by experience, that we SOMETIMES think; and thence draw this infallible consequence—that there is something in us that has a power to think. But whether that substance PERPETUALLY thinks or no, we can be no further assured than experience informs us. For, to say that actual thinking is essential to the soul, and inseparable from it, is to beg what is in question, and not to prove it by reason;—which is necessary to be done, if it be not a self-evident proposition. But whether this, “That the soul always thinks,” be a self-evident proposition, that everybody assents to at first hearing, I appeal to mankind. It is doubted whether I thought at all last night or no. The question being about a matter of fact, it is begging it to bring, as a proof for it, an hypothesis, which is the very thing in dispute: by which way one may prove anything, and it is but supposing that all watches, whilst the balance beats, think, and it is sufficiently proved, and past doubt, that my watch thought all last night. But he that would not deceive himself, ought to build his hypothesis on matter of fact, and make it out by sensible experience, and not presume on matter of fact, because of his hypothesis, that is, because he supposes it to be so; which way of proving amounts to this, that I must necessarily think all last night, because another supposes I always think, though I myself cannot perceive that I always do so.
But men in love with their opinions may not only suppose what is in question, but allege wrong matter of fact. How else could any one make it an inference of mine, that a thing is not, because we are not sensible of it in our sleep? I do not say there is no SOUL in a man, because he is not sensible of it in his sleep; but I do say, he cannot THINK at any time, waking or sleeping, without being sensible of it. Our being sensible of it is not necessary to anything but to our thoughts; and to them it is; and to them it always will be necessary, till we can think without being conscious of it.
11. It is not always conscious of it.
I grant that the soul, in a waking man, is never without thought, because it is the condition of being awake. But whether sleeping without dreaming be not an affection of the whole man, mind as well as body, may be worth a waking man’s consideration; it being hard to conceive that anything should think and not be conscious of it. If the soul doth think in a sleeping man without being conscious of it, I ask whether, during such thinking, it has any pleasure or pain, or be capable of happiness or misery? I am sure the man is not; no more than the bed or earth he lies on. For to be happy or miserable without being conscious of it, seems to me utterly inconsistent and impossible. Or if it be possible that the SOUL can, whilst the body is sleeping, have its thinking, enjoyments, and concerns, its pleasures or pain, apart, which the MAN is not conscious of nor partakes in—it is certain that Socrates asleep and Socrates awake is not the same person; but his soul when he sleeps, and Socrates the man, consisting of body and soul, when he is waking, are two persons: since waking Socrates has no knowledge of, or concernment for that happiness or misery of his soul, which it enjoys alone by itself whilst he sleeps, without perceiving anything of it; no more than he has for the happiness or misery of a man in the Indies, whom he knows not. For, if we take wholly away all consciousness of our actions and sensations, especially of pleasure and pain, and the concernment that accompanies it, it will be hard to know wherein to place personal identity.
12. If a sleeping Man thinks without knowing it, the sleeping and waking Man are two Persons.
The soul, during sound sleep, thinks, say these men. Whilst it thinks and perceives, it is capable certainly of those of delight or trouble, as well as any other perceptions; and IT must necessarily be CONSCIOUS of its own perceptions. But it has all this apart: the sleeping MAN, it is plain, is conscious of nothing of all this. Let us suppose, then, the soul of Castor, while he is sleeping, retired from his body; which is no impossible supposition for the men I have here to do with, who so liberally allow life, without a thinking soul, to all other animals. These men cannot then judge it impossible, or a contradiction, that the body should live without the soul; nor that the soul should subsist and think, or have perception, even perception of happiness or misery, without the body. Let us then, I say, suppose the soul of Castor separated during his sleep from his body, to think apart. Let us suppose, too, that it chooses for its scene of thinking the body of another man, v. g. Pollux, who is sleeping without a soul. For, if Castor’s soul can think, whilst Castor is asleep, what Castor is never conscious of, it is no matter what PLACE it chooses to think in. We have here, then, the bodies of two men with only one soul between them, which we will suppose to sleep and wake by turns; and the soul still thinking in the waking man, whereof the sleeping man is never conscious, has never the least perception. I ask, then, whether Castor and Pollux, thus with only one soul between them, which thinks and perceives in one what the other is never conscious of, nor is concerned for, are not two as distinct PERSONS as Castor and Hercules, or as Socrates and Plato were? And whether one of them might not be very happy, and the other very miserable? Just by the same reason, they make the soul and the man two persons, who make the soul think apart what the man is not conscious of. For, I suppose nobody will make identity of persons to consist in the soul’s being united to the very same numerical particles of matter. For if that be necessary to identity, it will be impossible, in that constant flux of the particles of our bodies, that any man should be the same person two days, or two moments, together.
13. Impossible to convince those that sleep without dreaming, that they think.
Thus, methinks, every drowsy nod shakes their doctrine, who teach that the soul is always thinking. Those, at least, who do at any time SLEEP WITHOUT DREAMING, can never be convinced that their thoughts are sometimes for four hours busy without their knowing of it; and if they are taken in the very act, waked in the middle of that sleeping contemplation, can give no manner of account of it.
14. That men dream without remembering it, in vain urged.
It will perhaps be said—That the soul thinks even in the soundest sleep, but the MEMORY retains it not. That the soul in a sleeping man should be this moment busy a thinking, and the next moment in a waking man not remember nor be able to recollect one jot of all those thoughts, is very hard to be conceived, and would need some better proof than bare assertion to make it be believed. For who can without any more ado, but being barely told so, imagine that the greatest part of men do, during all their lives, for several hours every day, think of something, which if they were asked, even in the middle of these thoughts, they could remember nothing at all of? Most men, I think, pass a great part of their sleep without dreaming. I once knew a man that was bred a scholar, and had no bad memory, who told me he had never dreamed in his life, till he had that fever he was then newly recovered of, which was about the five or six and twentieth year of his age. I suppose the world affords more such instances: at least every one’s acquaintance will furnish him with examples enough of such as pass most of their nights without dreaming.
15. Upon this Hypothesis, the Thoughts of a sleeping Man ought to be most rational.
To think often, and never to retain it so much as one moment, is a very useless sort of thinking; and the soul, in such a state of thinking, does very little, if at all, excel that of a looking-glass, which constantly receives variety of images, or ideas, but retains none; they disappear and vanish, and there remain no footsteps of them; the looking-glass is never the better for such ideas, nor the soul for, such thoughts. Perhaps it will be said, that in a waking MAN the materials of the body are employed, and made use of, in thinking; and that the memory of thoughts is retained by the impressions that are made on the brain, and the traces there left after such thinking; but that in the thinking of the SOUL, which is not perceived in a sleeping man, there the soul thinks apart, and making no use of the organs of the body, leaves no impressions on it, and consequently no memory of such thoughts. Not to mention again the absurdity of two distinct persons, which follows from this supposition, I answer, further—That whatever ideas the mind can receive and contemplate without the help of the body, it is reasonable to conclude it can retain without the help of the body too; or else the soul, or any separate spirit, will have but little advantage by thinking. If it has no memory of its own thoughts; if it cannot lay them up for its own use, and be able to recall them upon occasion; if it cannot reflect upon what is past, and make use of its
