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According to classical theistic belief — classical Muslim and Jewish as well as Christian belief — first of all there is God, the chief being of the universe, who has neither beginning nor end. Most important, God is personal. That is, God is the kind of being who is conscious and enjoys some kind of awareness of his surroundings (in God's case, that would be everything). Second (though not second in importance), a person has loves and hates, wishes and desires; she approves of some things and disapproves of others; she wants things to be a certain way. We might put this by saying that persons have affections. A person, third, is a being who has beliefs and, if fortunate, knowledge. We human beings, for example, believe a host of things... Persons, therefore, have beliefs and affections. Further, a person is a being who has aims and intentions; a person aims to bring it about that things should be a certain way, intends to act so that things will be the way he wants them to be... Finally, persons can often act to fulfill their intentions; they can bring it about that things are a certain way; they can cause things to happen. To be more technical (though not more insightful or more clear), we might say that a person is a being who can actualize states of affairs. Persons can often act on the basis of what they believe in order to bring about states of affairs whose actuality they desire. ¶ So a person is conscious, has affections, beliefs, and intentions, and can act... First, therefore, God is a person. But second, unlike human persons, God is a person without a body. He acts, and acts in the world, as human beings do, but, unlike human beings, not by way of a body. Rather, God acts just by willing: he wills that things be a certain way, and they are that way. (God said "Let there be light"; and there was light.)

Naturalism can easily explain how the universe came to contain physically irreducible conscious occurrences. It can do so by supposing that, among the fundamental laws governing the universe, there are some according to which, whenever such-and-such complex nonconscious occurrences occur, so-and-so conscious occurrences occur; perhaps such a law says that, whenever a human brain attains a certain kind and degree of complexity, a pain is experienced. Given such laws, the capacity for consciousness that some creatures enjoy, like the capacity for breathing, can be explained as having arisen through natural selection. Through mutation, some creature was born with a brain of the requisite kind and degree of complexity to generate conscious experiences; and then, because these experiences increased the creature's fitness, such creatures were selected for.

It is possible that a materialistic explanation of consciousness might be found, but that does not make the claim that consciousness is non-physical an argument from ignorance... At any given time, scientists should infer the best current explanation of the available evidence, and right now, the best evidence from both neuroscience and rigorous philosophical analysis is that consciousness is not reducible to the physical. Churchland’s refusal to draw this inference is based not on evidence, but on what Karl Popper called "promissory materialism," a reliance on the mere speculative possibility of a materialistic explanation. Since this attitude can be maintained indefinitely, it means that even if a non-materialist account is correct (and supported by overwhelming evidence), that inconvenient truth can always be ignored. Surely the project of science should be one of following the evidence wherever it leads, not of protecting a preconceived materialist philosophy. Isn’t it that philosophy — the one that constantly changes its shape to avoid engagement with troublesome evidence, either ignoring the data or simply declaring it materialistic — that most resembles a virus?

If we are to attribute intelligence to any entity — limited or unlimited, cosmic or extra-cosmic — we have to take as our starting point our concept of intelligence as exhibited by human beings: we have no other concept of it. Human intelligence is displaced in the behavior of human bodies and in the thoughts of human minds. If we reflect on the active way in which we attribute mental predicates such as "know," "believe," "think," "design," "control" to human beings, we realize the immense difficulty there is [in] applying them to a putative being which is immaterial, ubiquitous and eternal. It is not just that we do not, and cannot, know what goes on in God's mind, it is that we cannot really ascribe a mind to God at all. The language that we use to describe the contents of human minds operates within a web of links with bodily behavior and social institutions. When we try to apply this language to an entity outside the natural world, whose scope of operation is the entire universe, this web comes to pieces, and we no longer know what we are saying.

Now he that sees, perceives that he sees; and he that hears, that he hears; and he that walks, that he walks; and in every other case, in the same manner, there is some faculty which perceives that we are energizing; so that we perceive that we are perceiving, and understand that we are understanding. But this is the same as saying that we perceive or understand that we exist; for existence was defined to be perceiving, or understanding. Now, to perceive that one is alive, is of the number of those things which are pleasant in themselves: for life is a good by nature: and to perceive the good which is inherent in one's self is pleasant. But life is eligible, and particularly to the good, because existence is to them good and pleasant; for by the consciousness of that which is absolutely a good, they are pleased.

