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Proceedings of Eoyal Society of Edinburgh. [sess. 
is fiercest, just as the muscular power is greatest, and the struggle 
for gratification is most violent. 
When intelligence is in the ascendant in life, the whole position 
is changed, even to the extent of changing the law of activity. 
We have to adapt our theory to this transformation, and in conse- 
quence the conception of evolution is placed in the midst of a host 
of perplexities. The main question is this, — How can evolution of 
organism account for life capable of rational self-direction? Inhi- 
bition may supply suggestions here, but these avail only on the 
side of restraint ; we need here to account for a power which places 
the whole life under a new order of government. When we include 
social relations, there are rival interests, consequent competitions, 
and new place and form for progress. All these are available for 
analogies. But the main puzzle is untouched, — out of organism to 
evolve the intelligence which first directs its own activity, and then 
directs organic activity. 
This order — first intelligent action, second organic action — is 
essential to the case. No theory meets the requirements which does 
not undertake to explain this priority. Here, in contrast with what 
is observed in lower types of life, both unintelligent and intelligent, 
reflection shapes the purpose which the agent afterwards makes an 
effort to fulfil. This is something entirely new in the activity of life ; 
this presents the hardest problem in natural history. 
What is meant by Intelligence as concerned with action may be 
best indicated by pointing out what it does, for thus we command 
the facts and their history. Passion rises in man just as in the 
animals. There is not anything distinctive here. But in human 
life, the passion is restrained, reflection begins, and is prosecuted, 
while restraint over passion is maintained. There is comparison of 
consequences, contrast of the good and the better, formation of a 
conception, and next of a definite purpose, and only then is the 
sensori-motor system brought into action in relation to its environ- 
ment. Whether the passion is then gratified, or is not gratified, 
does not affect our problem. In either case, the whole course 
of reflective procedure is carried through. The evolution of the 
power to accomplish this constitutes the great perplexity. How can 
we, through continuous action of the senses, reach the power we 
name Intellect, and that power over intellectual action which we see 
