lexity, the far greater emergence of
mind. In its earliest manifestations, sentience, consciousness, the
psychical in general, and the capacity for it, must be regarded merely
as phenomena of the physical organism; the capacity to feel, as no more
than a property of the living body; and such mind as there is exists for
the body. But, as we may see it, there has been a gradual but infinitely
real turning of the tables, so that, even in a dog, as the lover of that
dog would grant, the loss of limbs and tail, or, indeed, of any portion
of the body not necessary to life, does not mean the loss of the
essential dog--not the loss of that which the lover of the dog loves.
Already, that which is not to be seen or handled has become the more
real. In ourselves, it is a capital truth, which asceticism, old or new,
perverted or sane, has always recognized, that the mind is the man, and
must be master, and the body the servant. Yet, historically, this
creature, who by the self means not the body, but, as he thinks, its
inhabitant, is historically and lineally developed--is also, indeed,
developed as an individual--from an organism in which anything to be
called psychical is but an apparently accidental attribute, to be
discerned only on close examination. This emergence of mind is progress;
and this, notwithstanding the sneers of those who do not love the word
or the light, has occurred. Its history is written indelibly in the
rocks. And, as we shall argue, this is the supreme lesson of
evolution--that progress is possible, because progress has occurred.

Assuredly we should never use this word "progress" without reminding
ourselves of the cardinal distinction that exists between two forms that
it may manifest. There is a progress which consists in and depends upon
an advance in the constitution of the living individual; and, so far as
we are more mental and less physical than the men who have left us such
relics as the Neanderthal skull, in so far we exemplify this kind of
progress. But, on the other hand, we can claim progress as compared with
even the Greeks in some respects, though there is no evidence whatever
that, so far as the individual is concerned, there is any natural,
inherent, organic progress. But we know more. Our school-boys know more
than Aristotle. We stand upon Greek shoulders. This is traditional
progress--something outside the germ-plasm; a thing dependent upon our
great human faculty of speech.

That, surely