Part 2
"Mr. Orson Pratt," observes our author, "calls matter into existence, of which the world knows but little. He has not only 'intelligent matter,' but 'all-wise,' and 'all-powerful' matter. This matter is capable of division into parts; for all matter has length, breadth, and thickness. Then we shall have the half of an intelligent atom of matter, the eighth of an all-wise atom, the thousandth part of an all-powerful atom &c. Such are the absurdities which 'the Latter-day Saint' embraces." Here the author seems to have recovered partially from the wild absurd notions of applying the term _material_ to the affections, and is willing to apply it to substance where it belongs. But he speaks of the division of atoms which does not accord with the general notions of modern philosophy. The immortal Newton says, "It seems probable that God, in the beginning, formed matter in _solid, masses, hard, impenetrable, moveable particles_." This does not favor the divisibility of atoms. Newton further observes, "That nature may be lasting, the changes of corporeal things are to be placed only in the _various separations,_ and _new associations,_ and _motions_ of these _permanent_ particles; compound bodies being apt to break, not in the midst of solid particles, but where those particles are laid together, and touch only in a few points." These are the views entertained by philosophers generally at the present day, with the exception of here and there an isolated individual who advocates the theory of the infinite divisibility of matter. Perhaps our author may be of that class; for he speaks of the division of atoms. It is admitted that substance is capable of division and subdivision until arriving at its ultimate atoms, after which all further separation ceases. This division of the same kind of substance does not alter or change the nature or properties of the respective parts; if they possessed attraction when united, they also possess it when separated or else attraction is the result of union and ceases with it. So in relation to intelligent substance, without regard to its materiality or immateriality; if it is intelligent as a whole, it is intelligent in its respective parts after division, or else the intelligent power is the result of the union of unintelligent parts, and ceases when the union ceases. Therefore if the intelligent substance, called mind, is intelligent, as a whole, it is intelligent in all its parts; and there would be no more absurdity in speaking of the half, the eighth, or the thousandth part of an intelligent substance, than there would be in speaking of the half, the eighth, or the thousandth part of an attracting substance. And yet Mr. Taylder exclaims, "Such are the absurdities which the 'Latter-day Saint' embraces."
Perhaps our author's _immaterial mind_ or _spirit_ will not suffer him to believe that the _whole_ spirit of man is made up or consists _of parts._ If the spirit of man is a _substance,_ as Mr. Taylder admits, though he denies its _materiality,_ then it must be either a simple uncompounded being or atom, or a united collection of such beings or atoms.
Bishop Butler supposes the spirit of man to be a single, simple, indivisible being. He remarks, that "since consciousness is a single and individual power, it should seem that the subject in which it resides must be so too," "that is the conscious being." He further says, "That we have no way of determining by experience what is the certain bulk of the living being each man calls himself; and yet, (continues he), till it be determined that it is larger in bulk than the solid elementary particles of matter, which there is no ground to think any natural power can dissolve, there is no sort of reason to think death to be the dissolution of it, of the living being, even though it should not be absolutely indiscerptible." (Butler's Analogy. Part I, Chap. I.) Our author seems to be a little more positive than Butler, and asserts apparently without any doubt, that "mind is simple not compounded." (Taylder against Materialism. Page 14.) Here, then, according to both Butler and Taylder, we have a simple, uncompounded, indivisible, little atom of conscious substance, or, in other words, an _intelligent atom._ The terms _atoms_ and _being_ are synonymous when applied to a simple indivisible substance so small that Butler intimates that its "bulk" has not been determined to exceed "the solid elementary particles of matter."
If the spirit of one man is a little atom of intelligent substance having "bulk," the spirit of every other man is a similar atom; hence in the human bodies now living on the earth, there must exist nearly one thousand million _of intelligent atoms,_ each conscious of its own existence, and capable of originating motion independently of the others. Mr. Taylder says this intelligent _atom_ or _spirit_ "is capable of separation from the body, and can exist independently of the body." This being admitted, then there must be many thousand million of intelligent atoms which once inhabited bodies but now exist independently of them. This is the legitimate result of the theory which assumes that the spirit of a man is a little conscious being--a substance, simple, uncompounded and indivisible, capable of existing either in or out of a body. Where, then, Mr. Taylder, is the absurdity in believing as the "Saints" do, in the existence of immense numbers of intelligent atoms? It agrees most perfectly with the results of your own theory--the only difference is in the name. You call these little indivisible substances _immaterial,_ we call them _material._ You apply to them the same powers that we do. You believe them to be conscious, intelligent, and thinking atoms as well as we. The name of a substance does not alter its nature; as for instance some call one of the constituent elements of the atmosphere "azote," others call it "nitrogen," but all admit that it possesses the same nature and properties. If this indivisible conscious being, or atom of substance, possesses "bulk," as Bishop Butler intimates, then in this respect it is like the atoms of all other substances, and therefore it must be matter.
