Blake & Mortimer - Volume 10 - The Sarcophagi of the Sixth Continent (Part 2)

The 2nd book of the Wicked Worthingtons sense of wit and richly imbued with a surfeit of steamy sensuality, And Then Comes Marriage is too good to miss.

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Note: This tour is subject to minimum numbers. Take a closer look at the fascinating world of sushi, extending from the ocean to your plate.

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On this tour you will take part in a sushi-making class and visit the world-famous Tsukiji fish market. Then turn your attention to sushi-making, learning to prepare nigiri sushi with the help of a sushi master. Finish your experience by enjoying your creations for lunch. It was the first Disney park to be built outside the United States, and it opened on 15 April Many of the games and rides in these areas mirror those in the original Disneyland as they are based on American Disney films and fantasies.

Tokyo DisneySea is a acre It opened on September 4, Tokyo DisneySea attracted an estimated 14 million visitors in , making it the fourth-most-visited theme park in the world. Behold an outrageous and electrifying live spectacle featuring Japanese taiko drum performances as well as mock battles between bikini-clad dancing girls, giant robotic dinosaurs, cyborgs, ninjas and a host of other bizarre characters, staged in a theatrical LED-fitted room bursting with kaleidoscopic neon-lit laser beams, virtual fieworks, explosions and energetic techno music.

This sensory overload is Japanese pop culture at its wackiest and is exclusive to Japan. Please enquire if you wish to add a meal package. Please be there at least 30 minutes before the show. The Japanese tea ceremony is a traditional ritual influenced by the principles of Zen Buddhism, in which powdered green tea, or matcha, is prepared and served to a small group in a quiet setting.

Traditional Japanese confectionary is often served to balance out the bitter taste of the green tea. Highlights: Learn the process of the Japanese tea ceremony from a qualified tea instructor Learn which utensils to use to prepare green tea in a traditional Japanese room tatami Discover the customs, culture and hospitality of the Japanese people. Physical considerations: The tea ceremony is performed in a kneeling position seiza on the floor. This puts pressure on your knees and ankles. Please be cautious of joining this optional program if you have a condition that prevents you from kneeling on the floor for a short period of time.

The kimono is the traditional dress of Japan and is representative of its culture and heritage. The dress consists of a long robe with wide sleeves and is usually made of various materials and patterns. Today the kimono is only worn sparingly, on formal occasions such as weddings, funerals, tea ceremonies or other special events. Take part in a memorable photo shoot at a studio where you can dress up in a kimono of your choice.

Sharing the Zombies spirit, however, could not be separated from sharing the Zombies' main problem: that of finding a distinct and respectable niche in among other bands. Much as the Zombies before them, Argent were virtually ignored in the Seventies, despite having penned a solid bunch of classy, well-written tunes and achieving a tight and professional sound that did not make them loose face when compared to 'mainstream progressive rock' of the era.

They did have a couple of serious chart successes namely, with the honourable 'Hold Your Head Up' and the abominable 'God Gave Rock'n'Roll To You' - cripes, speaking about public taste again! And the situation became worse as the years went by: whereas the Zombies seem to finally be 'posthumously' given all the praise they deserve, Argent have faded away completely. Except when they're not indulging in prog's worst excesses Mmm, well, unfortunately, Argent's stylistics drifted away from the Zombies' one pretty soon.


  1. THE OIL: How Faith and the Power of God Worketh by Love and The Holy Spirit.
  2. Time on the Water.
  3. The Aesthetics of Classical Music.

Hardly anything particularly original in Argent's approach - just solid, solid quality. And there's more. Overall : 2.


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  • Magnificent piano-pop or should we say 'piano-pomp' in the Zombies vein, even if not as obviously tuneful. The first Argent album sounds uncannily like the Zombies in their Odessey period - little surprise, considering that Rod Argent and Zombies ex-bassist Chris White which acted as 'contributing' member to the new band produced it and wrote seven songs out of ten; the other three are credited to Argent's 'second best' member, guitarist Russ Ballard.

