ON LIFE AND OKGANISATION. 311 



tions, consciousness, the essence of intelligence, comes into play. 

 "We have already seen how the awakened intelligence or conscious- 

 ness of the brute, under the guidance of instinct, at once enables it 

 to determine, with precision, its relations to external objects. But 

 the newly-awakened conscious intelligence of man is unable to 

 effect this for him. He refers all his perceptions of external 

 objects to the surface of his own organism ; he is unable to deter- 

 mine their exact position in space. 



If, however, he is at this stage of his career more helpless than 

 the brute, there has already begun to be evolved within him a 

 power which completely distinguishes him from the lower animal, 

 and which will not only speedily put him on a level with it, in 

 relation to external objects, but which will, if employed aright, 

 raise him indefinitely in the scale of intelligence. 



This power is a property conferred on the human intelligence 

 by its Creator, in virtue of which it is capable not only of percep- 

 tion, but of apperception. It is not only conscious, but self- 

 conscious. 



In the brute, consciousness is in relation to the objects per- 

 ceived ; the consciousness of self in the animal extends only to the 

 not confounding of itself with those objects. In technical language, 

 the animal can apprehend the object only ; it cannot apprehend 

 the subject. 



Man, again, is conscious, not only of the object perceived, but 

 of the self which perceives. He can apprehend the subject as well 

 as the object. He is to himself, in the technical language of 

 metaphysics, a subject- object. 



If we assume, as it would now appear we are fully entitled to 

 do, that the brute is only capable of objective consciousness, its 

 so-called intellectual processes resolve themselves into mere 

 suggestive acts. Its so-called thoughts, or trains of thought, are 

 merely individual acts of objective consciousness connected by the 

 determining law of its instinct. These acts of objective conscious- 

 ness may be immediate — that is, induced by the actual presence of 

 the object; or they may be mediate — that is, reproductions of acts 

 of objective consciousness, through the memory or imagination. 

 The brute, is undoubtedly capable of memory ami imagination ; 

 but its acts of memory and imagination are, like its other arts of 



