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 the nature of habits. Now, this breaking up of habit and renewed fortuitous spontaneity will, according to the law of mind, be accompanied by an intensification of feeling. The nerve-protoplasm is, without doubt, in the most unstable condition of any kind of matter; and consequently, there the resulting feeling is the most manifest.

Thus we see that the idealist has no need to dread a mechanical theory of life. On the contrary, such a theory, fully developed, is bound to call in a tychistic idealism as its indispensable adjunct. Wherever chance-spontaneity is found, there, in the same proportion, feeling exists. In fact, chance is but the outward aspect of that which within itself is feeling. I long ago showed that real existence, or thing-ness, consists in regularities. So, that primeval chaos in which there was no regularity was mere nothing, from a physical aspect. Yet it was not a blank zero; for there was an intensity of consciousness there in comparison with which all that we ever feel is but as the struggling of a molecule or two to throw off a little of the force of law to an endless and innumerable diversity of chance utterly unlimited.

But after some atoms of the protoplasm have thus become partially emancipated from law, what happens next to them? To understand this, we have to remember that no mental tendency is so easily strengthened by the action of habit as is the tendency to take habits. Now, in the higher kinds of protoplasm, especially, the atoms in question have not only long belonged to one molecule or another of the particular mass of slime of which they are parts; but before that, they were constituents of food of a protoplasmic con