as to see the brains of other men think. I should like to have him explain how this can be done. To me, as to Spencer, Huxley, and other evolutionists, the passage from the physics of the brain to the phenomena of thought is something inconceivable.

MR. NICHOLS:—

Dr. Janes's position seems to be fruitless and unsatisfactory, because he never gets to anything ultimate. He must go on and on, always questioning and never getting an answer, instead of being satisfied to begin somewhere. It is useless to start on such a quest. We can know nothing of the ultimate nature of consciousness. [DR. JANES: It seems that you are at last getting to the Unknowable yourself.] MR. NICHOLS: Your Unknowable. What I meant to say was that consciousness is truly known just as other things are, when its internal feeling is criticised and corrected by external observation and generalized upon both. Then it seems to appear that thought as observed in others than ourselves is simply a motion of the brain, as digestion is a motion of the stomach. The Spencerians (and Dr. Eccles will pardon my saying it) are in a hopeless state of confusion over the Unknowable, and their philosophy of knowledge is built on an assumption of ignorance. The position that there is such a thing as mind independent of brain is an unverifiable one. Dr. Eccles said that one ought to be a physician to thoroughly grasp the truth of Evolution -and come out where he does. Well, there is Dr. Maudsley; he has some reputation as a doctor, and he is a materialist. What I meant in regard to evolution in other worlds, was that the method of evolution is the same throughout the universe, though the materials and special forms may be different. If we are willing to accept the ultimates as they present themselves to us, we need not chase the infinite. Those ultimates we know if we can know anything, but if we do not know them then we can know nothing and there is no use in thinking. When we step beyond those ultimates we land in "chaos and old night," where is nothing but dreams and an aimless metaphysical whirl.

THE EFFECTS OF EVOLUTION ON

THE COMING CIVILIZATION

BY

MINOT J. SAVAGE

AUTHOR OF "THE RELIGION OF EVOLUTION," "THE MORALS OF
EVOLUTION," ETC., ETC.

COLLATERAL READINGS SUGGESTED

IN CONNECTION WITH ESSAY XV.

Graham's Creed of Science and The Social Problem; Thompson's The Problem of Evil; Savage's Social Problems; Heber Newton's The Social Problem; W. I. Gill's Evolution and Progress; Francis Power Cobbe's Broken Lights: The Present and Future of Religious Faith; James Cotter Morison's The Service of Man.

THE EFFECTS OF EVOLUTION ON THE

COMING CIVILIZATION.*

If one but knew what the "Coming Civilization” is to be, it would then be a comparatively easy task to note the processes by which it is to be brought about. It is not an uncommon thing for people with an imaginative turn of mind to jump to some alluring conclusion, and then, with too little regard for facts and natural tendencies, to seek for some short cut to the goal of their foregone conclusion. And if their millennium is anything more than a pleasant dream with which to amuse an idle hour, they not only grow very impatient of natural growth, but perhaps also somewhat violent in their dealing with all who do not agree with them. Plato's "Republic," Sidney's "Arcadia" and More's "Utopia" may stand as specimens of ideal dreamworlds. Their authors, however, whether they really believed in them or not, did not intend to fight for them or in any way urge them as immediate reforms. The thing to be noted about them is that they were arrived at by a purely a priori process, not deduced as the result of any observable tendencies in human history. The same is true also of the "kingdom of heaven" which Jesus preached. It does not follow, however, that these dreams were useless. Man is the only animal, so far as we know, that is haunted by an ideal. And the ideal not only hints the possible, but it also serves the purpose of creating a divine discontent with imperfect conditions and of stimulating effort towards the attainment of something better. One may not realize his dream; but he will attain something better because of his dream and of his struggle to grasp it.

But these dreams are not all ancient ones. They are more in number, and are more operative in the sphere of practical endeavor to-day than ever before in the history of mankind. They are not only dreams, but they are the motive-forces of crusades that have their heroes and their martyrs. The air is resonant with prophet calls and rallying

* COPYRIGHT, 1889, by The New Ideal Publishing Co.

*** 15. zona word the A at ENT THERtion of ging to with the prooien. The SAR DANE ya ny to be point of relvenantis vedess 2122 YROY A HAY LATE V, ‘* Wepted a tre nevat A pating la tras to any prodial the they are el say engage, lai pana for making a powinie for Spenser **s inreis to keep tone with Mows, provided the benes Knyl wala Dappear. They are all agreed in looking for ne gming of the “xingdom of heaven”; but though wey Late 20 witzine" thority on the enbijent they as is all the rest of the world The

They are either as to time for end for method Poze #xoowe that the only hope for man is in his own premary, A., the wocal evils of the age are the direct peente of wicked revolt against his authority. On the other hand, the Protestante attribute most of the evils of the past to this same Pope, and are in a state of intermittent panie lest his old-time power be regained. Little can at present be expected in this direction then, except that both Romaniat and Protestant will keep on preaching a theory of man, his origin, nature, condition and destiny, that science has thoroughly exploded. Until facts are acepted and realities dealt with no results can be rationaily even sought after.

One of the most striking and interesting dreamers on the religious side is Count Tolstoi. The old and common claim is that Jesus is the one who has "brought life and immortality to light"; and so the Christian ideal has been generally located in the other world. But, most curiously, while Tolstoi claims to be the one true interpreter of Jesus in the modern world, if he does not deny he at least ignores the future life, and proposes to seek his kingdom of heaven