PHILOSOPHICAL INTERACTIONS WITH PARAPSYCHOLOGY LIBRARY OF PHILOSOPHY AND RELIGION

General Editor: John Hick, Fellow of the Institute for Advanced Study in the Humanities, University of Birmingham, England. This series of books explores contemporary religious understandings of humanity and the universe. The books contribute to various aspects of the continuing dialogues between religion and philosophy, between scepticism and faith, and between the different religions and ideologies. The authors represent a correspondingly wide range of viewpoints. Some of the books in the series are written for the general educated public and others for a more specialized philosophical or theological readership. Philosophical Interactions with Parapsychology

The Major Writings of H. H. Price on Parapsychology and Survival

Edited by Frank B. Dilley Professor of Philosophy University of Delaware Newark, Delaware, USA

M St. Martin's Press Selection, editorial matter and Introduction © Frank B. Dilley 1995 Text © Miss Katherine Price 1995 Softcover reprint of the hardcover 1st edition 1995

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First published in Great Britain 1995 by MACMILLAN PRESS LTD Houndmills, Basingstoke, Hampshire RG21 6XS and London Companies and representatives throughout the world

A catalogue record for this book is available from the British Library.

ISBN 978-1-349-24110-1 ISBN 978-1-349-24108-8 (eBook) DOI 10.1007/978-1-349-24108-8 10 9 8 7 6 5 4 3 2 1 04 03 02 01 00 99 98 97 96 95

First published in the United States of America 1995 by Scholarly and Reference Division, ST. MARTIN'S PRESS, INC., 175 Fifth Avenue, New York, N.Y. 10010

ISBN 978-0-312-12607-0

Library of Congress Cataloging-in-Publication Data Price, H. H. (Henry Habberley), 1899-1984 Philosophical interactions with parapsychology: the major writings of H. H. Price on parapsychology and survival/edited by Frank B. Dilley. p. cm. Includes bibliographical references and index. ISBN 978-0-312-12607-0 1. Parapsychology and philosophy. 2. Future life. I. Dilley, Frank B. II. Title. BF1045.P5P75 1995 133--dc20 95-8229 CIP Contents

Acknowledgements vii Editor's Introduction ix

PART I WRITINGS ON PARAPSYCHOLOGY 1 1 Some Aspects of the Conflict between Science and Religion 3

2 Haunting and the 'Psychic Ether' Hypothesis - I 17

3 Some Philosophical Questions about Telepathy and Clairvoyance 35

4 Mind Over Mind and Mind Over Matter 61

5 Four Book Reviews 77 Professor C. D. Broad's Religion, Philosophy and Psychical Research Raynor C. Johnson's The Imprisoned Splendor J. B. Rhine's The Reach of the Mind W. T. Stace's Mysticism and Philosophy

6 The Philosophical Implications of Precognition 125

7 Paranonnal Cognition and Symbolism 140

8 Haunting and the 'Psychic Ether' Hypothesis - II 161

9 Apparitions: Two Theories 182

PART II WRITINGS ON SURVIVAL 201 10 Mediumship and Human Survival 203

11 The Problem of Life After Death 221

v vi Contents 12 Survival and the Idea of'Another World' 237

13 What Kind of a 'Next World'? 263

14 Comments on Ducasse on Survival 270 Review of Nature, Mind and Death C. J. Ducasse on the Problem of Survival

Bibliography 291

Index of Discussions 294 Acknowledgements

I would like to thank Miss Katherine Price for giving me her approval for producing this volume of her brother's work, Tony Macnabb, godson of H. H. Price, for his support and for enabling me to go through a box of the unpublished papers of H. H. Price which he has in his possession, and to Charles West-Sadler and John Brocklebank, Literary Executors for Donald Macnabb, who was the Literary Executor for H. H. Price, and who have provided blanket permission for all Price publications. I also thank: The Editor of the Aristotelian Society for permission to reprint The Philosophical Implications of Precognition' as Chapter 6. John Beloff, Editor of the Proceedings of the Society for Psychical Research, for permission to reprint 'Hauntings and the "Psychic Ether" Hypothesis', as Chapters 2 and 8, 'Survival and the Idea of "Another World"', as Chapter 12, and the review of W. T. Stace's Mysticism and Philosophy in Chapter 5. Butterworth, for permission to reprint 'Paranormal Cognition and Symbolism' as Chapter 7. Cambridge University Press, for permission to reprint 'The Problem of Life After Death' as Chapter 11, 'Some Philosophical Questions about Telepathy and Clairvoyance' as Chapter 3, and a generous portion of 'Some Aspects of the Conflict between Science and Religion' as Chapter 1. Eileen Coly of the Parapsychology Foundation, Inc., for permission to reprint 'What Kind of a "Next World"?' as Chapter 13. Oxford University Press, for permission to reprint the review of J. B. Rhine's The Reach of the Mind in Chapter 5. K. Ramakrishna Rao, Executive Director, the Foundation for Research on the Nature of Man, for permission to reprint 'Mediumship and Human Survival' as Chapter 10, 'Apparitions: Two Theories' as Chapter 9, the reviews of Raynor C. Johnson's The Imprisoned Splendour in Chapter 5 and of C. J. Ducasse's Nature, Mind, and Death in Chapter 14.

