Part 5 (1/2)
Again, a clearly defined distinction may be made between them as conditions. s.p.a.ce is the _a priori_ condition of _material_ being.
Should a spiritual person, as the soul of a man, be stripped of all its material appurtenances, and left to exist as pure spirit, it could hold no communication with any other being but G.o.d; and no other being but he could hold any communication with it. It would exist out of all relation to s.p.a.ce. Not so, however, with Time. Time is the _a priori_ condition of all created being, of the spiritual as well as material. In the case just alluded to, the isolated spiritual person would have a consciousness of succession and duration, although he would have no standard by which to measure that duration, he could think in processes, and only in processes, and thus would be necessarily related to Time.
Dr. Hickok has expressed this thus: ”s.p.a.ce in reference to time has no significancy. Time is the pure form for phenomena as given in the internal sense only, and in these there can be only succession. The inner phenomenon may endure in time, but can have neither length, breadth, nor thickness in s.p.a.ce. A thought, or other mental phenomenon, may fill a period, but cannot have superficial or solid content; it may be before or after another, but not above or below it, nor with any outer or inner side.”--_Rational Psychology_, p. 135.
s.p.a.ce and Time may also be distinguished thus: ”s.p.a.ce has three dimensions,” or, rather, there can be three dimensions in s.p.a.ce,--length, breadth, and thickness. In other words, it is solid room. ”Time has but one dimension,” or, rather, but one dimension can enter into Time,--length. In Time there can only be procession. s.p.a.ce and Time may then be called, the one ”statical,” the other ”dynamical,”
illimitation. Following the essayist already referred to, they may be defined as follows:
”s.p.a.ce is the infinite and indivisible Receptacle of Matter.
”Time is the infinite and indivisible Receptacle of Existence.”
Both, then, are marked by receptivity, indivisibility, and illimitability. The one is receptivity, that material object may come into it; the other, that event may occur in it. There is for neither a final unit nor any limit. All objects are divisible in s.p.a.ce, and all periods in Time; and thus also are all limits comprehended, but they are without limit. Turning now from these more general aspects of the subject, a detailed examination may be conducted as follows.
The fundamental law given by the Reason is, as was seen above, that s.p.a.ce and Time are _a priori_ conditions of created being. We can best consider this law in its application to the facts, by observing two general divisions, with two sub-divisions under each. s.p.a.ce and Time have, then, two general phases, one within, and one without, the mind.
Each of these has two special phases. The former, one in the Sense, and one in the Understanding. The latter, one within, and one without, the Universe.
First general phase within the mind. First special phase, in the Sense.
”As pure form in the primitive intuition, they are wholly limitless, and void of any conjunction in unity, having themselves no figure nor period, and having within themselves no figure nor period, but only pure diversity, in which any possible conjunction of definite figures and periods may, in some way, be effected.” In other words, they are pure, _a priori_, formal laws, which are conditional to the being of any sense as the perceiver of a phenomenon; and yet this sense could present no figure or period, till some figure or period was produced into it by an external agency. As such necessary formal laws, s.p.a.ce and Time ”have a necessity of being independently of all phenomena.” Or, in other words, the fact that all phenomena _must_ appear in them, lies beyond the province of power. This, however, is no more a limit to the Deity than it is a limit to him that he cannot hate his creatures and be good. In our experience the Sense gives two kinds of phenomena: the one the actual phenomena of actual objects, the other, ideal phenomena with ideal objects. The one is awakened by the presentation, in the physical sense, of a material object, as a house; the other, by the activity of the imaging faculty, engaged in constructing some form in the inner or mental sense, from forms actually observed. Upon both alike the formal law of s.p.a.ce and Time must lie.
Second special phase, in the Understanding. Although there is pure form, if there was no more than this, no notion of a system of things could be. Each object would have its own s.p.a.ce, and each event its own time.
