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190 DESIGN IN NATURE<br />
If the sense organs mislead and deceive, it is because they are in certain instances abnormal or diseased. The<br />
eye may give false information by its being colour-blind, by its being astigmatic, by its being myopic or pres-<br />
byopic, &c. Similarly the ear may distort facts by its being deaf, by its being exposed to noises in the head or<br />
subject to musical spectra, by its being plugged with wax, by the closing or partial closing of the Eustachian tube,<br />
by disease of the bones, &c.<br />
In like manner the nose, mouth, and palate may abrogate their functions because of a severe catarrh in the<br />
head, and the sensibility of the skin may be heightened or lowered as the result of certain skin disorders.<br />
These abnormal results must be corrected if the sense organs are to be taken as reliable guides. The normal<br />
and abnormal conditions referred to are to be placed in different categories. There is no excuse for mixing the<br />
two and constructing a theory on the latter.<br />
The history of the sense organs affords an all-sufficient reply to Mr. Balfour's ingenious speculations.<br />
At the dawn of creation even the simplest organisms were endowed with powers which assured their life,<br />
growth, and continuance. At the outset they had no experience to guide them, and, as they could not take care<br />
of themselves, they must have been cared for. As time advanced, more complex organisms succeeded the simpler<br />
ones ; these were provided with organs of various kinds—the higher being furnished with sense organs. The sense<br />
organs were connected with special nervous arrangements, and these nervous arrangements culminated in brains<br />
of greater or less magnitude and power. The sense organs and the brain and its manifestations (intellectual<br />
faculties) became blended and identified ; they also interacted ; the sense organs became the handmaidens of<br />
the brain, which is the most inscrutable and wonderful of living substances. Mind and matter were united to<br />
each other. The sense organs were specialised hving"-' structures, and they discharged special functions ; the<br />
structures preceded the functions. The sense organs were conferred upon animals to guide and not to mislead<br />
them. If the senses do not enable us fully to reahse the peculiarities of ultimate matter, it is because they are<br />
not sufficiently educated. If they do not convey all the knowledge desiderated and which we could wish, it does<br />
not follow that the information communicated is not accurate information so far as it goes. To admit defects in<br />
the organs of sense is to throw away the weapons by which we hope to conquer ignorance and reach the highest<br />
goals in science.<br />
It caimot be doubted that the organs of sense were originally conferred upon the higher animals and man<br />
for their guidance and to impart a knowledge of things external. They are the gateways through which every-<br />
thing outside of ourselves enters the great nervous emporium, the brain. A man minus his sense organs would<br />
be absolutely helpless ; a man with highly developed sense organs is armed at every point, and master of the<br />
situation. He knows and can maintain his place in nature.<br />
One of the chief stumbling-blocks in modern zoology and physiology concerns the order of nature. Some there<br />
are who assert that the organs—even the organs of sense—are produced by a felt need on the part of the animal<br />
in other words, that function precedes and is the cause of structure. This means that an animal, by wilhng and<br />
voluntary effort, can compel its organs— organs of sense and otherwise—to be born and grow. Nothing can<br />
be more delusive. We have proof to the contrary in our own persons. No individual, however anxious or<br />
determined, can, by willing, add to or take from his original structures. These structures make him what he<br />
is, independently of himself and in spite of himself.<br />
The history of animals is a history of their organs. The organs are increased as we rise in the scale of<br />
being, but, in every instance, they are means to ends ; they represent division of labour and increased<br />
capacity and accuracy. They represent arrangements which enable us to deal with and interpret extraneous<br />
matter in the aggregate and to a great extent in detail. While the organs are forming they are practically<br />
of no value ; this is specially the case in the embryo and foetus—a circumstance which precludes the opera-<br />
tion of natural selection in any form. Natural selection, it is claimed, utihses if it does not produce variations<br />
from the utihtarian point of view, to meet demands set up by environment or extraneous conditions. Natural<br />
selection, however, as I have already explained, could, allowing it to be a reahty, only act upon structures<br />
already in existence. Neither evolution nor natural selection could, unaided, produce the organs, and least of all<br />
the sense organs.<br />
If we are ever to attain to an accurate and extensive knowledge of things without, and, in certain cases, within,<br />
ourselves, it seems to me self-evident that we must cultivate to the utmost, not only our sense organs but also the<br />
brain of which they are, strictly speaking, accessories and extensions. No mere process of abstract reasoning will<br />
ever satisfactorily explain the riddles of the universe. The cosmos cannot be accounted for by an effort of the<br />
inner consciousness ; the philosopher, physicist, chemist, physiologist and psychologist must all work together<br />
and to a given end if satisfactory progress is to be made in the higher learning and in science.