But there is one broad distinction, namely, that of
elementary reason and no reason, or of consciousness and
unconsciousness, which is, in itself, a sufficient difficulty to pull
us up shortly. We have not yet fully considered this matter, because it
will come more appropriately at a later stage, and in the _a fortiori_
form. But we have justly noted it here. We cannot account for the most
elementary reason by any physical change; there is no analogy between
the two. The connection of mind and matter is unexplainable; and no
theory of development of physical form can say why, at any given stage,
physical development begins to be accompanied by brain-power and
_consciousness_. Admit candidly that the addition of intelligence at a
certain stage, however mysteriously interwoven with structural
accompaniments, is a gift _ab extra_, and we have at least a reasonable
and so far satisfactory explanation.
But when we have got an animal form, however simple and elementary, with
at least a recognizable "potentiality" of intelligence, we enter, as I
said, a long stretch of apparently smooth water, over which, for an
important part of our passage, we seem able to glide without any
difficulty from the necessary intervention of the so-called
supernatural. I have, then, to show that even here there is really no
possibility of dispensing with a Creator who has a purpose, a designed
scheme, and a series of type-forms to be complied with.
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