Sir Henry Holland, who believes that intelligence and instinct are blended in man, admits that instincts, properly so called, form the _minimum_ in relation to reason, and are difficult of definition from their connection with his higher mental functions, but that, wherever we can truly distinguish them, they are the same in principle and manner of operation as those of other animals. He makes one distinction, however, between the instincts of man and those of lower animals,--that in the former they have more of individual character, are far less numerous and definite in relation to the physical conditions of life, and more various and extensive in regard to his moral nature. But, on the other hand, Sir B.C. Brodie seems to be of opinion that the majority of instincts belonging to man resemble those of the inferior animals, inasmuch as they relate to the preservation of the individual and the continuation of the species; and that when man first began to exist, and for some generations afterwards, the range of his instincts was much more extensive than it is at the present time. When authorities so eminent as these differ so widely upon the question, to what human instincts relate, we see at least that it is very difficult to define and distinguish these instincts, and we may be led to doubt their existence at all. Of that marvellous endowment which guides the bee to fabricate its cells according to laws of the most rigid mathematical exactness, and guides the swallow in its long flight to its winter home, we agree with Professor Bowen, that there is no trace whatever in human nature. The actions of man which have been loosely described as instinctive belong for the most part to those classes of actions which we have already shown to be in no proper sense of the word instinctive, that is, those concerned in the appetites and in the functions of organic life. There are also numerous automatic and habitual actions which are liable to be mistaken for instincts. Some have included in the category of instincts those intuitive perceptions and primary beliefs which are a part of our constitution, and are the foundation of all our knowledge. But these propensities of thought and feeling are of a higher nature than mere instincts; they are immutable laws of the human mind, which time and physical changes cannot reach: they do not seem to depend upon the physical organization, but to be inherent in the soul itself. If these are instincts, then, why are not all the ways in which the mind exerts itself instincts also, and reason itself an instinct?