﻿THE 
  PROBLEM 
  OF 
  BODY 
  AND 
  MIND 
  241 
  

  

  though 
  what 
  we 
  call 
  physical 
  objects 
  and 
  physical 
  processes 
  

   are 
  also 
  real, 
  they 
  owe 
  their 
  reality 
  to 
  being 
  conscious 
  

   processes 
  or 
  activities 
  in 
  disguise. 
  We 
  can 
  formulate 
  physi- 
  

   cal 
  processes 
  as 
  if 
  they 
  consisted 
  of 
  the 
  movements 
  of 
  bodies, 
  

   but 
  our 
  formulation 
  is 
  purely 
  symbolic. 
  There 
  are 
  no 
  

   things 
  that 
  move, 
  nor 
  things 
  that 
  have 
  potential 
  energy, 
  

   there 
  are 
  no 
  individualities 
  outside 
  the 
  conscious 
  stream. 
  

   Things 
  vanish 
  away; 
  things 
  in 
  themselves 
  are 
  regarded 
  as 
  

   mental 
  in 
  their 
  nature. 
  Needless 
  to 
  say, 
  students 
  of 
  science 
  

   are 
  rarely 
  attracted 
  to 
  this 
  view. 
  But 
  it 
  is 
  to 
  be 
  suspected 
  

   that 
  the 
  provocation 
  to 
  antipathy 
  is 
  in 
  part 
  due 
  to 
  confusing 
  

   metaphysical 
  and 
  scientific 
  language. 
  

  

  (VI) 
  Animism. 
  Of 
  all 
  the 
  theories 
  of 
  the 
  psycho-phys- 
  

   ical 
  relation 
  the 
  oldest 
  and 
  perhaps 
  the 
  most 
  attractive 
  is 
  

   animism, 
  the 
  soul-theory. 
  In 
  its 
  clearest 
  form 
  it 
  maintains 
  

   the 
  actuality 
  of 
  the 
  soul 
  as 
  an 
  embodied 
  psychical 
  being, 
  

   which 
  realises 
  itself 
  in 
  interaction 
  with 
  the 
  bodily 
  organism. 
  

   The 
  soul 
  is, 
  apart 
  from 
  the 
  bodily 
  organisation, 
  the 
  ground 
  

   of 
  the 
  unity 
  of 
  consciousness; 
  it 
  makes 
  sensation, 
  meaning, 
  

   endeavour, 
  and 
  guidance 
  possible. 
  Its 
  relation 
  with 
  the 
  

   body 
  is 
  reciprocal, 
  for 
  while 
  it 
  controls 
  the 
  body, 
  the 
  bodily 
  

   processes 
  supply 
  to 
  it 
  the 
  content 
  of 
  consciousness. 
  Inter- 
  

   acting 
  with 
  the 
  body, 
  it 
  develops 
  into 
  the 
  centre 
  of 
  personal- 
  

   ity. 
  It 
  may 
  conceivably 
  attain 
  to 
  an 
  existence 
  independent 
  

   of 
  the 
  life 
  of 
  its 
  partner. 
  

  

  On 
  Bergson's 
  view, 
  the 
  brain 
  is 
  the 
  medium 
  between 
  

   consciousness 
  and 
  the 
  external 
  conditions 
  of 
  life 
  ; 
  it 
  is 
  " 
  the 
  

   organ 
  of 
  attention 
  to 
  life 
  ", 
  keeping 
  the 
  mind 
  in 
  contact 
  with 
  

   reality. 
  But 
  thought, 
  he 
  maintains, 
  is 
  in 
  great 
  part 
  in- 
  

   dependent 
  of 
  the 
  brain, 
  and 
  " 
  there 
  is 
  infinitely 
  more 
  in 
  

   a 
  human 
  consciousness 
  than 
  in 
  the 
  corresponding 
  brain 
  ". 
  

   If 
  the 
  mental 
  life 
  thus 
  transcends 
  the 
  cerebral 
  life, 
  if 
  the 
  

  

  