170 UNIVERSAL EVOLUTION 



objective, is nothing more than any other functionless 

 matter, it is inorganic. 



If we interpret thought as a molecular process; that 

 is, as images of objectivity, formed by the psychical 

 device, we get rid of the dualism of thought and object. 

 This is "immediate experience". In that, the object is 

 the only thing; and that object is always an immediate 

 reality; it is a phenomenon, either of things as we 

 "know" them, or of an abnormal differentiation of such 

 things in the diseased brain. In other words, if think- 

 ing is a part of substance, or matter, there is no neces- 

 sity to discuss it as existing apart from substance or 

 objectivity. The brain is that form of matter which 

 produces what we distinguish from the physical form 

 of phenomena, as psychical, and its correspondence 

 with other forms of matter is analogous to the rela- 

 tions that all forms of matter hold to each other. "The 

 sciences ultimately refuse to recognize dualism. The 

 world is only intelligible by science, on the assumption 

 that it forms one coherent system. A philosophy based 

 on the special sciences cannot recognize anything out- 

 side the material universe." (David G. Ritchie). This 

 is monism, and is both materialistic and idealistic. Hux- 

 ley has shown that the two views lead scientifically to 

 the same conclusions. 



HUMAN KNOWLEDGE. Human knowing has as its 

 essential elements two forms of being, or, more prop- 

 erly, one element polarized by mental analysis into 

 two conditions, viz.: (1) an environment composed 

 entirely of phenomena, which are manifestations of a 

 creative evolution; and, (2) an organism controlled by 

 a nervous system in correspondence with and responsive 

 to such environment. Both elements are specialized 

 parts of one universe, and are equally phenomenal, being 



