my supplementary essay on "Cosmic
Theism."

[4] Essay on Understanding--Existence of God.

[5] Locke, _loc. cit._

[6] See Appendix A.

[7] Viz., the constant association within experience of mind with certain
highly peculiar material forms; the constant proportion which is found to
subsist between the quantity of cerebral matter and the degree of
intellectual capacity--a proportion which may be clearly traced throughout
the ascending series of vertebrated animals, and which is very generally
manifested in individuals of the human species; the effects of cerebral
anaemia, anaesthetics, stimulants, narcotic poisons, and lesions of cerebral
substance. There can, in short, be no question that the whole series of
observable facts bearing upon the subject are precisely such as they ought
to be upon supposition of the materialistic theory being true; while,
contrariwise, there is a total absence of any known facts tending to
negative that theory. At the same time it must be carefully noted, that the
observed facts (and any additional number of the like kind) do not
logically warrant us in concluding that mental states are necessarily
_dependent_ upon material changes. Nevertheless, it must also be noted,
that, in the absence of positive proof of causation, it is certainly in
accordance with scientific procedure, to yield our provisional assent to an
hypothesis which undoubtedly connects a large order of constant
_accompaniments_, rather than to an hypothesis which is confessedly framed
to meet but a single one of the facts.

Professor Clifford, in a lecture on "Body and Mind" which he delivered at
St. George's Hall, and afterwards published in the _Fortnightly Review_,
argues against the existence of God on the ground that, as Mind is always
associated with Matter within experience, there arises a presumption
against Mind existing anywhere without being thus associated, so that
unless we can trace in the disposition of the heavenly bodies some
resemblance to the conformation of cerebral structure, we are to conclude
that there is a considerable balance of probability in favour of Atheism.
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 du