There is, nevertheless, a principle of action in man. Yes, there
is one everywhere. But can this principle be anything else than a
spring, a secret first mover which is developed by the ever-active
first principle--a principle that is as powerful as it is secret,
as demonstrable as it is invisible, which we have recognised as the
essential cause in the whole of nature?
If you create movement or ideas because you will it, you are God for
the time being; for you have all the attributes of God--will, power,
and creation. Consider the absurdity into which you fall in making
yourself God.
You have to choose between these two alternatives: either to be God
whenever you will, or to depend continually on God. The first is
extravagant; the second alone is reasonable.
If there were in our body a little god called “the free soul,” which
becomes so frequently a little devil, this little god would have to
be regarded either as having been created from all eternity, or as
created at the moment of your conception, or during your embryonic
life, or at birth, or when you begin to feel. All these positions are
equally ridiculous.
A little subordinate god, existing uselessly during a past eternity
and descending into a body that often dies at birth, is the height of
absurdity.
If this little god-soul is supposed to be created at the moment of
conception, we must consider the master of nature, the being of
beings, continually occupied in watching assignations, attentive to
every intercourse of man and woman, ever ready to despatch a sentient
and thinking soul into a recess between the entrails. A fine lodging
for a little god! When the mother brings forth a still-born child,
what becomes of the god-soul that had been lodged in the abdomen?
Whither has it returned?
The same difficulties and absurdities, equally ridiculous and
revolting, and found in connection with each of the other
suppositions. The idea of a soul, as it is usually and thoughtlessly
conceived by people, is one of the most foolish things that has ever
been devised.
How much more reasonable, more decent, more respectful to the supreme
being, more in harmony with our nature, and therefore truer, is it
not to say:
“We are machines made successively by the eternal geometrician;
machines made like all the other animals, having the same organs, the
same needs, the same pleasures, the same pains; far superior to all
of them in many things, inferior to them in others; having received
from the great being a principle of action which we cannot penetrate;
receiving everything, giving ourselves nothing; and a million times
more subject to him than the clay is to the potter who moulds it”?
Once more, either man is a god or he is precisely as I have described
him.