Now, as this argument--if we rid it of the grotesque allusion to the
heavenly bodies--is one that is frequently met with, it seems desirable in
this place briefly to analyse it. First of all, then, the validity of the
argument depends upon the probability there is that the constant associated
of Mind with Matter within experience is due to a _causal_ connection; for
if the association in question is merely an _association_ and nothing more,
the origin of known mind is as far from being explained as it would be were
Mind never known as associated with Matter. But, in the next place,
supposing the constant association in question to be due to a causal
connection, it by no means follows that because Mind is due to Matter
within experience, therefore Mind cannot exist in any other mode beyond
experience.
Doubtless, from analogy, there is a presumption against the hypothesis that
the same entity should exist in more than one mode at the same time; but
clearly in this case we are quite unable to estimate the value of this
presumption. Consequently, even assuming a causal connection between Matter
and Human Mind, if there is any, the slightest, indications supplied by any
other facts of experience pointing to the existence of a Divine Mind, such
indications should be allowed as much argumentative weight as they would
have had in the absence of the presumption we are considering.
Pages:
238
239
240
241
242
243
244
245
246
247
248
249
250
251
252
253
254
255
256
257
258
259
260
261
262