ger would be the person, the same person; and self then would have nothing to do with the rest of the body. As in this case it is the consciousness that goes along with the substance, when one part is separate from another, which makes the same person, and constitutes this inseparable self; so it is in reference to substances remote in time. That with which the consciousness of this present thinking thing can join itself, makes the same person, and is one self with it, and with nothing else; and so attributes to itself, and owns all the actions of that thing as its own, as far as that consciousness reaches, and no farther; as every one who reflects will perceive.

Objects of reward and

punishment.

§ 18. In this personal identity is founded all the right and justice of reward and punishment; happiness and misery being that for which every one is concerned for himself, and not mattering what becomes of any substance not joined to, or affected with that consciousness. For as it is evident in the instance I gave but now, if the consciousness went along with the little finger when it was cut off, that would be the same self which was concerned for the whole body yesterday, as making part of itself, whose actions then it cannot but admit as its own now. Though if the same body should still live, and immediately, from the separation of the little finger, have its own peculiar consciousness, whereof the little finger knew nothing; it would not at all be concerned for it, as a part of itself, or could own any of its actions, or have any of them imputed to him.

§ 19. This may show us wherein personal identity consists; not in the identity of substance, but, as I have said, in the identity of consciousness; wherein, if Socrates and the present mayor of Queenborough agree, they are the same person: if the same Socrates waking and sleeping do not partake of the same consciousness, Socrates waking and sleeping is not the same person. And to punish Socrates waking for what sleeping Socrates thought, and waking Socrates.

was never conscious of, would be no more of right, than to punish one twin for what his brother twin did, whereof he knew nothing, because their outsides were so like that they could not be distinguished; for such twins have been seen.

§ 20. But yet possibly it will still be objected, suppose I wholly lose the memory of some parts of my life beyond a possibility of retrieving them, so that perhaps I shall never be conscious of them again; yet am I not the same person that did those actions, had those thoughts that I once was conscious of, though I have now forgot them? To which I answer, that we must here take notice what the word I is applied to; which, in this case, is the man only. And the same man being presumed to be the same person, I is easily here supposed to stand also for the same person. But if it be possible for the same man to have distinct incommunicable consciousness at different times, it is past doubt the same man would at different times make different persons; which, we see, is the sense of mankind in the solemnest declaration of their opinions; human laws not punishing the mad man for the sober man's actions, nor the sober man for what the mad man did, thereby making them two persons which is somewhat explained by our way of speaking in English, when we say such an one is not himself, or is beside himself; in which phrases it is insinuated, as if those who now, or at least first used them, thought that self was changed, the self-same person was no longer in that man.

Difference between identity of man and

person.

man.

§ 21. But yet it is hard to conceive that Socrates, the same individual man, should be two persons. To help us a little in this, we must consider what is

meant by Socrates, or the same individual

First, it must be either the same individual, immaterial, thinking substance; in short, the same numerical soul, and nothing else.

Secondly, or the same animal, without any regard to an immaterial soul.

Thirdly, or the same immaterial spirit united to the same animal.

Now take which of these suppositions you please, it is impossible to make personal identity to consist in any thing but consciousness, or reach any farther than that does.

For by the first of them, it must be allowed possible that a man born of different women, and in distant times, may be the same man. A way of speaking, which whoever admits, must allow it possible for the same man to be two distinct persons as any two that have lived in different ages, without the knowledge of one another's thoughts.

By the second and third, Socrates in this life, and after it, cannot be the same man any way but by the same consciousness; and so making human identity to consist in the same thing wherein we place personal identity, there will be no difficulty to allow the same man to be the same person. But then they who place human identity in consciousness only, and not in something else, must consider how they will make the infant Socrates the same man with Socrates after the resurrection. But whatsoever to some men makes a man, and consequently the same individual man, wherein perhaps few are agreed, personal identity can by us be placed in nothing but consciousness (which is that alone which makes what we call self) without involving us in great absurdities.

§ 22. But is not a man drunk and sober the same person,-why else is he punished for the fact he commits when drunk, though he be never afterwards conscious of it? Just as much the same person as a man that walks, and does other things in his sleep, is the same person, and is answerable for any mischief he shall do in it. Human laws punish both, with a justice suitable to their way of knowledge; because in these cases they cannot distinguish cer

VOL. II.

F

tainly what is real, what counterfeit and so the ignorance in drunkenness or sleep is not admitted as a plea. For though punishment be annexed to personality, and personality to consciousness, and the drunkard perhaps be not conscious of what he did; yet human judicatures justly punish him, because the fact is proved against him, but want of consciousness cannot be proved for him. But in the great day, wherein the secrets of all hearts shall be laid open, it may be reasonable to think, no one shall be made to answer for what he knows nothing of, but shall receive his doom, his conscience accusing or excusing him.

Consciousness alone

makes self.

$23. Nothing but consciousness can unite remote existences into the same person; the identity of substance will not do it. For whatever substance there is, however framed, without consciousness there is no person; and a carcass may be a person, as well as any sort of substance be so without consciousness.

Could we suppose two distinct incommunicable consciousnesses acting the same body, the one constantly by day, the other by night; and, on the other side, the same consciousness acting by intervals two distinct bodies: I ask, in the first case, whether the day and the night man would not be two as distinct persons as Socrates and Plato? And whether, in the second case, there would not be one person in two distinct bodies, as much as one man is the same in two distinct clothings? Nor is it at all material to say, that this same, and this distinct consciousness, in the cases above-mentioned, is owing to the same and distinct immaterial substances, bringing it with them to those bodies; which, whether true or no, alters not the case; since it is evident the personal identity would equally be determined by the consciousness, whether that consciousness were annexed to some individual

immaterial substance or no. For granting that the thinking substance in man must be necessarily sup

posed immaterial, it is evident that immaterial thinking thing may sometimes part with its past consciousness, and be restored to it again, as appears in the forgetfulness men often have of their past actions and the mind many times recovers the memory of a past consciousness, which it had lost for twenty years together. Make these intervals of memory and forgetfulness to take their turns regularly by day and night, and you have two persons with the same immaterial spirit, as much as in the former instance two persons with the same body. So that self is not determined by identity or diversity of substance, which it cannot be sure of, but only by identity of consciousness.

§ 24. Indeed it may conceive the substance, whereof it is now made up, to have existed formerly, united in the same conscious being: but consciousness removed, that substance is no more itself, or makes no more a part of it, than any other substance; as is evident in the instance we have already given of a limb cut off, of whose heat, or cold, or other affections, having no longer any consciousness, it is no more of a man's self than any other matter of the universe. In like manner it will be in reference to any immaterial substance, which is void of that consciousness whereby I am myself to myself: if there be any part of its existence which I cannot upon recollection join with that present consciousness, whereby I am now myself, it is in that part of its existence no more myself than any other immaterial being. For whatsoever any substance has thought or done, which I cannot recollect, and by my consciousness make my own thought and action, it will no more belong to me, whether a part of me thought or did it, than if it had been thought or done by any other immaterial being any where existing.

§ 25. I agree, the more probable opinion is, that this consciousness is annexed to, and the affection of, one individual immaterial substance.