e mind takes in harmonies of sound, of color and of odors.

The correct physiological conception of the most perfect physical life
is that which will continue the longest in use, not that which can
display the greatest muscular force. The ideal is one of extension, not
of intension.

Religious art indicates the gradual recognition of these principles.
True to their ideal of inaction, the Oriental nations represent their
gods as mighty in stature, with prominent muscles, but sitting or
reclining, often with closed eyes or folded hands, wrapped in robes, and
lost in meditation. The Greeks, on the other hand, portrayed their
deities of ordinary stature, naked, awake and erect, but the limbs
smooth and round, the muscular lines and the veins hardly visible, so
that in every attitude an indefinite sense of repose pervades the whole
figure. Movement without effort, action without waste, is the
immortality these incomparable works set forth. They are meant to teach
that the ideal life is one, not of painless ease, but of joyous action.

The law of continuity to which I have alluded is not confined to simple
motions. It is a general mathematical law, that the longer anything
lasts the longer it is likely to last. If a die turns ace a dozen times
handrunning, the chances are large that it will turn ace again. The
Theory of Probabilities is founded upon this, and the value of
statistics is based on an allied principle. Every condition opposes
change through inertia. By this law, as the motion caused by a
pleasurable sensation excites by the physical laws of associated motions
the reminiscences of former pleasures and pains, a tendency to
permanence is acquired, which gives the physical basis for Volition.
Experience and memory are, therefore, necessary to volition, and
practically self restraint is secured by calling numerous past
sensations to mind, deterrent ones, "the pains which are indirect
pleasures," or else pleasurable ones. The Will is an exhibition under
complex relations of the tendency to continuance which is expressed in
the first law of motion. Its normal action is the maintenance of the
individual life, the prolongation of the pleasurable sensations, the
support of the forces which combat death.

Whatever the action, whether conscious or reflex, its real though often
indirect and unaccomplished object is the preservation or the
augmentation of the individual life. Such is the dictum of natural
science, and it c