pose that it might very well be able to persist without the brain
as its instrument.

So then, it must be held that the continuation of the life of
the spirit after the death of the body is theoretically possible.
That is, we know of no consideration which can disprove or
even seriously discredit the belief; consequently, in view of the
importance of the subject, and in anticipation of its further
discussion under theological theory, we would suggest that an
empirical theology has the right tentatively to assume as a
possibility the indefinite or even endless continuation of the
conscious existence of the human individual, after and in spite
of the inevitable dissolution of the body.

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