Intelligence and Speech. 117 



general concepts and conclusions out of sense percep- 

 tions, and of applying them to consciously adaptive ac- 

 tions, and instinct as the principle of unconsciously 

 adaptive activities in the psychic life of animals. Our 

 definitions of intelligence and instinct coincide with those 

 of Emery. How, then, does it come that he draws the 

 very contrary conclusions? The reason is, because he 

 errs in taking complex sense representations for general 

 concepts, and falsely ascribes "abstractions of the first 

 order" to animals. We have proved that he is wrong 

 in doing so, and consequently we infer from the same 

 premises the correct conclusions : that animals have no 

 intelligence, not even "in a limited degree." 



And now permit me also to allude for a moment to 

 the "religious point of view." Language distinguishes 

 man from the animal, but this is only an external dif- 

 ference. The real difference consists in intelligence 

 which is wanting to the brute. Man does not become 

 man by his speech, but by his intelligence, which is the 

 logical and psychological presupposition of speech. The 

 breath of the Divine Spirit through which the human 

 organism became a human being, is the spiritual soul 

 of man. It is the natural image and likeness of God, 

 which raises man, the crown of the visible creation, to 

 a height far above the animal, and enables him, a sen- 

 sitive-spiritual being, to link the material world to the 

 spiritual in himself and in his human nature. 



Our worthy critic Mr. Emery 1 has recently raised 

 some new objections to our preceding discussion. He 

 summarizes them in the following propositions : 



l ) "Instinct, Intelligenz und Sprache" ("Biologisches Centralblatt," 

 18 [1898], No. 1, S. 17-21). 



