"perhaps, into electricity, and that into some hitherto unimagined mode of motion of the ether," but no dynamic theory of the ether can resolve the ether into nothing. Assuming thought to be a mode of energy, the metaphysical argument that mind is at the bottom of motion seems more likely, in the last analysis, than that motion should be the cause of mind, for we can not conceive of a thing moving unless something moves it. Mind seems almost like an assemblage or complex of causes in itself, and is probably related to the brain as music to the violin. Destroy the violin and there will be an end of its music, but it needs other coefficients than the violin itself to get music out of it. Ostwald has himself admitted the force of Leibnitz's argument, that no mechanical explanation of cerebral action will ever account for the genesis of thought or the nature of consciousness: "Nihil in intellectu quod non prius in sensu, nisi intellectus ipse." Individual thinking may be the result of physico-chemical differences of structure or substance in the brain, but apart from the evidence of mind in the evolution and structure of the universe, different aspects of mind, as ideas, sensations and sentiments, seem to have an individual life of their own so far as man is concerned, and are "things" in the sense that, like external forces, they have profoundly influenced and determined the actions of individuals and of entire races. Human thought as a function of the human brain may disappear with man himself, but this does not annul the possibility of mind existing in manifold ways elsewhere in the universe. The electric waves of wireless telegraphy undoubtedly existed as motions in the air before man discovered and labeled them and may continue to exist and be apprehended in other spheres of thought when man is gone.
Man's capacity for error in these matters is determined by his anthropomorphic tendencies and by the fact that his intelligence is finite. Of the possibly infinite number of attributes of eternal substance postulated by Spinoza, the human mind can apprehend only two—thought and extension, and even here thought and sensation are the fundamental facts, while "all else is an inference and is probably essentially unlike what it appears to our senses." It seems impossible to break down the fact that there is no absolute causal connection between the two primary categories of Spinoza, who has anticipated most of modern psychology. For this reason such subjects as spiritualism, phrenology, faith-healing, telepathy have remained in the limbo of pseudo-science, although each has undoubtedly a shadowy reason for existence. It is as fair as any other hypothesis, then, to assume that man, in his higher mental or psychical activities, may, under certain conditions, be "freed from the galling yoke of space and time," or, in other words, released from the thraldom of the second law. Yet such an assumption, even if made by a Kelvin, would be, in our present state of knowledge, an expression of individual personal