But one object and event could not be seen in any relation to another object and event. In order that this shall be, there must be some ground by which all the s.p.a.ces and times of phenomena shall be joined into a unity of s.p.a.ce and Time; so that all objects shall be seen in one s.p.a.ce, and all events in one Time. ”A notional connective for the phenomena may determine these phenomena in their places and periods in the whole of all s.p.a.ce and of all time, and so may give both the phenomena and their s.p.a.ce and time in an objective experience.” The operation of the Understanding is, then, the connection, by a notional, of all particular s.p.a.ces and times; _i. e._ the s.p.a.ce and time of each phenomenon in the Sense, into a comprehensive unity of s.p.a.ce and Time, in which all phenomena can be seen to occur; and thus a system can be. In a word, not only must each phenomenon be seen in its own s.p.a.ce and time, but all phenomena must be seen in _one_ s.p.a.ce and Time. This connection of the manifold into unity is the peculiar work of the Understanding. An examination of the facts as above set forth enables us to construct a general formula for the application to all minds of the fundamental law given by the Reason. That law, that all objects must be seen in s.p.a.ce, and all events in Time, involves the subordinate law:
_That no mind can observe material objects or any events except under the conditions of s.p.a.ce and Time_; or, to change the phraseology, _s.p.a.ce and Time are_ a priori _conditional to the being of any mind or faculty in a mind capable of observing a material object or any event_. This will, perhaps, be deemed to be, in substance, Kant's theory. However that may be, this is true, but is only _a part of the truth_. The rest will appear just below. The reader will notice that no exception is made to the law here laid down, and will start at the thought that this law lies upon the Deity equally as upon created beings. No exception is made, because none can be truthfully made. The intellect is just as unqualified in its a.s.sertion on this point as in those noticed on an earlier page of this work. Equally with the laws of numbers does the law of s.p.a.ce and Time condition all intellect. The Deity can no more see a house out of all relation to s.p.a.ce and Time than he can see how to make two and two five.
Second general phase, without the mind. First special phase, within the Universe. All that we are now to examine is objective to us; and all the questions which can arise are questions of fact. Let us search for the fact carefully and hold it fearlessly. To recur to the general law. It was found at the outset that Reason gave the idea of s.p.a.ce and Time as pure conditions for matter and event. We are now to observe the pure become the actual condition; or, in other words, we are to see the condition _realized_. Since, then, we are to observe material objects and events in a material system, it is fitting to use the Sense and the Understanding; and our statements and conclusions will conform to those faculties.
We have a concept of the Universe as a vast system in the form of a sphere in which all things are included. This spherical system is complete, definite, limited, and so has boundaries. A portion of ”immeasurable void”--s.p.a.ce--has been occupied. Where there was nothing, something has become. Now it is evident that the possibility of our having a concept of the Universe, or of a s.p.a.ce and a time in the Universe, is based upon the presence of an actual, underlying, all-pervading substance, which fills and forms the boundaries of the Universe, and thus enables s.p.a.ces and times to be. We have no concept except as in limits, and those limits are conceived to be substance. In other words, s.p.a.ce is distance, and time is duration, in our concept.
Take away the boundaries which mark the distance, and the procession of events which forms the duration, and in the concept pure negation is left. To ill.u.s.trate. Suppose there be in our presence a cubic yard of vacuum. Is this vacuum an ent.i.ty? Not at all. It can neither be perceived by the Sense nor conceived by the Understanding. Yet it is a s.p.a.ce. Speaking carelessly, we should say that this cube was object to us. Why? Because it is enclosed by substantial boundaries. All, then, that is object, all that is ent.i.ty, is substance. In our concept, therefore, a s.p.a.ce is solid distance within the substance, and the totality of all distances in the Universe is conceived to be s.p.a.ce.
Again; suppose there pa.s.s before our mind a procession of events. One event has a fixed recurrence. In our concept the procession of events is a time, and the recurring event marks a period in time. The events proceeding are all that there is in the concept; and apart from the procession a conception of time is impossible. The procession of all the events of the Universe, that is _duration_, is our concept of Time.
