The transforming agency was neither the desire nor the pleasure of satisfying it, still less the function thereby subserved, but the activities resulting from the efforts put forth in the attainment of these ends. The changes wrought were no part of the purpose either of Nature or the organism, but were purely incidental. They were not always beneficial, but have thus far been in the main progressive. They have marked great epochs in evolution. Therefore the true beneficiary of their effects is evolution or general organic progress. With respect therefore to the general subject of desire, it may be said that:

1. The object of Nature is Function,

*

2. The object of the Organism is Pleasure, 3. The object of Evolution is Activity. Considering activities as motions, the forces producing those motions are the desires, and we have a science which may be called mental physics or psychics. It constitutes the dynamic department of psychology and may also be called the dynamics of mind.

Rising to the human stage, while no change is perceptible in the nature of the principle considered, the coöperative habits of the human animal resulting in what is known as society gives this principle greatly increased importance. Animated, the same as the lower animals only more intensely, by desires, seeking those higher and more generalized pleasures which collectively go by the name of happiness, man has, almost as unconsciously as the lower animals, put forth varied, multiplied, and incessant efforts, attended by universal, continual, and restless activity, and resulting in wide-spread, radical, and colossal changes in all his surroundings. Not always useful, any more than were those of the humbler creatures, these changes in his environment have nevertheless been upon the whole progressive, and constitute, taken together, what is known as civilization. Not themselves the object of either Nature or Man, their true beneficiary, in so far as they have resulted in

benefit, has been society, which is with respect to them as impersonal and unconscious as Evolution must be conceived to be of the results of animal activity. The conclusion is thus again reached, as at the close of Chap. XIII, that:

1. The object of Nature is Function, 2. The object of Man is Happiness, 3. The object of Society is Action.

Treating human action as social motion, the forces producing this motion are the desires, and we have a science which may be called social physics. It constitutes the dynamic department of sociology or dynamic sociology in the primary sense of that term, the department which treats of the social forces.

PART II.

OBJECTIVE FACTORS.

The only means by which the condition of mankind ever has been or ever can be improved, is the utilization of the materials and the forces that exist in nature. - Dynamic Sociology, I, 18.

Ohne wissenschaftliche Beobachtung, ohne Versuch und ohne gesunde Theorie ist in der Technik stetiger Fortschritt undenkbar. Er beruht nothwendig auf bewusster Benutzung der in ihrem gesetzmässigen Wirken durchschauten Naturkräfte. EMIL DU BOIS-REYMOND: Culturgeschichte und Naturwissenschaft, p. 19.

What thin partitions sense from thought divide !— POPE: Essay on Man, Epistle i, line 226.

CHAPTER XX.

THE OMITTED FACTOR.

Taking a retrospective view of the entire field of evolution and bearing in mind its uneven course as I have sought to depict it, there may be discerned, standing out prominently above all the minor fluctuations, a few great cosmic crises or epochs, in which the change appears so abrupt and so enormous as to suggest actual discontinuity. Three such cosmic epochs belong to the history of life on the globe. The first was the origin of life itself. The second was the origin of soul or will in nature. The third was the origin of thought or pure intellect. While I do not say that any` of the factors producing these epochs came suddenly into existence, or that any definite lines exist separating life from soul or soul from intellect, theoretically speaking, the general fact remains that they are practically distinct principles, having diverse effects, originating at widely different periods in the earth's history, and succeeding one another in the order named. - The Course of Biologic Evolution, p. 32.

Denn der Intellekt ist uns allein aus der animalischen Natur bekannt, folglich als ein durchaus sekundäres und untergeordnetes Princip in der Welt, ein Produkt spätesten Ursprungs: er kann daher nimmermehr die Bedingung ihres Daseyns gewesen seyn, noch kann ein mundus intelligibilis dem mundus sensibilis vorhergehn; da er von diesem allein seinen Stoff erhält. Nicht ein Intellekt hat die Natur hervorgebracht, sondern die Natur den Intellekt. - SCHOPENHAUER: Ueber den Willen in der Natur, p. 39.

At the close of Chap. V reference was made to a neglected faculty or intellectual process which it was proposed to call intuition, or the intuitive faculty, and to make the subject of special treatment and the essential basis of the discussion in Part II. This omitted factor is a quality of mind, and, singularly enough, belongs to the department of objective psychology, i. e., to that department of mind which was first studied and which has received almost exclusive attention Still more strange, it is the quality within that department which not

This