 The topic of personal identity comes up as early as Clarke’s Second Defence of an Argument because Clarke objects to consciousness being an emergent property of the brain and also objects to the brain being the bearer or seat of personal identity (Clarke 1738 [1928: 787]; Clarke and Collins 2011: 96). Correspondingly, there are important connections between Collins’ account of emergent properties and his account of personal identity. Consciousness, for Collins is both an emergent property and constitutive of personal identity. In addition, Collins claims that because of the mind-body problem, dualist views do not serve the ends and purposes of religion. Clarke replies that it is Collins’ materialist views that not only are useless, but have dangerous consequences for the ends and purposes of religion. Many of these consequences have to do with personal identity.