Such is the spiritualism of Aristotle. That this conception differs profoundly from the ultraspiritualism of Descartes, it is scarcely necessary to remark. The position assumed by the latter was always untenable, but it is now, more than ever, indefensible in the face of that overwhelming avalanche of facts whereby modern physiological psychology demonstrates the close interdependence and correlation existent between psychic and organic states. Such facts are exploited by materialists as arguments against spiritualism, though it is evident that they have force only against Cartesian spiritualism, and are bereft of all relevance with respect to Aristotelian spiritualism, which they leave utterly intact and unscathed. In the latter system, sense-perception, imagination, and emotion are acknowledged to be directly dependent on the organism. Again, spiritual functions like thinking and willing are regarded as objectively or extrinsically dependent upon the imagination, which, in turn, is directly dependent on a material organ, namely: the brain. Hence even the rational operations of the mind are indirectly dependent upon the cerebral cortex. The spiritualism of Aristotle, therefore, by reason of its doctrine concerning the direct dependence of the lower, and the indirect dependence of the higher, psychic functions upon the material organism, is able to absorb into its own system all the supposedly hostile facts amassed by Materialism, thereby rendering them futile and inconsequential as arguments against the spirituality of the human soul. In confronting this philosophy, the materialistic scientist finds himself disarmed and impotent, and it is not to be wondered at, that, after indulging in certain abusive epithets and a few cant phrases, such as “metaphysics” or “medieval” (invaluable words!), he prudently retires from the lists without venturing to so much as break a lance in defense of his favorite dogma, that nothing is spiritual, because all is matter. In this predicament, the Cartesian caricature proves a boon to the materialist, as furnishing him with the adversary he prefers, a man of straw, and enabling him to demonstrate his paltry tin-sword prowess. Of a truth, Descartes performed an inestimable service for these modern “assassins of the soul,” when he relieved them of the necessity of crossing swords with the hylomorphic dualism of Aristotle by the substitution of a far less formidable antagonist, namely, the psychophysical dualism of mind and matter.