(2) It is perhaps necessary at this point to repeat, with special reference to the interpretation of the physical order, what has already been said of all interpretation of the detail of existence by reference to its ground. We must be careful not to assume that lines of division which we find it convenient for practical or scientific purposes to draw between things, correspond to the more vital distinctions between the different individual subjects of experience which we have seen reason to regard as the more real existences of which the physical order is phenomenal. This is, _e.g._, an error which is committed by confident theories of the animation of matter which attribute a “soul” to each chemical atom. We must remember that many of the divisions between things which we adopt in our descriptive science may be merely subjective demarcations, convenient for our own special purposes but possibly not answering to any more fundamental distinctions founded on the nature of the realities of the physical order themselves. It does not in the least follow from our view of nature as the manifestation to our senses of a system of sentient individuals, that the relations between those individuals are adequately represented by the relations between the different factors of the material world as it is constructed in our various scientific hypotheses. Thus, _e.g._, our own self-knowledge and knowledge of our fellows show that in some sense there is a single experience corresponding to what, for physical science, is the enormous complex of elements forming the dominant centres of the human nervous system. But apart from our direct insight into human experience, if we only knew the human nervous system as we know a part of inorganic nature, we should be quite unable to determine that this particular complex was thus connected with an individual experience. In general we have to admit that, except for that small portion of physical nature in which we can directly read purposive experience of a type specially akin to our own, we are quite unable to say with any confidence how nature is organised, and what portions of it are “organic” to an individual experience. This caution must be constantly borne in mind if we are to avoid the abuse of our general theory of the meaning of the physical order in the interests of “spiritualistic” and other superstitions. It may also serve to guard against over-hasty “Philosophies of Nature,” like those of Schelling and Hegel, which start with the unproved assumption that approximation to the human external form of organisation is a trustworthy indication of the degree in which intelligent experience is present in physical nature.