Sympathetic philosophy teaches that the various phenomena of the human constitution cannot be properly comprehended and explained without observing the distinction between the physical and material, and the moral and spiritual nature of man. It demonstrates incontrovertibly the separate existence and independent activity of the soul of man, and that the spirit governs the body instead of being governed by the body. As Spenser has said,-- For of the soul the body form doth take; For soul is form, and doth the body make. Huxley tells us that science prospers exactly in proportion as it is religious, and that religion flourishes in exact proportion to the scientific depth and firmness of its basis. "Civilization, society, and morals," says Figuier, "are like a string of beads, whose fastening is the belief in the immortality of the soul. Break the fastening and the beads are scattered." Now, as Nature nowhere exhibits to our visual perceptions a soul acting without a body, and as we do not know in what manner the spiritual faculties are united to the organization, psychology is compelled to investigate the operations of the intellect as if they were performed altogether independently of the body; whereas they are only manifested, in the ordinary state of existence, through the intermediate agency of the corporeal organs. The accumulation of psychological facts and speculations which characterize this age appears to have made little or no permanent impression upon the minds of our scientists and our philosophers. Bishop Berkeley asks, "Have not Fatalism and Sadducism gained ground during the general passion for the corpuscularian and mechanical philosophy which hath prevailed?" Buffon, in writing of the sympathy, or relation, which exists throughout the whole animal economy, said, "Let us, with the ancients, call this singular correspondence of the different parts of the body a sympathy, or, with the moderns consider it as an unknown relation in the action of the nervous system, we cannot too carefully observe its effects, if we wish to perfect the theory of medicine." Colquhoun, commenting upon Buffon's statement, says that far too little attention has been paid to the spiritual nature of man,--to the effects of those immaterial and invisible influences which, analogous to the chemical and electrical agents, are the true springs of our organization, continually producing changes internally which are externally perceived as the marked effects of unseen causes, and which cannot be explained upon the principles of any law of mechanism.