Bain is one of those who have most clearly expressed, not only the advantages, but also the aspirations of this theory (_Mind and Body_, p. 130):-- "We have every reason for believing," he says, "that there is in company with all our mental processes, _an unbroken material succession_. From the ingress of a sensation, to the outgoing responses in action, the mental succession is not for an instant dissevered from a physical succession. A new prospect bursts upon the view; there is mental result of sensation, emotion, thought--terminating in outward displays of speech or gesture. Parallel to this mental series is the physical series of facts, the successive agitation of the physical organs, called the eye, the retina, the optic nerve, optic centres, cerebral hemispheres, outgoing nerves, muscles, &c. While we go the round of the mental circle of sensation, emotion, and thought, there is an unbroken physical circle of effects. It would be incompatible with everything we know of the cerebral action, to suppose that the physical chain ends abruptly in a physical void, occupied by an immaterial substance; which immaterial substance, after working alone, imparts its results to the other edge of the physical break, and determines the active response--two shores of the material with an intervening ocean of the immaterial. There is, in fact, no rupture of nervous continuity. The only tenable supposition is, that mental and physical proceed together, as undivided twins." On reading this passage it is easy to see the idea which forms the basis of the doctrine. It is, as I have already said, the fetichism of mechanics: parallelism takes its inspiration from this quite as directly as does materialism, but with more skill, inasmuch as it avoids the most dangerous question, that of the interaction of physics and morals, and replaces it by an hypothesis much resembling Leibnitz's hypothesis of the pre-established harmony, On the other hand, a second merit of this prudent doctrine is the avoiding the question of genesis. It does not seek for the origin of thought, but places this last in a relation of parallelism with the manifestations of matter; and in the same way that parallel lines prolonged _ad infinitum_ never meet, so the partisans of this doctrine announce their resolution not to inquire how the actual state of things has been formed, nor how it will end if, for example, one of the terms should disappear by the death of the bodily organism. Notwithstanding so many precautions, criticisms have not been wanting; only they would seem not to have touched the weak part of the doctrine and not to be decisive. We will only run through them briefly. It has been said: there is no logical necessity which forces us to refuse to the consciousness the privilege of acting in complete independence of the nervous mechanism.