and pure thinking are abstractions; that the whole mind acts in each; that there is, for example, no thought without some accompanying feeling, and some impulse to action. So Royce speaks of "the persistent stress that I lay upon the unity of the intellectual and the voluntary processes, which, in popular treatises, are too often sundered and treated as if one of them could go on without the other." This insistence cannot legitimately be made to mean that these three phases of the mind's life can be reduced to any one of the three; they cannot be said in strict necessary logic to involve one another; but so great is the real unity of the mind that, as a simple matter of fact, each phase is always accompanied by some activity of the other phases. The whole mind always acts. This is a commonplace of modern psychology, but of great practical significance. Now, this insistence upon unity even as regards these three great phases of the mind, logically carries with it, and with even greater reason, its full admission elsewhere. If even these may not be separated, there is still less legitimacy in analyzing a single activity into mere elements. 1 Op. cit., p. viii.

ร Cf. Lotze, The Microcosmus, Vol. I, pp. 178-180.

III. TREND TOWARD THE DENIAL OF ABSTRACT ELEMENTS IN THE MIND

And it is perhaps not too much to say, in spite of the real differences between schools of psychology upon just this point, that the keynote of much of the best and latest work in psychology- and that of more than one school-has been the revolt against the extreme individualism—the abstract atomism - which began with Berkeley and Hume; and a demand for a recognition of something more than a sum of elements in mental processes, if we are really to meet the actual concrete facts and make knowledge possible at all.1 This consideration will occupy us more fully later, in the treatment of the fourth great inference from modern psychology.

IV. THE MIND'S CONSTANT SEARCH FOR UNITY

In most significant harmony with this trend of modern psychology, is the result of Lotze's painstaking inquiry in the Microcosmus, for the distinguishing characteristic

1

1 Cf. James, Op. cit., Vol. I, Chap. IX; Bowne, Theory of Thought and Knowledge, Part I, Chapters II and III.

of the human mind. This distinguishing endowment he finds in this very vision of unity, the power everywhere to see a whole, the capacity of endless progress toward the Infinite. The characteristic of human senseperception, he believes, is that every content has its place in a whole, and its intrinsic excellence as a part of that whole; human language, he argues, bears the impress of a universal order; human intelligence has a clear consciousness of one universal truth; and man has, besides, an ineradicable sense of duty that leads to a yet higher unity of the entire personal world. The unity of the mind itself is evidenced here, again, by its inevitable recognition of unity everywhere. James, even in the discussion of the perception of space, speaks of "an ultimate law of our consciousness," "that we simplify, unify, and identify as much as we possibly can.” It is this insatiable thirst of the mind for unity, which shows itself at its highest in the scientific and in the philosophic spirit, with their attempts to think the world through into unity. This deep trend of the mind may surely be taken as legitimate evidence of its own unity. And this unity will come out still more clearly in the con

crete facts involved in the practical suggestions which follow.

In general, this recognition of the unity of the mind implies that there are psychical as well as physical conditions of growth, of character, of happiness, and of influence. "There is a mental, just as much as a bodily hygiene," Höffding says.1

1 Outlines of Psychology, p. 33?

CHAPTER VIII

THE UNITY OF THE MIND-SUGGESTIONS

FOR LIVING

IN general, the unity of the mind implies that there should be no ignoring of the psychical conditions of living; but rather, a practical recognition of the interdependence of all the mental functions. It means that one may not use or treat his mind as made up of independent parts; that it is a vain delusion to think that one can toy with cynical opinions, and leave feeling and will still humane and sympathetic; that he can indulge in false emotions, and keep thought true and conduct unflecked; that he can choose against reason, and not give his inner creed a twist, and not betray his deepest feeling. It means, on the other hand, that there can be no earnest and persistent search for the truth, that shall not blossom in truer and more delicate feeling, and fruit in nobler action; that to have done once for all with wrong feeling and sham emotions, brings