Two of the main tendencies in what is usually called scientific psychology are (1) the “behaviorist” tendency and (2) the tendency to reduce the inner life to a series of “mind states.” Let us consider behaviorism first. This turns psychology into “a purely objective experimental branch of natural science.”[9] It aims at “the prediction and control of behavior.” “Introspection forms no essential part of its method.” One is not concerned with “interpretation in terms of consciousness,” one is interested only in reactions, responses—in short, in _behavior_ in the presence of stimuli which produce movements. The body is a complicated organ and “mind” is merely a convenient term to express its “activities.”[10] The behaviorist “recognizes no dividing line between man and brute.” Psychology becomes “the science of behavior,”[11] the study of “the activity of man or animal as it can be observed from the outside, either with or without attempting to determine the mental states by inference from these acts.” Emotions become reduced forthwith to “the bodily resonance” set up in the muscular and visceral systems by instinctive movements in the presence of objects, these curious movements being due entirely to the inheritance of physiological structure adapted at least in the early stages to aid survival. There is no way by which behaviorist psychology can give any standing to religion or to any type of spiritual values. “Æsthetics is the study of the useless,” as William James baldly states the case. Conscience disappears or becomes another name for the inheritance or acquisition of certain types of social behavior. Everything which we call ethics or morality changes into well-defined and rigidly determined behavior. There is nothing more “spiritual” about it than there is in the fall of a raindrop or in the luminous trail of a meteor, or in any form of what has happily been called “cosmic weather.” This reduction of personality to a center of activity is a reaction from the dualistic sundering of mind and body inherited from Descartes. The theory of psycho-physical parallelism is utterly bankrupt. Idealism, which is an attempt to get round the _impasse_ of dualism by treating mind as the only reality, is abhorrent to scientists and unpopular with young philosophers, especially in America. Some other solution is therefore urgent. The easiest one at hand, though it is obviously temporary and superficial, is to cut across the mind loop, ignore its unique, originative, creative capacity and its interior depth, to deal only with body plus body’s activities, and to call that “psychology.”