we know. The relations of THINGS remain unchanged, by whatever system.
By the word THINGS is to be understood any object of thought, that
is any thought upon which any other thought is employed, with an
apprehension of distinction.

The relations of these remain unchanged; and such is the material
of our knowledge. What is the cause of life? that is, how was it
produced, or what agencies distinct from life have acted or act
upon life? All recorded generations of mankind have weariedly busied
themselves in inventing answers to this question; and the result
has been,--Religion. Yet, that the basis of all things cannot be,
as the popular philosophy alleges, mind, is sufficiently evident.
Mind, as far as we have any experience of its properties, and beyond
that experience how vain is argument! cannot create, it can only
perceive. It is said also to be the cause. But cause is only a
word expressing a certain state of the human mind with regard to
the manner in which two thoughts are apprehended to be related to
each other. If any one desires to know how unsatisfactorily the
popular philosophy employs itself upon this great question, they
need only impartially reflect upon the manner in which thoughts
develop themselves in their minds. It is infinitely improbable that
the cause of mind, that is, of existence, is similar to mind.

[1815; publ. 1840]



ON A FUTURE STATE

It has been the persuasion of an immense majority of human beings