i$8iv] Hylozoisin versus Animism. 523 
existence but that which is cognisable by our senses ? Then 
he must give up his belief in the existence of almost every 
force in Nature, — e.g., magnetism or electricity, for he can- 
not see them ; indeed he cannot see the force in his own arm, 
he can only infer it from its visible effects ; or, from conscious 
feeling in his mind that he possesses it.” I accept the illus- 
tration : for the forces of magnetism and electricity, of heat, 
light, gravitation, and muscular motion are not independent 
and separable entities, but special forms of that universal 
activity which is an inalienable function of Matter. 1 believe 
in the effects which I see and feel, not in a hypothetical and 
wholly superfluous “ cause.” In the next sentence I find 
the assertion that “ the very faCt of our consciousness that 
we can, at will, exert force upon matter, proves that there 
is something in our bodies superior to matter, and therefore 
necessarily distinct from, however associated with, matter.” 
I fail to understand the cogency of this reasoning. It seems 
to me that the phrase “ superior to matter ” begs the whole 
question in dispute ; for if, as I contend, our physical struc- 
ture is capable of thought and sensation, it possesses the 
attributes usually assigned to “ spirit ;” and thus comple- 
mentary qualities, usually supposed to be divided between 
two entities, are united in one. Except on the principle that 
half is more than the whole, I do not see how a perfect being 
can be inferior to an imperfeCt one, and the very word 
“ immaterial” implies defeCt and limitation. The faCt that 
“ we can, at will, exert force upon matter,” does not prove 
the existence within our bodies of an “ anima ” or immate- 
rial principle. One stone attracts another ; is it therefore 
animated or inspired by some essence superior to stone ? 
The brain aCts upon the body, of which it is a part ; but 
this, like the aCtion of wind upon water, of the sun on a 
planet, is the effeCt of a relation between matter and matter, 
not between matter and “spirit.” 
Unless it can be shown that certain nervous and mus- 
cular motions are caused by conscious volition apart from 
organisation, there remains no function for the soul, nor 
any method by which it can manifest itself in the outer 
world. If “ will” be destitute of dynamic power it is a non- 
entity and illusion ; and this is the plain teaching of modern 
Physiology and Pathology. That motion, even when appa- 
rently intelligent, may be unaccompanied by thought or 
Meeting of the “ British Association for the Advancement of Science,” in which) 
he rejeds, most summarily, Dr. Tyndall’s conception of “ Force,” as enunci- 
ated in the latter’s Presidential Address at Belfast.— R. L. 
2 M 2 
