The Duke of Argyll may not be aware of the fact, but it is nevertheless true, that when a man's arm is raised, in sequence to that state of consciousness we call a volition, the volition is not the immediate cause of the elevation of the arm. On the contrary, that operation is effected by a certain change of form, technically known as "contraction" in sundry masses of flesh, technically known as muscles, which are fixed to the bones of the shoulder in such a manner that, if these muscles contract, they must raise the arm. Now, each of these muscles is a machine, in a certain sense, comparable to one of the donkey-engines of a steamship, but more complete, inasmuch as the source of its ability to change its form, or contract, lies within itself. Every time that, by contracting, the muscle does work, such as that involved in raising the arm, more or less of the material which it contains is used up, just as more or less of the fuel of a steam-engine is used up, when it does work. And I do not think there is a doubt in the mind of any competent physicist or physiologist that the work done in lifting the weight of the arm is the mechanical equivalent of a certain proportion of the energy set free by the molecular changes which take place in the muscle. It is further a tolerably well-based belief that this, and all other forms of energy, are mutually convertible, and therefore that they all come under that general law or statement of the order of facts called the conservation of energy. And, as that certainly is an abstraction, so the view which the Duke of Argyll thinks so extremely absurd is really one of the commonplaces of physiology. But this Review is hardly an appropriate place for giving instruction in the elements of that science, and I content myself with recommending the Duke of Argyll to devote some study to Book II, Chapter V, section 4, of my friend Dr. Fosters excellent "Text-Book of Physiology" (first edition, 1877, p. 321), which begins thus:
There is no more difficult problem in the world than that of the relation of the state of consciousness, termed volition, to the mechanical work which frequently follows upon it. But no one can even comprehend the nature of the problem who has not carefully studied the long series of modes of motion which, without a break, connect the energy which does that work with the general store of energy. The ultimate form of the problem is this: Have we any reason to believe that a feeling, or state of consciousness, is capable of directly affecting the motion of even the smallest conceivable molecule of matter? Is such a thing even conceivable? If we answer these questions in the negative, it follows that volition may be a sign, but can not be a cause of bodily motion. If we answer them in the affirmative, then states of consciousness become undistinguishable from material things;
