sibly some crack-brained theosophist or psychical researcher, can be found holding back, and still talking as if mental phenomena might exist as independent variables in the world.
For the purposes of my argument, now, I wish to adopt this general doctrine as if it were established absolutely, with no possibility of restriction. During this hour I wish you also to accept it as a postulate, whether you think it incontrovertibly established or not; so I beg you to agree with me to-day in subscribing to the great psycho-physiological formula: Thought is a function of the brain.
The question is, then, Does this doctrine logically compel us to disbelieve in immortality? Ought it to force every truly consistent thinker to sacrifice his hopes of an hereafter to what he takes to be his duty of accepting all the consequences of a scientific truth?
Most persons imbued with what one may call the puritanism of science would feel