The idea that an ultimate source of being and becoming is to be found in the purely mental and non-physical is at odds with the conception of mind espoused by most contemporary philosophers. It is commonly held that mental states are to be characterized in terms of their causal role, but since such states are thought to be states of the brain, there is no lessening of a dependence on the physical. This is not a position I wish to invoke. It is doubtless true that we could not believe, desire, or intend without a brain, but any attempt to construe belief and the rest as states of that organ involves a serious mismatch between the psychological concepts and physical reality. Beliefs can be obsessive, unwavering, irrational, or unfounded, but nothing inside anyone's head answers to such descriptions.

It is well to be clear as to the sense in which a man is the same person as he was yesterday. Philosophers used to think that there were definite substances, the soul and the body, that each lasted one from day to day, that a soul, once created, continued to exist throughout all future time, whereas a body ceased temporarily from death till the resurrection of the body. The part of this doctrine which concerns the present life is pretty certainly false. The matter of the body is continually changing by processes of nutriment and wastage. Even if it were not, atoms in physics are no longer supposed to have continuous existence; there is no sense in saying: this is the same atom as the one that existed a few minutes ago. The continuity of a human body is a matter of appearance and behavior, not of substance.

The process whereby man has come to know the universe is from one point of view extremely complicated; from another it is alarmingly simple. We can observe a single one-way progression. At the outset, the universe appears packed with will, intelligence, life, and positive qualities; every tree is a nymph and every planet a god. Man himself is akin to the gods. The advance gradually empties this rich and genial universe, first of its gods, then of it colours, smells, sounds and tastes, finally of solidity itself as solidity was originally imagined. As these items are taken from the world, they are transferred to the subjective side of the account: classified as our sensations, thoughts, images or emotions. The Subject becomes gorged, inflated, at the expense of the Object. But the matter does not rest there. The same method which has emptied the world now proceeds to empty ourselves. The masters of the method soon announce that we were just mistaken (and mistaken in much the same way) when we attributed "souls" or "selves" or "minds" to human organisms, as when we attributed Dryads to the trees. Animism, apparently, begins at home. We, who have personified all other things, turn out to be ourselves mere personifications. Man is indeed akin to the gods, that is, he is no less phantasmal than they. Just as the Dryad is a "ghost," an abbreviated symbol for certain verifiable facts about his behaviour: a symbol mistaken for a thing. And just as we have been broken of our bad habit of personifying tees, so we must now be broken of our habit of personifying men; a reform already effected in the political field. There never was a Subjective account into which we could transfer the items which the Subject had lost. There is no "consciousness" to contain, as images or private experiences, all the lost gods, colours, and concepts. Consciousness is "not the sort of noun that can be used that way."

Once, then, our thoughts were not rational. That is, all our thoughts once were, as many of our thoughts still are, merely subjective events, not apprehensions of objective truth. Those which had a cause external to ourselves at all were (like our pains) responses to stimuli. Now natural selection could operate only by eliminating responses that were biologically hurtful and multiplying those which tended to survival. But it is not conceivable that any improvement of responses could ever turn them into acts of insight, or even remotely tend to do so. The relation between response and stimulus is utterly different from that between knowledge and the truth known. Our physical vision is a far more useful response to light than that of the cruder organisms which have only a photo-sensitive spot. But neither this improvement nor any possible improvements we can suppose could bring it an inch nearer to being a knowledge of light. It is admittedly something without which we could not have had that knowledge. But the knowledge is achieved by experiments and inferences from them, not by refinement of the response. It is not men with specially good eyes who know about light, but men who have studied the relevant sciences. In the same way our psychological responses to our environment — our curiosities, aversions, delights, expectations — could be indefinitely improved (from the biological point of view) without becoming anything more than responses. Such perfection of the non-rational responses, far from amounting to their conversion into valid inferences, might be conceived as a different method of achieving survival — an alternative to reason. A conditioning which secured that we never felt delight except in the useful nor aversion save from the dangerous, and that the degrees of both were exquisitely proportional to the degree of real utility or danger in the object, might serve us as well as reason or in some circumstances better.

We are compelled to admit between the thoughts of a terrestrial astronomer and the behaviour of matter several light-years away that particular relation which we call truth. But this relation has no meaning at all if we try to make it exist between the matter of the star and the astronomer's brain, considered as a lump of matter. The brain may be in all sorts of relations to the star no doubt: it is in a spatial relation, and a time relation, and a quantitative relation. But to talk of one bit of matter as being true about another bit of matter seems to me to be nonsense.