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 will; but the duality, the independence, and the autonomy of the soul and the body remain, in any case, the peculiar dogma of the system. This dogma appears to me utterly false; the mind cannot exist without matter to which it is applied; and to the principle of heterogeneity, so often invoked to forbid all commerce between the two substances, I reply by appealing to intuition, which shows us the consciousness and its different forms, comparison, judgment, and reasoning, so closely connected with sensation that they cannot be imagined as existing with an isolated life.

Materialism, we know, argues quite differently; it imagines that a particular state of the nerve centres has the virtue of generating a psychical phenomenon, which represents, according to various metaphors, property, function, effect, and even secretion. Critics have often asked how, with matter in motion, a phenomenon of thought could be explained or fabricated. It is very probable that those who admit this material genesis of thought, represent it to themselves under the form of something subtle, like an electric spark, a puff of wind, a will-of-the-wisp, or an alcoholic flame. Materialists are not alone responsible for these inadequate metaphors, which proceed from a metaphysics constructed of concepts. Let us recollect exactly what a psychical