The chemist can produce _organic_, but not _organized_, substances. The _life_ cannot be produced from matter. Even in living things progress is secured only by plan. Multiplication of desired advantage, in the Darwinian scheme, requires a selecting thought; in other words the natural selection is artificial selection after all. John Fiske, Destiny of the Creature, 109—“Cerebral physiology tells us that, during the present life, although thought and feeling are always manifested in connection with a peculiar form of matter, yet by no possibility can thought and feeling be in any sense the product of matter. Nothing could be more grossly unscientific than the famous remark of Cabanis, that the brain secretes thought as the liver secretes bile. It is not even correct to say that thought goes on in the brain. What goes on in the brain is an amazingly complex series of molecular movements, with which thought and feeling are in some unknown way correlated, not as effects or as causes, but as concomitants.” Leibnitz’s “preëstablished harmony” indicates the difficulty of defining the relation between mind and matter. They are like two entirely disconnected clocks, the one of which has a dial and indicates the hour by its hands, while the other without a dial simultaneously indicates the same hour by its striking apparatus. To Leibnitz the world is an aggregate of atomic souls leading absolutely separate lives. There is no real action of one upon another. Everything in the monad is the development of its individual unstimulated activity. Yet there is a preëstablished harmony of them all, arranged from the beginning by the Creator. The internal development of each monad is so adjusted to that of all the other monads, as to produce the false impression that they are mutually influenced by each other (see Johnson, in Andover Rev., Apl. 1890:407, 408). Leibnitz’s theory involves the complete rejection of the freedom of the human will in the libertarian sense. To escape from this arbitrary connection of mind and matter in Leibnitz’s preëstablished harmony, Spinoza rejected the Cartesian doctrine of two God-created substances, and maintained that there is but one fundamental substance, namely, God himself (see Upton, Hibbert Lectures, 172).