156 THE GROUNDWORK OF SCIENCE
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own sake in a work such as this, but for the sake of its
indirect bearing on Epistemology.
Many persons who have accepted the Darwinian hypo-
thesis as to evolution are inclined to distrust their own
reason, as being but the intelligence of a more highly de-
veloped ape. If, therefore, the study of animal intelligence
should convince our readers that there is a difference of
kind between the psychical nature of man and that of
animals, such reason for distrust must disappear. But, on
the other hand, should we become convinced that there is no
difference of kind, the distrust referred to need not thereby
be strengthened. For animals would then be seen to be
of a much higher nature than has been usually supposed,
since (as we shall see) there can be no doubt as to our
own rationality. If animals are also rational, though but
potentially so, we may suppose that their environment and
some incompleteness of internal development has prevented
them from hitherto manifesting their latent rationality. It
must have remained hidden, as that of the human infant
is concealed by the co-existence of internal and external
conditions, which make its external manifestation impossible.
There would, therefore, be no more reason to distrust the
dictates of human reason, because developed from that of
an unconscious animal, than because developed (as that of
all men has been) from that of an unconscious infant.
We can, therefore, address ourselves cequo ammo to the
question of animal intelligence and study it with the most
complete impartiality, since the absolute value of the
dictates of our own intelligence cannot be affected thereby.
Nevertheless, the question is most interesting, as bearing
on the problem of nature's continuity, and as being one to
which many excellent persons have (we believe most
mistakenly) attached an extreme importance.
In dealing with this matter, great confusion and numerous
own sake in a work such as this, but for the sake of its
indirect bearing on Epistemology.
Many persons who have accepted the Darwinian hypo-
thesis as to evolution are inclined to distrust their own
reason, as being but the intelligence of a more highly de-
veloped ape. If, therefore, the study of animal intelligence
should convince our readers that there is a difference of
kind between the psychical nature of man and that of
animals, such reason for distrust must disappear. But, on
the other hand, should we become convinced that there is no
difference of kind, the distrust referred to need not thereby
be strengthened. For animals would then be seen to be
of a much higher nature than has been usually supposed,
since (as we shall see) there can be no doubt as to our
own rationality. If animals are also rational, though but
potentially so, we may suppose that their environment and
some incompleteness of internal development has prevented
them from hitherto manifesting their latent rationality. It
must have remained hidden, as that of the human infant
is concealed by the co-existence of internal and external
conditions, which make its external manifestation impossible.
There would, therefore, be no more reason to distrust the
dictates of human reason, because developed from that of
an unconscious animal, than because developed (as that of
all men has been) from that of an unconscious infant.
We can, therefore, address ourselves cequo ammo to the
question of animal intelligence and study it with the most
complete impartiality, since the absolute value of the
dictates of our own intelligence cannot be affected thereby.
Nevertheless, the question is most interesting, as bearing
on the problem of nature's continuity, and as being one to
which many excellent persons have (we believe most
mistakenly) attached an extreme importance.
In dealing with this matter, great confusion and numerous