No one, I should think, will be disposed seriously to maintain that this future imaginary self is, by a kind of metaphysical transubstantiation, virtually embodied in his present being, so that his future impressions are indirectly communicated to him before-hand. For whatever we may imagine or believe concerning the substance itself, or elementary principle in which thought is supposed to reside, it is plain that this principle as acted upon by external objects, or modified by particular actual thoughts and feelings (which alone can be the motives of action, or can impel the mind in this, or that direction), is perpetually changing; and it is also plain that the changes which it has to undergo at any time can have no possible effect on those which it has previously undergone, which may be the cause indeed but cannot be the effect of subsequent changes. In this sense the individual is never the same for two moments together. What is true of him at one time is never (that we know of) exactly and particularly true of him at any other time. It is idle to say that he is the same being, generally speaking; that he has the same general interest. For he is also a man in general; and this argument would prove that he has a general interest in whatever concerns humanity. Indeed the terms mean nothing as applied to this question. The question is, whether the individual is the same being in such sort or manner as that he has an equal, absolute interest in every thing relating to himself, or that his future impressions affect him as much and impel him to action with the same mechanical force as if they were actually present. This is so far from being true that his future impressions do not exert the smallest influence over his actions, nor affect him mechanically in any degree. The catechism of this philosophy
