Chapter V: Part 5

To illustrate, again by analogy: In many transformations of matter, indeed, in most of the more complex ones of the organic world, the concurrent energy transformation is of such slowness and of such low intensity that it appears nonexisting, and can be discovered and measured only by the delicate experiments devised by science. Furthermore, the energy may appear in different forms. Thus the 293,000 J. of energy in equation (2) may appear as heat, or as electrical energy, or as a combination of heat, light, sound, and mechanical energy. Now assume that we could observe and notice only one of the forms of energy--for instance, only electrical energy. We should then find that in the equation (1) we only sometimes get energy--that is, electrical energy--under special peculiar conditions, but usually do not seem to get any of the entity energy, simply because we do not recognize it in the form in which it appears. Analogously, there might be a term of entity "X" in all transformations, even such simple ones as equation (3), but entity "X" may appear in a far different, simpler form. It would mean that "mind" is only one form of entity "X," perhaps the high-grade form, as it appears in highly complex reactions. In the simpler physico-chemical processes of nature, entity "X" also would appear, but in other, simpler forms. It would mean that things such as mind and intellect are not limited to the higher living beings, but characteristics akin thereto would be found grading down throughout all living and inanimate nature. This does not appear unreasonable when we consider that some characteristics of life are found throughout all nature, even in the crystal which, in its mother liquor, repairs a lesion, "heals a wound," or which, in the colloidal solution, may be "poisoned" by prussic acid.

Assume, then, that mind, intellect, personality, the ego, were forms of a third entity, an entity "X," correlated in nature with the entities energy and matter. Then, just as energy and matter continuously change their forms, so with the transformations of energy and of matter, entity "X" would continuously change, disappear in one form and reappear in another form. Entity "X" could therefore not exist permanently in one and the same form, and the permanency of the ego--that is, immortality--would still be illogical, would not exist within the realm of science, but would carry us beyond the limitations of the human mind into the unknowable. Permanency of the ego--that is, individual immortality--would require a form of entity "X," in which it is not further transformable. This would be the case if the transformations of entity "X" are not completely reversible, but tend one definite direction, from lower-grade to higher-grade forms, and the latter thus would gradually build up to increasing permanency. There is nothing unreasonable in this, but a similar condition--in the reverse direction--exists with the transformations of energy. They also are not completely reversible, but tend in a definite direction, from higher- to lower-grade form--unavailable heat energy (the increase of entropy by the second law of thermodynamics). Thus in infinite time the universe should come to a standstill, in spite of the law of conservation of energy, by all energy becoming unavailable for further transformation--that is, becoming dead energy. If entity "X" existed, could it not also have become unavailable for further transformation by reaching its maximum high-grade form and thus become not susceptible to further change--that is, "immortal"--just as the unavailable heat of the physicist is "immortal," and not capable of further transformation? Here we are again in the fog of illogic, beyond the limitations. However, it sounds familiar to the Nirvana of the Buddhist.

Physics and chemistry obviously could not deal with entity "X," and the most delicate and sensitive physical or chemical instruments could get no indication of it, and all attempts at investigation by physical or chemical means thus must be doomed to failure. But such investigations of entity "X" belong to the realm of the science of psychology, or, rather, a broader science, of which psychology is one branch dealing with one form of entity "X," mind, just as, for instance, electro-physics is one branch of the broader science of physics, dealing with electrical energy, while physics deals with all forms of energy.

In concluding, I wish to say that nothing in the preceding speculations can possibly encourage spiritism or other pseudo-science. On the contrary, from the preceding it is obvious that the alleged manifestations of spiritism must be fake or self-deception, since they are manifestations of energy. Entity "X," if it exists, certainly is not energy, and therefore could not manifest itself as such.

FOOTNOTES:

[Footnote 8: From _Harpers Magazine_ for February, 1922.]

[Footnote 9: It is interesting to note that the relativity theory leads to the conception of a symmetrical four-dimensional world space (Minkowski), in which in general each of the four dimensions comprises space and time conceptions, and the segregation into three dimensions of space and one dimension of time occurs only under special conditions of observation. (AUTHOR.)]

