SUPPLEMENTARY TOPICS.

CHAPTER I

INSTINCT.. - THE INTELLIGENCE OF THE BRUTE AS DISTINGUISHED FROM THAT OF MAN

Closely connected with the philosophy of human intelii. gence is the science of instinct, or the intelligence of the brute a subject of interest not merely in its relations to psychology, but to some other sciences, as natural history, and theology.

We work at a Disadvantage in such Inquiries. - With regard to this matter, it must be confessed, at the outset, that we work, in some respects, in the dark, in our inquiries and speculations concerning it. It lies wholly removed from the sphere of consciousness. We can only observe, compare, and infer, and our conclusions thus derived must be liable, after all, to error. The operations of our own ninds we know by the clearest and surest of all sources of knowledge, viz., our own consciousness; the operation of brute intelligence must ever be in great measure unknown and a mystery to us. How far the two resemble each other, and how far they differ, it is not easy to determine, not easy to draw the dividing line, and say where brute intelligence stops and human intelligence begins.

Method proposed.

Let us first define instinct, the term usually applied to denote brute intelligence, and ascertain, if possible, what are its peculiar characteristics; we may then be able to determine wherein it differs from intelligence in man

Definition. I understand, by instinct, a law of action, governing and directing the movement of sentient beings

distinct, on the one hand, from the mere blind forces of matter, as attraction, etc., and from reason on the other; a law working to a given end by impulse, yet blindly-the sub ject not knowing why he thus works; a law innate, inher ent in the constitution of the animal, not acquired but transmitted, the origin of which is to be found in the intelligent author of the universe. These I take to be the principal characteristics of that which we term instinct.

Instinct a Law. — It is a law of action. In obedience to it the bee constructs her comb, and the ant her chambers, and the bird her nest; and in obedience to it, the animal, of whatever species, seeks that particular kind of food which is intended and provided for it. These are merely instances of the operation of that law. The uniformity and univer sality which characterize the operations of this principle, show it to be a law of action, and not a merely casual oc

currence.

Works by Impulse. — It is a law working by impulse, not mechanical or automatic, on the one hand, nor yet rational on the other. The impelling or motive force, in the case supposed, is not that of a weight acting upon machinery, or any like mechanical principle, nor yet the reflex action of a nerve when irritated, or the spasmodic action of a muscle. It is not analogous to the influence of gravitation on the purely passive forms of matter. Nor yet is it that higher principle which we term reason in man. The bird constructs her nest as she does, and the bee her cell, in obedience to some blind yet powerful and unfailing impulse of her nature, guiding and directing her movements, prompting to action, and to this specific form of action, with a restless yearning, unsatisfied until the end is accomplished. Yet the creature does not herself understand the law by which she works. The bee does not know that she constructs her comb at that precise angle which will afford the greatest content in the

least space, does not know why she constructs it at that precise angle, could give no reason for her procedure, even were she capable of understanding our question. It is not with her a matter of reflection, nor of reason, at all, but merely of blind, unthinking, yet unerring impulse.

As innate. - This law is innate, inherent in the constitu tion of the animal, not acquired. It is not the result of education. The bird does not learn to build her nest, no the bee her comb, nor the ant her subterranean chambers by observing how the parent works and builds. Removed from all opportunities of observation or instruction, the un taught animal still performs its mission, constructs its nest or cell, and does it as perfectly in solitude as among its fellows, as perfectly on the first attempt as ever after. Whatever intelligence there is involved in these labors and constructions, and certainly the very highest intelligence would seem, in many instances, to be concerned in them, is an intelligence transmitted, and not acquired, the origin of which is to be sought, ultimately, not in the creature itself, but in the Author of all intelligence, the Creator of the universe. The intelligence is that not of the creature, but of the Creator.

Manifests itself irrespective of Circumstances. It is to be further observed, with respect to the principle under con. sideration, that it often manifests its peculiar tendencies prior to the development of the appropriate organs. The young calf butts with its head before its horns are grown. The instinctive impulse manifests itself, also, under circum. stances which render its action no longer needful. The beaver caught and confined in a room, constructs its dam, as aforetime, with whatsoever materials it can command, although, in its present circumstances, such a structure is of no possible use. These facts evidently indicate the presence and action of an impulse working blindly, without reflection, without reason, without intelligence, on the part of the ani mal.

are instances of brute action which seem to indicate con. trivance and adaptation to circumstances. The bee compelled to construct her comb in an unusual and unsafe position, steadies it by constructing a brace of wax-work between the side that inclines and the nearest wall of the hive. The spider, in like manner, whose web is in danger, runs a line, from the part exposed to the severest strain or pressure, to the nearest point of support, in such a manner as to secure the slender fabric. A bird has been known, in like manner, to support a bough, which proved too frail to sustain the weight of the nest, and of her young, by connecting it, with a thread, to a stronger branch above. These Facts do not prove Reason. - Facts of this nature, however interesting, and well authenticated, must be regarded rather as exceptions to the ordinary rule, the nearest approach which mere instinct has been known to make toward the dividing line that separates the brute from the human intelligence. They do not, in themselves, prove the existence of reason, of a discriminating and reflecting intelligence, on the part of the animal; for the same law of nature that impels the creature to build its nest or its comb, under ordinary circumstances, in the ordinary manner, may certainly be supposed to be capable of inducing a change of operation to meet a sudden exigency, and one liable at any time to occur. It is certainly not more wonderful, nor se wonderful, that the bee should be induced to brace her comb, or the spider her web, when in danger, as that either should be able to construct her edifice originally, at the precise angle employed. It must be remembered, moreover, that, in the great majority of cases, brute instinct shows no such capacity of adaptation to circumstances.

The Question before us. We are ready now to inquire how far that which we call instinct in the brute, differs from that which we call intelligence in man. Is it a difference in kind, or only in degree? A glance at the history of the doo trine may aid us here.

Early Views. From Aristotle to Descartes, philoscphers took the latter view. They ascribed to the brute a degree of reason, such as would be requisite in man, were he to do the same things, and proceeding on this principle, they attributed to animals an intelligence proportioned to the wants of their nature and organization. This principle, it need hardly be said, is an assumption. It is not certain that the same action proceeds from the same principle in man, and in the brute; that whatever indicates and involves intelligence and reason, in the one case, as its source, involves the same in the other. This is a virtual petitio principii. It assumes the very point in question. It may be that what man does by virtue of an intelligent, reflecting, rational soul, looking before and after, the brute does by virtue of entirely a different principle, a mere unintelligent impulse of his nature, a blind sensation, prompting him to a given course. This is the question to be settled, the thing to be proved or disproved. And if the view already given of the character of brute instinct, is correct, the position now stated as possible, may be regarded as virtually established..

View of Descartes. - Descartes, perceiving the error of previous philosophers, went to the opposite extreme, and resolved the instinct and action of the brute into mere mechanism, a principle little different from that by which the weight moves the hands of the clock. The brute performs the functions of his nature and organization, just as the puppet moves hither and thither by springs hidden within, of which itself knows nothing. The bird, the bee, the ant, the spider, are so organized, such is the hidden mechanism of their curious nature, that at the proper times, and under the requisite conditions, they shall build, each its own proper structure; and perform, each, its own proper work and office. So doing, each moves automatically, mechanically.

Locke and his Disciples. - Differing, again, from this view, which certainly ascribes too little, as the opposite theory ascribes too much to the brute, Locke, Condillac, and