vii viii Acknowledgements Rhea A. White, Editor of the Journal of the American Society of Psychical Research, for permission to reprint the review of Professor C, D. Broad's Religion, Philosophy and Psychical Research in Chapter 5, and 'c, J. Ducasse on the Problem of Survival' in Chapter 14. I would like also to express my thanks to the Parapsychology Foundation, Inc. for supporting this research by awarding me the first D. Scott Rogo Award for Parapsychological Literature in 1992 in support of this publication project.

FRANK B. DILLEY Editor's Introduction

H. H. Price (born 1899, died 1984), former Wykeham Professor of Logic at Oxford University, is known to the philosophical world for his rigorous works on perception, belief, and the relation between experience and understanding. Scattered through those works are tantalising references to parapsychological topics, mentioned in passing but never developed. He did publish one psychical research paper in a regular philosophical journal early in his career. Late in life he published a book of essays in the philosophy of reli­ gion which introduced his views on psychical research more fully, but he never fully integrated his two worlds of scholarship into one comprehensive system. Many times Price proclaimed that one of the difficulties affecting the ability of philosophers to take survival and psychical research seriously was the lack of a comprehensive theory, a theory which rendered those phenomena intelligible and integrated them with the rest of what we believe. He held the perhaps optimistic view that philosophers might be persuaded to take psychical research and survival seriously if they could be persuaded that those topics make sense, that they deal with phenomena which can be made intelligible to the modem western mind. Parapsychologists, on the other hand, are aware of a whole series of articles, reviews, and discussions which Price wrote on various parapsychological topics - on telepathy, clairvoyance, telekinesis, apparitions, hauntings, mediumship, the psychic ether, and sur­ vival of death. These writings appeared in a wide variety of places, some of which are virtually inaccessible. It was a major research effort to locate these papers, and it is quite likely that not all have been found yet. In his papers on psychical research, Price said almost nothing about his philosophical views on perception and the external world. The present volume is one person's attempt to make Price's para­ psychological work available to scholars and other interested people. There were size limitations, but included are most of the major long pieces and a few of the important shorter ones. The pieces that are included in this volume are presented in their entirety with one exception, a long section on religion that was part of the first piece that introduces this collection.

