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 reacts on that matter. Mere body will, even here, never act upon bare mind. The event is single at one moment, and is double at the next; but in this twofold result the sides will imply, and will make a difference to one another. They are a joint-effect, and in what follows, whether as passive or active, each is nothing by itself. The soul is never mere soul, and the body, as soon as ever the soul has emerged, is no longer bare body. And, when this is understood, we may assent to the physical origin of mind. But we must remember that the material cause of the soul will be never the whole cause. Matter is a phenomenal isolation of one aspect of reality. And the event which results from any material arrangement, really pre-supposes and depends on the entire background of conditions. It is only through a selection, and by a licence, that a mere physical cause can anywhere be supposed to exist.

And the same conclusion holds when we consider the suspension of a soul. The psychical life of an organism seems more or less to disappear, and again to be restored, and we have to ask whether this restoration is effected by mere matter. We may distinguish here two questions, one of which concerns fact, and the other possibility. It is first, I think, impossible to be sure that anywhere psychical functions have ceased wholly. You certainly cannot conclude from the absence of familiar phenomena to the absence of everything, however different in degree or in kind. And whether, as a fact, anywhere in an organism its soul is quite suspended, I do not pretend to know. But assume for argument’s sake that this is so, it does not lead to a new difficulty. We have a case once more here, where physical conditions are the origin of a psychical result, and there seems no need to add anything to