soul-informed cortex, but must have the spiritual mind alone as its receptive subject. Our abstract or dematerialized mode of conceiving material objects is a subjective character of thought, proceeding from, and manifesting, the spirituality of the human mind, which represents even material objects in a manner that accords with its own spiritual nature. But it is not only in the process of abstraction, but also in that of _reflection_, that rational thought manifests its superorganic or spiritual character. The human mind knows that it knows and understands that it understands, thinks of its own thoughts and of itself as the agent and subject of its thinking. It is conscious of its own conscious acts, that is to say, it reflects upon itself and its own acts, becoming an object to itself. The thinking ego becomes an object of observation on the part of the thinking ego, which acquires self-knowledge by this process of reflective thought. In introspection, that which observes is identical with that which is observed. Now such a capacity of self-observation cannot reside in matter, cannot be spatially commensurate with a material organ nor inseparably attached thereto. It is possible only to an immaterial or spiritual principle, devoid of mass and extension, and not subject to the law of the impenetrability of matter. In virtue of the law of impenetrability, no two material particles, no two bodies, no two integral parts of the same body, can occupy one and the same place. One part of a body can, indeed, act on another part extrinsic to itself; but one and the same part or particle cannot act upon itself. To become at once observed and observer, a material organ would have to split itself in two, so that the part watched could be distinct from, and spatially external to, the part watching. The power of perfect reflection, therefore, must reside in the spiritual soul, and cannot be bound to, and coëxtensive with, a material organ. Only in this supposition can there be a return of the subject upon and into itself, only in this supposition can there be that identification of observed and observer implied by the process of reflection. H. Gründer, in his “Psychology without a Soul,” gives a graphic _reductio ad absurdum_ of the contrary assumption: “A fairy tale,” he says, “tells of a knight who was beheaded by his victorious foe. But, strange to relate, the vanquished knight rose to his feet, seized his severed head and bore it off, as in triumph. The most remarkable part, however, of the story is that with a last effort of gallantry he took his own head, and—kissed its brow. The climax of this fairy tale is no more absurd than the assumption that a material organ can know itself and philosophize on itself. Only if we admit with the scholastics a simple soul intrinsically independent of any bodily organism, can we explain the possibility of perfect psychological reflexion.” (_Cf._ pp. 193, 194.)