If some atoms can possess various degrees of intelligence, wisdom, and power, whether in the body or out of it, then there is no absurdity in the theory that there are other atoms which are "all-wise" and "all-powerful." Mr. Taylder admits that there must be a God, and that he is an all-wise and all-powerful being or substance,--that substance must be either a simple uncompounded indivisible being or atom, or a collection of such beings or atoms. If it be an indivisible being or atom, it would prove the existence of one all-wise and all-powerful being or atom: if it be a collection of such beings or atoms, then the theory of all-wise and all-powerful atoms of substance is established. All theistical writers admit the existence of such a substance. It is not the _existence_ of the substance that is questioned, but it is its _nature._ One class calls it _immaterial,_ another _material._ Mr. Taylder has undertaken to prove that it is _immaterial,_ but as yet he has not furnished us with even the most distant shadow of an evidence, unless, indeed, his own assertions are evidence. Indeed, he has nowhere attempted to prove that the spiritual substance of either man or the Deity possesses no properties in common with other substance admitted to be matter.
As another specimen of Taylder's logic we quote the following:--
"There is another conclusion equally absurd, if the existence of an immaterial substance be denied, and thinking be ascribed to matter, and that is, the mind must always think in the same way, in the same direction." As a proof of this assumption our author refers to the writings of Priestly, as follows:--"If man," says Dr. Priestly, "be a material being, and the power of thinking the _result_ of a _certain organization_ of the _brain,_ does it not follow, that all his functions must be regulated by the laws of mechanism, and that, of consequence, all his actions proceed from an irresistible necessity?" "The doctrine of necessity," continues Priestly, "is the immediate result of the doctrine of the materiality of man; for mechanism is the undoubted consequence of materialism."
We are willing to admit that "an irresistible necessity" would be the inevitable consequence of assuming that "the power of thinking is the RESULT of a CERTAIN ORGANIZATION of the BRAIN." But this is a most absurd assumption; for if "the power of thinking be the result of a certain organization of the brain," then, when that organization ceases, the power of thinking would cease also, and there could be no separate existence for the mind or spirit.
But we believe that the power of thinking is not the RESULT of a brain organization, but the original property of that substance called spirit or mind, which can exist independently of a brain organization, and entirely separate and apart from the body.
Priestly asserts that "mechanism is the undoubted consequence of materialism." But this is a baseless assertion. Mechanism implies the incapability of acting only according to the laws of Mechanism, as it is acted upon: hence, "an irresistible necessity characterizes all of its movements." But not so with an intelligent thinking substance: it can originate its own motions, and act according to its own will, independently of the laws of mechanism: hence a perfect freedom characterizes all of its movements. Before Priestly or any other man can logically assert that "mechanism is the undoubted consequence of materialism," he must first prove that matter cannot think, and will, and move, or, in other words, he must prove that mind is not matter.
Our author endeavours to overthrow materialism because of the absurdities which Darwin advocated. He quotes the words of that author as follows:--"Ideas are material things: they are contractions, motions, or configurations of the fibres of the organs of sense." "Here," exclaims Mr. Taylder, "is the real _perfection of materialism! It destroys man's accountability to God!_" There is then no such thing as praise or blame, fear or hope, reward or punishment, and, consequently, no religion. "How," inquires our author, "can the Mormons reconcile this conclusion with their religious fabric, built on revelations and visions?" "If _their God_ be a material being, he must _necessarily act mechanically_." We reply that we do not wish to reconcile our religious fabric with Darwin's absurdities. Darwin has assumed that "ideas, contractions, motions, or configurations," are all _material_.
What man, disencumbered of a strait waistcoat, could ever believe in such ridiculous nonsense! It is only equalled by Taylder's material joys and sorrows, of which we have already had occasion to speak. The substance of the Deity, nor no other intelligent substance, is dependent on the "_contractions, motions, or configurations_" of organical fibres for its actions, but it is a self-moving substance, not subject to the law of necessity or mechanism like unintelligent matter.
"The last consideration," says this immaterialist author, "which it is necessary to advance for the real existence of mind, is _consciousness_." (Taylder's Tract against Materialism. Page 18.)
