make a difference to the physical result, and since this result is not the consequence from a mere physical cause. But feelings and ideas, on the other hand, neither act nor exist independent of body. The altered physical state is the effect of conditions, which are, at once, both psychical and physical. We find the same duplicity when we consider alterations of the soul. An incoming sensation may be regarded as caused by the body; but this view is, taken generally, onesided and incorrect. The prominent condition has been singled out, and the residue ignored. And, if we deny the influence of the antecedent psychical state, we have pushed allowable licence once more into mistake.
The soul and its organism are each a phenomenal series. Each, to speak in general, is implicated in the changes of the other. Their supposed independence is therefore imaginary, and to overcome it by invoking a faculty such as Will—is the effort to heal a delusion by means of a fiction. In every psychical state we have to do with two sides, though we disregard one. Thus in the “Association of Ideas” we have no right to forget that there is a physical sequence essentially concerned. And the law of Association must itself be extended, to take in connections formed between physical and psychical elements. The one of these phenomena, on its re-occurrence, may bring back the other. In this way a psychical state, once conjoined with a physical, may normally restore it; and hence this psychical state can be treated as the cause. It is not properly the cause, since it is not the whole cause; but it is most certainly an effective and differential condition. The physical event is not the result from a mere physical state. And if the idea or feeling had been absent, or if again it had not acted, this physical event would not have happened.
I am aware that such a statement is not an explanation, but I insist that in the end no explanation
