non to the other. They appear together, but we do not 

 know why. Were our minds and senses so expanded, 

 strengthened, and illuminated as to enable us to see and 

 feel the very molecules of the brain ; were we capable 

 of following all their motions, all their groupings, all 

 their electric discharges, if such there be ; and were we 

 intimately acquainted with the corresponding states of 

 thought and feeling, we should be as far as ever from 

 the solution of the problem. " How are these physical 

 processes connected with the facts of consciousness ?" 

 The chasm between the two classes of phenomena 

 would still remain intellectually impassable. Let the 

 consciousness of love, for example, be associated with 

 a right-handed spiral motion of the molecules of the 

 brain, and the consciousness of hate with a left-handed 

 spiral motion. We should then know when we love 

 that the motion is in one direction, and when we hate 

 that the motion is in the other ; but the " WHY ?" would 

 still remain unanswered. 



In affirming that the growth of the body is mechan- 

 ical, and that thought, as exercised by us, has its cor- 

 relative in the physics of the brain, I think the position 

 of the " Materialist" is stated as far as that position is 

 a tenable one. I think the materialist will be able 

 finally to maintain this position against all attacks ; but 

 I do not think, as the human mind is at present consti- 

 tuted, that he can pass beyond it. I do not think he is 

 entitled to say that his molecular groupings and his 

 molecular motions explain everything. In reality they 

 explain nothing. The utmost he can affirm is the asso- 

 ciation of two classes of phenomena of whose real bond 

 of union he is in absolute ignorance. The problem of 

 the connection of the body and soul is as insoluble in 