"The real existence of mind" is not doubted by us. Mr. Taylder has strayed entirely from the question. The question is not whether mind has a _real existence,_ but whether it is _immaterial._
"It is generally considered," remarks this author, "that in a few years our bodies are entirely changed. How, then, on the material scheme, can a Mormon tell that he is the same person now that he was _twenty years since,_ or shall be _ten years hence?_" We reply that it is only the substance of the material body that is constantly changing, while the material spirit which inhabits the body, remains unchangeable. Personal identity consists, not in the identity of a changeable body, but in the identity of an unchangeable substance called spirit, which feels, thinks, reasons, and remembers. The Athenian galley, which was sent every year to Delos for a thousand years, had been repaired so often that every part of its materials had been changed more than once, therefore it did not remain the same identical substance during that period of time; but if a certain unchangeable diamond had been carried within this galley for one thousand years, it would be the same identical substance still, though the galley that carried it had been changed ever so often; so likewise let the material body meet with an entire change every few years, the unchangeable material spirit which it carries within will remain the same identical substance still.
Indeed, if Bishop Butler's intimation be correct, that the spirit of man is a small indivisible being or atom, whose bulk has not been determined to exceed the size of small elementary particles of matter, then it would be impossible for such a small conscious indivisible atom to change its substance in the least degree, and therefore it must preserve its entire identity under all possible circumstances.
Our author next inquires, "How can _spiritual_ matter occupy the same space with the matter of which the body consists?" We answer that it cannot occupy the same identical space with other matter, for this is in all cases an absolute impossibility. It can only occupy its own space in union with the matter of which the body consists. Every particle of the body occupies a distinct space of its own, and no two particles of the body can exist in the same space at the same time, neither can any atom of spirit occupy the same space at the same time with any other atom or substance. All substances are porous. It can be proved that the component particles of all known substances are not in absolute contact, for all bodies composed of these particles can be compressed, and their dimensions reduced without diminishing their mass. All organized substances are porous in a high degree, that is their "volume consists partly of material particles and partly of interstitial spaces, which spaces are either absolutely void and empty, or filled by some substance of a different species from the body in question." (Lardner's Scientific Lectures. Vol. II. Lecture 1.) The material body being porous, there is room for the material spirit to exist in close connexion with its component parts, and this too without infringing upon the impenetrability of substances. If the material spirit be as small as Bishop Butler intimates, it will not occupy much room in the body. Many millions of millions of such spirits, if "not larger in bulk than the elementary particles of bodies," could occupy much less room that a cubic inch of space.
We have now examined all of Mr. Taylder's arguments (if, indeed, they may be called arguments) which have been adduced in support of his first proposition, which it will be recollected, was stated in these words--"The philosophy of the Mormons is IRRATIONAL?" or, in other words, it is irrational to believe in the materiality of all substance. How far he has supported this proposition our readers can judge for themselves. He has not brought forth the least shadow of evidence to prove that such a thing as an immaterial substance exists. He has, indeed, argued, that such a thing as mind or spirit has a real existence--that it thinks, and feels, and is conscious. In all these things he agrees with us, without the least variation. He argues that the substance called mind, possesses many different and superior qualities to all other substance; his views in this respect do not differ in the least from ours. He has clearly exhibited the absurdities of Priestly, Darwin, and various other writers, who have made mind the result of the motions of the brain or of its organization. We agree with him most perfectly in the rejection of such absurdities, but in no place has he brought forward argument, reason, or evidence to prove that the substance called mind possesses no properties in common with other substances; therefore he has utterly failed in establishing his proposition. As no immaterialist can, from experiment, reason, or any other process whatsoever, glean the least shadow of evidence in favour of the immateriality of any substance, therefore we shall now on our part show--
I.--THAT IMMATERIALISM IS IRRATIONAL, OPPOSED TO TRUE PHILOSOPHY.
II.--THAT AN IMMATERIAL SUBSTANCE CANNOT EXIST.
I.--Immaterialism is absurd, and opposed to true Philosophy.
1. The immaterialist assumes that God consists of an immaterial substance, indivisible in its nature, "whose centre is everywhere and circumference nowhere." The indivisibility of a substance implies impenetrability; that is, two substances cannot exist in the same space at the same time; hence, if an indivisible substance exist everywhere, as it cannot be penetrated, it will absolutely exclude the existence of all other substances. Such a substance would be a boundless, infinite solid, without pores, incapable of condensation, or expansion, or motion, for there would be no empty space left to move to. Observation teaches us that this is not the case; therefore an infinitely extended, indivisible, immaterial substance is absurd in the highest degree, and opposed to all true philosophy.
