glasses, the like may justly be concluded from analogy of all our senses."
Lucretius, as you are aware, reached a precisely opposite conclusion; and it certainly would be interesting, if not profitable, to us all, to hear what he would or could urge in opposition to the reasoning of the bishop. As a brief discussion of the point will enable us to see the bearings of an important question, I will here permit a disciple of Lucretius to try the strength of the bishop's position, and then allow the bishop to retaliate, with the view of roiling back, if he can, the difficulty upon Lucretius. Each shall state his case fully and frankly, and you shall be umpire between them. The argument might proceed in this fashion:
"Subjected to the test of mental presentation (Vorstellung) your views, most honored prelate, would present to many minds a great, if not an insuperable difficulty. You speak of 'living powers,' 'percipient or perceiving powers,' and 'ourselves;' but can you form a mental picture of any one of these apart from the organism through which it is supposed to act? Test yourself honestly, and see whether you possess any faculty that would enable you to form such a conception. The true self has a local habitation in each of us; thus localized, must it not possess a form? If so, what form? Have you ever for a moment realized it? When a leg is amputated, the body is divided into two parts; is the true self in both of them or in one? Thomas Aquinas might say in both; but not you, for you appeal to the consciousness associated with one of the two parts to prove that the other is foreign matter. Is consciousness, then, a necessary element of the true self? If so, what do you say to the case of the whole body being deprived of consciousness? If not, then on what grounds do you deny any portion of the true self to the severed limb? It seems very singular that, from the beginning to the end of your admirable book (and no one admires its sober strength more than I do), you never once mention the brain or nervous system. You begin at one end of the body, and show that its parts may be removed without prejudice to the perceiving power. What if you begin at the other end, and remove, instead of the leg, the brain? The body, as before, is divided into two parts; but both are now in the same predicament, and neither can be appealed to to prove that the other is foreign matter. Or, instead of going so far as to remove the brain itself, let a certain portion of its bony covering be removed, and let a rhythmic series of pressure and relaxations of pressure be applied to the soft substance. At every pressure 'the faculties of perception and of action' vanish; at every relaxation of pressure they are restored. Where, during the intervals of pressure, is the perceiving power? I once had the discharge of a Leyden battery passed unexpectedly through me: I felt nothing, but was simply blotted out of conscious existence for a sensible interval. Where was my true self during that interval? Men
