But it must have been noticed that I have not allowed myself even the most vigorous and immediately deduced reasoning, except as a result of a multitude of observations which no scholar will contest; and furthermore, I recognize only scholars as judges of the conclusions which I draw from the observations; and I hereby challenge every prejudiced man who is neither anatomist, nor acquainted with the only philosophy which can here be considered, that of the human body. Against so strong and solid an oak, what could the weak reeds of theology, of metaphysics, and of the schools, avail,--childish arms, like our parlor foils, that may well afford the pleasure of fencing, but can never wound an adversary. Need I say that I refer to the empty and trivial notions, to the pitiable and trite arguments that will be urged (as long as the shadow of prejudice or of superstition remains on earth) for the supposed incompatibility of two substances which meet and move each other unceasingly? Such is my system, or rather the truth, unless I am much deceived. It is short and simple. Dispute it now who will. THE NATURAL HISTORY OF THE SOUL. BY JEAN OFFRAY DE LA METTRIE. EXTRACTS. CHAPTER II. CONCERNING MATTER. All philosophers who have examined attentively the nature of matter, considered in itself, independently of all the forms which constitute bodies, have discovered in this substance, diverse properties proceeding from an absolutely unknown essence. Such are, (1) the capacity of taking on different forms, which are produced in matter itself, by which matter can acquire moving force and the faculty of feeling; (2) actual extension, which these philosophers have rightly recognized as an attribute, but not as the essence, of matter. However, there have been some, among others Descartes, who have insisted on reducing the essence of matter to simple extension, and on limiting all the properties of matter to those of extension; but this opinion has been rejected by all other modern philosophers, ... so that the power of acquiring moving force, and the faculty of feeling as well as that of extension, have been from all time considered as essential properties{87} of matter. All the diverse properties that are observed in this unknown principle demonstrate a being in which these same properties exist, a being which must therefore exist through itself. But we can not conceive, or rather it seems impossible, that a being which exists through itself should be able neither to create nor to annihilate itself. It is evident that only the forms to which its essential properties make it susceptible can be destroyed and reproduced in turn. Thus, does experience force us to confess that nothing can come from nothing.