184 Wisconsin Academy of Sciences^ Arls^ and Letters. 



we obtain motives to action, not only for the present but the dis- 

 tant future, not only in accordance with, but often in opposition 

 to the mere teachings of sense, or the mere impulses of appetite 

 or of the bodily passions, in obedience to which the lower animals 

 act. This is the home of the reason, of even the " Pure Eeason " 

 of Kant, of the moral sense, and the true seat of the religious life, 

 to all of which the lower animals are strangers. This form or 

 part of mind is called the 2^neuma. It is the possession of this 

 part which chiefly distinguishes men from the lower animals. It 

 is this part which it may be most truly offered is immortal, with- 

 out contesting for the immortality of the losyclie, which the lower 

 animals possess in common with man. This latter part may 

 perish possibly, and if so, we need not trouble ourselves about 

 the question as to whether the mind of animals may continue tO' 

 survive after the death of their bodies. But that these two forms of 

 mind may be separable from each other would seem to be possi- 

 ble from the fact, as they may be assumed to be, that the lower 

 animals have what corresponds to the jisyche without 'Oclq 'pneuma 

 in man, and from the fact, that forms of mind seem to relate to 

 wholly different objects, and from the further fact, as it seems to 

 be in the moral and religious history of mankind, that the pneu7na 

 may be either dead or alive to the proper moral and spiritual ob- 

 jects and relations, without involving any corresponding or other 

 change in the psyche. This is the part of a man's nature which 

 seems of all others the most susceptible of cultivation and ex- 

 pansion, and which the advance of age, which seems to involve- 

 so seriously the hody and the psyche, does not often affect. It is 

 par excellence, the progressive part of man, the most human-like,, 

 nay, God-like, part of man ; that it is within its domain that 

 these aspirations take their origin, which at once imply and de- 

 mand a life hereafter, as the only one which does not mark them,, 

 and in which alone it would seem possible for them to find satis- 

 fying objects. By making some such distinction as has been; 

 hinted at, it would seem possible to admit a form of mind as 

 common to man and animals, the admission of which would be 

 perfectly compatible with a denial of its immortality, or at least 

 ■with a doubt on this subject, and also with a claim for man of a 



