ope that we shall thus make ourselves master of a possession which no one will ever venture to dispute.
The thinker requires, to be fully equipped, the hypotheses of pure reason, which, although but leaden weapons (for they have not been steeled in the armoury of experience), are as useful as any that can be employed by his opponents. If, accordingly, we have assumed, from a non-speculative point of view, the immaterial nature of the soul, and are met by the objection that experience seems to prove that the growth and decay of our mental faculties are mere modifications of the sensuous organism—we can weaken the force of this objection by the assumption that the body is nothing but the fundamental phenomenon, to which, as a necessary condition, all sensibility, and consequently all thought, relates in the present state of our existence; and that the separation of soul and body forms the conclusion of the sensuous exercise of our power of cognition and the beginning of the intellectual. The body would, in this view of the question, be regarded, not as the cause of thought, but merely as its restrictive condition, as promotive of the sensuous and animal, but as a hindrance to the pure and spiritual life; and the dependence of the animal life on the constitution of the body, would not prove that the whole life of man was also dependent on the state of the organism. We might go still farther, and discover new objections, or carry out to their extreme consequences those which have already been adduced.
Generation, in the human race as well as among the irrational animals, depends on so many accidents—of occasion, of proper sustenance, of the laws enacted by the government of a country of vice even, that it is difficult to believe in the eternal existence of a being whose life has begun under circumstances so mean and trivial, and so entirely dependent upon our own control. As regards the continuance of the existence of the whole race, we need have no difficulties, for accident in single cases is subject to general laws; but, in the case of each individual, it would seem as if we could hardly expect so wonderful an effect from causes so insignificant. But, in answer to these objections, we may adduce the transcendental hypothesis that all life is properly intelligible, and not subject to changes of time, and that it neither began in birth, nor will end in death. We may assume that this life is nothing more
