the race, integrated and transmitted by heredity, and become organic in the nervous structure.  In general the correspondence of inner and outer in which mental life consists is mediated by the nervous organism.  The structure and functions of this condition consciousness and furnish the basis for the interpretation of mental evolution in terms of “evolution at large, regarded as a process of physical transformation.”  Nevertheless mental phenomena and bodily phenomena are not identical, consciousness is not motion.  They are both phenomenal modes of the unknowable, disparate in themselves, and giving no indication of the ultimate nature of the absolute.  Subjective analysis of human consciousness yields further proof of the unity of mental composition.  All mental action is ultimately reducible to “the continuous differentiation and integration of states of consciousness.”  The criterion of truth is the inconceivability of the negation.  Tried by this test, as by all others, realism is superior to idealism, though in that “transfigured” form which implies objective existence without implying the possibility of any further knowledge concerning it,—­hence in a form entirely congruous with the conclusion reached by many other routes.

Sociology deals with super-organic evolution, which involves the co-ordinated actions of many individuals.  To understand the social unit, we must study primitive man, especially the ideas which he forms of himself, of other beings, and of the surrounding world.  The conception of a mind or other-self is gradually evolved through observation of natural phenomena which favor the notion of duality, especially the phenomena of sleep, dreams, swoons, and death.  Belief in the influence of these doubles of the dead on the fortunes of the living leads to sorcery, prayer, and praise.  Ancestor-worship is the ultimate source of all forms of religion; to it can be traced even such aberrant developments as fetichism and idolatry, animal-, plant-, and nature-worship.  Thus the primitive man feels himself related not only to his living fellows, but to multitudes of supernatural beings about him.  The fear of the living becomes the root of the political, and the fear of the dead the root of the religious, control.  A society is an organic entity.  Though differing from an individual organism in many ways, it yet resembles it in the permanent relations among its component parts.  The Domestic Relations, by which the maintenance of the species is now secured, have come from various earlier and less developed forms; the militant type of society is accompanied by a lower, the industrial type by a higher stage of this development.  Ceremonial observance is the most primitive kind of government, and the kind from which the political and religious governments have differentiated.  Political organization is necessary in order to co-operation for ends which benefit the society directly, and the individual only indirectly.  The ultimate political force is the