But Preyer is nevertheless of opinion that it is not therefore necessary to assume the existence of a permanent central government, a central soul, holding simultaneous sway over the five radial souls, and in which is lodged, especially in times of battle, full executive power. He employs the simile of five hunting-dogs yoked together in the form of a ring, of like age, like power, and the same training, who hunt a hare in concert, or stand simultaneously and mechanically before a partridge; when thrown into the water make for the shore all in the same direction, and when equally tired fall simultaneously asleep. "Like the Siamese twins," he says, "these yolked-together dogs will have upon the whole apparently but one will, although they often obey only necessity in this and not their own impulses." Preyer arrives in this at the same conclusion that I pronounced in 1876 in the work I have mentioned, where I compared the concerted actions and movements of star-fishes and sea-urchins to the walking and dancing of human twin-monsters, who in spite of a difference of mental individuality, often very far reaching, nevertheless bring about perfect harmony in their external movements. In this I had especially in mind the so-called "two-headed nightingale," two girls closely united in growth, who often violently quarreled but sang and danced so harmoniously with one another that for the time being the sorrowful fate of the indissoluble union of two so different natures was completely forgotten. In the majority of their relations the five or more associates united in the star-fish are much better off than unfortunate human beings like those just described, and especially in this one particular that they do not have to die with one another, but are able to break loose with impunity from a companion whom death threatens, when they observe that he has suffered a wound or loss, simply expelling him from the community.
GERMAN PHILOSOPHY IN THE NINETEENTH CENTURY.
You have requested me to write you for your new quarterly magazine a review of the philosophy of contemporary Germany as manifested in its most important tendencies and endeavors. In setting out to comply with your wish, I feel that this is no simple task. With mere titles of books neither you nor your public will be satisfied. The readers of _The Monist_ will demand a deeper insight into the workshops of German philosophy; they will want to know if the old mother soil of speculative thought has retained its pristine fertility. Fertile it has remained. But in quite another sense from formerly. In a few years a century will have elapsed since Schelling published in the _Philosophische Journal_ of Niethammer and Fichte, his "General Survey of Modern Philosophical Literature," and it is well to recall to mind that treatise and that period in attempting to characterise the present state of philosophy in Germany; contrasts, we all know, are quite as important for the acquisition of knowledge as resemblances. One central problem stood at that time predominantly in the foreground; the problem, namely, of the unification of knowledge. Neither the idea nor the tendency it involves, is unknown to the philosophy of to-day, but its meaning has become a different one. At that epoch it was sought to solve the problem from within, to solve it from the centre; it was sought to find a supreme species of knowledge possessing a certainty founded unconditionally in itself, and to expand this dialectically into a system of ideas.