the analogy with human volition which makes the conception of cause such a fruitful source of fallacies. The latter point will become clearer by the help of some illustrations. For this purpose I shall consider a few maxims which have played a great part in the history of philosophy.
(1) "Cause and effect must more or less resemble each other." This principle was prominent in the philosophy of occasionalism, and is still by no means extinct. It is still often thought, for example, that mind could not have grown up in a universe which previously contained nothing mental, and one ground for this belief is that matter is too dissimilar from mind to have been able to cause it. Or, more particularly, what are termed the nobler parts of our nature are supposed to be inexplicable, unless the universe always contained something at least equally noble which could cause them. All such views seem to depend upon assuming some unduly simplified law of causality; for, in any legitimate sense of "cause" and "effect," science seems to show that they are usually very widely dissimilar, the "cause" being, in fact, two states of the whole universe, and the "effect" some particular event.
(2) "Cause is analogous to volition, since there must be an intelligible nexus between cause and effect." This maxim is, I think, often unconsciously in the imaginations of philosophers who would reject it when explicitly stated. It is probably operative in the view we have just been considering, that mind could not have resulted from a purely material world. I do not profess to know what is meant by "intelligible"; it seems to mean "familiar to imagination." Nothing is less "intelligible," in any other sense, than the connection between
