Page:Appearance and Reality (1916).djvu/329

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remains the question, to which we shall return, whether an organism is necessary in all cases for the existence of a soul. We have perhaps with this justified our refusal to introduce body into our definition of soul.[1]

But without this introduction what becomes of the soul? “What,” we shall be asked, “at any time can you say that the soul is, more especially at those times when nothing psychical exists? And where will you place the dispositions and acquired tendencies of the soul? For, in the first place, the psychical series is not unbroken, and, in the second place, dispositions are not psychical events. Are you then not forced back to the body as the one continuous substrate?” This is a serious objection, and, though our answer to it may prove sufficient, I think no answer can quite satisfy.

I must begin by denying a principle, or, as it seems to me, a prejudice with regard to continuity. Real existence (we must allow) either is or is not; and hence I agree also that, if in time, it cannot cease and reappear, and that it must, therefore, be continuous. But, on the other hand, we have proved that reality does not exist in time, but only appears there. What we find in time is mere appearance; and with regard to appearance I know no reason why it should not cease and reappear without for-

  1. I may be allowed to say here why I think such phrases as “individual,” or “individualistic point of view,” cannot serve to fix the definition of “soul.” To regard a centre of experience from an individualistic point of view may mean to view it as a series of psychical events. But if so, the meaning is only meant, and is certainly not stated. And the term “individual” sins by excess as well as by defect. For it may stand for “Monad” or “Ego”; and in this case the soul is at once more than phenomenal, and we have on our hands the relation of its plurality to the one Monad—a difficulty which, as we have seen, is insuperable. On the other hand “individualistic” might imply that the soul’s contents do not, in any sense, transcend its private existence. The term, in short, requires definition, quite as much as does the object which it is used to define.