I hold up these three views: Which is the more rational? The view of Plato--that of self-existent, uncreated, eternal spirit--I think few will entertain at this time of the world’s day. The usual orthodox view I have shown is surrounded with insuperable difficulties; is wholly unscientific and irrational. What is there left but the view presented above? Plato is right in asserting pre-existence, but wrong in denying creation. The usual view is right in asserting creation, but wrong in denying natural process. The view I have presented asserts pre-existence in embryo and creation by natural process. It therefore combines and reconciles the two extreme views, and is more rational than either. =Some General Conclusions.=--There are still two or three thoughts so closely connected with what we have already said that we can not pass them over: 1. We have seen that every mental state corresponds with a particular brain state, and every mental change with a brain change. We have, therefore, here, two series, physical and psychical, corresponding with each other, term for term. For every change in the one there is a corresponding change in the other, both in kind and amount. Now, is not this the test of the relation of cause and effect? It certainly is. Yes, there must be a causal relation here, even though we are not able to understand the nature of the causal nexus. But which is cause and which effect? If the view above presented be correct, then in animals _brain changes_ are in all cases the _cause_ of psychical phenomena. In man alone, and only in his higher activities, _psychic_ changes precede and determines brain changes. In man alone brain changes are determined not only by external but by _internal_ impressions. Man alone perceives not only objects--_material things_--but also relations and properties _abstracted_ from the objects, i. e., _ideal things_; and, moreover, not only relations between objects, but also relations between relations or ideas. In man alone there is an inner world--microcosm--the _things_ of which are _thoughts_, ideas, etc. This _self-acting power_ of spirit on _the things of itself_, instead of merely reacting as played upon by external nature, is characteristic of man, and is a necessary result and a sign of severance, partial at least, of physical bond with Nature.