90 HEREDITY. 



This essayist, Harrison, looks astounded. The 

 nightingales on the Gottingen wall continue to sing. 

 " The soul," says Schoberlein, " appropriates from 

 the outer world the materials suitable for its body. 

 The formation of the body is not a result of mere 

 chemical affinities between different elements of mat- 

 ter, but it is a vital process ; it proceeds from the 

 animate principle. The soul assumes to itself such 

 elements as adequately express its life and wants. It 

 itself, and not chemical affinities, is the organizing 

 principle." (Ibid, p. 687.) 



Look into the faces of Julius Miiller and Dorner, 

 and Delitzsch and Lotze, and especially into the 

 contenance of Ulrici, and you find no marked signs 

 of dissent. There is general agreement with what 

 Professor Schuberlein says. Lotze for a quarter of a 

 century has opposed the mechanical theory of life. 

 Ulrici has defended more than once, in the name of 

 biological science, the theory that the soul has an 

 ethereal enswathment from which it is not separated 

 at death. 



To these scholars the separation of the soul from 

 the flesh is its unfettering, but not its disembodiment. 



Frederick Harrison seems to be smitten with a 

 new idea. But he is of opinion that this is not 

 Christianity. He speaks again : " For my part, I 

 hold Christianity to be what is taught in average 

 churches and chapels to the millions of professing 

 Christians. It is a very serious fact when philo- 

 sophical defenders of religion begin by repudiating 

 that which is taught in average pulpits." (Nine- 

 teenth Century.} 



