rgument is to be found in all his
many pages--only reasonings like those which men continually use in
practical life. For example: My house is built by some one, the world
too is built by some one. The world is greater than my house, it
must be a greater some one who built the world. My body moves by the
influence of my feeling and will; the sun, moon, sea, and wind, being
themselves more powerful, move by the influence of some more powerful
feeling and will. I live now, and change from one day to another; I
shall live hereafter, and change still more, etc.

Bain defines genius as the power of seeing analogies. The number
that Fechner could perceive was prodigious; but he insisted on the
differences as well. Neglect to make allowance for these, he said, is
the common fallacy in analogical reasoning. Most of us, for example,
reasoning justly that, since all the minds we know are connected with
bodies, therefore God's mind should be connected with a body, proceed
to suppose that that body must be just an animal body over again, and
paint an altogether human picture of God. But all that the analogy
comports is _a_ body--the particular features of _our_ body are
adaptations to a habitat so different from God's that if God have
a physical body at all, it must be utterly different from ours in
structure. Throughout his writings Fechner makes difference and
analogy walk abreast, and by his extraordinary power of noticing
both, he converts what would ordinarily pass for objections to his
conclusions into factors of their support.

The vaster orders of mind go with the vaster orders of body. The
entire earth on which we live must have, according to Fechner, its own
collective consciousness. So must each sun, moon, and planet; so must
the whole solar system have its own wider consciousness, in which the
consciousness of our earth plays one part. So has the entire starry
system as such its consciousness; and if that starry system be not the
sum of all that _is_, materially considered, then that whole system,
along with whatever else may be, is the body of that absolutely
totalized consciousness of the universe to which men give the name of
God.

Speculatively Fechner is thus a monist in his theology; but there is
room in his universe for every grade of spiritual being between man
and the final all-inclusive God; and in suggesting what the positive
content of all this super-humanity may be, he hardly lets his
imagination fly be