2. The immaterialist teaches that the godhead consists of three persons of one substance, and that each of these persons can be everywhere present. Now in order to be everywhere present, each of these persons must be infinitely extended, or else each must be susceptible of occupying two or more places at the same time. If a substance be infinitely extended it ceases to be a person; for to all persons there are limits of extension called figure; but that which is not limited can have no figure, and therefore cannot be a person. Therefore, it is absolutely necessary that a person should be included in a finite extent. Now that which is limited within one finite extent, cannot be included within some other extent at the same time; therefore it is utterly impossible for a person to be in two or more places at the same time, hence immaterialism is totally absurd and unphilosophical.
3. The immaterialist teaches that the substance of the Deity is not only omnipresent and indivisible, but that all other substances are contained in his substance and perform all their motions in it without any mutual action or resistance. The profound and illustrious Newton, in the Scholium at the end of the "Principia," has fallen into this error; he says, "God is one and the same God always and everywhere. He is omnipresent, not by means of his _virtue_ alone, but also by his _substance,_ for virtue cannot subsist without substance. In him all things are contained, and move, but without mutual passions _God is not acted upon by motions of the bodies; and they suffer no resistance from the omnipresence of God_." Here we have an omnipresent substance, which is said by immaterialists to be so compact as to be _indivisible,_ with worlds moving in it without suffering any resistance: this is the climax of absurdity. All masses of substance with which we are acquainted, are susceptible of division, yet even in these, bodies cannot move without being resisted; how much more impossible it would be for worlds to exist and move in an indivisible substance without resistance, yet this is the absurdity of the immaterial hypothesis. There is nothing too ridiculous or too unphilosophical to be incorporated in an immaterial substance when its existence has been once assumed.
The reflecting mind turns away from such fooleries with the utmost disgust, and feels to pity those men who have degraded the great and all-wise Creator and Governor of the universe by applying to him such impossible, unheard of, and contradictory qualities. The heathen, in their wildest imaginations never fancied up a god that could begin to compare with the absurd qualities ascribed to the immaterialists' god.
II.--AN IMMATERIAL SUBSTANCE CANNOT EXIST.
1. We shall first endeavour to show what is absolutely _essential_ to the existence of all substance. It will be generally admitted that space is essential to existence. Space, being boundless, all substances must exist in space. Space is not the property of substance, but the place of its existence. Infinite space has no qualities or properties of any description excepting divisibility. Some eminent philosophers have supposed _extension_ to be a property of space, but such a supposition is absurd. Extension is space itself, and not a property of space. As well might we say that _azote_ is a property of nitrogen, whereas they are only two different names given to the same substance, as to say that extension is a property of space. Infinite space is divisible, but otherwise it cannot possibly be described, for it has no other properties or qualities by which to describe it. It has no boundaries--no figure--no other conceivable properties of any description. It has a variety of names such as space, extension, volume, magnitude, distance, &c., all of which are synonymous terms.
2. Duration is also essential to the existence of substance. There can be no such thing as existence without duration. Duration, like infinite space, is divisible, but otherwise it has no properties or qualities of any description. Like space we can call it by different names, as duration, time, period, &c; but to give it any other kind of description would be absolutely impossible. Infinite space can only be distinguished from duration by certain imaginary qualities, which can be assigned to finite portions of it, but which cannot be assigned to duration. We can conceive of cubical, prismatical and spherical portions of space, but we cannot conceive of portions of duration under any kind of shape. Both space and duration are entirely powerless, being immovable, yet both are susceptible _of division_ to infinity. To assist us in our future remarks we shall give the following definitions:--
_Definition_ 1_.--_SPACE is magnitude, susceptible of division.
_Definition_ 2.--A POINT is the negative of space, or the zero at which a magnitude begins or terminates; it is not susceptible of division.
_Definition_ 3.--DURATION is not magnitude, but time susceptible of division.
_Definition_ 4.--AN INSTANT is the negative of duration, or the zero at which duration begins or terminates; it is not susceptible of division.
_Definition_ 5.--MATTER is something that occupies space between any two instants, and is susceptible of division and of being removed from one portion of space to another.
_Definition_ 6.--NOTHING is the negative of space, of duration, and of matter; it is the zero of all existence.
3. Modern immaterialists freely admit, as we have already shown, that "_a disembodied spirit_" is NOWHERE. "We must no longer allow ourselves to imagine," says the immaterialist, "that it is or can be, in any place." (Taylor's Physical Theory of another Life. Chapter II.) But that which does not occupy any place or space, has no magnitude, and is not susceptible of division; therefore it must be an unextended _point_ or _nothing--_(see definitions 2 and 6,) the negative of both space and matter, that is, the negative of all existence. _Immateriality_ is a representative of _nothing: immaterial_ substance is only another name for _no_ substance; therefore such a substance does not, and cannot exist.