The community stagnates without the impulse of the individual. The impulse dies away without the sympathy of the community.

If we remembered everything, we should on most occasions be as ill off as if we remembered nothing. It would take us as long to recall a space of time as it took the original time to elapse, and we should never get ahead with our thinking. All recollected times undergo, accordingly, what M. Ribot calls foreshortening; and this foreshortening is due to the omission of an enormous number of facts which filled them.

In the last analysis, then, we believe that we all know and think about and talk about the same world because we believe our PERCEPTS are possessed by us in common

Compared with men, it is probable that brutes neither attend to abstract characters, nor have associations by similarity. Their thoughts probably pass from one concrete object to its habitual concrete successor far more uniformly than is the case with us. In other words, their associations of ideas are almost exclusively by contiguity. So far, however, as any brute might think by abstract characters instead of by association of con cretes, he would have to be admitted to be a reasoner in the true human sense. How far this may take place is quite uncertain.

We must make automatic and habitual, as early as possible, as many useful actions as we can, and as carefully guard against the growing into ways that are likely to be disadvantageous.

There is no doubt that healthy-mindedness is inadequate as a philosophical doctrine, because the evil facts which it refuses positively to account for are a genuine portion of reality; and they may after all be the best key to life's significance, and possibly the only openers of our eyes to the deepest levels of truth.

The difference between an interesting and a tedious teacher consists in little more than the inventiveness by which the one is able to mediate these associations and connections, and in the dullness in discovering such transitions which the other shows.