gives motion to matter, and that acts, implies a contradiction, that
necessarily infers a total impossibility.

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.

Thus, it is for want of consulting experience, by not attending to
reason, that man has darkened his ideas upon the concealed principle of