‘A feature’, says Gotch, ‘which more particularly suggests spontaneous cellular activity is the well-known fact that centrifugal discharges may continue after the obvious centripetal ones have ceased. This is pre-eminently the case when the central mass is rendered extremely unstable by certain chemical compounds, such as strychnine, &c. There are, however, suggestive indications in connexion with such persistent discharges. The more completely all the centripetal paths are blocked by severance and other means, the less perceptible is such persistent discharge, and since nervous impulses are continually streaming into the central mass from all parts, even from those in apparent repose, it would seem that could we completely isolate nerve-cells, their discharge would probably altogether cease.’ Even in the hyper-excitable condition produced by strychnine the spinal motor nerve cells do not discharge centrifugal impulses when cut off from the centripetal connexions. The physiologist, therefore, has ‘definite grounds for believing that, as far as present knowledge goes, both the production and cessation of central nervous discharges are the expression of propagated changes and that these changes reveal themselves as physico-chemical alterations of an electrolytic character. The nervous process, which rightly seems to us so recondite, does not, in the light of this conception, owe its physiological mystery to a new form of energy, but to the circumstance that a mode of energy displayed in the non-living world occurs in colloidal electrolytic structures of great chemical complexity.’ To all these considerations we must add the fact that life did once originate upon this planet from matter which was not alive, and that even now some inorganic phenomena present at least remote analogies with certain vital processes. Such are the structure, the spontaneous division, and the regeneration of crystals. We turn now to the philosophical objections that may be raised to vitalistic speculations; and here we must be careful to distinguish what we may term the psychological from the metaphysical form of the theory. Driesch has maintained that the belief in a morphaesthetic psychoid finds support in the philosophies of Kant and Aristotle. Let us examine the merits of this claim.