52 Chapter IV. 



and 1 acknowledges and maintains the existence of 

 final causes in the workings of nature. And finally 

 he agrees with Thomas of Aquin 2 in tracing back the 

 suitable instinctive dispositions of animals to the power 

 and wisdom of a personal Creator who deposited them 

 in the nature of the animal. In discussing these ques^ 

 tions of animal psychology Reimarus naturally "enters 

 far more into particulars, because he treats this subject 

 in a special work, whereas Thomas of Aquin could only 

 touch them incidentally in other productions of his 

 eminently speculative genius. 



In his "Allgemeine Betrachtungen ueber die Triebe 

 der Thiere," a book highly appreciated by modern 

 animal psychologists, Reimarus has logically evolved 

 the animal psychology of Mediaeval Scholasticism. 

 Indeed, we may unhesitatingly assert that Reimarus 

 attained such excellent results in animal psychology, 

 because he followed out the scientific psychology of 

 Aristotelian philosophy. The philosophy of Decartes 

 which swerved from that of Aristotle, made a mere 

 machine of the animal. Modern animal psychology, 

 on the other hand, went to the opposite extreme by 

 arbitrarily humanizing the brute. Scornfully despising 

 the "old school systems of the scholastics," and trying 

 to tread its own unbeaten path, it has gone astray, so 

 much so, that it is obliged to seek aid from the un- 

 scientific notions of "popular psychology" and to fight 

 shy of any and every analysis of psychological concepts. 



Moreover these remarks will serve as a refutation 



*) 5\ Thorn., "Summ. theol.," 1, 2, q. 1, a. 2. Reimarus, Nos. 

 150, 151. 



2 ) S. Thorn., 1, 2, q. 46, a. 4 ad 2; q. 13, a. 2 ad 3, etc. Reimarus 

 No. 1. 



