The spiritual mind of man represents an eminence to which evolving matter can never attain. This, then, is the hill that must needs be laid low, if the path of Darwinian materialism is to be a smooth one. There is, therefore, nothing very surprising in the fact that Darwin and his followers, from Huxley down to Robinson, have done all in their power to obscure and belittle the psychological differences between man and the brute. The objective of their strategy is twofold, namely, the _brutalization of man_ and its converse, the _humanization of the brute_. The ascent will be easier to imagine, if man can be depressed, and the brute raised, to levels that are not far apart. To this end, the Darwinian zealots have, on the one hand, spared no pains to minimize the superiority and dignity of human reason by the dissemination of sensistic associationism, psychophysical parallelism, and various other forms of “psychology without a soul”; and they have striven, on the other hand, to exalt to the utmost the psychic powers of the brute by means of a crude and credulous anthropomorphism, which, for all its scientific pretensions, is quite indistinguishable from the naïveté of the author of “Black Beauty”[13] and the sentimentality of S. P. C. A. fanatics, vegetarians, anti-vivisectionists, etc. The first of these tendencies we have already discussed, the second remains to be considered. [13] Title of a horse’s autobiography by Anna Sewall, the horse’s _alter ego_. When it comes to anthropomorphizing the brute, Darwin has not been outdistanced by the most reckless of his disciples. Three entire chapters of the “Descent of Man” are filled with this “vulgar psychology” (as Wundt so aptly styles it). It is the sum and substance of the entire fabric of argumentation, which he erects in support of his thesis that “the difference in mind between man and the higher animals is certainly one of degree and not of kind.” (_Cf._ _op. cit._, chs. III-V.) Haeckel, Huxley, and Clifford attained to equal proficiency in the sport. Subsequent philosophers parroted their bold metaphors and smart aphorisms, and the game went on merrily till the close of the century. Then a badly needed reaction set in under the auspices of Wundt, Lloyd Morgan, and Thorndike, who insisted on abandoning this naïve impressionism in favor of more critical methods.