life, with Matthew Arnold; to describe man as one-third intellect and
two-thirds will, with Schopenhauer; to urge that man is what he does
or that he is the sum of his movements, with F.W. Robertson; that
character is simply muscle habits, with Maudsley; that the age of art
is now slowly superseding the age of science, and that the artist will
drive out with the professor, with the anonymous author of "Rembrandt
als Erzicher";[1] that history is consciously willed movements, with
Bluntschli; or that we could form no conception of force or energy in
the world but for our own muscular effort; to hold that most thought
involves change of muscle tension as more or less integral to it--all
this shows how we have modified the antique Ciceronian conception
_vivere est cogitari_, [To live is to think] to _vivere est velle_,
[To live is to will] and gives us a new sense of the importance of
muscular development and regimen.[2]

Modern psychology thus sees in muscles organs of expression for all
efferent processes. Beyond all their demonstrable functions, every
change of attention and of psychic states generally plays upon them
unconsciously, modifying their tension in subtle ways so that they may
be called organs of thought and feeling as well as of will, in which
some now see the true Kantian thing-in-itself the real substance of
the world, in the anthropomorphism of force. Habits even determine the
deeper strata of belief; thought is repressed action; and deeds, not
words, are the language of complete men. The motor areas are closely
related and largely identical with the psychic, and muscle culture
develops brain-centers as nothing else yet demonstrably does. Muscles
are the vehicles of habituation, imitation, obedience, character, and
even of manners and customs. For the young, motor education is
cardinal, and is now coming to due recognition; and, for all,
education is incomplete without a motor side. Skill, endurance, and