20 THE ORIGIN OF HUMAN REASON. 



— always accompanied by some perception of incon- 

 gruity. 



Similarly with regard to the instincts which are con- 

 cerned in nutrition, self-preservation, reproduction, and 

 the rearing of progeny, Mr. Romanes says,* " No one 

 has ventured to dispute that all these instincts are 

 identical with those which we observe in the lower 

 animals/' But, so far from wishing to dispute this 

 identity, we have again and again affirmed it to be a 

 necessary result of similarity of bodily organization. 

 Reason, however, is one thing and instinct another,! a 

 matter we shall have to deal with later on. 



Soon, however, we come to a startling misstatement 

 as to the cognitive powers.J Mr. Romanes says, § 

 "Enormous as the difference undoubtedly is between 

 these faculties in the two cases, the difference is con- 

 ceded\ not to be one of kind ab initio!' But with 

 our utmost power of insistance we deny this, and 

 affirm that man's nature is intellectual, and absolutely 

 differs in kind from that of the highest brute, from 

 the first moment of his existence. 



Another noteworthy assertion occurs on the same 

 page. Mr. Romanes says, "It belongs to the very 

 essence of evolution, considered as a process, that 



* pp. 7, 8. 



t See "On Truth," pp. 175, 184, 358-365, 427, 515-518. 



% We say " cognitive powers " to avoid any possibility of in- 

 justice to Mr. Romanes. He, indeed, speaks of " the faculties 

 of the intellect," but in a note (p. 8) declares that he does not use 

 that term in a " question begging sense," but only to avoid " coin- 

 ing a new term." Without doing this, he might have availed 

 himself of our term, "sense perception,*' or "sensuous cognition." 



§ p. 9. I! The itaUcs are ours. 



