Of late years great attention has been paid to this special branch of cerebral anatomy, and very striking individual differences have been detected within the limits of the human race. In all human beings of special gifts and high intelligence the convolutions and fissures are much more developed than in the average man; and they are more developed in the latter than in idiots and others of low mental capacity. There is a similar gradation among the mammals in the internal structure of the fore brain. In particular the corpus callosum, that unites the two cerebral hemispheres, is only developed in the Placentals. Other structures—for instance, in the lateral ventricles—that seem at first to be peculiar to man, are also found in the higher apes, and these alone. It was long thought that man had certain distinctive organs in his cerebrum which were not found in any other animal. But careful examination has discovered that this is not the case, but that the characteristic features of the human brain are found in a rudimentary form in the lower apes, and are more or less fully developed in the higher apes. Huxley has convincingly shown, in his Man’s Place in Nature (1863), that the differences in the formation of the brain within the ape-group constitute a deeper gulf between the lower and higher apes than between the higher apes and man.
Fig. 304—Brain of the rabbit. A from the dorsal, B from the ventral side, lo olfactory lobes, I fore brain, h hypophysis at the base of the intermediate brain, III middle brain, IV hind brain, V after brain, 2 optic nerve, 3 oculo-motor nerve, 5–8 cerebral nerves. In A the roof of the right hemisphere (I) is removed, so that we can see the corpora striata in the lateral ventricle. (From Gegenbaur.)
The comparative anatomy and physiology of the brain of the higher and lower mammals are very instructive, and give important information in connection with the chief questions of psychology.
The central marrow (brain and spinal cord) develops from the medullary tube in man just as in all the other mammals, and the same applies to the conducting marrow or “peripheral nervous system.” It consists of the sensory nerves, which conduct centripetally the impressions from the skin and the sense-organs to the central marrow, and of the motor nerves, which convey centrifugally the movements of the will from the central marrow to the muscles. All these peripheral nerves grow out of the medullary tube (Fig. 171), and are, like it, products of the skin-sense layer.
The complete agreement in the structure and development of the psychic organs which we find between man and the highest mammals, and which can only be explained by their common origin, is of profound importance in the monistic psychology. This is only seen in its full light when we compare these morphological facts with the corresponding physiological phenomena, and remember that every psychic action requires the complete and normal condition of the correlative brain structure for its full and normal exercise. The very complex molecular movements inside the neural cells, which we describe comprehensively as “the life of the soul,” can no more exist in the vertebrate, and therefore in man, without their organs than the circulation without the heart and blood. And as the central marrow develops in man from the same medullary tube as that of the other vertebrates, and as man shares the characteristic structure of his cerebrum (the organ of thought) with the anthropoid apes, his psychic life also must have the same origin as theirs.
If we appreciate the full weight of these morphological and physiological facts, and put a proper phylogenetic interpretation on the observations of embryology, we see that the older idea of the personal immortality of the human soul is scientifically untenable. Death puts an end, in man as in any other vertebrate, to the physiological function of the cerebral neurona, the countless microscopic ganglionic cells, the collective activity of which is known as “the soul.” I have shown this fully in the eleventh chapter of my Riddle of the Universe.
Chapter XXV.
EVOLUTION OF THE SENSE-ORGANS
The sense-organs are indubitably among the most important and interesting parts of the human body; they are the organs by means of which we obtain our knowledge of objects in the surrounding world. Nihil est in intellectu quod non prius fuerit in sensu. They are the first sources of the life of the soul. There is no other part of the body in which we discover such elaborate anatomical structures, co-operating with a definite purpose; and there is no other organ in which the wonderful and purposive structure seems so clearly to compel us to admit a Creator and a preconceived plan. Hence we find special efforts made by dualists to draw our attention here to the “wisdom of the Creator” and the design visible in his works. As a matter of fact, you will discover, on mature reflection, that on this theory the Creator is at bottom only playing the part of a clever mechanic or watch-maker; all these familiar teleological ideas of Creator and creation are based, in the long run, on a similar childlike anthropomorphism.