BIOGRAPHICAL AND CRITICAL NOTES

SIR ARTHUR KEITH, M.D., LL.D., F.R.S., born in Aberdeen, 1866, was educated at the University of Aberdeen; at University College, London; and at the University of Leipzig. From 1899 to 1902, he was Secretary of the Anatomical Society of Great Britain, and was President of the Royal Anthropological Institute from 1912 to 1914. At present he is Hunterian Professor and Conservator of Museum, Royal College of Surgeons, London, and also holds the Fullerian Professorship of Physiology, Royal Institution of Great Britain and Ireland. Beginning with his _Introduction to the Study of Anthropoid Apes_ in 1896, he has produced some ten volumes. Among them are _Human Embryology and Morphology_ (1901); _Ancient Types of Man_ (1911); _The Human Body_ (1912); _Menders of the Maimed_ (1919); and _Nationality and Race_ (1920). He was knighted in 1921.

"The Levers of the Human Body" is helpful in illustrating the value of diagrams and of analogy in the exposition of a mechanism. It may be used also for teaching the student to adapt his work to the audience, for, although prepared at first for an immature audience, its material has since been so adapted that in addition to the general reader it is of particular interest to the physician and to the engineer.

The series of volumes in which _Modern Methods of Book Composition_ appears, is but one of the distinguished services in improving the practice of typography rendered by THEODORE LOW DE VINNE (1828-1914). At his invitation, the chapter, "Mechanical Composition," was contributed by PHILIP T. DODGE, President of the Mergenthaler Linotype Company.

"The Mergenthaler Linotype," which is taken from Mr. Dodge's chapter, is well adapted for teaching the correlation of diagrams and text in the exposition of mechanisms and machines.

Some idea of the length of JEAN HENRI FABRE'S life (1823-1915) may be obtained when we recall that his place as a scientist was established early enough for Victor Hugo to refer to him as the "insects' Homer" and for Darwin to refer to him in _The Origin of Species_ as "that incomparable observer." By 1841, Fabre had escaped from the poverty of his boyhood and had qualified as a pupil teacher at the Normal College at Vaucluse. Later, he became Professor of Physics and Chemistry at the _lycée_ of Ajaccio and, by 1852, held a similar position at Avignon. The greater part of his life was spent in the study of insects. The results are recorded in several volumes. An interesting _Life_, written by the Abbé Augustin Fabre and translated by Mr. Miall, was published in 1921.

"The Pea Weevil," which offers an example of the exposition of a process achieved by impersonal narration, should prove especially helpful in showing the student how interest may be secured in such work.

The J.W. BUTLER PAPER COMPANY, which published the little volume from which the selection is taken, is recognized as an important factor in the industry.

"Modern Paper-making" may be utilized in teaching the emphasis placed on chronological order in the impersonal narration of a process; the explanation of machines by generalized description in such narration; and the methods employed in explaining alternate or parallel steps in the process.

WILLIAM JAMES (1842-1910), like his equally distinguished brother, received his elementary education in New York City and in Europe. From 1861 to 1863, he studied at the Lawrence Scientific School, Harvard University, leaving to join the Thayer Expedition to Brazil. He was graduated in 1870 from the Harvard Medical School and, two years later, was appointed Instructor in Anatomy and Physiology. In 1885, while Assistant Professor of Physiology at the Medical School, he was appointed Assistant Professor of Philosophy at Harvard University. His later work at the University is well-known. Among his published works are his _Principles of Psychology_ (1889); _The Will to Believe_ (1897); _The Varieties of Religious Experience_ (1902); _Pragmatism_ (1907); _Memories and Studies_ (1911); and _Essays in Radical Empiricism_ (1912). His _Letters_, edited by his son, appeared in 1920.

"The Gospel of Relaxation" offers a model in the adaptation of scientific material to a lay audience, through the way in which the author makes clear the Lange-James Theory by concrete examples and practical applications.

CHARLES PROTEUS STEINMETZ (1865-), born in Breslau, Germany, was educated at Breslau, Berlin, and Zurich. For twenty-five years he has been Consulting Engineer to the General Electric Company, and for twenty years Professor of Electro-physics at Union University. Besides several authoritative volumes on subjects within his field, he is the author of _America and the New Epoch_ (1906) and is a frequent contributor to literary as well as to technical journals.

"Science and Religion" may be used to show the student how even so technical a topic as the Einstein Theory may be rendered concrete for the general reader through analogy and specific examples.

End of Project Gutenberg's A Book of Exposition, by Homer Heath Nugent