L. F. WAED'S DYNAMIC SOCIOLOGY. 307 With a laudable desire to make his own theory (unlike Mr. Spencer's) thoroughly systematic, Mr. Ward next proceeds to found his dynamic sociology upon a solid and reasoned cosmical ground-work. He finds it necessary, in fact, to construct a philosophy of the universe, as preliminary to his speculations (or demonstrations) upon the means for attaining the maximum sum of human happiness. Nobody can deny that in this he is perfectly right : but it would certainly seem more natural to set forth one's cosmical philosophy first as a substantive theory, rather than prefix it as an introduction to a single treatise on Dynamic Sociology. In this portion of his task, Mr. Ward attaches much importance to the "Law of Aggregation," as distinguished from that of Evolution proper; though curiously enough he nowhere definitely formulates exactly what he con- ceives this so-called Law to be. He begins with Primary Aggregation or Cosmogeny, and then goes on to Secondary Aggregation as exemplified in Biogeny, each of which subjects occupies a long chapter. Though the questions dealt with here lie somewhat outside the province of MIND, it may be mentioned in passing that Mr. Ward's grasp of the latest scientific doctrines is very firm and comprehensive, and that these chapters display an extremely high degree of co-ordinating scientific faculty. In fact, they seem to us by far the best thing in the whole book. From Biogeny, Mr. Ward passes on to the alternative aspect of Secondary Aggregation as Psychogeny, or genesis of mind. Ee- garding spontaneous motility as the fundamental distinguishing property of protoplasm, he considers that sensibility is intimately bound up with irritability, and assumes therefore that conscious- ness inheres in every molecule of protoplasm to a certain limited degree. Of the deeper problem, What is the protoplasm minn* the consciousness ? What is matter itself out of relation to, or prior to, a percipient mind? he takes little or no notice. Starting from these elementary molecule souls (the expression is not Mr. Ward's) he traces the gradual development of the higher forms of consciousness, and especially of "will," and of "intellect". In this connexion he distinguishes strongly between intellect and intelligence a distinction of much importance to his subject in the later portions of his reasoning. Intellect represents the mere mental capacity, in one word, the form : intelligence embraces all that is implied by intellect, together with all its registered experience, in one word, form phis matter : or, as Mr. Ward himself puts it, intellect phis knowledge. It is a favourite thesis with him that the intellect of mankind has increased very little since the days of Plato and Aristotle, but that the intelli- gence has increased immensely. " The reason why the intelligence of Europe and America to-day is so much greater than that of Greece and Eome two thousand years ago is not to any great extent because the power of intellect, or co-efficient of intelli- gence, has increased, but because the acquired knowledge is so much greater
