 The impetus behind Locke’s human/person distinction was the ongoing debate amongst seventeenth- and eighteenth-century theologians and philosophers concerning the metaphysics of resurrection. Their challenge was to account for the Biblical prediction that the dead would be resurrected on judgment day. But what is it exactly that gets resurrected? The physical particles associated with a living organism are in a state of constant flux. The set of particles associated with an organism changes from one moment to the next and may turnover completely (perhaps several times) during the course of an organism’s life. Moreover, whether due to decomposition and/or because they are consumed by other organisms, the particles associated with an organism at its death will be widely dispersed. These facts alone make it unlikely, if not impossible, that the resurrection of each individual will involve the reconstitution of that individual’s former “body”. The human/person distinction supplies Locke with the resources to resolve this problem because, on his view, something is a person not because of the material or immaterial substance in which it is grounded—a question on which Locke remains steadfastly agnostic, though he is inclined to think the underlying substance is immaterial (II.xxvii.25)—but in virtue of the psychological capacities it exercises, viz. self-consciousness and rationality. And a person persists “as far as” the exercise of those capacities “reaches” (II.xxvii.9): “For the same consciousness being preserv’d, whether in the same or different Substances, the personal Identity is preserv’d” (II.xxvii.13).  Thus the way is clear for Locke to assert that one and the same person may be resurrected even if that person comes to inhabit an altogether different body than any with which she was previously associated (II.xxvii.15).