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 might fairly be misunderstood. It is not easy, in the first place, to say exactly what a future life means. The period of personal continuance obviously need not be taken as endless. And again precisely in what sense, and how far, the survival must be personal is not easy to lay down. I shall assume here that what is meant is an existence after death which is conscious of its identity with our life here and now. And the duration of this must be taken as sufficient to remove any idea of unwilling extinction or of premature decease. Now we seem to desire continuance (if we do desire it) for a variety of reasons, and it might be interesting elsewhere to set these out and to clear away confusions. I must however pass at once to the question of possibility.

There is one sense in which the immortality of souls seems impossible. We must remember that the universe is incapable of increase. And to suppose a constant supply of new souls, none of which ever perished, would clearly land us in the end in an insoluble difficulty. But it is quite unnecessary, I presume, to hold the doctrine in this sense. And, if we take the question generally, then to deny the possibility of a life after death would be quite ridiculous. There is no way of proving, first, that a body is required for a soul (Chapter xxiii.). And though a soul, when bodiless, might (for all we know) be even more subject to mortality, yet obviously here we have passed into a region of ignorance. And to say that in this region a personal