the intellectual energy of after-years. Newton, when a boy, was weakly, and he showed no particular aptitude at school; but in his eighteenth year he went to Cambridge, and soon afterward astonished his teachers by his power of dealing with geometrical problems. During his quiet youth his brain was slowly preparing itself to be the organ of those energies which he subsequently displayed.
By myriad blows (to use a Lucretian phrase) the image and superscription of the external world are stamped as states of consciousness upon the organism, the depth of the impression depending upon the number of the blows. When two or more phenomena occur in the environment invariably together, they are stamped to the same depth or to the same relief, and indissolubly connected. And here we come to the threshold of a great question. Seeing that he could in no way rid himself of the consciousness of Space and Time, Kant assumed them to be necessary "forms of thought," the moulds and shapes into which our intuitions are thrown, belonging to ourselves solely and without objective existence. With unexpected power and success Mr. Spencer brings the hereditary-experience theory, as he holds it, to bear upon this question. "If there exist certain external relations which are experienced by all organisms at all instants of their waking lives—relations which are absolutely constant and universal—there will be established answering internal relations that are absolutely constant and universal. Such relations we have in those of Space and Time. As the substratum of all other relations of the Non-Ego, they must be responded to by conceptions that are the substrata of all other relations in the Ego. Being the constant and infinitely repeated elements of thought, they must become the automatic elements of thought—the elements of thought which it is impossible to get rid of—the 'forms of intuition.'"
Throughout this application and extension of the "Law of Inseparable Association," Mr. Spencer stands on totally different ground from Mr. John Stuart Mill, invoking the registered experiences of the race instead of the experiences of the individual. His overthrow of Mr. Mill's restriction of experience is, I think, complete. That restriction ignores the power of organizing experience furnished at the outset to each individual; it ignores the different degrees of this power possessed by different races and by different individuals of the same race. Were there not in the human brain a potency antecedent to all experience, a dog or cat ought to be as capable of education as a man. These predetermined internal relations are independent of the experiences of the individual. The human brain is the "organized register of infinitely numerous experiences received during the evolution of life, or rather during the evolution of that series of organisms through which the human organism has been reached. The effects of the most uniform and frequent of these experiences have been successively bequeathed, principal and interest, and have slowly mounted to that
