demand the im- 

 possible. Organisms are unique facts ; intelligent organisms 

 are unique facts. But if the biologist is pressed hard and 

 asked if there is no other unique fact beside which he can 

 place his double-aspect organism, perhaps he may answer, 

 " Why, there is only thought itself, which is subjective and 

 objective at once." 



