itself, and the thought does not enter into it. All that we can say is, that the occurrence of the thought is simultaneous with that part of the physical process which consists of a molecular movement in the brain. [9] To be sure, the thought is always there when summoned, but it stands outside the dynamic circuit, as something utterly alien from and incomparable with the events which summon it. No doubt, as Professor Tyndall observes, if we knew exhaustively the physical state of the brain, "the corresponding thought or feeling might be inferred; or, given the thought or feeling, the corresponding state of the brain might be inferred. But how inferred? It would be at bottom not a case of logical inference at all, but of empirical association. You may reply that many of the inferences of science are of this character; the inference, for example, that an electric current of a given direction will deflect a magnetic needle in a definite way; but the cases differ in this, that the passage from the current to the needle, if not demonstrable, is thinkable, and that we entertain no doubt as to the final mechanical solution of the problem. But the passage from the physics of the brain to the corresponding facts of consciousness is unthinkable. Granted that a definite thought and a definite molecular action in the brain occur simultaneously; we do not possess the intellectual organ, nor apparently any rudiment of the organ, which would enable us to pass by a process of reasoning from the one to the other. They appear together, but we do not know why." [10] [8] The Nation once wittily described these people as "people who believe that they are going to die like the beasts, and who congratulate themselves that they are going to die like the beasts." [9] For a fuller exposition of this point, see my Outlines of Cosmic Philosophy, Vol. II. pp. 436-445. [10] Fragments of Science, p. 119.