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Updated: April 30, 2025
The effects of cerebral disease, injuries to the brain, etc., are too well known to need mention; and it is palpably as absurd to put ideas in the brain as it is to put sensations there. Now, the parallelist, if he be a wise man, will not attempt to explain the reference of mental phenomena to the brain to explain the relation between mind and matter. The relation appears to be unique.
Let it be understood that I am here pointing out one of the forms, and that the most usual, of the parallelist theory. Each author varies it according to his fancy; some widen the correspondence between the physical and the moral, others prefer to narrow it. At one time a vague relation is supposed which is only true on a large scale, and is a union rather than an equivalence.
It is a play of the speculative fancy, and has its source in the author's strong desire to fit mental phenomena into some general evolutionary scheme. As he is a parallelist, and cannot make of physical phenomena and of mental one single series of causes and effects, he must attain his end by making the mental series complete and independent in itself.
Observation and the testimony of the consciousness seem to attest this dual progress; but they are, according to the parallelist hypothesis, illusions. When I move my arm by a voluntary act, it is not my will, qua act of consciousness, which determines the movement of the arm for this is a material fact. The movement is produced by the coming into play of groups of muscles.
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