the basis of a higher activity, are superior in force and richness to those of the animal.  Thus the human soul stands intermediate in the scale of psychical life:  beneath and about us are the souls of plants and animals, above us the spirits of the earth and stars, which, sharing in and encompassing the deeds and destinies of their inhabitants, are in their turn embraced by the consciousness of the universal spirit.  The omnipresence of the divine spirit affords at the same time the means of escaping from the desolate “night view” of modern science, which looks upon the world outside the perceiving individual as dark and silent.  No, light and sound are not merely subjective phenomena within us, but extend around us with objective reality—­as sensations of the divine spirit, to which everything that vibrates resounds and shines.

[Footnote 1:  Nanna, or on the Psychical Life of Plants, 1848; Zend-Avesta, or on the Things of Heaven and the World Beyond, 1851; Physical and Philosophical Atomism, 1855; The Three Motives and Grounds of Belief, 1863; The Day View, 1879; Elements of Aesthetics, 1876; Elements of Psycho-physics, 1860; In the Cause of Psycho-physics, 1877; Review of the Chief Points in Psycho-physics, 1882; Book of the Life after Death, 1836, 3d ed., 1887; On the Highest Good, 1846; Four Paradoxes, 1846; On the Question of the.  Soul, 1861; Minor Works by Dr. Mises (Fechner’s pseudonym), 1875.  On Fechner cf.  J. E. Kuntze, Leipsic, 1892.]

The door of the world beyond also opens to the key of analogy.  Similar laws unite the here with the hereafter.  As intuition prepares the way for memory, and lives on in it, so the life of earth merges in the future life, and continues active in it, elevated to a higher plane.  Fechner treats the problem of evil in a way peculiar to himself.  We must not consider the fact of evil apart from the effort to remove it.  It is the spur to all activity—­without evil, no labor and no progress.

Fechner’s “psycho-physics,” a science which was founded by him in continuation of the investigations of Bernoulli, Euler, and especially of E.H.  Weber, wears an entirely different aspect from that of his metaphysics (the “day view,” moreover does not claim to be knowledge, but belief—­though a belief which is historically, practically, and theoretically well-grounded).  This aims to be an exact science of the relations between body and mind, and to reach indirectly what Herbart failed to reach by direct methods, that is, a measurement of psychical magnitudes, using in this attempt the least observable differences in sensations as the unit of measure.  Weber’s law of the dependence of the intensity of the sensation on the strength of the stimulus—­the increase in the intensity of the sensation remains the same when the relative increase of the stimulus (or the relation of the stimuli) remains constant;[1] so that,