MONISM AND DUALISM 243 



that this so-called waste is the food supply for other 

 organisms, without which they could not live. 



Conclusion. We see, then, that mind is not 

 inherent in matter ; and it cannot be a product of 

 gravity nor of chemical affinity, nor of physical 

 energy. How can the exhaustible give rise to the 

 inexhaustible ? How can the inevitable give rise to 

 free movement? How can the unintelligent give 

 rise to the intelligent? It is only necessary to put 

 the question clearly to see how impossible it is that 

 mind should be a product of energy. 



I think that I have now given good reasons for 

 believing in dualism from the scientific standpoint, 

 and it explains the ancient enigma of free-will in 

 man. This, again, solves any doubt that might be 

 felt about the moral responsibility of man ; explains 

 why we feel regret or remorse for wrong action or 

 thoughts ; and casts its weight into the scale against 

 the psychological argument of the determinists. 

 The monist has to assume that matter and mind are 

 identical. The dualist makes no assumption, but 

 says that, as a matter of fact, they are different. 

 And so long as the evidence on which he relies is 

 not shewn to be erroneous, he is quite right in main- 

 taining that position. 



The prevalent belief in monism cannot be caused 

 by the strength of the evidence in its favour. It 

 seems to be chiefly due to the constant simplification 

 of phenomena which went on during the last century. 

 This has led many scientific men to think that ulti- 

 mately everything will be resolved into a single 

 principle. Still, there must be more than that, for 



