- tween life and thought, animists identify them. In
the opposite camp mechanicians, materialists, or monists make the same mistake as the animists, but to that mistake they add another: they assimilate the forces at play in animals and plants to the general forces of the universe; they confuse all three—soul, life, inanimate nature.
These problems belong on many sides to metaphysical speculation. They have been discussed by philosophers; they have been solved from time immemorial in different ways, for reasons and by arguments which it is not our purpose to examine here, and which, moreover, have not changed. But on some sides they belong to science, and must be tested in the light of its progress. Cuvier and Bichat, for example, considered that the forces in action in living beings were not only different from physico-*mechanical forces, but were utterly opposed to them. We now know that this antagonism does not exist.
The preceding doctrines, therefore, depend up to a certain point on experiment and observation. They are subject to the test of experiment and observation in proportion as the latter can give us information on the degree of difference or analogy presented by psychic, vital, and physico-chemical facts. Now, scientific investigations have thrown light on these points. There is no doubt that the analogies and the resemblances of these three orders of manifestations have appeared more and more numerous and striking as our knowledge has advanced. Hence it is that animism can count to-day but very few advocates in biological science. Vitalism in its different forms counts more supporters, but the great majority have adopted the physico-chemical theory.
