GUILLAUME FERRERO. FOOTNOTES: [24] Spencer. _Principles of Sociology_, II., p. 361. [25] Irving. _Hist. of the Life and Voyages of Chris. Columbus_, II., p. 15. [26] Hovelacque. _Les débuts de l’humanité_. [27] Sacher-Masoch. _Rev. des Deux Mondes._ [28] Sacher-Masoch. Ibid. [29] Letourneau. _Evolution de la Morale_, p. 122. [30] Mantegazza. _Fisiologia etc._ Milan. 1889. [31] _Histoire morale des femmes._ [32] Romanes. _Animal Intelligence_, Vol. II. [33] Hovelacque. _Op. cit._ [34] Letourneau. _La Sociologie d’après l’ethnographie._ Paris, 1884. [35] Renan. _Les Apôtres._ [36] Op. cit. [37] _La charité privée à Paris_, 1887. [38] Op. cit. [39] _The Forum._ 1891. [40] Spencer. _Principles of Psychology_, II, p. 648. PANPSYCHISM AND PANBIOTISM. I. PROFESSOR HAECKEL’S PANPSYCHISM. Professor Haeckel, in his article “Our Monism,”[41] propounds the theory of Panpsychism, which he considers as an essential feature of Monism. He says: “One highly important principle of my monism seems to me to be that I regard _all_ matter as _ensouled_, that is to say, as endowed with feeling (pleasure and pain) and with motion, or, better, with the power of motion. As elementary (atomistic) attraction and repulsion these powers are asserted in every simplest chemical process, and on them is based also every other phenomenon, consequently also the highest developed soul-activity of man. “Simplest example: sulphur and quicksilver rubbed together form cinnabar, a new body of entirely different properties. This is possible only on the supposition that the molecules (or atoms) of the two elements if brought within the proper distance, mutually _feel_ each other, by attraction move toward each other; on the decomposition of a simple chemical compound the contrary takes place: repulsion. (Empedocles’s doctrine of ‘the love and hatred of atoms.’)” Not being able to accept Professor Haeckel’s doctrine of Panpsychism, I propose what might best be called Panbiotism, briefly set forth in the maxim πᾶν βιωτόν; that is, everything is fraught with life; it contains life; it has the ability to live. The word βιωτός is mostly used by Greek authors in the negative, as in the phrase βίον οὐ βιωτόν, an unlivable life, in the sense of a life unendurable or not worth living. Thus Sophocles and others. The word βιωτός is embodied in the term Panbiotism in its etymological sense of “livable.” I am willing to concede to Professor Haeckel that all nature is alive. Indeed, I have most emphatically insisted on the doctrine that there is a spontaneity pervading all nature. (See “Fundamental Problems,” 2d ed., pp. 110 et seqq.)