Thus we find even before the fourth decade of the nineteenth century two strong tendencies: (1) a new conception of the meaning of history as an evolution from origins; and (2) a remarkable interest in the natural sciences. The two tendencies modified each other. The historical view of the world exercised a powerful influence upon natural science; natural science had to be reckoned with in the writing of history. History and natural science were drawn together, but without producing a new philosophical conception that would include them both. From the interaction of these two powerful tendencies the great variety of philosophical interests were grouped around two general problems. These were (1) _The problem of the functioning of the soul_; (2) _The problem of the conception of history_. =1. The Problem of the Functioning of the Soul.= With the decline of metaphysics and the reaction from speculation, psychology began to loosen from its anchorage in philosophy. Psychology, which had been a study of mind, now became the study of the relation of mind and body. The tendency was strong to make psychology an empirical science, and by the use of the methods of science to become a part of physiology and biology. Philosophy has been a nest in which all the sciences have been brooded. Psychology has been the last to attempt to leave the nest, and to-day in some of our large universities it is coördinated in the curriculum with the natural sciences. Deprived of a basis in philosophy, psychology turned to natural science for support. Concerning the relation of the soul to the body many solutions have been offered. Following the Sensationalist, Cabanis, who died in 1808, some of the French Ideologists, so-called, concluded that the soul is everywhere determined by physical influences, such as age, sex, temperament, climate, etc.; some said that the mind is a result of brain activity; some developed the conception of phrenology, according to which the shape of the skull determines the faculties of the mind. The French Ideologists differed widely in their interpretations, but on the whole the basis of the movement was materialism. The hypothesis of phrenology aroused great interest in England, but John Stuart Mill led the movement back to Hume’s associational psychology. He conceived the psychical and the physical states as two separate realms, and he concluded that psychology as the study of the laws of mental states cannot reduce mental states to physical. So Sir William Hamilton, under the influence of Kant, championed the life of inner experience.