Psychology (with Hegel) takes up the work of science from biology. The mind comes before it as the supreme product of the natural world, the finest flower of organic life, the “truth” of the physical process. As such it is called by the time-honoured name of Soul. If we further go on to say that the soul is the principle of life, we must not understand this vital principle to be something over and above the life of which it is the principle. Such a locally-separable principle is an addition which is due to the analogy of mechanical movement, where a detached agent sets in motion and directs the machinery. But in the organism the principle is not thus detachable as a thing or agent. By calling Soul the principle of life we rather mean that in the vital organism, so far as it _lives_, all the real variety, separation, and discontinuity of parts must be reduced to unity and identity, or as Hegel would say, to _ideality_. To live is thus to keep all differences fluid and permeable in the fire of the life-process. Or to use a familiar term of logic, the Soul is the concept or intelligible unity of the organic body. But to call it a concept might suggest that it is only the conception through which _we_ represent to ourselves the variety in unity of the organism. The soul, however, is more than a mere concept: and life is more than a mere mode of description for a group of movements forming an objective unity. It is a unity, subjective and objective. The organism is one life, controlling difference: and it is also one by our effort to comprehend it. The Soul therefore is in Hegelian language described as the Idea rather than the concept of the organic body. Life is the generic title for this subject-object: but the life may be merely physical, or it may be intellectual and practical, or it may be absolute, i.e. will and know all that it is, and be all that it knows and wills.