from any powers of _the same kind_ inhering in the parts of the system;" and he infers that "in the same manner the power of thinking, without being an aggregate of powers of the same kind, may yet inhere in a system of matter." But these examples, so far from confirming, serve rather to confute, the theory in whose support they are adduced. Could it be shown, indeed, that the eye possesses _in itself_ the power of vision, and that sight results solely from its peculiar texture; or, that a clock is really an "intellectual machine," and produces an "intellectual effect;" or, that a musical instrument possesses in itself the soul of melody, and is conscious of its own sweet sounds,--then it might be possible to entertain the supposition that, _in like manner_, an organized brain may have the power of producing thought, and feeling, and will. But what is the matter of fact? Let Dr. Clarke's answer with reference to the case of a timepiece suffice for all: "That which you call the power of a clock to show the time of the day is evidently _nothing in the clock itself_, but the figure and motion of its parts, and, consequently, not anything of a different sort or kind from the powers inherent in the parts. Whereas 'thinking,' if it was the result of the powers of the different parts of the machine of the body, or of the brain in particular, would be something really inhering in the machine itself, specifically different from all and every one of the powers of the several parts out of which it resulted; which is an express contradiction, a supposing the effect to have more in it than the cause." ... "That particular and determinate _degree of velocity_ in a wheel, whereby it turns once round precisely in twelve hours, is that which you call _the power of a clock_ to show the time of the day; and because such a determinate velocity of motion is _made use of by us_ for the measure of time, is it therefore really a new quality or power distinct from the motion itself?" The same answer is equally applicable to all the other examples, and it may be stated generally as amounting to this, that "it is absolutely false in fact, and impossible in the nature of things, that any power whatsoever should inhere or reside in any system or composition of matter, different from the powers residing in the single parts."[173]