    While the record has been severely underrated by the critics, I must frankly say that there ain't even a single bad cut on here - all the songs are short, crisp, melodic, and catchy as hell. Seriously, on a general level I can't even start to think of how to complain about this record; melody-wise, it's immaculate. I guess the main flaw of the record is that it is a bit too Zombie-sounding: the flowery, shining pop formula of Odessey is followed to a tee, except that the overall mood is a bit darker, most probably due to the presence of Ballard: an impressive guitarist, he was all too eager to display his gritty chops, but on this particular release Rod still manages to keep him in the background, not allowing any of the songs to turn into contemporary heavy metal fiestas, a thing that would occur from time to time in latter days.

    On the other hand, Ballard is a terrific singer - his range and ability to change key is impressive, and on some tracks he even manages to remind one of Colin Bluntstone, which pumps the Zombie nostalgia even further. Far less distinctive - with its nod to roots-rock and McCartnyesque pop, Rod Argent is losing the Zombie ties Somewhat disappointing. They're rapidly advancing past the Zombie-derived style of Argent , and while the end result isn't bad by any means, there are very few of these shimmering little moments that make you go aaaaah! Second, the character thus taken suggests a certain consequence more obviously than it was suggested by the total datum as it originally came.

    Take them again, successively. The notion of the dye which is one of the parts of the cloth, is the connecting link between the latter and the notion of fading. So, again, an uneducated man will expect from past experience to see a piece of ice melt if placed near the fire, and the tip of his finger look coarse [p.

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    In neither of these cases could the result be anticipated without full previous acquaintance with the entire phenomenon. It is not a result of reasoning. But a man who should conceive heat as a mode of motion, and liquefaction as identical with increased motion of molecules; who should know that curved surfaces bend light-rays in special ways, and that the apparent size of anything is connected with the amount of the 'bend' of its light-rays as they enter the eye, -- such a man would make the right inferences for all these objects, even though he had never in his life had any concrete experience of them; and he would do this because the ideas which we have above supposed him to possess would mediate in his mind between the phenomena he starts with and the conclusions he draws.

    But these ideas or reasons for his conclusions are all mere extracted portions or circumstances singled out from the mass of characters which make up the entire phenomena. The motions which form heat, the bending of the light-waves, are, it is true, excessively recondite ingredients; the hidden pendulum I spoke of above is less so; and the sticking of a door on its sill in the earlier example would hardly be so at all. But each and all agree in this, that they bear a more evident relation to the conclusion than did the immediate data in their full totality.

    The difficulty is, in each case, to extract front the immediate data that particular ingredient which shall have this very evident relation to the conclusion. Every phenomenon or so-called 'fact' has an infinity of aspects or properties, as we have seen, amongst which the fool, or man with little sagacity, will inevitably go astray. But no matter for this point now. The first thing is to have seen that every possible case of reasoning involves the extraction of a particular partial aspect of the phenomena thought about, and that whilst Empirical Thought simply associates phenomena in their entirety, Reasoned Thought couples them by the conscious use of this extract.

    And, now, to prove the second point: Why are the couplings, consequences, and implications of extracts more [p. For two reasons. First, the extracted characters are more general than the concretes, and the connections they may have are, therefore, more familiar to us, having been more often met in our experience. Think of heat as motion, and whatever is true of motion will be true of heat; but we have had a hundred experiences of motion for every one of heat. Think of the rays passing through this lens as bending towards the perpendicular, and you substitute for the comparatively unfamiliar lens the very familiar notion of a particular change in direction of a line, of which notion everyday brings us countless examples.

    The other reason why the relations of the extracted characters are so evident is that their properties are so few , compared with the properties of the whole, from which we derived them. In every concrete total the characters and their consequences are so inexhaustibly numerous that we may lose our way among them before noticing the particular consequence it behooves us to draw. But, if we are lucky enough to single out the proper character, we take in, as it were, by a single glance all its possible consequences.

    Thus the character of scraping the sill has very few suggestions, prominent among which is the suggestion that the scraping will cease if we raise the door; whilst the entire refractory door suggests an enormous number of notions to the mind. Take another example. I am sitting in a railroad-car, waiting for the train to start. It is winter, and the stove fills the car with pungent smoke.

