ord maintained that all the material things we perceive are
our perceptions--they are in our consciousness, and are not properly
external at all. But, believing, as he did, that all nature is
animated, he held that every material thing, every perception, may be
taken as a revelation of something not in our consciousness, of a mind
or, at least, of a certain amount of mind-stuff. How shall we conceive
the relation between what is in our mind and the something
corresponding to it not in our mind?

We must, says Clifford, regard the latter as the _reality_ of which the
former is the _appearance_ or _manifestation_. "What I perceive as
your brain is really in itself your consciousness, is You; but then
that which I call your brain, the material fact, is merely my
perception."

This doctrine is _Panpsychism_, in the form in which it is usually
brought to our attention. It holds that the only real existences are
minds, and that physical phenomena must be regarded as the
manifestations under which these real existences make us aware of their
presence. The term panpsychism may, it is true, be used in a somewhat
different sense. It may be employed merely to indicate the doctrine
that all nature is animated, and without implying a theory as to the
relation between bodies perceived and the minds supposed to accompany
them.

What shall we say to panpsychism of the type represented by Clifford?
It is, I think, sufficiently answered in the earlier chapters of this
volume:--

(1) If I call material facts my perceptions, I do an injustice to the
distinction between the physical and the mental (Chapter IV).

(2) If I say that all nature is animated, I extend illegitimately the
argument for other minds (Chapter X).

(3) If I say that mind is the reality of which the brain is the
appearance, I misconceive what is meant by the distinction between
appearance and reality (Chapter V).

57. THE DOCTRINE OF THE ONE SUBSTANCE.--In the seventeenth century
Descartes maintained that, although mind and matter may justly be
regarded as two substances, yet it should be recognized that they are
not really independent substances in the strictest sense of the word,
but that there is only one substance, in this sense, and mind and
matter are, as it were, its attributes.

His thought was that by attribute we mean that which is not
independent, but must be referred to something else; by substance, we
mean that which exists independently and