It seems proper to remark that the generalization here variously illustrated, is akin to one enunciated by Schelling, that Life is the tendency to individuation. Struck by the fact that an aggregative process is traceable throughout nature, from the growth of a crystal up to the development of a man; and by the fact that the wholes resulting from this process, completer in organic than in inorganic bodies, are completest where the vital manifestations are the highest; Schelling concluded that this characteristic was the essential one. According to him, the formation of individual bodies is not incident to Life, but is that in which Life fundamentally consists. This position is, for several reasons, untenable. In the first place, it requires the conception of Life to be extended so as to embrace inorganic phenomena; since in crystallization, and even in the formation of amorphous masses of matter, this tendency to individuation is displayed. Schelling, fully perceiving this, did indeed accept the implication; and held that inorganic bodies had life lower only in degree than that of organic bodies—their degree of life being measured by their degree of individuation. This bold assumption, which Schelling evidently made to save his definition, is inadmissible. Rational philosophy cannot ignore those broad distinctions which the general sense of mankind has established. If it transcends them, it must at the same time show what is their origin; how far only they are valid; and why they disappear from a higher point of view. Note next that the more complete individuality which Schelling pointed out as characterizing bodies having the greatest amount of life, is only _one_ of their structural traits. The greater degree of heterogeneity which they exhibit, is, as we have seen, a much more conspicuous peculiarity; and though it might possibly be contended that greater heterogeneity is remotely implied by greater individuality, it must be admitted that in defining Life as the tendency to individuation, no hint is given that the bodies which live most are the most heterogeneous bodies. Moreover it is to be remarked that this definition of Schelling, refers much more to the structures of living bodies than to the processes which constitute Life. Not Life, but the invariable accompaniment of Life, is that which his formula alone expresses. The formation of a completer organic whole, a more fully individuated body, is truly a necessary concomitant of a higher life; and the development of a higher life must therefore be accompanied by a tendency to greater individuation. But to represent this tendency as Life itself, is to mistake an incidental result for an original cause. Life, properly so called, consists of multiform changes united together in various ways; and is not expressed either by an anatomical description of the organism which manifests it, or by a history of the modifications through which such organism has reached its