it seems to disappear and then is heard again. "This is not from
fatigue in the sense organ," but apparently represents "a natural
rhythm in consciousness or attention," which interferes with the
accuracy of attention. What a suggestive fact this is! Have we not all
at times, felt an inexplicable difficulty in listening and attending
to certain speakers, which may perhaps be explained by a difference
between the rhythm of our own consciousness, and that of the voice of
the speaker. In Association of Ideas the time that it takes for one
idea to suggest another has been determined, but of course, it must be
the average time, for people differ enormously in the speed in which
ideas occur to them. It is impossible to allude here to more points,
but in the same interesting article Mr. Mck Cattell considers it
proved that "experimental methods can be applied to the study of mind,
and that the positive results are significant," and he hopes, "one
day, we shall have as accurate and complete a knowledge of mind as we
have of the physical world." Beyond this knowledge of mind as a
machine, the Psychologist goeth not. He ends, and what do we know more
as to what mind is? Philosophy properly so-called, begins here or
ought to begin. In science we experiment widely and constantly with
mind and arrive at some knowledge of its workings and capacities; we
learn occupation with the mind itself as a subject for observation,
and we practise a self-analysis, which adds to the sum of general
knowledge. Through this study we know more about our senses and their
faculties, more of our own tendencies and idiosyncrasies, and in what
direction they tend. We are on the way to solve some such problems as:
"the influences of early impressions, the ingredients of character,
the varying susceptibility to mental anguish, the conquest of the
will," and many another. These are beginnings--there is much more to
attain to, if we would know mind even scientifically, for we have only
attacked its breast works, but we are on the right road, as we