CREATION BY EVOLUTION
ing of human experience and the natural laws of the universe, and the thousand and one ways by which it has put into the hands of mankind the means of adaptation to the changing conditions of existence, we would seem to have some excuse for regarding men, endowed with such unique powers of intellect and sentiment, as beings fundamentally different from all other living creatures. Hence it is not surprising that the suggestion has found expression, even among such confirmed believers in evolution as, for example, Darwin’s famous collaborator Wallace, that the mind is a distinctively human attribute, something that is lacking in other animals, the possession of which by man puts him in a class by himself. But no one who has made a companion of a dog and appreciates the reality and depth of his feelings and emotions, the knowledge he acquires by experience, and the sympathy and intelligence he displays in his behavior, can deny that the dog also has a mind. Though his aptitude to learn and to understand is infinitely less than that of a human child, though he seems unable clearly to anticipate what is going to happen and lacks the means of sharing knowledge that speech confers upon mankind, no one can deny that the dog is endowed with intelligence, which differs from man's intelligence not so much in its essential qualities as in its degrees—in the range of the understanding which it confers.
However, I shall not here try to define what the mind is or to discuss the question of the reality of animal intelligence. My aim is rather to call attention to the knowledge we have acquired of the instruments through which the mind expresses itself and manifests its wonderful versatility.
Every part of the human body is in a sense an instrument of the mind, a mechanism whereby its purpose can find expression—the legs that carry us, the hands that perform
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