So much for the conclusions in regard to the larger aspect of life taken as a whole which must follow from confining life to protoplasm; but there is another aspect—that, namely, which regards the individual. The inevitable consequences of confining life to the protoplasmic parts of the body were just as unexpected and unwelcome here as they had been with regard to life at large; for, as I have already pointed out, there is no drawing the line at protoplasm and resting at this point; nor yet at the next halting-point beyond; nor at the one beyond that. How often is this process to be repeated? and in what can it end but in the rehabilitation of the soul as an ethereal, spiritual, vital principle, apart from matter, which, nevertheless, it animates, vivifying the clay of our bodies? No one who has followed the course either of biology or psychology during this century, and more especially during the last five-and-twenty years, will tolerate the reintroduction of the soul as something apart from the substratum in which both feeling and action must be held to inhere. The notion of matter being ever changed except by other matter in another state is so shocking to the intellectual conscience that it may be dismissed without discussion; yet if bathybius had not been promptly dealt with, it must have become apparent even to the British public that there were indeed but few steps from protoplasm, as the only living substance, to vital principle. Our biologists therefore stifled bathybius, perhaps with justice, certainly with prudence, and left protoplasm to its fate.
Any one who reads Professor Allman’s address above referred to with due care will see that he was uneasy about protoplasm, even at the time of its greatest popularity. Professor Allman never says outright that the non-protoplasmic parts of the body are no more alive than chairs and tables are. He said what involved this as an inevitable consequence, and there can be no doubt that this is what he wanted to convey, but he never insisted on it with the outspokenness and emphasis with which so startling a paradox should alone be offered us for acceptance; nor is it easy to believe that his reluctance to express his conclusion _totidem verbis_ was not due to a sense that it might ere long prove more convenient not to have done so. When I advocated the theory of the livingness, or quasi-livingness of machines, in the chapters of “Erewhon” of which all else that I have written on biological subjects is a development, I took care that people should see the position in its extreme form; the non-livingness of bodily organs is to the full as startling a paradox as the livingness of non-bodily ones, and we have a right to expect the fullest explicitness from those who advance it. Of course it must be borne in mind that a machine can only claim any appreciable even aroma of livingness so long as it is in actual use. In “Erewhon” I did not think it necessary to insist on this, and did not, indeed, yet fully know what I was driving at.