stuff or substance, physical facts of another. An absolute phenomenism, not believing such a dualism to be ultimate, may possibly end by solving some of the problems that are insoluble when propounded in dualistic terms. Meanwhile, since the physiological objection to immortality has arisen on the ordinary dualistic plane of thought, and since absolute phenomenism has as yet said nothing articulate enough to count about the matter, it is proper that my reply to the objection should be expressed in dualistic terms—leaving me free, of course, on any later occasion to make an attempt, if I wish, to transcend them and use different categories.
Now, on the dualistic assumption, one cannot see more than two really different sorts of dependence of our mind on our brain: Either
(1) The brain brings into being the very stuff of consciousness of which our mind consists; or else
(2) Consciousness preëxists as an entity, and the various brains give to it its various special forms.
If supposition 2 be the true one, and the stuff of mind preëxists, there are, again, only two ways of conceiving that our brain confers upon it the specifically human form. It may exist
(a) In disseminated particles; and then our brains are organs of concentration, organs for combining
