_4. Opposite View proves too much._--It is furthermore to be noticed, that the theory under consideration, while it ascribes to the brute only a lower degree of intelligence, in reality places him, in some respects, far beyond man in point of intellect. If the instinct of the brute be intelligence at all, it is intelligence which leaves his prouder rival, man, in many cases, quite in the shade. No science of man can vie with the mathematical precision of the spider or the bee in the practical construction of lines and planes that shall enclose a given angle. The engineer must take lessons of the ant in the art of running lines and parallels. To the same humble insect belongs the invention of the arch and of the dome in architecture. Many of the profoundest questions and problems of science are in like manner virtually solved by those creatures that possess, it is claimed, only a _lower degree_ of intelligence than man. The facts are inconsistent with the theory. The theory either goes too far, or not far enough. If instinct is intelligence at all, it is intelligence, in some respects at least, _superior_ to man's. For reasons now stated, we must conclude that the intelligence of the brute differs in _kind_, and not in _degree_ merely, from that of man. _Faculties wanting in the Brute._--If now the inquiry be raised, what are the specific faculties which are wanting in the brute, but possessed by man, in other words, where runs the dividing line which marks off the domain of instinct from that of intellect, we reply, beginning with the differences which are most obvious, the brute is, in the first place, not a _moral_ and _religious_ being. He has no moral nature, no ideas of right and justice, none of accountability, and of a higher power. He is, moreover, not an _æsthetic_ being. He has no taste for beauty, nor appreciation of it. The horse, with all his apparent intelligence, looks out upon the most enchanting landscape as unmoved by its beauty as the carriage which he draws. He has no idea, no cognizance of the beautiful. The faculty of original conception, which furnishes man with ideas of this nature, seems to be wanting in the brute. He is, furthermore, not a _scientific_ being. He does not understand the principles by which he himself works. He makes no progress or improvement, accordingly, in the application of those principles, but works as well first as last. He learns nothing by experience. Certain grand rules and principles do indeed lie at the foundation of his work, but they have no _subjective_ existence in the brute himself. Now the faculties which constitute man a scientific being are those which, in the present treatise, we have grouped together under the title of _reflective_. These seem to be wanting in the brute. He never classifies, nor analyzes, never forms abstract conceptions, never generalizes, judges, nor reasons, never reflects on what is passing around him; never, in the true sense of the word, _thinks_.