240. Yet another hypothesis has been produced, which starts with the assumption that all matter is in some simple sense alive. Looking upon the atom as the essential thing in the universe, the various motions of the atom are by this school supposed to be accompanied by a species of consciousness inconceivably simple. Under certain circumstances this eternal and immortal consciousness is supposed to be consistent with that which we call the life of the individual, while under other circumstances these two lives are not consistent with one another. The individual then dies, but nevertheless the simple immortal lives of the atoms which compose his body remain attached to them as truly as before. There is no disappearance of anything from the universe, only the mode in which the simple immortal life becomes manifested has undergone a change of expression, just as energy may be supposed to undergo a change without disappearing. It is thought by the members of this school that such a hypothesis satisfies the Principle of Continuity more fully than any other. For, looking at things from the old point of view, we see that certain atoms are concerned in the manifestation of consciousness, as for instance the particles of our brains, while certain other atoms are not so concerned, as for instance the inorganic matter we see around us. Here then, it is argued, we have a breach of the Principle of Continuity, inasmuch as certain things of the universe (brain-particles) have a function assigned to them in their association with consciousness, which other things (gold, silver, etc.) do not possess in any measure, if the distinction between organic and inorganic be an essential one. To avert this breach, it is essential that all matter should be considered as in some sense alive. It is furthermore argued, that by this hypothesis there is no difficulty in accounting for the introduction of life, inasmuch as life always accompanies matter, the mode of manifestation of the one being regulated by the mode of collocation of the other. 241. Now it appears to us that this school of thought is justified in declining to accept a hypothesis which attributes to certain substances of the universe a power which is entirely wanting in others, or that gives to the same substance at one time a fundamental power or property that is entirely wanting at another. It is not so much the premiss as the conclusion of this school to which we object. For let us consider for a moment what is implied in the astounding inference that the atom is the true abode of immortal life in the universe, and that its life is of an extremely simple kind.