CHAPTER XXV
I have tried to demonstrate that an ultimate particle, and hence every body, has five essentials or concomitants, these terms being practically synonymous. It has been shown that there is something absolute and something relative in every one. The essentials of the particle are unity, extension, speed, persistence, and consciousness, which are absolute. The relations which arise from them, in order, are multeity, position, path, change, and choice, which give rise to number, extension, motion, time, and judgment, as properties that can be measured. It has been pointed out that particles are incorporated in bodies through affinity as choice, and by this incorporation the quantitative properties become classific properties which, in order, are class, form, force, causation, and conception. In the development of number into class, unity becomes kind and plurality becomes series. In the development of space into form, extension becomes figure and position becomes structure. In the development of motion into force, speed becomes velocity and path becomes inertia. In the development of time into causation, persistence becomes state and change becomes event. In the development of judgment into conception, consciousness becomes recollection and choice becomes inference.
As all particles, except those of the ether, are organized into bodies, all of these bodies may be viewed or considered from two standpoints—internal and external. If we consider the body internally we consider its particles externally to one another; therefore, we are compelled to recognize the reciprocality of the two views—the quantitative view is equal to or the reciprocal of the classific view. Now, we have three terms, concomitancy, relativity, and reciprocality, which, in all science and especially in psychology, must clearly be distinguished. The failure to distinguish them creates the fog of metaphysic.
In the ether we do not know of the existence of bodies, but it seems probable that only particles exist. We do know of astronomical bodies, geonomic bodies, phytonomic bodies, zoönomic bodies, and demotic bodies. In the last class the particles do not lose their three degrees of freedom of motion, but this freedom is transmuted into coöperative reciprocality. The freedom of the particles by development of motility as a mode of motion becomes the self-activity of the individuals, which is exhibited in promoting the welfare of the individual and of the demotic body.
Properties are not creations of the mind; they are founded in nature and are recognized in nature in the plainest manner, hence they are not artificial, but natural. In molecules numbers are organized into kinds and series, that is, into classes, the kinds appearing as substances and the series as totalities of substances. In stars spaces are integrated and differentiated as figures and structures, and hence forms are primarily organized in stars. In geonomic bodies motions are organized as forces, being integrated and differentiated as coöperative spheres. In plants times are organized as causations, antecedent and consequent, as parents and children, and heredity thus appears. In animals judgments are organized, in which times become states as memories and changes as inferences. In this realm mind first appears as conception, for concepts require memory and inference, thus only animals have minds; plants do not have minds, but their particles have judgment, for particles have affinity and make judgments of association, and only such judgments. They do not have memory, nor do they have conception, therefore they do not have inference.
All particles of plants, rocks, and stars have judgments as consciousness and choice, but having no organization for the psychical functions they have not recollection and inference; they therefore do not have intellections or emotions. Only animal bodies have these psychical faculties. Molecules, stars, stones, and plants do not think; that which we have attributed to them as consciousness and choice is only the judgment of particles; but it is the ground, the foundation, the substrate of that which appears in animals when they are organized for conception.