That this immaterial soul, now united to body and active only in union with matter, survives the dissolution of the body and is immortal, is another question, and is not proved, in our judgment, by proving its immateriality. There is an important text in Ecclesiastes, 3:21, which would seem to have some bearing on the assumption that the immortality of the soul is really a truth of philosophy as well as of revelation.
"Who knoweth if the spirit of the children of Adam ascend
upward, and if the spirit of the beasts descend downward?"
The doubt is not as to the immortality of the soul, but as to the ability of reason without revelation to demonstrate it. Certainly, reason can demonstrate its possibility, and that nothing warrants its denial. The doctrine, in some form, has always been believed by the human race, whether savage or civilized, barbarous or refined, and has been denied only by exceptional individuals in exceptional epochs. This proves either that it is a dictate of universal reason, or a doctrine of a revelation made to man in the beginning, before the dispersion of the human race commenced. In either case the reason for believing the doctrine would be sufficient; but we are disposed to take the latter alternative, and to hold that the belief in the immortality of the soul, or of an existence after death, originated in revelation made to our first parents, and has been perpetuated and diffused by tradition, pure and integral with the patriarchs, the synagogue, and the church; but mutilated, corrupted, and travestied with the cultivated as well as with the uncultivated heathen. With the heathen Satan played his pranks with the tradition, as he is doing with it with the spiritists in our own times.
But if the belief originated in revelation and is a doctrine of faith rather than of science, yet is it not repugnant to science, and reason has much to urge in its support. The immateriality of the soul implies its unity and simplicity, and therefore it can not undergo dissolution, which is the death of the body. Its dissolution is impossible, because it is a monad, having attributes and qualities, but not made up by the combination of parts. It is the form of the body, that is, it vivifies the organic or central cell, and gives to the organism its life, instead of drawing its own life from it. Science, then, has nothing from which to infer that it ceases to exist when the body dies. The death of the body does not necessarily imply its destruction. True, we have here only negative proofs, but negative proofs are all that is needed, in the case of a doctrine of tradition, to satisfy the most exacting reason. The soul may be extinguished with the body, but we cannot say that it is without proof. Left to our unassisted reason, we could not say that the soul of the animal expires with its body. Indeed, the Indian does not believe it, and therefore buries with the hunter his favorite dog, to accompany him in the happy hunting grounds.
The real matter to be proved is not that the soul can or does survive the body, but that it dies with the body. We have seen that it is distinguishable from the body, does not draw its life from the body, but imparts life to it; how then conclude that it dies with it? We have not a particle of proof, and not a single fact from which we can logically infer that it does so die. What right then has any one to say that it does? The laboring oar is in the hands of those who assert that the soul dies with the body, and it is for them to prove what they assert, not for us to disprove it. The real affirmative in the case is not made by those who assert the immortality of the soul, but by those who assert its mortality. The very term immortal is negative, and simply denies mortality. Life is always presumptive of the continuance of life, and the continuance of the life of the soul must be presumed in the absence of all proofs of its death.
We have seen that the immateriality, unity, and simplicity of the soul prove that it does not necessarily die with the body, but that it may survive it. The fact that God has written his promise of a future life in the very nature and destiny of the soul, is for us a sufficient proof that the soul does not die with the body. That God is, and is the first and final cause of all existences, is a truth of science as well as of revelation. He has created all things by himself, and for himself. He then must be their last end, and therefore their supreme good, according to their several natures. He has created man with a nature that nothing short of the possession of himself as his supreme good can satisfy. In so creating man, he promises him in his nature the realization of this good, that is, the possession of himself as final cause, unless forfeited and rendered impossible by man's own fault. To return to God as his supreme good without being absorbed in him, is man's destiny promised in his very constitution. But this destiny is not realized nor realizable in this life, and therefore there must be another life to fulfil what he promises, for no promise of God, however made, can fail. This argument we regard as conclusive.
The resurrection of the flesh, the reunion of the soul and body, future happiness as a reward of virtue, and the misery of those who through their own fault fail of their destiny, as a punishment for sin, etc., are matters of revelation or theology as distinguished from philosophy, and do not require to be treated here, any further than to say, if reason has little to say for them, it has nothing to say against them. They belong to the mysteries of faith which, though never contrary to reason, are above it, in an order transcending its domain.
We have thus far treated spiritualism and materialism from the point of view of philosophy, not from that of psychology, or of our faculties. The two doctrines, as they prevail to-day, are simply psychological doctrines. The partisans of the one say that the soul has no faculty of knowing any but material objects, and therefore assert materialism; the partisans of the other say that the soul has a faculty by which she apprehends immediately immaterial or spiritual objects or truths, and hence they assert what goes by the name of spiritualism, which may or may not deny the existence of matter. Descartes and Cousin assert the cognition of both spirit and matter, but as independent each of the other; Collier and Berkeley deny that we have any cognition of matter, and therefore deny its existence, save in the mind. The truth, we hold, lies with neither. The soul has no direct intuition of the immaterial or intelligible. We use intuition here in the ordinary sense, as an act of the soul—knowing by looking on, or immediately beholding; that is, in the sense of intelligible as distinguished from sensible perceptions—intellection, as some say, as distinguished from sensation. This empirical intuition, as we call it, is very distinct from that intuition a priori by which the ideal formula is affirmed, for that is the act of the divine Being himself, creating the mind, and becoming himself the light thereof. But that constitutes the mind, and is its object, not its act. No doubt, the intellectual principles of all reality and of all science are affirmed in that intuition a priori, and hence these principles are ever present to the soul as the basis of all intelligible as well as of all sensible experience. Yet they are asserted by the mind's own act only as sensibly represented, according to the peripatetic maxim, "Nihil est in intellectu, quod non prius fuerit in sensu." The mind has three faculties, sensibility, intellect, and will, but it is itself one, a single vis or force, and never acts with one faculty alone, whether it feels, thinks, or wills; and, united as it is in this life with the body, it never acts as body alone or as spirit alone. There are then no intellections without sensation, nor sensations without intellection; purely noetic truth, therefore, can never be grasped save through a sensible medium.
We have already explained this with regard to material objects, in which the substance, though supersensible, has its sensible sign, through which the mind reaches it. But immaterial or ideal objects are, as we have seen, precisely those which have no sensible sign of their own—properties or qualities perceptible by the senses. For this order of truth the only sensible representation is language, which is the sensible sign or symbol of immaterial or ideal truth. We arrive at this order of reality or truth only through the medium of language which embodies it; that is to say, only through the medium of tradition, or of a teacher. So far we accord with the traditionalists. We do not believe that, if God had left men in the beginning without any instruction or language in which the ideas are embodied, they would ever have been able to assert the existence of God, the immateriality of the soul, and the liberty or free will of man—the three great ideal truths which the Holy See requires us to maintain can be proved with certainty by reason; and we do not hold that, like the revealed mysteries, they are suprarational truth, and to be taken only on the authority of a supernatural revelation. If God had not infused the knowledge of them into the first of the race along with language, which he also infused into Adam, we should never by our reason and instincts alone have found them out, or distinctly apprehended them; but being taught them, or finding them expressed in language, we are able to verify or prove them with certainty by our natural reason, in which respect we accord with those whom the traditionalists call rationalists.