If we are correct in this interpretation of the language quoted, we do not see how the emotional part of human nature can, in any general sense, be said to be allied to unity. The passions are the basis of all human agitation and conflict, and have been the cause of all the wars which have engaged mankind during the past ages of the world. In the early periods of history the selfish emotions have preponderated over the benevolent. Hatred, ambition, avarice, have been superior to love, humility, and charity. It is more than doubtful whether, even now, the selfish passions of the human race are not still in the ascendant. It may be said that, in the long run, the emotions tend to harmony, and that the cooeperative and benevolent feelings are continually approaching their final and complete triumph. This is undoubtedly true; but it is wholly attributable to the progress of the human intellect, which, day by day, is demonstrating that man's emotional and moral nature can find its highest enjoyment and its most perfect development only in the complete subordination of the selfish and unsocial passions, to those which promote universal toleration and brotherhood. But if Mr. Freeland is wrong in the position that the primary tendency of the passions is to unity, he seems to us equally far from scientific truth when he asserts that intellect is 'disrupting' in its tendency, and that science is primarily 'disturbing.' It is true the intellect has the analytical faculty; but it is equally true that the opposite faculty of generalization is that which most strongly characterizes it and distinguishes reason from instinct. So far from analysis being the earliest predominant tendency of the intellect, almost all its most familiar and ordinary acts are those of synthesis. In all the phenomena of perception, the separate sensations are combined by an act of the judgment into the concrete ideas of form and substance, while the highest and most permanent characteristic of science is in the comprehensive attainment of general laws.