Mental Evolution in Man: Origin of Human FacultyRomanes, George John
Science
Mental Evolution in Man: Origin of Human Faculty
Romanes, George John
Evolution; Psychology, Comparative
The present work being thus a treatise on human psychology in relation
of the theory of descent, the first question which it must seek to
attack is clearly that as to the evidence of the mind of man having
been derived from mind as we meet with it in the lower animals. And
here, I think, it is not too much to say that we approach a problem
which is not merely the most interesting of those that have fallen
within the scope of my own works; but perhaps the most interesting
that has ever been submitted to the contemplation of our race. If it
is true that “the proper study of mankind is man,” assuredly the study
of nature has never before reached a territory of thought so important
in all its aspects as that which in our own generation it is for the
first time approaching. After centuries of intellectual conquest in
all regions of the phenomenal universe, man has at last begun to
find that he may apply in a new and most unexpected manner the adage
of antiquity—_Know thyself_. For he has begun to perceive a strong
probability, if not an actual certainty, that his own living nature is
identical in kind with the nature of all other life, and that even the
most amazing side of this his own nature—nay, the most amazing of all
things within the reach of his knowledge—the human mind itself, is but
the topmost inflorescence of one mighty growth, whose roots and stem
and many branches are sunk in the abyss of planetary time. Therefore,
with Professor Huxley we may say:—“The importance of such an inquiry
is indeed intuitively manifest. Brought face to face with these blurred
copies of himself, the least thoughtful of men is conscious of a
certain shock, due perhaps not so much to disgust at the aspect of
what looks like an insulting caricature, as to the awaking of a sudden
and profound mistrust of time-honoured theories and strongly rooted
prejudices regarding his own position in nature, and his relations
to the wider world of life; while that which remains a dim suspicion
for the unthinking, becomes a vast argument, fraught with the deepest
consequences, for all who are acquainted with the recent progress of
anatomical and physiological sciences.”[1]
Public-domain text, read in full here on John Shaqi.
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