Lectures on the Philosophy of the Human Mind (Vol. 1 of 3). Brown Thomas

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      This sort of view, however, may be altogether reversed; and, instead of thinking of the parts that exist together in the substance, without reference to any changes, of which it is either the agent or the subject, we may think only of such changes, without reference to its constituent parts.

      In this latter point of view, we may say, in answer to the question, as to the nature of the substance termed glass, that it is a transparent substance, which, according to the general laws of refraction, bends the light that passes through it variously, according to the different density of the medium through which the rays have immediately passed before arriving at it, or of the medium, through which they are to pass after penetrating it; that it is a substance fusible at a certain temperature, not dissolved by the common powerful acids, but soluble in a particular acid termed the fluoric acid; that, when strongly rubbed, by certain other substances, it communicates, for a time, to various bodies, the power of attracting or repelling other bodies; and we may add to our description, in like manner, as many other qualities as there are various substances which produce in it any change, or are in any way changed by it. In all answers of this kind, you will perceive that regard is uniformly had, not to the mere substance, concerning which the question is put, but also to some other substance with which, in consequence of some motion of one or other of the bodies, at the time of the phenomenon of which we speak, it has changed its relative position; for, if all the objects in nature remained constantly at rest, it is very evident that we could have no notion of any property of matter whatever. In the enumeration of the qualities of glass, for example, when we speak of its properties, we suppose it to have changed, in every case, some relative position with the light that passes through it, the heat that melts it, the fluoric acid that dissolves it, and the various bodies that excite in it, or conduct from it, electricity; and all these bodies, therefore, we must have in view, in our enumeration, as much as the glass itself.

      As there are only these two different aspects in which matter can be viewed, all physical inquiry, with respect to matter, must, as I have said, have reference to one of them; and if we think that we are inquiring further concerning it, our inquiry is truly without an object, and we know not what we seek. We may consider it, simply as it exists in space, or as it exists in time. Any substance, considered as it exists in space, is the mere name which ourselves give to the co-existence of a multitude of bodies, similar in nature, or dissimilar, in apparent continuity; considered as it exists in time, it is that which is affected by the prior changes of other bodies, or which itself produces a change of some sort in other bodies. As it exists in space, therefore, we inquire into its composition, or, in other words, endeavour to discover what are the elementary bodies that co-exist in the space which it occupies, and that are all which we truly consider, when we think that we are considering the compound as one distinct body. As it exists in time, we inquire into its susceptibilities or its powers, or, in other words, endeavour to trace all the series of prior and subsequent changes, of which its presence forms an intermediate link.

      This, then, is our meaning, when we speak of inquiring into the nature of a substance. We have one, or both of two objects in view, the discovery of the separate bodies that co-exist in the substance, or rather that constitute the substance, which is nothing more than the separate bodies themselves, or the discovery of that series of changes, of which the presence of this particular substance, in some new relative position with respect to other bodies, forms a part; the changes which other bodies, in consequence of this altered relative position, occasion in it, with the changes which it occasions in other bodies.

      On these two different objects of physical investigation, the co-existing elements of bodies, and their successions of changes, it may be of advantage to dwell a little more fully in elucidation of the method which we have to pursue in our own department of physical research; for, though it may perhaps at first appear to you, that to treat of the principles of inquiry, in the physics of matter, is to wander from the intellectual and moral speculations which peculiarly concern us; it is in truth only as they are illustrative of inquiries which we are to pursue in the physiology of the mind, that I am led to make these general remarks. The principles of philosophic investigation are, as I have already said, common to all the sciences. By acquiring more precise notions of the objects of any one of them, we can scarcely fail to acquire, in some degree, more precision in our notions of every other, and each science may thus be said to profit indirectly by every additional light that is thrown upon each. It is by this diffusive tendency of its spirit, almost as much as by its own sublime truths, and the important applications of these to general physics, that the study of geometry has been of such inestimable advantage to science. Those precise definitions which insure to every word the same exact signification, in the mind of every one who hears it pronounced, and that lucid progress in the developement of truth after truth, which gives, even to ordinary powers, almost the same facility of comprehension with the highest genius, are unquestionably of the utmost benefit to the mathematical student, while he is prosecuting his particular study, without any contemplation of other advantages to be reaped from them. But there can be no doubt that they are, at the same time, preparing his mind for excellence in other inquiries, of which he has then no conception; that he will ever after be less ready to employ, and be more quicksighted than he would otherwise have been in detecting vague and indefinite phraseology, and loose and incoherent reasoning; and that a general spirit of exactness and perspicuity may thus at length be diffused in society, which will extend its influence, not to the sciences merely, but, in some faint degree, also to works of elegant literature, and even to the still lighter graces of conversation itself. “The spirit of geometrical inquiry,” says Fontenelle, “is not so exclusively attached to geometry, as to be incapable of being applied to other branches of knowledge. A work of morals, of politics, of criticism, or even of eloquence, will, if all other circumstances have been the same, be the more beautiful, for having come from the hand of a geometrician. The order, the clearness, the precision, which, for a considerable time, have distinguished works of excellence on every subject, have most probably had their origin in that mathematical turn of thought, which is now more prevalent than ever, and which gradually communicates itself even to those who are ignorant of mathematics. It often happens that a single great man gives the tone to the whole age in which he lives; and we must not forget, that the individual who has the most legitimate claim to the glory of having introduced and established a new art of reasoning, was an excellent geometer.”22 The philosopher to whom this improvement of the art of reasoning is ascribed, is evidently Descartes, whose claim is certainly much less legitimate than that of our own illustrious countryman; but the works of Bacon were not very extensively studied on the continent, at the time at which Fontenelle wrote; while especially in France, the splendid reputation of the great geometer, who shook, as much with his own wild hypothesis, as with the weight of his reasoning, the almost idolatrous worship of the God of the Schools, seemed to sweep before it the glory of every other reformer. The instance of Descartes, however, is a still more happy one than his ingenious countryman, who was himself a Cartesian, could have imagined it to be. It is, indeed, impossible to conceive a more striking example of that diffusive influence of the general spirit of scientific inquiry, which I wish to illustrate; since, in this instance, it survived the very system by which it was diffused; all that was sceptical in that mixed system of scepticism and dogmatism which constituted the philosophy of Descartes, having long continued, and even now continuing, to operate beneficially, when scarcely a doctrine of his particular philosophy retains its hold.

      You will not then, I trust, take for granted, that precise notions as to the objects of inquiry, in any science, even in the department of external physics, can be so absolutely without benefit to our plans of inquiry into mind, which must be pursued on the same principles, if it be pursued with any prospect of success; and I may, therefore, safely solicit your attention to a little farther elucidation of the two objects which we have in view, in general physical inquiry, whether it be relative to matter or to mind.

      To inquire into the composition of a substance, is to consider as one, many substances, which have not the less an independent existence, because they are in immediate СКАЧАТЬ