    The brakeman enters, and my neighbor asks him to "stop that stove smoking. But, if the passenger had been an acute reasoner, he, with no experience of what that stove always did, might have anticipated the brakeman's reply, and spared his own question. Had he singled out of all the [p. Thus a couple of extracted characters, with a couple of their few and obvious connections, would have formed the reasoned link in the passenger's mind between the phenomena, smoke stopping and car moving, which were only linked as wholes in the brakeman's mind.

    Such examples may seem trivial, but they contain the essence of the most refined and transcendental theorizing. The reason why physics grows more deductive the more the fundamental properties it assumes are of a mathematical sort, such as molecular mass or wave-length, is that the immediate consequences of these notions are so few that we can survey them all at once, and promptly pick out those which concern us. To reason, then, we must be able to extract characters, -- not any characters, but the right characters for our conclusion.

    If we extract the wrong character, it will not lead to that conclusion. Here, then, is the difficulty: How are characters extracted, and why does it require the advent of a genius in many cases before the fitting character is brought to light? Why cannot anybody reason as well as anybody else? Why does it need a Newton to notice tile law of the squares, a Darwin to notice the survival of the fittest?

    To answer these questions we must begin a new research, and see how our insight into facts naturally grows. All our knowledge at first is vague. When we say that a thing is vague, we mean that it has no subdivisions ab intra , nor precise limitations ab extra ; but still all the forms of thought may apply to it. It may have unity, reality, externality, extent, and what not -- thinghood , in a word, but [p. It has no subdivisions in his mind, unless, perhaps, the window is able to attract his separate notice.

    In this vague way, certainly, does every entirely new experience appear to the adult. A library, a museum, a machine-shop, are mere confused wholes to the uninstructed, but the machinist, the antiquary, and the bookworm perhaps hardly notice the whole at all, so eager are they to pounce upon the details. Familiarity has in them bred discrimination. Such vague terms as 'grass,' 'mould,' and 'meat' do not exist for the botanist or the anatomist.

    They know too much about grasses, moulds, and muscles. A certain person said to Charles Kingsley, who was showing him the dissection of a caterpillar, with its exquisite viscera, "Why, thought it was nothing but skin and squash! Discrimination has been so little awakened in him by experience that his consciousness leaves no single point of the complex situation accented aud [ sic ] standing out for him to begin to act upon.

    But the sailor, the fireman, and the general know directly at what corner to take up the business. They 'see into the situation --that is, they analyze it -- with their first glance. It is full of delicately differenced ingredients which their education has little by little brought to their consciousness, but of which the novice gains no clear idea.

    How this power of analysis was brought about we saw in our chapters on Discrimination and Attention. We dissociate the elements of originally vague totals by attending to them or noticing them alternately, of course. But what determines which element we shall attend to first? The dog singles out of any situation its smells, and the horse its sounds, because they may reveal facts of practical moment, and are instinctively exciting to these several crea- [p.

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    The infant notices the candle-flame or the window, and ignores the rest of the room, because those objects give him a vivid pleasure. So, the country boy dissociates the blackberry, the chestnut, and the wintergreen, from the vague mass of other shrubs and trees, for their practical uses, and the savage is delighted with the beads, the bits of looking-glass, brought by an exploring vessel, and gives no heed to the features of the vessel itself, which is too much beyond his sphere. What they lay their accent on, that we notice; but what they are in themselves, we cannot say. We must content ourselves here with simply accepting them as irreducible ultimate factors in determining the way our knowledge grows.

    Man, by his immensely varied instincts, practical wants, and aesthetic feelings, to which every sense contributes, would, by dint of these alone, be sure to dissociate vastly more characters than any other animal; and accordingly we had that the lowest savages reason incomparably better than the highest brutes.

    The diverse interests lead, too, to a diversification of experiences, whose accumulation becomes a condition for the play of that law of dissociation by varying concomitants of which I treated in a former chapter see Vol I. It is probable, also, that man's superior association by similarity has much to do with those discriminations of character on which his higher flights of reasoning are based. As this latter is an important matter, and as little or nothing was said of it in the chapter on Discrimination, it behooves me to dwell a little upon it here.

