the movements of inorganic │ specifically different from dynamos. │ all inorganic movements. │ 8. Sensation is a general form │ 8. The sensation of organisms of the energy of substance, │ can only be explained by not specifically different │ ascribing a soul to them, in sensitive organisms and │ an immaterial, immortal irritable inorganic objects │ being that only dwells for (such as powder, dynamite). │ a time in the body. After There is no such │ death this spirit lives an thing as an immaterial │ independent life. soul. │ III MIRACLES Miracle and natural law--Belief in miracles of savages (fetichism), of semi-civilized (idolatry), of civilized (theism), and of educated people (dualism)--Religious belief in miracles--Apostles' Creed--Article relating to creation--Article relating to redemption--Article relating to immortality--Philosophic belief in miracles--Academic thinkers and Free-thinkers--Dualism of Plato and Kant--Belief in miracles in the nineteenth century, in modern metaphysics, theology, and politics. In ordinary parlance the word "miracle" means a number of different things. We say a phenomenon is miraculous or wonderful[5] when we cannot explain it and trace its causes. But we say a natural object or a work of art is wonderful when it is unusually beautiful and imposing--when it passes the ordinary limits of our experience. In this work I do not take the word in this relative sense, but in the absolute sense in which a phenomenon is said to transcend the limits of natural law and lie beyond the range of rational explanation. In this sense it means the same as "supernatural" or "transcendental." We can know natural phenomena by our reason and bring them within our cognizance. The miraculous can only be accepted on faith. The belief in supernatural miracles is in contradiction to pure reason, which lays the foundations of all science. Kant, who won so great a vogue for the term "pure reason," understood by this originally "reason as independent of experience." The phrase was used in a narrower sense subsequently to express independence of dogma and prejudice, as the base of pure and unprejudiced science. In this sense we oppose pure reason to superstition.