ix x Editor's Introduction There are two kinds of major pieces excluded: discussions (two papers) of the impact of parapsychology on our notions of human nature which duplicated in large part the material published first in this collection; and three chapters which Price himself published in Essays in the Philosophy of Religion, the Sarum Lectures (1972), which were excluded because of their present general accessibility. Except for those mentioned above, the works not included are less significant reviews and discussions or comments which would be difficult to appreciate because they could not easily be disentangled from the works with which they interacted. References to those known pieces not included are to be found in the Bibliography which closes this work. Both philosophers interested in psychical research and parapsy­ chologists interested in philosophical approaches have needed a collection such as this. Price is clearly one of a mere handful of modem western philosophers who have addressed such issues and is the most prominent of those whose contributions have not found their way into a common volume. The lack of a volume such as this has handicapped serious workers in this field. But what is really needed is more than this volume can provide. Scholars are fortunate that many of the other prominent recent philosophers who have written on parapsychological topics pro­ duced and edited their own collections on psychical research. Price, alas, did not, and this has some unfortunate consequences. In the first place, each piece that Price wrote on survival and on parapsychology was self-contained. Whatever Price wrote, he took up afresh. While that makes for unencumbered reading, it has its drawbacks. Price discussed many topics more than once, but he never cross-referenced his ideas, never helped his reader to find what he had said elsewhere on that same topic. If Price himself had undertaken the task of collecting his own works on this subject, he might have informed us as to which of his ideas on the topics he addressed repeatedly were improvements, or developments, or even correctives on what he had written before. Second, the world that he was prepared to accept in order to accommodate psychical phenomena was astonishingly rich - it includes spirits as well as minds and bodies, a 'psychic ether' as well as ordinary matter, a self which has telepathic interactions with an indeterminate portion of the universe and is to an indeter­ minate degree independent of time, a collective or common uncon­ scious, and a world of ideas and images which both exist and Editor's Introduction xi persist independently of the persons who first created them and which exercise causal agency and have intentions. Price did give us a comprehensive philosophy of perception, understanding, belief, and how those things are related to the external world, but alas he never gave us a comprehensive theory of the world which includes all of the psychical elements which he also thought were there. Price's own statement of a comprehensive theory would have been helpful in completing the gaps in his discussion. Just how are the sense data that make ordinary objects visible and the data that make etheric images visible related? Does the psychic ether con­ tinue to exist in the 'next world'? Is the collective or common con­ scious really continuous or is it just a causal field? Do ideas and images communicate themselves or copies of themselves in telepathic communication? Which of the versions of the self that he mentions as improvements on the Cartesian view does he recommend? How are the sensible and the 'imagy' aspects of things material and etheric related to each other? Price's closest approaches to a com­ plete theory can be found in the first two pieces reprinted in this anthology, but there was much more that needed to be done before the theory could be said to be comprehensive. Price made a number of contributions to the philosophical litera­ ture on parapsychology. He seldom wrote about matters of evi­ dence themselves apart from relating some accounts of apparitions, but he did indicate that he thought that the evidence for telepathy, clairvoyance, and precognition (also retrocognition) clearly justified the belief that such powers exist, and that a good case could be made for telekinesis, for survival of bodily death, for some of the mental phenomena of mediumship, and for apparitions and haunt­ ings as objective psychical phenomena, and he tried to accommo­ date all those things in his belief system. His major interest was in trying to figure out how these various phenomena work, with making psychical phenomena logically coherent, and with considering what adjustments would have to be made to our ordinary philosophical notions of how the world and the human mind work. His most frequent topics were the possibil­ ity of life after death and telepathy; however, he also provided extensive discussions of apparitions, hauntings, and precognition, and less extensive discussions of clairvoyance and telekinesis, both discussed in relation to telepathy. Price concluded that clairvoyance, precognition, and retro­ cognition could all be reduced to telepathy, precognition, and xii Editor's Introduction retrocognition simply being telepathy which is time independent. Clairvoyance, he concluded, was the telepathic communication of information about some object or situation from some mind, and he suggested many possibilities about what sorts of minds could account for clairvoyant knowledge. Among the possible minds which could serve as sources of para­ normal information were the mind of the object (or mind of the place) about which the information is being obtained (he took seri­ ously the view that objects might be made up not only of sense­ data but also of images and memories); the mind of some world-soul; an omniscient mind; or even from one's own mind understood in Leibnizian fashion as telepathically interacting with the whole or part of reality, past, present, and future. The idea that he seems to have most favoured was that the human self is related telepathically, through the common unconscious, to an indetermi­ nate portion of reality, but not the whole of reality. Other scholars have worried about the infrequency of psychical phenomena, but since, on Price's view, the self is in constant tele­ pathic contact with far