ORIGIN OF THE MIND. 36 1 



act without mind, and mind never without matter." The 

 artificial discord between mind and body, between force 

 and matter, which was maintained by the erroneous dualistic 

 and teleological philosophy of past times has been disposed 

 of by the advances of natural science, and especially by 

 the theory of development, and can no longer exist in face 

 of the prevailing mechanical and monistic philosophy of our 

 day. How human nature, and its position in. regard to the 

 rest of the universe, is to be conceived of according to the 

 modern view, has been minutely discussed by Radenhausen 

 in his " Isis," ^ which is excellent and well worth perusal. 



With regard to the origin of the human mind or the 

 soul of man, we, in the first place, perceive that in every 

 human individual it develops from the beginning, step 

 by step and gradually, just like the body. In a newly bom 

 child we see that it possesses neither an independent 

 consciousness, nor in fact clear ideas. These arise only 

 gradually when, by means of sensuous experience, the 

 phenomena of the outer world affect the central nervous 

 system. But still the little child is wanting in all those 

 differentiated emotions of the soul which the full-grown 

 man acquires only by the long experience of years. From 

 this graduated development of the human soul in every 

 single individual we can, in accordance with the inner 

 causal connection between ontogeny and phylogeny, directly 

 infer the gradual development of the human soul in all 

 mankind, and further, in the whole of the vertebrate tribe. 

 In its inseparable connection with the body, the human 

 soul or mind has also had to pass through all those gradual 

 stages of development, all those various degrees of dif- 

 ferentiation and perfecting, of which the hypothetical series 



