feelings in them do not involve reflection, memory and what we call the higher nature, as with us.? Their instinct is intelligence directed outward, never inward, as in man. They share with man the emotions of his animal nature, but not of his moral or aesthetic nature; they know no altruism, no moral code.? Mr. Burroughs maintains that we have no proof that animals in a state of nature can reflect, form abstract ideas, associate cause and effect. Animals, for instance, that store up food for the winter simply follow a provident instinct but do not take thought for the future, any more than does the tree that forms new buds for the coming season. He sums up his position as follows: ?To attribute human motives and faculties to the animals is to caricature them. To put us in such relation to them that we feel their kinship, that we see their lives embossed in the same iron necessity as our own or that we see in their minds a humbler manifestation of the same psychic power and intelligence that culminates and is conscious of itself in man. That, I take it, is the true humanization.? We assent to all this except the ascription to human life of the same iron necessity that rules the animal creation. Man is man because his free will transcends the limitations of the brute.
While we grant, then, that man is the last stage in the development of life and that he has a brute ancestry, we regard him also as the offspring of God. The same God who was the author of the brute became in due times the creator of man. Though man came through the brute, he did not come from the brute but from God, the Father off spirits and the author of all life. adipus? terrific oracle: ?Mayst thou ne?er know the truth of what thou art!? might well be uttered to those who believe only in the brute origin of man. Pascal says it is dangerous to let man see too clearly that he on a level with the animals unless at the same time we show him his greatness. The doctrine that the brute is imperfect man is logically connected with the doctrine that man is a perfect brute. Thomas Carlyle: ?If this brute philosophy is true, then man should go on all fours and not lay claim to the dignity of being moral.? G. F. Wright, Ant. and Origin of Human Race, lecture IX ? ?One or other of the lower animals may exhibit all the faculties used by a child of fifteen months. The difference may seem very little, but what there is, is very important. It is like the difference in direction in the early stages of two separating curves, which go on forever diverging. The probability is that both in his bodily and in his mental development, man appeared as a sport in nature and leaped at once in some single pair from the plane of irrational being to the possession of the higher powers that have ever since characterized him and dominated both his development and his history.?
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