ectly continuous, and, though they may be superficially different yet they must be after all radically one. Mental phenomena may be styled an epiphenomenon or byproduct of material force (Huxley). The answer is the same as before. There is no analogy for an epiphenomenon being separated by an "impassable chasm" from the causal series to which it belongs. The term is, in fact, a mere verbal subterfuge. The only sound principle in such arguments is the principle that essential or "impassable" distinctions in the effect can be explained only by similar distinctions in the cause. This is the principle on which Dualism as we have explained it, rests. Merely to find relations, however close, between mental and physiological facts does not advance us an inch towards transcending this Dualism. It only enriches and fills out our concept of it. The mutual compenetration of soul and body in their activities is just what Catholic philosophy (anticipating positive science) had taught for centuries. Man is two and one, a divisible but a vital unity. Evolutionism endeavours to explain the origin of the soul from merely material forces. Spirit is not the basis and principle; rather it is the ultimate efflorescence of the Cosmos. If we ask then "what was the original basis out of which spirit and all things arose?" we are told it was the Unknowable (Spencer). This system must be treated as Materialistic Monism. The answer to it is that, as the outcome of the Unknowable has a spiritual character, the Unknowable itself (assuming its reality) must be spiritual. As regards monistic systems generally, it...