more of reality than it reaches with its phys­ ical senses, the proper question should be, why are not psychical phenomena more frequent? Like C. D. Broad and others, he was attracted to the idea that the proper explanation for the infre­ quency of paranormal cognition is that the brain, for reasons per­ taining to biological and social needs, has as one of its major functions the protection of the self from telepathic information that would overwhelm it if unshielded, an interesting adaptation of the Freudian censor. The relationship between telepathy and telekinesis is somewhat complex, but Price links the two closely, saying that one is a par­ tially complete form of the other. Telekinesis might be viewed as partially complete telepathy, as an image embodying itself in mate­ rial form in order to communicate itself to someone, or telepathy might be viewed as incomplete telekinesis, as an image or idea seeking to become fully material through some mind other than the mind that created it. Apparitions and hauntings have objective matter-like aspects which exist independently of the viewer and cannot be reduced to aspects of minds. In connection with hauntings, he writes of a psychic ether or ether of images, but he does not write of etheric images in connection with apparitions. He does mention 'the Double' in talking about apparitions, but does not call them 'etheric Editor's Introduction xiii doubles'. Should we presume that they are the same? It is likely, but not clear. Some mediumistic phenomena can be explained in terms of sub­ personalities and the use of telepathy by the medium, but some cannot, and Price thought that those that cannot provide good, but not conclusive, evidence that persons do survive the death of their bodies and can communicate not only with other minds of the departed but also with minds of the living. A primary reason for Price's rejection of C. D. Broad's attempt to explain telepathy as a mind-brain phenomenon, as contrasted with Price's own mind­ mind explanation, was that communication involving two disem­ bodied spirits would be ruled out. Price mistakenly thought that communication between disembodied spirits and living persons would be ruled out by Broad's view also, but surely the communi­ cating spirit could be using the brain of the medium, and a separate brain for the spirit is not required for such communication. It is time to discuss some of the more unusual ideas that were developed by Price in order to make sense of various parapsycho­ logical phenomena before closing out this Introduction. Five of Price's ideas pertaining to the world of psychic research and sur­ vival will be presented and discussed briefly. It is never quite clear just how exactly these ideas relate to each other. As has been men­ tioned, Price did not cross-reference his various analyses and never pulled all of his analyses of separate phenomena into a common framework. 1. Price suggested that the 'psychic ether' hypothesis might be helpful in explaining certain aspects of hauntings, but he himself made explicit use of the 'psychic ether' as an explanatory hypothe­ sis only in that writing. He did comment on its extensive use by Raynor C. Johnson when Johnson attempted to explain psychome­ try, clairvoyance, telepathy, apparitions, and out-of-the-body experiences, and expressed a preference for an 'etheric double' over astral bodies in explaining out-of-the-body experiences, but that was in the context of a discussion of Johnson's theorising, not a presentation of views that he necessarily endorsed himself. The psychic ether is described as something intermediate between spirit and ordinary visible matter. Etheric images have extension, like matter, but not location. They are in their own spatial world, however, not the same spatial world as matter. Etheric images are also mental in nature, obeying psychological laws. In his work on hauntings, Price described the psychic ether as xiv Editor's Introduction being an ether of images and said that it was a level or range within the Common Unconscious, that level at which images persist and interact with each other telepathically after having been created by mind. However, in none of his many other discussions of the Common Unconscious does he make explicit reference to the psychic ether, a puzzling fact. Also, many of the things Price says about the psychic ether in his discussion of hauntings sound like things he says about the world of images in his discussion of survival, but he makes no explicit ref­ erence to the psychic ether in discussing survival, another puzzling fact. Does the psychic ether exist in the next world? We do not get guidance from Price. If we look to his discussion of apparitions, we find no explicit mention of 'psychic ether' though we do find some discussion of the apparition as the'double' of the person, and described as some­ thing which is between the material and the mental and does not belong to either realm exclusively, looking like matter but obeying psychological laws (passes through matter, etc.). Perhaps his apparitional 'double' and Johnson's 'etheric double' are the same thing? He does not say. He says that he thinks Johnson's notion of the 'double' might be useful in other departments of psychical research as well, but he ends the discussion there, never explicitly relating it to any of those other departments or to the various other entities or strata such as the psychic ether or the collective uncon­ scious that he discusses elsewhere. Also, Price did not discuss the psychic ether in relation to the third substance advocated by neutral monists when he discussed the neutral monism of Broad (included in this volume) and Carington (not included in this volume). He does suggest that Broad's neutral substance might well be mental in nature and offers the notion of a collective unconscious as a suitable substitute, but he nowhere relates this discussion to the 'psychic ether'. 