Thus, within the Universe, s.p.a.ce is solid distance and time is duration; and neither has any actuality except as the Universe is. Let us a.s.sume for a moment that our concept is the final truth, and observe the result. In that concept s.p.a.ce is limited by matter, and matter is conceived of as unlimited. This result is natural and necessary, because matter, substance, ”a s.p.a.ce-filling force,” is the underlying notional upon which as ground any concept is possible. If matter is truly illimitable, then materialistic pantheism, which is really atheism, logically follows. Again; in our concept time is duration, and duration is conceived of as unlimited. If so, the during event is unlimited. From this hypothesis idealistic pantheism logically follows. But bring our concept into the clear light, and under the searching eye of Reason, and all ground for those systems vanishes instantly. Instead of finding matter illimitable and the limit for a s.p.a.ce, s.p.a.ce is seen to be illimitable and pure condition, that matter may establish a limit within it. And Time, instead of being duration, and so limited by the during event, is found to be illimitable and pure condition, that event may have duration in it. This brings us to the
Second special phase, without or independent of the Universe. We have been considering facts in an objective experience, and have used therefore the Sense and Understanding, as was proper. What we are now to consider is a subject of which all experience is impossible. It can therefore be examined only by that faculty which presents it, the Pure Reason. Remove now from our presence all material object in s.p.a.ce, and all during event in Time; in a word, remove the Universe, and what will be left? As the Universe had a beginning, and both it and all things in it are conditioned by s.p.a.ce and Time, so also let it have an end. Will its conditions cease in its ceasing? Could another Universe arise, upon which would be imposed no conditions of s.p.a.ce and Time? These questions are answered in the statement of them. Those conditions must remain.
When we have abstracted from our _concept_ all substance and duration, there is left only _void_. Hence, in our concept it would be proper to say that without the Universe is void, and before the Universe there was void. Also, that in void there is no thing, no where, and no when; or, void is the negation of actual substance, s.p.a.ce and time. But pure s.p.a.ce and Time, as _a priori_ conditions that material object and during event may be, have not ceased. There is still _room_, that an object may become. There is still _opportunity_, that an event may occur. By the Reason it is seen that these conditions have the same necessary being for material object and occurring event, as the conditions of mental activity have for mind; and they have their peculiar characteristics exactly according with what they do condition, just as the laws of thought have their peculiar characteristics, which exactly suit them to what they condition. If there be a spiritual person, the moral law must be given in the intuition as necessarily binding upon him; and this is an _a priori_ condition of the being of such person. Precisely similar is the relation between s.p.a.ce and Time as _a priori_ conditions, and object and event upon which they lie. The moral law has its characteristics, which fit it to condition spiritual person. s.p.a.ce and Time have their characteristics, which fit them to condition object and event. s.p.a.ce, then, as room, and Time as opportunity, and both as _a priori_ conditions of a Universe, must have the same necessity of being that G.o.d has. They _must_ be, as he _must_ be. But observe, they are pure conditions, and no more. They are neither things nor persons. The idea of them in the Reason is simple and una.n.a.lyzable. They can be a.s.signed their logical position, but further than this the mind cannot go.
The devout religious soul will start, perhaps, at some of the positions stated above. We have not wrought to pain such soul, but only for truth, and the clue of escape from all dilemmas. The only question to be raised is, are they true? If a more patient investigation than we have given to this subject shall show our positions false, then we shall only have failed as others before us have; but we shall love the truth which shall be found none the less. But if they shall be found true, then is it certain that G.o.d always knew them so and was always pleased with them, and no derogation to his dignity can come from the proclamation of them, however much they may contravene hitherto cherished opinions. Most blessed next after the Saviour's tender words of forgiveness are those pure words of the apostle John, ”No lie is of the truth.”