    That does the reader do when he wishes to see in what the precise likeness or difference of two objects lies? He [p. The rapid alteration in consciousness shakes out, as it were, the points of difference or agreement, which would have slumbered forever unnoticed if the consciousness of the objects compared had occurred at widely distant periods of time. What does the scientific man do who searches for the reason or law embedded in a phenomenon? He deliberately accumulates all the instances he can and which have any analogy to that phenomenon; and by simultaneously filling his mind with them all, he frequently succeeds in detaching from the collection the peculiarity which he was unable to formulate in one alone; even though that one had been preceded in his former experience by all of those with which he now at once confronts it.

    These examples show that the mere general fact of having occurred at some time in one's experience, with varying concomitants, is not by itself a sufficient reason for a character to be dissociated now. We need something more; we need that the varying concomitants should in all their variety be brought into consciousness at once. Not till then will the character in question escape from its adhesion to each and all of them and stand alone. This will immediately be recognized by those who have read Mill's Logic as the ground of Utility in his famous 'four methods of experimental inquiry,' the methods of agreement, of difference, of residues, and of concomitant variations.

    Each of these gives a list of analogous instances out of the midst of which a sought-for character may roll and strike the mind. Now it is obvious that any mind in which association by similarity is highly developed is a mind which will spontaneously form lists of instances like this. Take a present case A, with a character m in it. The mind may fail at first to notice this character m at all.

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    But if A calls up C, D, E, and F, -- these being phenomena which resemble A in possessing m , but which may not have entered for months into the experience of the animal who now experiences A, why, plainly, such association performs the part of the reader's deliberately rapid comparison referred to above, and of the systematic consideration of like cases by the [p. Without it, indeed, the deliberate procedure of the scientific man would be impossible: he could never collect his analogous instances. But it operates of itself in highly-gifted minds without any deliberation, spontaneously collecting analogous instances, uniting in a moment whet in nature the whole breadth of space and time keeps separate, and so permitting a, perception of identical points in the midst of different circumstances, which minds governed wholly by the law of contiguity could never begin to attain.

    Figure 80 shows this. If so much is clear to the reader, he will be willing to admit that the mind in which this mode of association most prevails will, from its better opportunity of extricating characters, be the one most prone to reasoned thinking; whilst, on the other hand, a mind in which we do not detect reasoned thinking will probably be one in which association by contiguity holds almost exclusive sway. Geniuses are, by common consent, considered to differ from ordinary minds by an unusual development of association by similarity.

    One of Professor Bain's best strokes of work is the exhibition of this truth. And as the genius is to the vulgarian, so the vulgar human mind is to the intelligence of a brute. Compared with men, it is probable that brutes neither attend to abstract characters, nor have associations by similarity. Their thoughts probably pass from one concrete object to its habitual concrete successor far more uniformly than is the case with us.

    In other words, their associations of ideas are almost exclusively by contiguity. It will clear up still farther our understanding of the reasoning process, if we devote a few pages to. I will first try to show, by taking the best stories I can find of animal sagacity, that the mental process involved may as a rule be perfectly accounted for by mere contiguous association, based on experience. Hayes, who scatter, when drawing a sledge, as soon as the ice begins to crack.

    This might be called by some an exercise of reason. The test would be, Would the most intelligent Eskimo dogs that ever lived act so when placed upon ice for the first time together? A band of men from the tropics might do so easily. Recognizing cracking to be a sign of breaking, and seizing immediately the partial character that the point of rupture is the point of greatest [p. But in the dog's case we need only suppose that they have individually experienced wet skins after cracking, that they have often noticed cracking to begin when they were huddled together, and that they have observed it to cease when they scattered.

    Naturally, therefore, the sound would redintegrate all these former experiences, including that of scattering, which latter they would promptly renew.

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    It would be a case of immediate suggestion or of that 'Logic of Recepts' as Mr. Romanes calls it, of which we spoke above on p. A friend of the writer gave as a proof of the almost human intelligence of his dog that he took him one day down to his boat on the shore, but found the boat full of dirt and water. He remembered that the sponge was up at the house, a third of at mile distant; but, disliking to go back himself, he made various gestures of wiping out the boat and so forth, saying to his terrier, "Sponge, sponge; go fetch the sponge.

