Relations between the Physical and the Moral. 219 



For us, who desire as far as possible to adhere to facts, it is clear 

 that we can examine the general relations of the physical and 

 moral only under the experimental form. But when we try to 

 state the question without any of the prejudices of the average 

 mind, which render it equivocal, or of metaphysics, which render 

 it insoluble, the only tolerably precise formula we get is this : We 

 distinguish in ourselves two groups of phenomena or operations ; 

 those in one group are conceived as external, unconscious, subject 

 to the twofold condition of space and time ; those in the other as 

 conscious, internal, and successive. The correlation which we 

 discern between the two groups consists in this, that certain modes 

 of existence in one group are the habitual antecedents of certain 

 modes of existence in the other ; for example, that sum of states 

 of consciousness which we call a pain is accompanied by certain 

 states of the organism, motion, play of the physiognomy, states of 

 the viscera, and vice versd. A little belladonna, opium, or even 

 alcohol, introduced into the circulation, produces certain deter- 

 minate states of consciousness ; in a word, we observe between 

 the two groups of phenomena relations, whether of invariable co- 

 existence or of invariable succession. It appears to us that this 

 is the only clear and unambiguous way of putting the question with 

 which we are now occupied. Finally, when we strive to get a nearer 

 view of the opposition between the two groups, we find that the 

 higher or psychological group has for its fundamental character con- 

 sciousness; and thus the antithesis of physical and moral may 

 without too great inaccuracy be regarded as the antithesis of the 

 conscious and the unconscious. If, therefore, we should succeed 

 in showing that this attribute of consciousness which characterizes 

 one of the groups, and which consequently differentiates the two 

 groups, does not belong to the higher group so essentially or so 

 exclusively as it seems ; if we succeed in showing that operations 

 which are considered specially psychological, such as feeling, enjoy- 

 ing, suffering, loving, judging, reasoning, willing can in some cases 

 be either absolutely or relatively unconscious, then the antithesis 

 of physical and moral instead of being absolute would become 

 relative, and the problem would present itself under a new aspect. 

 With a view to resolve it, we will endeavour to penetrate into the 

 mysterious region of the unconscious. 



