The partizans of spirituality believe they answer the difficulties they have accumulated, by asserting that "_the soul is entire--is whole under each point of its extent_." If an absurd answer will solve difficulties, they certainly have done it. But let us examine this reply:--it will be found that this indivisible part which is called soul, however insensible or however minute, must yet remain something: then an infinity of unextended substances, or the same substance having no dimensions, repeated an infinity of times, would constitute a substance that has extent: this cannot be what they mean, because according to this principle, the human soul would then be as infinite as the Author of Nature; seeing that they have stated this to be a being without extent, who is an infinity of times whole in each part of the universe. But when there shall appear as much solidity in the answer as there is a want of it, it must be acknowledged that in whatever manner the spirit or the soul finds itself in its extent, when the body moves forward the soul does not remain behind; if so, it has a quality in common with the body, peculiar to matter; since it is conveyed from place to place jointly with the body. Thus, when even the soul should be admitted to be immaterial, what conclusion must be drawn? Entirely submitted to the motion of the body, without this body it would remain dead and inert. This soul would only be part of a two-fold machine, necessarily impelled forward by a concatenation, or connection with the whole. It would resemble a bird, which a child conducts at its pleasure, by the string with which it is bound.