physical body. As long as there was no objective experimental science,
the culminating solution of life problems had to be intrusted to that
remarkable development of religious philosophy which arose from the
blending of Hebrew religion and tradition and the loftiest products of
the Greek mind, in the form which St. Paul and the early Church fathers
gave to the teachings of Christ. From being the form and activation, or
function, of the organism in life, the soul feature of man was given an
appearance in which it could neither be grasped nor understood, nor
shaped, nor guided by man when it got into trouble. From the Middle Ages
there arose an artificial soul and an artificial world of souls
presented as being in eternal conflict with the evil of the flesh--_and
thus the house of human nature was divided against itself_.

Science of the nineteenth century came nearer bringing mind and body
together again. The new astronomical conception of the world and the
growing objective experimental science gradually began to command
confidence, and from being a destroyer of excessively dogmatic notions,
science began to rise to its modern constructive and creative position.
But the problem of _mind_ remained on a wrong basis and still does so
even with most scientists. Too much had been claimed for the psyche, and
because of the singling out of a great world of spirit, the world of
fact had been compromised and left cold and dry and unattractive and
unpromising. No doubt it was necessary that the scientist should become
hardened and weaned from all misleading expectation, and shy of all the
spurious claims of sordid superstition and of childish fancy. He may
have been unduly radical in cutting out everything that in any way
recalled the misleading notions. In the end, we had to go through a
stage of psychology without a "soul," and lately even a psychology
without "consciousness," so that we might be safe from unscientific
pretensions. All the gyrations no doubt tended to retard the wholesome