2. A recurring theme in many of Price's writings is the notion that ideas and images are things which persist after they have been created by minds and that they have a life of their own, including intentionality. He has some very unusual things to say about ideas, reminding us, however, that what he means can easily be caricatured. In discussing telepathy, Price suggests that perhaps we should not be looking at minds but instead should be looking at ideas and images as the vehicle for telepathy, perhaps rethinking some of our Editor's Introduction xv usual conceptions about the dependence of images on minds. For one thing, though ideas and images are the creation of minds, Price entertains the possibility that once they come into existence they continue to exist for at least short periods of time and perhaps for very long times in hauntings. Secondly, Price suggests that it might be useful to suppose that ideas and images once created have a life of their own and that they should be thought of as having something like intentions, in par­ ticular, intentions to make themselves fully material. Sometimes ideas are successful in doing so through the minds which created them, but sometimes they are only partially successful and appear in quasi-material forms such as hallucinations or fully materialised as in telekinesis. Apparently, if we look at his discussion of hauntings, these images persist as one level of the Common Unconscious, as an ether of images. But if the psychic ether or the ether of images is an important part of his concept of telepathy and of the Common Unconscious, why the total lack of reference to the psychic ether in the later discussions of telepathy which make use of the Common Unconscious? Had he given up this idea by then? Or did he just take it for granted in the remainder of his writings? And how, specifically, are these ideas and images which are created by the mind and persist independently thereafter related to the 'imagy' aspects of things which can persist before or after their sensory aspects are gone (precognition and retrocognition)? 3. In explaining how telepathy seems to work, Price uses the hypothesis of a 'collective' or 'common' unconscious linking con­ scious minds together in some fashion. He speaks sometimes of a common unconscious and also of minds as overlapping, which would seem to imply that the unconscious aspects of selves are parts of larger entities at the unconscious level. On the other hand, in one passage he rejects the notion that the unconscious might be likened to a continuous sea out of which individual minds arise like islands in favour of understanding it as a field of causal connections. In my view, Price provided two different and conflicting models for the common or collective unconscious at different times. On the one hand, Price usually writes of the collective unconscious as causal. He writes of overlap in terms of an idea or image in one unconscious causing a copy of itself to occur in some other uncon­ scious. But this raises the question, why call the unconscious a common unconscious if the relations are merely causal? xvi Editor's Introduction On the other hand, Price explicitly stated in many passages, that the relation between my unconscious and your unconscious is a causal relation called 'common' because telepathic interaction does occur there. In telepathic cognition, our two minds do not possess the same image. Telepathy occurs when I come to possess a copy of an image that was caused by another image, one that originated with you. We do not possess the same image, but my image was copied from yours. However, in his major discussion of telepathy and telekinesis, his discussion of mind over mind and mind over matter, he does not ever mention copies of images but seems to present telepathy and telekinesis as activities of a single image moving from one mind into another or materialising itself in the effort to get the conscious attention of some other mind. If this is the case then, the collective unconscious would have to be continuous sea between selves. He seems to suggest this in presenting the image as travelling from one censor to another, knocking at various doors until it finds one which will open and thus allow the image to reach consciousness in another mind. In this discussion, his fullest, he nowhere refers to causal copies, rather single ideas or images seem to move from one mind to another through the collective unconscious. It seems to me highly probable that Price did not really mean to defend the continuity of the unconscious mind as a continuous medium, that what he really meant to endorse was the causal theory - that an idea in one unconscious might cause a copy of itself to occur in another unconscious - but the fact that copies of images are never once mentioned in this his fullest account makes this interpretation uncertain. My reasons for concluding that he supported a causal theory rather than a common sea theory are two-fold. In the first place, Price specifically rejected the common sea view in several places. Second, when he writes about the 'next world', when the barrier that separates the conscious and unconscious is removed, he never suggests that all selves blend into one another. Selves are still separate in the 'next world'. He does suppose that groups of like­ minded selves might share common images which are created tele­ pathically but nowhere suggests a world of shared images linking all individual selves. It would have been convenient to have a single unconscious to provide 'objectivity' for the survival world, but Price never endorsed an idea of this sort. The 'image worlds' are all shared by groups of minds, not all minds. Editor's Introduction xvii There is a second puzzle about the collective unconscious and its role in telepathy. Price claims that error provides one reason for thinking that telepathy is a two-stage phenomenon, not a more simple phenomenon. If minds read other minds directly, he claimed, error would not be possible. Reading, he says, is an all or none phenomenon. Over and over again, he stresses that telepathic communications are usually symbolic in nature. The explanation of the symbolic nature of telepathic transmission is that telepathy takes place in the unconscious, and a censor protects the self from intrusions from the unconscious. Material from the unconscious is allowed to rise into consciousness only in concealed form. Yet he does concede that some of the experimental literature involves telepathic cognition which is literal, not symbolic. How on his theory can literal communication take place if telepathy is a process that takes place at the unconscious level and unconscious material can rise to consciousness only in symbolic form? This is another unanswered question. 