"In its higher forms, Instinct is probably accompanied by a rudimentary consciousness. There cannot be co-ordination of many stimuli without some ganglion through which they are all brought into relation. In the process of bringing them into relation, this ganglion must be subject to the influence of each--must undergo many changes. And the quick succession of changes in a ganglion, implying as it does perpetual experiences of differences and likenesses, constitutes the _raw material_ of consciousness. The _implication_ is that as fast as Instinct is developed, some kind of consciousness becomes nascent." (Psychology, § 195.) The words 'raw material' and 'implication' which I have italicized are the words which do the _evolving_. They are supposed to have all the rigor which the 'synthetic philosophy' requires. In the following passage, when 'impressions' pass through a common 'centre of communication' in succession (much as people might pass into a theatre through a turnstile) consciousness, non-existent until then, is supposed to result: "Separate impressions are received by the senses--by different parts of the body. If they go no further than the places at which they are received, they are useless. Or if only some of them are brought into relation with one another, they are useless. That an effectual adjustment may be made, they must be all brought into relation with one another. But this implies some centre of communication common to them all, through which they severally pass; and as they cannot pass through it simultaneously, they must pass through it in succession. So that as the external phenomena responded to become greater in number and more complicated in kind, the variety and rapidity of the changes to which this common centre of communication is subject must increase--there must result an unbroken series of these changes-_there must arise a consciousness_. "Hence the progress of the correspondence between the organism and its environment necessitates a gradual reduction of the sensorial changes to a succession; and by so doing _evolves a distinct consciousness_--a consciousness that becomes higher as the succession becomes more rapid and the correspondence more complete." (_Ibid._ § 179.) It is true that in the Fortnightly Review (vol. xiv, p. 716) Mr. Spencer denies that he means by this passage to tell us anything about the origin of consciousness at all. It resembles, however, too many other places in his Psychology (e.g. §§ 43, 110, 244) not to be taken as a serious attempt to explain how consciousness must at a certain point be 'evolved.' That, when a critic calls his attention to the inanity of his words, Mr. Spencer should say he never meant anything particular by them, is simply an example of the scandalous vagueness with which this sort of 'chromo-philosophy' is carried on.