on the stage of the cerebrum "in a dead march of
mere effects," that it is not, as old Aristoxenus dreamed, merely
a harmony resulting from the form and nature of the body in the
same way that a tune springs from the consenting motions of a
musical instrument, seems to be shown by facts of which we have
direct knowledge in consciousness. We think that the mind is an
independent force, dealing with intellectual products, weighing
opposing motives, estimating moral qualities, resisting some
tendencies, strengthening others, forming resolves, deciding upon
its own course of action and carrying out its chosen designs
accordingly. If the soul were a mere process, it could not pause
in mid career, select from the mass of possible considerations
those adapted to suppress a base passion or to kindle a generous
sentiment, deliberately balance rival solicitations, and, when
fully satisfied, proceed. Yet all this it is constantly doing. So,
if the soul were but a harmony, it would give no sounds contrary
to the affections of the lyre it comes from. But actually it
resists the parts of the instrument from which they say it
subsists, exercising dominion over them, punishing some,
persuading others, and ruling the desires, angers, and fears, as
if itself of a different nature.11 Until an organ is seen to blow
its own bellows, mend its shattered keys, move its pedals, and
play, with no foreign aid, "I know that my Redeemer liveth," or a
violin tunes up its discordant strings and wields its bow in a
spontaneous performance of the Carnival, showing us every Cremona
as its own Paganini, we may, despite the conceits of speculative
disbelief, hold that the mind is a dynamic personal entity. That
thought is the very "latch string of a new world's wicket."

Thirdly, we have the fanciful Argument from Analogy. The keen
champions of disbelief, with their athletic agility of dialectics,
have made terrible havoc among the troops of poetic arguments from
resemblance, drawn up to sustain the doctrine of immortality. They
have exposed the feebleness of the argument for our immortality
from the wonderful workmanship and costliness of human nature, on
the ground that what requires the most pains and displays the most
skill and genius in its production is the most lovingly preserved.
For God organizes the mind of a man just as easily as he
constructs the geometry of a diamond. His omnipotent attributes
are no more enlisted in the creation of the in