Genre Philosophy. Page - 9

elves, not after the usual manner of works on psychology, but solely from the standpoint of practical utility and for the establishment of a scientific concept of the mind capable of everyday use.

[Sidenote: Fundamental Laws and Practical Methods]

The elucidation of every principle of mental operation will be accompanied by illustrative material pointing out just how that particular law may be employed for the attainment of specific practical ends. There will be numerous illustrative instances and methods that can be at once made use of by the merchant, the musician, the salesman, the advertiser, the employer of labor, the business executive.

[Sidenote: Special Business Topics]

In this way this Basic Course of Reading will lay a firm and broad foundation, first, for an understanding of the methods and devices whereby any man may acquire full control and direction of his mental energies and may develop his resources to the last degree; second, for an understanding of the ps

count of howhis wife had died, and how he had been able for manyyears to keep in touch with her. All sorts of detailswere given. I read the book with interest, andabsolute scepticism. It seemed to me an example of howa hard practical man might have a weak side to hisbrain, a sort of reaction, as it were, against thoseplain facts of life with which he had to deal. Wherewas this spirit of which he talked? Suppose a man hadan accident and cracked his skull; his whole characterwould change, and a high nature might become a low one.With alcohol or opium or many other drugs one couldapparently quite change a man's spirit. The spiritthen depended upon matter. These were the argumentswhich I used in those days. I did not realise that itwas not the spirit that was changed in such cases, butthe body through which the spirit worked, just as itwould be no argument against the existence of amusician if you tampered with his violin so thatonly discordant notes could come through.

I was suffic

se those things are called substances within which, as species, the primary substances are included; also those which, as genera, include the species. For instance, the individual man is included in the species 'man', and the genus to which the species belongs is 'animal'; these, therefore-that is to say, the species 'man' and the genus 'animal,-are termed secondary substances.

It is plain from what has been said that both the name and the definition of the predicate must be predicable of the subject. For instance, 'man' is predicted of the individual man. Now in this case the name of the species man' is applied to the individual, for we use the term 'man' in describing the individual; and the definition of 'man' will also be predicated of the individual man, for the individual man is both man and animal. Thus, both the name and the definition of the species are predicable of the individual.

With regard, on the other hand, to those things which are present in a subject, it is generally the case

vements be followed even at short distances without having material contact, by means of the air, with the object; sight indeed appears to have to do with Space- and sound with Time-perception. In examining Nature by means of our senses we find we are so hemmed in by what we have always taken for granted and so bound down by modes of reasoning derived from what we have seen, heard, or felt in our daily life, that we are sadly hampered in our search after the truth. It is difficult to sweep the erroneous concepts aside and make a fresh start. In fact the great difficulty in studying the Reality underlying Nature is analogous to our inability to isolate and study the different sounds themselves which fall upon the ear, if our own language is being uttered, without being forced to consider the meaning we have always attached to those sounds.

Let us now go back to the contention that it is not we who are looking out upon Nature but that our senses are being bombarded from without; we are living in a world

the pathology of the subject will be laid claim to, frequent references will be made to the illusions of the insane. Indeed, it will be found that the two groups of phenomena--the illusions of the normal and of the abnormal condition--are so similar, and pass into one another by such insensible gradations, that it is impossible to discuss the one apart from the other. The view of illusion which will be adopted in this work is that it constitutes a kind of border-land between perfectly sane and vigorous mental life and dementia.

And here at once there forces itself on our attention the question, What exactly is to be understood by the term "illusion"? In scientific works treating of the pathology of the subject, the word is confined to what are specially known as illusions of the senses, that is to say, to false or illusory perceptions. And there is very good reason for this limitation, since such illusions of the senses are the most palpable and striking symptoms of mental disease. In addition to this,

ut if you make that remark after hearing my lectures, I shall feel ashamed of you, just as I always feel humiliated when any friend of mine makes a fool of himself.

PHYSIOGNOMY is the science of external appearances. The etymology of the word signifies the knowledge of nature derived from examination or observation. We may speak of the physiognomy of a landscape, of a country, a state, a continent, or an individual, and by that we mean the external appearance, that which conveys a knowledge of the character of the object to the eye. We judge the character of the thing by its appearances; and in the relation which Physiognomy bears to character-reading, we judge the character of the man by the external appearances. We study the size and form of the body, its color, its texture, its temperament, the expression of the face and the contour of the head, all of which are physiognomical. We draw certain conclusions from this inspection of the physiognomical signs, and these conclusions are phrenological, for

ving up what they call their rights for others, and "in honor preferring one another."

We find that Abram was constantly surrendering his own selfish interests and trusting to God. What was the result? Of all the men that ever lived he is the most renowned. He never did anything the world would call great. The largest army he ever mustered was three hundred and eighteen men. How Alexander would have sneered at such an army as that! How Caesar would have looked down on such an army! How Napoleon would have curled his lip as he thought of Abram with an army of three hundred and eighteen! We are not told that he was a great astronomer; we are not told that he was a great scientist; we are not told that he was a great statesman, or anything the world calls great; but there was one thing he could do--he could live an unselfish life, and in honor could waive his rights, and in that way he became the friend of God; in that way he has become immortal. There is

NO NAME IN HISTORY

so well known as

he above lines from Matthew Arnold are quoted by one of my very numerous correspondents to support a certain optimism in this matter of a systematic attempt to improve the mind. They form part of a beautiful and inspiring poem, but I gravely fear that they run counter to the vast mass of earthly experience. More often than not I have found that a task willed in some hour of insight can not be fulfilled through hours of gloom. No, no, and no! To will is easy: it needs but the momentary bright contagion of a stronger spirit than one's own. To fulfil, morning after morning, or evening after evening, through months and years--this is the very dickens, and there is not one of my readers that will not agree with me. Yet such is the elastic quality of human nature that most of my correspondents are quite ready to ignore the sad fact and to demand at once: "what shall we will? Tell us what we must will." Some seem to think that they have solved the difficulty when they have advocated certain systems of memor

Your quickened step, your new-found decisiveness of action, your more observant eye, your clear-cut speech instead of the former drawling utterance, your livelier manner, your freshened enthusiasm and enjoyment of life--all of these are but manifestations of a quickened intelligence.

[Sidenote: Quickened Mentality]

They are the working out through the motor paths of mental impulses to muscular action.

And these impulses to muscular action come thronging into consciousness because the livelier environment brings about a more rapid reproduction of memory pictures.

And here comes a particularly striking fact. One would naturally suppose that the more energy a man consumed, and the faster he lived, the more quickly his vitality would be exhausted and the shorter his life would be.

As a matter of fact, by the divine beneficence of Providence, your organism is so ordered as to adapt itself within certain wide limits to the demands made upon it

ttering a legion of antiquated and house-bred notions and whims to the four winds for an airing-and so the evil cure itself.

How womankind, who are confined to the house still more than men, stand it I do not know; but I have ground to suspect that most of them do not STAND it at all. When, early in a summer afternoon, we have been shaking the dust of the village from the skirts of our garments, making haste past those houses with purely Doric or Gothic fronts, which have such an air of repose about them, my companion whispers that probably about these times their occupants are all gone to bed. Then it is that I appreciate the beauty and the glory of architecture, which itself never turns in, but forever stands out and erect, keeping watch over the slumberers.

No doubt temperament, and, above all, age, have a good deal to do with it. As a man grows older, his ability to sit still and follow indoor occupations increases. He grows vespertinal in his habits as the evening of life approaches, till a