 The enduring soul serves as Clarke’s explanation for personal identity. Collins, following Locke, argued for a memory theory of personal identity. Clarke’s original attack on Collins claims that God could put one person’s memories into multiple people; they would be distinct people but each would be identical to the original person, so identity is not transitive. Although Clarke’s argument became popular in the eighteenth century (Barresi and Martin 2004, 33–49), it seems to have been forgotten then reintroduced in the 1950s (Uzgalis 33, citing Flew 1951, Prior 1957, and Williams 1957). Collins pointed out that Clarke’s theory faces an unpleasant dilemma, in that either animals (who do exhibit self-motion) do not think or have experiences (implausible) or God has to deal with an animal’s soul (animal heaven? annihilation?) (Garrett 2013, 181).