their explanations rested. A philosophy will be higher in the scale, nearer the truth, as the discernment is wider, the discrimination nicer, and the classification better.
The sense of the savage is dull compared with the sense of the civilized man. There is a myth current in civilization to the effect that the barbarian has highly developed perceptive faculties. It has no more foundation than the myth of the wisdom of the owl. A savage sees but few sights, hears but few sounds, tastes but few flavors, smells but few odors; his whole sensuous life is narrow and blunt, and his facts that are made up of the combination of sensuous impressions are few. In comparison the civilized man has his vision extended away toward the infinitesimal and away toward the infinite; his perception of sound is multiplied to the comprehension of rapturous symphonies; his perception of taste is increased to the enjoyment of delicious viands; his perception of smell is developed to the appreciation of most exquisite perfumes; and his facts that are made up of the combination of sensuous impressions are multiplied beyond enumeration. The stages of discernment from the lowest savage to the highest civilized man constitute a series the end of which is far from the beginning.
If the discernment of the savage is little, his discrimination is less. All his sensuous perceptions are confused; but the confusion is that universal habit of savagery—the confusion of the objective with the subjective, so that the savage sees, hears, tastes, smells, feels the imaginings of his own mind. Subjectively determined sensuous processes are diseases in civilization, but normal functional methods in savagery.
The savage philosopher classifies by obvious resemblances—analogic characters. The civilized philosopher classifies by essential affinities—homologic characteristics—and the progress of philosophy is marked by changes from analogic categories to homologic categories.
II.—Two Grand Stages of Philosophy.
There are two grand stages of philosophy the mythologic—and the scientific. In the first, all phenomena are explained by analogies derived from subjective human experiences; in the latter, phenomena are explained as orderly successions of events.
In sublime egotism man first interprets the cosmos as an extension of himself; he classifies the phenomena of the outer world by their analogies with subjective phenomena; his measure of distance is his own pace, his measure of time his own sleep, for he says, "It is a thousand paces to the great rock," or, "It is a hundred sleeps to the great feast." Noises are voices, powers are hands, movements are made afoot. By subjective examination discovering in himself will and design, and by inductive reason discovering will and design in his fellow men and in animals, he extends the induction to all the cosmos,
