What “mystical half-knowledge” may be I do not know. Mystical knowledge, being intuitive knowledge of God, is by its very definition complete knowledge or nothing. One must accept or reject it _in toto_. Mr. Wiggam also uses this word as a term of reproach when[138] he says, “Vitalism usually leads its adherents to mysticism.” But he declares himself to be no mechanist. “I have no personal objection to a purely mechanistic description of the life process itself. I have been so far unable to see, however, how stimuli which are inconsistent and unrelated can build up consistent and controlled behavior.”[139] And he adds: “While I believe biology has triumphantly demonstrated the mechanistic nature of the life processes themselves, it has hopelessly failed so far to explain to me thought and behavior. I see no explanation of this except some sort of dualistic conception ... a universe in which there is something which is not aimless mechanical force. We can call this substance ‘mind’ or ‘spirit’ or any other convenient term.”[140] This is his perfectly valid objection to Watsonian behaviorism. But he does not seem to see that the use of such convenient terms as mind or spirit is in its very essence mystical, nor that admitting a mystic vitalism puts in his hand a means for freeing himself from the tyranny both of environment and heredity. If there be spirit, man may have a soul. It may be the choice of this very soul which controls the strange selection of traits from the parental “chromosomes,” or carriers of heredity, which he so eloquently describes. That this choice follows in the long run the law of the greatest probability is what such a hypothesis would lead us to expect. Thus Psyche would not only build and rebuild her house, but in a measure select her building materials from the very start. Mr. Wiggam thinks that the idea of a dominant environment flatters parents, just as I think that the idea of a dominant heredity flatters them. Perhaps we can both unite in believing that the idea of power-owning individual souls in children flatters nobody and appeals to something much higher than the instinct of self-regard. According to a statement prepared by Professor Irving Fisher, of Yale,[141] the Second International Congress of Eugenics appointed as long ago as 1921 a committee (of which he was chairman) to organize the eugenics movement in the United States. Since then the movement has been competently engineered, its avowed objects being education, selective immigration laws, the elimination of defectives, the “proper direction of research,” and the securing of legislative and administrative aid. Professor Fisher says, “The Eugenics Society would like to see every school, college and Chautauqua give regular courses in eugenics.... Some laws need to be passed and a eugenical code established.... This depends very largely upon education of the legislators.”