VI THE ANATOMY OF HUMAN PERSONALITY 265
raised with flesh and bones, how can the damned, after judgement, gnash their teeth in hell ? '
Gordon 84 (p. 291) rejects altogether the idea that the soul may have a structure separate from that of the body which could survive it.- What is important for him is what he calls ' the emergent pattern of behaviour ', and this is rather a function of the personality than its structure. This it is which survives, but only in so far as it has exerted an influence upon others and upon its environment. By virtue of its freedom to choose the highest spiritual values the personality can contribute to the working out of the process of evolution whose harmony can be spoken of as a union or harmony of humanity and God. ' May it not be ', he asks, ' that the soul is not a part of the structure of the body, as the ancients believed, nor a function of the body, but the function of the total emergent personality which goes on exerting its influence through the ages, just in so far as its activities have altered the form of the universe. In some cases this influence is widespread, in others it is extremely local, but no one can live in the world, without making some impression on the form of the universe as a whole.'
The religious conception of a future life can also be interpreted in terms of emergence, and while implying the contents of Gordon's view it also includes the emergence of personality. Thus is shown the statement that ' Unless a grain of wheat falls into the earth and dies it remains a single grain ; but if it dies it bears rich fruit' (John xii, 24), which is re-echoed in 1 Corinthians xv, ' What you sow never comes to life unless it dies. And what you sow is not the body that is to be ; it is a mere grain of wheat, for example, or some other seed. ... So with the resurrection of the dead . . . sown an animated body, it rises a spiritual body/