The conclusions to which we have arrived enable us to state how it is that primarily G.o.d was out of all relation to s.p.a.ce and Time. He was out of all relation to s.p.a.ce, because he is not material object, thereby having limits, form, and position in s.p.a.ce. He was out of all relation to Time, because he holds immediately, and at once, all possible objects of knowledge before the Eye of his mind. Hence he can learn nothing, and can experience no process of thought. Within his mind no event occurs, no substance endures. Yet, while this is true, it is equally true that, as the Creator, he is conditioned by s.p.a.ce and Time, just as he is conditioned by himself; and it may be found by future examination that they are essential to that Self. But, whatever conclusion may be arrived at respecting so difficult and abstract a subject, this much is certain: G.o.d, as the infinite and absolute spiritual Person, self-existent and supreme, is the great Fact; and s.p.a.ce and Time, whatever they are, will, _can_ in no wise interfere with and compromise his perfectness and supremacy. It is a pleasure to be able to close this discussion with reflections profound and wise as those contained in the following extract from the essay heretofore alluded to.
”The reciprocal relations of s.p.a.ce, Time, and G.o.d, are veiled in impenetrable darkness. Many minds hesitate to attribute real infinity to s.p.a.ce and Time, lest it should conflict with the infinity of G.o.d. Such timidity has but a slender t.i.tle to respect. If the Laws of Thought necessitate any conclusion whatever, they necessitate the conclusion that s.p.a.ce and Time are each infinite; and if we cannot reconcile this result with the infinity of G.o.d, there is no alternative but to accept of scepticism with as good a grace as possible. No man is worthy to join in the search for truth, who trembles at the sight of it when found. But a profound faith in the unity of all truth destroys scepticism by antic.i.p.ation, and prophesies the solutions of reason. s.p.a.ce is infinite, Time is infinite, G.o.d is infinite; three infinites coexist. Limitation is possible only between existences of the same kind. There could not be two infinite s.p.a.ces, two infinite Times, or two infinite G.o.ds; but while infinites of the same kind cannot coexist, infinites of unlike kinds may. When an hour limits a rod, infinite Time will limit infinite s.p.a.ce; when a year and an acre limit wisdom, holiness, and love, infinite s.p.a.ce and Time will limit the infinite G.o.d. _But not before._ Time exists ubiquitously, s.p.a.ce exists eternally, G.o.d exists ubiquitously and eternally. The nature of the relations between the three infinites, so long as s.p.a.ce and Time are ontologically incognizable, is utterly and absolutely incomprehensible; but to a.s.sume contradiction, exclusion, or mutual limitation to be among these relations, is as gratuitous as it is irreverent.”
PART III.
AN EXAMINATION IN DETAIL OF CERTAIN IMPORTANT Pa.s.sAGES IN THE WRITINGS OF THE LIMITISTS.
ADDITIONAL REFLECTIONS UPON THE WRITINGS OF SIR WILLIAM HAMILTON.
It never formed any part of the plan of this work to give an extended examination of the logician's system of metaphysics, or even to notice it particularly. From the first, it was only proposed to attempt the refutation of that peculiar theory which he enounced in his celebrated essay, ”The Philosophy of the Unconditioned,” a monograph that has generally been received as a fair and sufficient presentation thereof; and which he supplemented, but never superseded. If the arguments adduced, and ill.u.s.trations presented, in the first part, in behalf of the fact of the Pure Reason, are satisfactory, and the a.n.a.lysis and attempted refutation of the celebrated dictum based upon two extremes, an excluded middle and a mean, in the second part, are accepted as sufficient, as also the criticisms upon certain general corollaries, and the explanation of certain general questions, then, so far at least as Sir William Hamilton is concerned, but little, if any, further remark will be expected. A few subordinate pa.s.sages in the essay above referred to may, however, it is believed, be touched with profit by the hand of criticism and explanation. To these, therefore, the reader's attention is now called.