form of actual or potential consciousness. Organisms of the highest sort are combinations of atoms. The whole is the sum of its parts. Why may not the mental possessions of these highest organisms be the sum of the indefinitely small mental powers of the atoms? An atom in motion may be a thought, or, if that bo saying far too much of so simple a thing, an atom in motion may be, or may be endowed with, an infinitesimal consciousness. Billions of atoms in interaction may have as their resultant quite a respectable little consciousness. Sufficiently complex groups of these atoms of Mind-Stuff (to use Professor Clifford’s ingenious terminology) might produce a great man. One shudders to think of the base uses to which the noble mind-stuff of Shakespeare might return; but the theory tries to be an expression of natural phenomena, not merely an æsthetic creation, and must not pause before such consequences. And, if it be the truth, might it not somehow, no matter in what way, be made of religious value? Or otherwise, if true, might it not end our vain search for a religion?
Such is an outline that will suggest to the initiated thoughts common to several modern theories of being. Are these theories in a fair way to satisfy critical needs? The writer is not satisfied that they are. Time does not permit any lengthy discussion of the matter here, but let us remind ourselves of the considerations that will most readily occur to any one that is disposed for a moment to accept one of these modern forms of monism. Even if they promised us the religious aspect that we seek, we could not accept them. As it is, we need not fear them.
