exercise its intelligence and character efficiently on the problems of thought and life. The mere "presence" of soul is only a first step in the progress towards fullness of life. This is why Aristotle calls the soul the _first_ entelechy of the living body. The full and final entelechy is the life of intelligence and character actively functioning. From this conception of the soul’s relation to the body we see that Aristotle’s "doctrine of body and mind" does not readily fall into line with any of the typical theories of our time. He neither thinks of the soul as a thing acting on the body and acted on by it, nor yet as a series of "states of mind" concomitant with certain "states of body." From his point of view to ask whether soul and body interact, or whether they exhibit "parallelism," would be much the same thing as to ask whether life interacts with the body, or whether there is a "parallelism" between vital processes and bodily processes. We must not ask at all how the body and soul are united. They are one thing, as the matter and the form of a copper globe are one. Thus they are in actual fact inseparable. The soul is the soul of its body and the body the body of its soul. We can only distinguish them by logical analysis, as we can distinguish the copper from the sphericity in the copper globe. *Grades of Psychical Life*.--If we consider the order of development, we find that some vital activities make their appearance earlier than others, and that it is a universal law that the more highly developed activities always have the less highly developed as their basis and precondition, though the less highly developed may exist apart from the more highly developed. So we may arrange vital activities in general in an ontogenetic order, the order in which they make their appearance in the individual’s development. Aristotle reckons three such stages, the "nutritive," the "sensitive," and the "intelligent." The lowest form in which life shows itself at all, the level of minimum distinction between the living and the lifeless, is the power to take in nutriment, assimilate it, and grow. In vegetables the development is arrested at this point. With the animals we reach the next highest level, that of "sensitive" life. For all animals have at least the sense of touch. Thus they all show sense-perception, and it is a consequence of this that they exhibit "appetition," the simplest form of conation, and the rudiments of feeling and "temper." For what has sensations can also feel pleasure and pain, and what can feel pleasure and pain can desire, since desire is only appetition of what is pleasant. Thus in the animals we have the beginnings of cognition, conation, and affective and emotional life in general. And Aristotle adds that locomotion makes its appearance at this level; animals do not, like plants, have to trust to their supply of nutriment coming to them; they can go to it.