    Nevertheless, off he trotted to the house, and, to his owner's great surprise and admiration, brought the sponge in his jaws. Sagacious as this was, it required nothing but ordinary contiguous association of ideas. The terrier was only exceptional in the minuteness of his spontaneous observation. Most terriers would have taken no interest in the boat-cleaning operation, nor noticed what the sponge was for. This terrier, in having picked those details out of the crude mass of his best-experience distinctly enough to be reminded of them, was truly enough ahead of his peers on the line which leads to human reason.

    But his act was not yet an act of reasoning proper. It might fairly have been called so if, unable to find the sponge at the house, he had brought back a dipper or a mop instead. Such a substitution would have shown that, embedded in the very different appearances of these articles, he had been able to discriminate the identical partial attri- [p. If the reader will take the trouble to analyze the best dog and elephant stories he knows, he will find that, in most cases, this simple contiguous calling up of one whole by another is quite sufficient to explain the phenomena.

    Sometimes, it is true, we have to suppose the recognition of a property or character as such, but it is then always a character which the peculiar practical interests of the animal may have singled out. A dog, noticing his master's hat on its peg, may possibly infer that he has not gone out. Intelligent dogs recognize by the tone of the master's voice whether the latter is angry or not.

    A dog will perceive whether you have kicked him by accident or by design, and behave accordingly. The character inferred by him, the particular mental state in you, however it be represented in his mind -- it is represented probably by a 'recept' p. A dog left with his master's coat will defend it, though never taught to do so. I know of a dog accustomed to swim after sticks in the water, but who always refused to dive for stones. Nevertheless, when a fish-basket, which he had never been trained to carry, but merely knew as his master's, fell over, he immediately dived after it and brought it up.

    Dogs thus discern, at any rate so far as to be able to act, this partial character of being valuable , which lies hidden in certain things. This was probably mere contiguous association, but it is possible that the animal noticed the character of duality, and identified it as the same in the coin and the cake.

    If so, it is the maximum of canine abstract thinking. Another story told to the writer is this a dog was sent to a lumber-camp to fetch a wedge, with which he was known to be acquainted. After half an hour, not returning, he was sought and found biting and tugging at the handle of an axe which was driven deeply into a stump.

    The wedge could not be found. The teller of the story thought that the dog must have had a, clear perception of the common character of serving to split which was involved in both the instruments, and, from their identity in this respect, inferred their identity for the purposes required. It cannot be denied that this interpretation is a possible one, but it seems to me far to transcend the limits of ordinary canine abstraction.

    The property in question was not one which had direct personal interest for the dog, such as that of belonging to his master is in the case of the coat or the basket. If the dog in the sponge story had returned to the boat with a dipper it would have been no more remarkable. It seems more probable, therefore, that this wood-cutter's dog had also been accustomed to carry the axe, and now, excited by the vain hunt for the wedge, had discharged his carrying powers upon the former instrument in a sort of confusion -- just as a man may pick up a sieve to carry water in, in the excitement of putting out a fire.

    Thus, then, the characters extracted by animals are very few, and always related to their immediate interests or emotions. That dissociation by varying concomitants, which in man is based so largely on association by similarity, hardly seems to take place at all in the mind of brutes.

    One total thought suggests to them another total thought, and they and themselves acting with propriety, they know not why. The great, the fundamental, defect of their minds seems to be the inability of their groups of ideas to break across in unaccustomed places. They are enslaved to routine, to cut-and-dried thinking; and if the most prosaic of human beings could be transported into his dog's mind, he would be appalled at the utter absence of fancy which reigns there. Sunsets will not suggest heroes' deaths, but supper-time.

    This is why man is the only metaphysical animal. To wonder why the universe should be as it is presupposes the notion of its being different, and a brute, which never reduces the actual to fluidity by breaking up its literal sequences in his imagination, can never form such a notion. He takes the world simply for granted, and never wonders at it at all.

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    The feat performed looks like abstract reasoning; but an acquaintance with all the circumstances show it to have been a random trick learned by habit. The story is as follows:. Immediately beyond the house-court is the garden, into which one enters through a low lattice-gate which is closed by a latched [p. This latch is opened by lifting it. Besides this, moreover, the gate is fastened on the garden-side by a string nailed to the gate-post.

