390 IMMORTALITY. 



deep-seated should prove groundless, if a feeling 

 which has played so important and increasingly im- 

 portant a part in the Evolution of the world should 

 not stand in some essential relation to the aim of 

 the world-process. 



§ 6. And lastly, all arguments drawn from the 

 simplicity and unity of the soul are dangerous and 

 fallacious (cp. ch. ii. §§ 20, 21). They rest upon an 

 untenable dualism which inevitably raises insoluble 

 questions as to the relations of body and soul, and 

 the nature of the bond which connects them. For 

 such dualism lends countenance to the idea that the 

 connection between body and soul is extraneous and 

 mechanical, that each might exist without the other, 

 and yet be what it is. It is incompatible w^ith the 

 view which we have seen to be the only intelligible 

 account of matter, and the only adequate reply to 

 materiaHsm i^cp. ch. rx. §§ 26-28), viz., that matter 

 exists only forspirits, and that the soul is the soul of a 

 particular body, the internal reflex of a spiritual inter- 

 action of which the body is the external expression. 

 And as in this dualism the body is the obvious and 

 visible partner, whereas the soul is neither, there is 

 an easy transition to a denial of the invisible soul 

 and the crassest materialism. 



And the dualism of body and soul is not only 

 physically incompetent to account for the facts, but 

 also, to a hardly less degree, psychologically. The 

 conditioning of certain activities of the soul by the 

 body is so manifest and irresistible, that a distinction 

 between the '' bodily feelings," engendered in the 

 soul by Its connection with the body, and its own 

 proper feelings, must be made, even though the 

 unity and simplicity of the soul is thereby sacrificed. 

 The bodily feelings are then regarded as transitory, 



