Mind in the Lower Animals. 183 



so iu the lower animals. But why these remarkable differences 

 between men and animals if they both have minds of the same 

 kind ? The only way in which they may be explained is to ad- 

 mit that in the one case there is a rational mind or spirit, which 

 can feel and know, and can use the mechanisms with which it 

 stands connected, so as to lead to their development in many ways 

 and degrees, and in varying propertions to each other, while in the 

 lower animals, the nervous and other mechanisms are developed 

 as a rule in some other way than by their use. They are devel 

 oped prior to or independently of use, but not so in man, as a rule. 

 In the one case there is a mind to use the imperfect apparatus, and, 

 according to the degree and kind of the use, to develop it in 

 various ways and degrees ; but in beasts this is not so, only in a 

 low degree. Hence animals of the same kind are more nearly 

 equal in their development, and men less so. Hence man is in a 

 measure the master of his own higher development, and is, there- 

 fore, charged with a duty in this connection ; but not so the ani- 

 mals below him. Out of such considerations, if time permitted, 

 it would seem that quite a presumption could be raised up in favor 

 of the view that the lower animals do not have minds as men do. 

 But to pass on, it may be urged, 



3. That any necessity which might seem to arise for admit- 

 ting the lower animals to have mind with man, may be met, 

 or at least justly avoided, by certain distinctions which have 

 been long recognized by many writers. It has been maintained 

 by many, from the time of Aristotle, that in man we may discern 

 at least two forms of mind. The one is conveyed with the objects 

 of sense, and our relations in space and time. To it belongs the 

 sense of perception, the capacity for comparing sense perceptions, or 

 to think on them, and also our nerve propensities, and certain emo- 

 tions not ordinarily classed with propensities or appetites. This, 

 it is admitted, is possessed in kind by animals as well as men. It 

 has been called the psyche. The other is superior to the^-5^c^e, and 

 has relations not only to the psyche, but also to the body. It is that 

 form of mind by which we become related to God, and which is 

 the seat of conscience. By it we are enabled to discern right from 

 wrong, good from evil, the beautiful from its contrary, and by this 