    Here, as often as one wished, could the following sight be observed. If the little dog was shut in the garden and he wished to get out, he placed himself before the gate and barked.

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    Immediately the large dog in the court would hasten to him and raise the latch with his nose while the little dog on the garden-side leaped up and, catching the string in his teeth, bit it through; whereupon the big one wedged his snout between the gate and the post, pushed the gate open, and the little dog slipped through. Certainty reasoning seems here to prevail. In face of it, however, and although the dogs arrived of themselves, and without human aid, at their solution of the gate question, I am able to point out that the complete action was pieced together out of accidental experiences which the dogs followed, I might say, unconsciously.

    While the large dog was young, he was allowed, like the little one, to go into the garden, and therefore the gate was usually not latched, but simply closed. Now if he saw anyone go in, he would follow by thrusting his snout between gate and post, and so pushing the gate open. When he was grown I forbade his being taken in, and had the gate kept latched. But he naturally still tried to follow when anyone entered and tried in the old fashion to open it, which he could no longer do. Now it fell out that once, while making the attempt, he raised his nose higher than usual and hit the latch from he low so as to lift it off its hook, and the gate unclosed.

    From thenceforth he made the same movement of the head when trying to open it, and, of course, with the same result. He now knew how to open the gate when it was latched. If the barking came from the garden, he opened the gate to get inside. But meanwhile the little dog, who wanted to get out the moment the gate opened, slipped out between the big one's legs, and so the appearance of his having come with the intention of letting him out arose.

    And that it was simply an appearance transpired from the fact that when the little dog did not succeed at once in getting out, the large one ran in and nosed about the garden, plainly showing that he had expected to find something there. In order to stop this opening of the gate I fastened a string on the garden-side which, tightly drawn, held the gate firm against the post, so that if the yard dog raised the latch and let go, it would every time fall back on to the book.

    And this device was successful for quite a time, until it happened one day that on my return from a walk upon which the little dog had accompanied me I crossed the garden, and in passing through the gate the dog remained behind, and refused to come to my whistle. As it was beginning to rain, and I knew how he disliked to get wet, I closed the gate in order to punish him in this manner.

    But I had hardly reached the house ere he was before the gate, crying and crying most piteously, [p. The big dog, to whom the rain was a matter of perfect indifference, was instantly on hand and tried his utmost to open the gate, but naturally without success.

    Almost in despair the little dog bit at the Rate, at the same time springing into the air in the attempt to jump over it, when he chanced to catch the string in his teeth; it broke, and the gate flew open. Now he knew the secret and thenceforth bit the string whenever he wished to get out, so that I was obliged to change it. Here, too, occasionally the little dog is confined, and when he barks the big one makes every possible effort to open the gate, hut it has never occurred to him to push the latch up.

    The brute cannot draw conclusions, that is, he cannot think. He has, e. When the man in Coriolanus says of that hero that "there is no more mercy in him than there is milk in a male tiger," both the invention of the phrase and its enjoyment by the hearer depend on a peculiarly perplexing power to associate ideas by similarity. Man is known again as 'the talking animal'; and lan- [p. But it may readily be shown how this distinction merely shows from those we have pointed out, easy dissociation of a representation into its ingredients, and association by similarity.

    Language is a system of signs , different from the things signified, but able to suggest them. No doubt brutes have a number of such signs. When a dog yelps in front of a door, and his master, understanding his desire, opens it, the dog may, after a certain number of repetitions, get to repeat in cold blood a yelp which was at first the involuntary interjectional expression of strong emotion. The dog also learns to understand the signs of men, and the word 'rat' uttered to a terrier suggests exciting thoughts of the rat-hunt.

    If the dog had the varied impulse to vocal utterance which some other animals have, he would probably repeat the word 'rat' whenever he spontaneously happened to think of a rat-hunt-he no doubt does hare it as an auditory image, just as a parrot calls out different words spontaneously from its repertory, and having learned the name of a given dog will utter it on the sight of a different dog. In each of these separate cases the particular sign may be consciously noticed by the animal, as distinct from the particular thing signified, and will thus, so far as it goes, be a true manifestation of language.