4. Frequently mentioned, but never discussed in any compre­ hensive manner, was Price's belief that the existence of parapsycho­ logical phenomena required significant modification of the ordinary western dualistic model of the mind-body relation, worked out so well by Rene Descartes. The criticism is always two­ fold, that by exaggerating the unity of the mind, the Cartesian view could not do justice to the facts of abnormal psychology, and that by exaggerating the separateness of the mind from other minds, the Cartesian view could not do justice to psychical phenomena. Instead of Cartesian dualism, Price favoured the view that a three-part analysis of the self was required - spirit, mind, and body - and he mentions favourably Hindu, Buddhist, Tibetan, and NeoPlatonic views as having been nearer the truth about the self. But he nowhere gives us a full-blown doctrine of the self which would enable us to know just which of these sometimes conflicting views is the one to which he subscribes. It is difficult to pin down exactly what he had in mind in chal­ lenging the belief that individual minds are completely separate from one another. Where do the linkages between selves occur? Since bodies are not linked, there are only three possible answers to this question - at the level of spirit, at the level of conscious mind, or at the level of the unconscious. More than once Price says that Descartes was correct in thinking that at the conscious level individuals are completely separate, shut xviii Editor's Introduction off from other minds. This is also supported by his statement that telepathy does not involve the direct reading of another mind but results from overlap at the unconscious level. When he did discuss the view that minds are not completely self-contained in the way Descartes thought they were, the references are always to the unconscious levels of the individual, never to the spirit. In his 'Psychical Research and Human Personality', (Hibbert Journal, 47 (2), January 1949), an article not included in this anthol­ ogy, Price states that the spirit or pure ego is an individual sub­ stance, though the mind is not. Mind does not deserve to be called a substance because it has no clear boundaries, and its internal unity is only a matter of degree. Also, Price rejected the claim of W. T. Stace that mysticism establishes that the pure ego of each mystic is the same, and that the pure ego of the mystic is the same as the pure cosmic ego. Clearly Price views pure egos as separate substances. The first argument for separation is Price's denial of Stace's claim that the contents of their streams of consciousness are the only things which differentiate selves. If that were true, then when we were both in a state of dreamless sleep, our pure egos would be identical, Price observes. Price claims that our selves also differ in other respects, by our dispositions to remember different things and to like and dislike certain things. Some differences such as these are required to account for the fact that I am the same ego over time even though my stream of consciousness is interrupted many times by sleep. Price further observes that the mystic is the same person when he exits the mystic experience as he was when he went into it. Were it not for differences other than the contents of consciousness, how could anyone ever emerge from the mystical experience again as a being who is continuous with the one who entered that experience? So, since Descartes is said to be correct about lack of overlap in conscious minds, and spirits are to be understood as individual substances, the overlap that causes Price to reject the Cartesian mind has to occur at the unconscious level. Whenever he writes about overlap, it is always the unconscious that is under considera­ tion. But even here, there is a mystery about Price's views about what is common about the unconscious, as I explained above. I invite the reader to examine the texts, but what I find is ambiguity. 5. With regard to personal survival of bodily death, Price clearly thought that there was considerable evidence to support the Editor's Introduction xix view that the individual self survives the death of its body. He commented several times that one of the obstacles to belief in sur­ vival was the difficulty in making any coherent sense of what sur­ vival would be like. In particular he seemed to be bothered by Antony Flew's dictum that 'people are what you meet', and that bodies are inescapably involved in meeting. Price did attempt, and with great success, to work out a concept of survival which met this objection. In that 'next world', 'meeting' is possible because selves create x bodies, image bodies which are shared telepathically with other selves. These image bodies are the basis for recognition of other selves and provide opportunities for interaction. Is there an 'ether' of such images in the next world? Price never says. No more is needed here about Price's well worked out views of survival, since they are presented fully in this volume. It should be noted, however, that in writing about survival Price did not link up his views with what he had said earlier about other important topics. The notion of telepathic communication is crucial to his afterlife world, but in his earlier discussions of telepathy, he thinks of telepathy as something involving ideas which persist indepen­ dently of the conscious minds which create them, and telepathy as involving ideas which produce copies of themselves in other minds, but when he discusses survival he says nothing specific about how telepathy occurs in the next world. Nor does he discuss the notion of the psychic ether which is potentially of great value in establishing some degree of objectivity for the next world. Again, one longs for the comprehensive overview that Price never wrote. The material that follows is collected from the works of someone who was both a major contemporary philosopher and a regular contributor to the parapsychological literature. Price was highly respected in both areas of his work, frequently quoted by those who have followed after. With his major philosophical contribu­ tions to parapsychology now available in one place, his ambition that philosophers might come to appreciate psychical research, and his ambition to contribute to the conceptual apparatus which para­ psychologists need, may both be furthered.