TRANSACTIONS OF SUB-SECTION TI. 677 
Parallelism is a metaphysical theory of the relation of mind to body which 
goes beyond the facts of experience. ‘There are three series of events : (a) The 
actions and reactions of physical things which by their influences bring about, 
(5) movements and processes in the cerebral cortex, and (c) consciousness or 
awareness of (a). The theory is that (b) alone and of itself contains the key 
to the interpretation of (c), and vice versa that (c) is always correlated with one 
and only one state of (b). Inasmuch then as (6) is a distinct and separable 
part of a whole of physical reality, and (c) is consciousness not of that part 
but of the whole from which it is separated (a), it follows that the part (6) is 
equivalent to the whole, which is absurd. 
The theory rests on the presupposition that conscious experience is the whole 
of psychical existence, and that the unconscious has purely negative significance. 
But to assume that there can be no continuity of conscious experience by and 
through unconscious psychical states is unwarranted, and to suppose conscious- 
ness to be correlated with physiological activity in the cortex is to ignore the 
function of neural process which is simply sensori-motor, and the function of 
consciousness which is to throw light on eventual action. 
Parallelism is not the only alternative to interaction. The relation may 
be a solidarity of function in which two independent realities are united. The 
cerebral cortex may perform the function of delaying the response of reaction 
to stimulus, and consciousness may be the condition of psychical experience when 
action. is in progress. Their coincidence would then be the condition of intelli- 
gent or free action. 
2. A New Theory of Laughter.By W. McDovuaatt, M.A., M.B., 
FR.S. 
3. Some Main Principles of Integration. By H. J. Wart, Ph.D. 
4. The Conditions of Belief in Immature Minds (Children and 
‘ Savages’). By Professor CarvetH Reap. 
The conditions of belief are the same for all minds; except that (1) the 
relative influence of these conditions varies at different stages of development ; 
and that (2) it is only for some minds, amongst civilised peoples, that there 
exists a Logic or systematic test of truth. 
The ground of all belief is perception (though fallible). Further grounds or 
causes of belief may be distinguished into (1) the evidentiary, raising some 
degree of probability, such as memory, testimony; and (2) the non-evidentiary, 
having no logical value, such as the agreeableness of a belief, its favourableness 
to our desires, its connection with voluntary actions (rites or habits), or with 
social influences other than testimony (sympathy and antipathy, imitation and 
suggestion). 
It is characteristic of immature minds, that the influence of illogical infer- 
ences, or imaginations, and of non-evidentiary causes of belief is relatively 
greater than amongst average civilised men. Imaginative beliefs, enforced by 
traditions, rites, ceremonies, formule, are in fact customs. 
The possibility of forming such customary beliefs of almost purely imagina- 
tive character depends upon (1) the intensity and vividness of imaginations in 
immature minds, more like perceptions than ours are. (2) The absence, outside 
of the practical repetitive life, of any exact memories or knowledge to provide 
a standard with which imaginations may be compared. (3) Inability to make 
comparisons : (a) because, under the influence of desires and anxieties, the 
beliefs of an immature mind form relatively isolated systems; and (6) because, 
