“I am persuaded that I shall only begin truly to live, when I cease to live in this world,” Xenophon reports Cyrus as saying, in his last moments, “O my sons! do not imagine that when death has taken me from you, I shall cease to exist.”]
32
See Dr. Clarke’s Letter to Mr. Dodwell, and the defences of it.
33
[As every particle of our bodies is changed within seven years, an average life would take us through many such changes. If the mind changes with the body, it would be unjust for an old man to be made to suffer for the sins of his youth. To escape this, the materialist is driven to affirm that the whole is not altered, though every particle be changed.This argument from the constant flux is irresistible. It proves our identity, and that matter and mind are not the same. Does it not also destroy all presumption that the Ego cannot exist without this particular body?]
35
[The mind affects the body, as much as the body does the mind. Love, anger, &c. quicken the circulation; fear checks it; terror may stop it altogether. Mania is as often produced by moral, as by physical causes, and hence of late moral means are resorted to for cure. The brain of a maniac, seldom shows, on dissection, any derangement. But this does not prove that there was no functional derangement.]
36
[“S. What shall we say, then, of the shoemaker? That he cuts with his instrument only, or with his hands also? A. With his hands also. S. Does he use his eyes also, in making shoes? A. Yes. S. But are we agreed that he who uses, and what he uses, are different? A. Yes. S. The shoemaker, then, and harper, are different from the hands and eyes they use? A. It appears so. S. Does a man then use his whole body? A. Certainly. S. But he who uses, and that which he uses are different. A. Yes. S. A man then is something different from his own body.” Plat. Alcibi. Prim. p. 129, D. Stallb. Ed.“It may easily be perceived that the mind both sees and hears, and not those parts which are, so to speak, windows of the mind.” “Neither are we bodies; nor do I, while speaking this to thee, speak to thy body.” “Whatever is done by thy mind, is done by thee.” Cicero, Tusc. Disput. I. 20, 46 and 22, 52.“The mind of each man is the man; not that figure which may be pointed out with the finger.” Cic., de Rep. b. 6, s. 24.]
37
[Butler’s argument, if advanced for proof would prove too much, not only as to brutes but as to man; for it would prove pre-existence. And this is really the tenet, (i. e. transmigration,) of those who arrive at the doctrine of immortality only by philosophy. Philosophy cannot establish the doctrine of a future state, nor can it afford any presumptions against either a future or a pre-existent state.Nothing is gained by insisting that reason teaches the true doctrine of the soul; any more than there would be by insisting that by it we learned the doctrine of a trinity, or atonement. Philosophy does teach that He who can create, under infinite diversity of forms, can sustain existence, in any mode he pleases.The reader who chooses to look further into the discussion as to the immortality of brutes, will find it spread out in Polignac’s Anti-Lucretius, and still more in Bayle’s Dictionary, under the articles Pereira, and Rorarius. The topic is also discussed in Des Cartes on the Passions: Baxter on The Nature of the Soul: Hume’s Essays, Essay 9: Search’s Light of Nature: Cheyne’s Philosophical Principles: Wagstaff on the Immortality of Brutes: Edwards’ Critical and Philosophical Exercitations: Watt’s Essays, Essay 9: Colliber’s Enquiry: Locke on the Understanding, b. 2, ch. ix.: Ditton on the Resurrection: Willis De Anima Brutæ.]
