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Absurdities of Immaterialism,

Or,

A Reply to T. W. P. Taylder's Pamphlet,

Entitled,

"The Materialism of the Mormons or Latter-day Saints, Examined and
Exposed."




By Orson Pratt,

One of the Twelve Apostles of the Church of Jesus Christ of Latter-Day
Saints.



"What is truth?" This is a question which has been asked by many. It
is a question supposed to be of difficult solution. Mr. Taylder in
his tract against materialism, says, "It is a question which all the
philosophers of the Grecian and Roman schools could not answer." He
seems to think the question was unanswerable until the introduction of
the gospel; since which time he considers that the veil is taken away,
and that "we now enjoy the full blaze of truth." He further confidently
asserts, that "with the materials afforded us in that sacred book,
(meaning the New Testament,) we are enabled satisfactorily to answer
the question, What is truth?"

What does this author mean by the foregoing assertions? Does he mean,
that no truth was understood by the Grecian and Roman schools? That
no truth was discerned by the nations, during the first four thousand
years after the creation? Or, does he mean, that the gospel truths
were not understood until they were revealed? He certainly must mean
the latter and not the former. Both the Romans and Grecians could,
without the least difficulty, answer the question. "What is truth?"
Nothing is more simple than an answer to this question. It is a truth,
_that something exists in space,_ and this truth was just as well
perceived by all nations before the book called the New Testament
existed as afterwards. It is a truth that, "the three angles of a
triangle are equal to two right angles." This was not learned from that
sacred book--the Bible. We admit that the question, what is _gospel_
truth, could not be answered by any one to whom the gospel had never
been revealed. Dr. Good, in his "Book of Nature," says, "general
truth may be defined, the connexion and agreement, or repugnancy and
disagreement, of our ideas." This definition we consider erroneous;
for it makes general truth depend on the existence of ideas. Now
truth is independent of all ideas. It is a necessary truth that,
_space is boundless,_ and that _duration is endless,_ abstract from
all connexion and agreement of our ideas, or even of our existence,
or the existence of any other being. If neither the universe nor its
Creator existed, these eternal unchangeable, and necessary truths would
exist, unperceived and unknown. Truth is the relation which things bear
to each other. Knowledge is the perception of truth. Truth may exist
without knowledge, but knowledge cannot exist without truth.

The New Testament unfolds, not all the truths which exist, but some
few truths of infinite importance. The vast majority of truths of less
importance were discovered independently of that book.

"The followers of Joseph Smith," says this author, "hold the doctrine
of the materiality of all existence in common with the ancient
academics." This, sir, we admit. Our belief, however, in this doctrine,
is founded, not on any modern supernatural revelation, unfolding this
doctrine, as this author insinuates, but on reason and common sense.
The doctrine of immaterialism, in our estimation, is false, and in the
highest degree absurd, and unworthy the belief of any true Christian
philosopher.

The author of the treatise against materialism has stated his first
proposition as follows:--

"_The Philosophy of the Mormons is_ IRRATIONAL."

What the author means by this proposition is, that it is "irrational"
to believe _all substance material._ To substantiate this proposition
he sets out in quest of proof. An _immaterial substance_ is the thing
wanted. No other proof will answer. If he can prove the existence of an
immaterial substance his point is gained,--his proposition established,
and the irrationality of the material theory will be demonstrated.

As we are about to launch forth into the wide field of existence in
search of an "immaterial substance," it may be well to have the _term_
correctly defined, so as to be able to distinguish such a substance
from _matter. _It is of the utmost importance that every reasoner
should clearly define the terms he employs. Two contending parties
may use the same word in altogether different meanings; and each draw
correct conclusions from the meaning which he attaches to the same
word; hence arise endless disputes. As we have no confidence in the
immaterial theory, we shall let the immaterialist define his own terms.
We shall give,

Taylder's Definition.--"What is meant by an _immaterial substance_
is merely this, that something exists which is _not matter_ and is
evidently _distinct_ from matter, which is _not dependent_ on matter
for its existence, and which possesses properties and qualities
_entirely different_ from those possessed by matter." (Taylder's Tract
against Materialism. Page 14.)

This definition of an "immaterial substance" is ambiguous. It needs
another definition to inform us what he means. Does he mean that ALL
of "the properties and qualities" of an immaterial substance are
"entirely different from those possessed by matter;" and that it
possesses NO properties in common with matter? Or does he mean that
while it "possesses SOME properties and qualities entirely different"
from matter it inherits OTHERS in common with matter? If the latter be
his meaning, we see no reason for calling _any_ substance "immaterial."
Iron possesses SOME properties and qualities "entirely different"
from all other kinds of matter, and other properties it inherits in
common with every other kind. Shall we therefore say that iron is not
matter? Among the various kind of matter, each has its _distinct_
properties, and its _common_ properties; and notwithstanding each
possesses "entirely different" properties and qualities from all other
kinds, yet each is called matter because it possesses some properties
in common with all other kinds. Hence the term _matter_ should be
given to all substances which possess _any_ properties in common,
however wide they may differ in other respects. A substance to be
_immaterial_ must possess NO properties or qualities in common with
matter. All its qualities must be entirely _distinct_ and _different_.
It is to be regretted that our opponent has not defined an _immaterial
substance_ more clearly. As he is ambiguous in his definition, we shall
presume that he entertains the same views as the modern advocates of
immaterialism generally entertain.

