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But the distinction is one of degree, not of kind. Until this is realized, no satisfactory theory of perception, sensation, or imagination is possible. The dualism of mind and matter, if we have been right so far, cannot be allowed as metaphysically valid. Nevertheless, we seem to find a certain dualism, perhaps not ultimate, within the world as we observe it.
This is the dualism which formed the essential element of the Manichean speculations, so congenial to the mystic theogonies of the East, and which was embraced by a portion of the eastern church, especially by those who were fascinated by the refinements and pretensions of a philosophy which aimed to solve the highest problems of existence the nature of God, and the creation of man.
The system of Dualism introduced by Des Cartes Refined first by Spinoza and afterwards by Leibnitz into the doctrine of Harmonia praestabilita Hylozoism Materialism None of these systems, or any possible theory of association, supplies or supersedes a theory of perception, or explains the formation of the associable.
Conceiving that the older forms of error Dualism and Materialism have all but disappeared; and that Atheism, in its gross mechanical form, cannot now, as Broussais himself said, "find entrance into a well-made head which has seriously meditated on nature," M. Franck concludes that Pantheism alone, such as has been conceived and developed in Germany, is likely to have the power of seducing serious minds, and that it may for a season exert considerable influence as an antagonist to Christianity.
The result is that every particular of the kind relevant to physics is associated with TWO places; e.g. my sensation of the star is associated with the place where I am and with the place where the star is. This dualism has nothing to do with any "mind" that I may be supposed to possess; it exists in exactly the same sense if I am replaced by a photographic plate.
When lacking that introspection which might conjure bits of a "real" destination and purpose little related to the external factors surrounding a life, a self can only seem to be such in its incessant spinning and preoccupation with movement. Together the man and the machine are Descarte's concept of dualism. Together they are an expenditure of energy and only this.
These, by the same necessity, unite in a synthesis; which again, by the law of dualism, essential to all actual existence, expands, or produces itself, from the point into the line, in order again to converge, as the initiation of the same productive process in some intenser form of reality.
Hence it resulted that every object had a type, its god; everything was typically individuated in an anthropomorphic entity in such a way that there arose a natural dualism between the phenomena, facts, and cosmic orders on the one side, and on the other the hierarchy of gods who represented them and over whom they presided.
The worship of this church was spiritual; its morals were in theory of the purest and most ascetic kind, being founded on a principle of dualism in the material world, and requiring much self-denial and long fasts. The higher virtue of the system was not, however, required of the ordinary member.
The south side belongs to the urban district of Braintree; the north to the rural district of Bocking. If the curious inquirer will take pick and shovel he will find at any rate one corresponding dualism below the surface. He will find a Bocking water main supplying the houses on the north side and a Braintree water main supplying the south. I rather suspect that the drains are also in duplicate.
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