sensuality to love or sentiment and from earthly love to heavenly, the slow
and silent influence of habit, which little by little changes the nature of
men, the sudden change of the old nature of man into a new one, wrought by
shame or by some other overwhelming impulse. These are the greater
phenomena of mind, and he who has thought of them for himself will live and
move in a better-ordered world, and will himself be a better-ordered man.

At the other end of the 'globus intellectualis,' nearest, not to earth and
sense, but to heaven and God, is the personality of man, by which he holds
communion with the unseen world. Somehow, he knows not how, somewhere, he
knows not where, under this higher aspect of his being he grasps the ideas
of God, freedom and immortality; he sees the forms of truth, holiness and
love, and is satisfied with them. No account of the mind can be complete
which does not admit the reality or the possibility of another life.
Whether regarded as an ideal or as a fact, the highest part of man's nature
and that in which it seems most nearly to approach the divine, is a
phenomenon which exists, and must therefore be included within the domain
of Psychology.

IV. We admit that there is no perfect or ideal Psychology. It is not a
whole in the same sense in which Chemistry, Physiology, or Mathematics are
wholes: that is to say, it is not a connected unity of knowledge.
Compared with the wealth of other sciences, it rests upon a small number of
facts; and when we go beyond these, we fall into conjectures and verbal
discussions. The facts themselves are disjointed; the causes of them run
up into other sciences, and we have no means of tracing them from one to
the other. Yet it may be true of this, as of other beginnings of
knowledge, that the attempt to put them together has tested the truth of
them, and given a stimulus to the enquiry into them.