That celebrated writer, Isaac Taylor, says,--"a disembodied spirit,
or we should rather say, an unembodied spirit, or sheer mind, is
NOWHERE. Place is a relation belonging to extension; and extension is
a property of matter; but that which is wholly abstracted from matter,
and in speaking of which we deny that it has _any property_ in common
therewith, can in itself be subjected to none of its conditions; and
we might as well say of a pure spirit that it is hard, heavy, or red,
or that it is a cubic foot in dimensions, as say that it is _here_
or _there._ It is only in a popular and improper sense that any such
affirmation is made concerning the Infinite Spirit, or that we speak of
God as _everywhere_ present." * * * "Using the term as we use them of
ourselves, God is not _here_ or _there_." * * * "When we talk of an
absolute immateriality," continues this author, "and wish to withdraw
mind altogether from matter, we must no longer allow ourselves to
imagine that it is, or can be, in any place, or that it has any kind of
relationship to the visible and extended universe." (Taylor's "Physical
Theory of Another Life." Chapter II.) Dr. Good says, "The metaphysical
immaterialists of modern times freely admit that the mind has NO PLACE
of existence, that it does exist NOWHERE; while at the same time they
are compelled to allow that the immaterial Creator or universal spirit
exists EVERYWHERE, substantially as well as virtually." (Good's "Book
of Nature," Series III., Lecture I.)

Dr. Abercrombie, in speaking upon _matter_ and _mind,_ says, that "in
as far as our utmost conception of them extends, we have no grounds for
believing that they have _anything_ in common." (Abercrombie on the
"Intellectual Powers." Part I. Sec. I.)

With these definitions, we shall follow our opponent in his researches
after an "immaterial substance." After taking a minute survey of man,
he believes he has found in his composition, and in connexion with his
bodily organization, something _immaterial._ He says, "the spirit is
the purely immaterial part, which is capable of separation from the
body, and can exist independently of the body."

"The _body_ is that _material_ part, 'formed out of the dust of the
ground,' and is the medium through which the mind is manifested."
(Taylder's Tract against Materialism. Page 8.)

That the mind or _spirit_, "is capable of separation from the body,
and can exist independently of the body," we most assuredly believe;
but that it is "immaterial" we deny; and it remains for Mr. Taylder
to _prove_ its _immateriality_. His first proof is founded on his
own assertion, that "mind is simple, not compounded." If this
assertion be admitted as true, it affords not the least evidence
for the _immateriality_ of _mind._ Every material atom is simple,
not compounded. Is it, therefore, not matter? Must each simple,
uncompounded elementary atom be _immaterial?_

Mr. Taylder next says, "Mind is not perceivable to corporeal organs,
matter is so perceivable." This assertion is altogether unfounded.
"Corporeal organs" can perceive neither _matter_ nor _mind_. The
mind alone can perceive: corporeal organs are only the instruments
of perception. Bishop Butler, in his Analogy, expressly says, that
"our organs of sense prepare and convey on objects, in order to their
being perceived, in like matter as foreign matter does, without
affording any shadow of appearance, that they themselves perceive."
(Butler's Analogy. Part I. Chap. I.) The mind clearly perceives its
own existence as well as the existence of other matter. _Perception_,
then, is a quality peculiar to that kind of matter called mind. Mr.
Taylder further remarks, that "All the qualities of matter are not
comparable with the more excellent qualities of mind, such as power and
intelligence." We willing to admit that _power_ and _intelligence,_
and some other qualities of mind, are far superior to the qualities of
other matter; but we do not admit that the superiority of some of the
qualities of a substance prove its _immateriality_. The superiority
of some qualities has nothing to do with the _immateriality_ of the
_substance_. OXYGEN possesses some qualities, not only distinct from,
but superior to, those qualities possessed by BARIUM, STRONTIUM,
SILICIUM, GLUCINIUM, ZIRCONIUM, and many other metals and material
substances; yet no one from this will draw the conclusion, that
_oxygen_ is _immaterial_. Oxygen is material though it possesses some
distinct and superior qualities to other matter; so mind or spirit is
material, though it differs in the superiority of some of its qualities
from other matter.

It is strange, indeed, to see the inconsistencies of this learned
author: he remarks, "Mind thinks, matter cannot think. It is the
existence of this thinking principle which clearly proves the
immateriality of the mind or spirit." This method of reasoning may
be termed (_petitio principii_), begging the question. First, he
assumes that "matter cannot think;" and, second, draws the conclusion
that a _thinking substance_ is _immaterial._ This conclusion is a
legitimate one if the premises are granted; but the premises are
assumed, therefore the conclusion is false. Prove that _mind_ is _not_
matter before you assume that "matter cannot think." It would seem
from the assertions of this author, that the quality of "thinking" is
to be the touchstone--the infallible test--the grand distinguishing
characteristic between _material_ and _immaterial_ substances.
It matters not, in his estimation, how many qualities different
substances inherit in common, if one can be found that thinks, it must
be immaterial. There is no one substance out of the fifty or more
substances discovered by chemists, but what possesses some qualities
"entirely different" from any of the rest; therefore, each substance,
when compared with others, has equal claims with that of mind to be
placed in the _immaterial_ list. In proving that mind is immaterial, it
is not enough to prove that it has _some_ properties entirely distinct
from other substances; but