consciousness correspond, element for element, to the operations of special parts of the brain. . . . The destruction of any piece of the apparatus involves the loss of some one or other of the vital operations; and the consequence is that, as far as life extends, we have before us only an organic function, not a Ding-an-sich, or an expression of that imaginary entity the Soul. This fundamental proposition . . . carries with it the denial of the immortality of the soul, since, where no soul exists, its mortality or immortality cannot be raised as a question. . . . The function fills its time,—the flame illuminates and therein gives out its whole being. That is all; and verily that is enough. . . . Sensation has its definite organic conditions, and, as these decay with the natural decay of life, it is quite impossible for a mind accustomed to deal with realities to suppose any capacity of sensation as surviving when the machinery of our natural existence has stopped." [E. Duhring: der Werth des Lebens, 3d edition, pp. 48, 168.]
↑ Note 3, page 12.
The philosophically instructed reader will notice that I have all along been placing myself at the ordinary dualistic point of view of natural science and of common sense. From this point of view mental facts like feelings are made of one kind of