    But when we come to man we find a great difference. He has a deliberate intention to apply a sign to everything. The linguistic impulse is with him generalized and systematic. For things hitherto unnoticed or unfelt, he desires a sign before he has one. If a fourth thing interests him for which no sign happens already to have been learned, he remains tranquilly without it and goes no further.

    But the man postulates it, its absence irritates him, and he ends by inventing it. How, then, does the general purpose arise? It arises as soon as the notion of a sign as such, apart from any particular import, is born; and this notion is born by dissociation from the outstanding portions of a number of concrete cases of signification. They agree only in so far as they have the same use -- to be signs , to stand for something more important than themselves.

    The dog whom this similarity could strike would have grasped the sign per se as such, and would probably thereupon become a general sign-maker, or speaker in the human sense. But how can the similarity strike him? Not without the juxtaposition of the similars in virtue of the law we have laid down p. Other boons, any boons, may then be got by other signs! Animals probably never make it, because the bond of similarity is not delicate enough. Each sign is drowned in its import, and never awakens other signs and other imports in juxtaposition. In the human child, however, these ruptures of contiguous association are very soon made; far off cases of sign-using arise when we make a sign now; and soon language is launched.

    The child in each case makes the discovery for himself. No one can help him except by furnishing him with the conditions. But as he is constituted, the conditions will sooner or later shoot together into the result. The exceedingly interesting account which Dr, Rowe gives of the education of his various blind-deaf mutes illustrates this point admirably.

    He began to teach Laura Bridgman by gumming raised letters on various familiar articles. The child was taught by mere contiguity to pick out a certain number of particular articles when made to feel the letters. But this was merely a collection of particular signs, out of the mass of which the general purpose of signification had not yet been extracted by the child's mind.

    Howe compares his situation at this moment to that of one lowering a line to the bottom of the deep sea in which Laura's soul lay, and waiting until she should spontaneously take hold of it and be raised into the light. The moment came, 'accompanied by a radiant hash of intelligence and glow of joy'; she seemed suddenly to become aware of the general purpose imbedded in the different details of all these signs, and from that moment her education went on with extreme rapidity. Another of the great capacities in which man has been said to differ fundamentally from the animal is that of pos- [p.

    But this capacity also flows from our criterion, for without going into the matter very deeply we may say that the brute never reflects on himself as a thinker, because he has never clearly dissociated, in the full concrete act of thought, the element of the thing thought of and the operation by which he thinks it. They remain always fused, conglomerated -- just as the interjectional vocal sign of the brute almost invariably merges in his mind with the thing signified, and is not independently attended to in se.

    Now, the dissociation of these two elements probably occurs first in the child's mind on the occasion of some error or false expectation which would make him experience the shock of difference between merely imagining a thing and getting it. The thought experienced once with the concomitant reality, and then without it or with opposite concomitants, reminds the child of other cases in which the same provoking phenomenon occurred. Thus the general ingredient of error may be dissociated and noticed per se , and from the notion of his error or wrong thought to that of his thought in general the transition is easy.

    The brute, no doubt, has plenty of instances of error and disappointment in his life, but the similar shock is in him most likely always swallowed up in the accidents of the actual case. An expectation disappointed may breed dubiety as to the realization of that particular thing when the dog next expects it.

    But that disappointment, that dubiety, while they represent in the mind, will not call up other cases, in which the material details were different, but this feature of pos- [p. The brute will, therefore, stop short of dissociating the general notion of error per se, and a fortiori will never attain the conception of Thought itself as such. We may then, we think, consider it proven that the most elementary single difference between the human mind and that of brutes lies in this deficiency on the brute's part to associate ideas by similarity -- characters, the abstraction of which depends on this sort of association, must in the brute always remain drowned, swamped in the total phenomenon which they help constitute, and never used to reason from.

    If a character stands out alone, it is always some obvious sensible quality like a sound or a smell which is instinctively exciting and lies in the line of the animal's propensities; or it is some obvious sign which experience has habitually coupled with a consequence, such as, for the dog, the sight of his master's hat on and the master's going out.