3. Mind rather than matter must therefore be regarded as the original and independent entity, unless it can be scientifically demonstrated that mind is material in its origin and nature. But all attempts to explain the psychical from the physical, or the organic from the inorganic, are acknowledged failures. The most that can be claimed is, that psychical are always accompanied by physical changes, and that the inorganic is the basis and support of the organic. Although the precise connection between the mind and the body is unknown, the fact that the continuity of physical changes is unbroken in times of psychical activity renders it certain that mind is not transformed physical force. If the facts of sensation indicate the dependence of mind upon body, the facts of volition equally indicate the dependence of body upon mind.
The chemist can produce organic, but not organized, substances. The life cannot be produced from matter. Even in living things progress is secured only by plan. Multiplication of desired advantage, in the Darwinian scheme, requires a selecting thought; in other words the natural selection is artificial selection after all. John Fiske, Destiny of the Creature, 109 ? ?Cerebral physiology tells us that, during the present life, although thought and feeling are always manifested in connection with a peculiar form of matter, yet by no possibility can thought and feeling be in any sense the product of matter. Nothing could be more grossly unscientific than the famous remark of Cabanis, that the brain secretes thought as the liver secretes bile. It is not even correct to say that thought goes on in the brain. What goes on in the brain is an amazingly complex series of molecular movements, with which thought and feeling are in some unknown way correlated, not as effects or as causes, but as concomitants.? Leibnitz?s ?pre-established harmony? indicates the difficulty of defining the relation between mind and matter. They are like two entirely disconnected clocks, the one of which has a dial and indicates time hour by its hands, while the other without a dial simultaneously indicates the same hour by its striking apparatus. To Leibnitz the world is an aggregate of atomic souls leading absolutely separate lives. There is no real action of one upon another. Everything in the monad is the development of its individual unstimulated activity. Yet there is a pre- established harmony of them all, arranged from the beginning by the Creator. The internal development of each monad is so adjusted to that of all the other monads, as to produce the false impression that each other mutually influence them (see Johnson, in Andover Rev., Apl. 1800:407, 408). Leibnitz?s theory involves the complete rejection of the freedom of the human will in the libertarian sense. To escape from this arbitrary
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