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but only one Post Date: Wed, 6 Aug 2008 11:52:35 +0000 The ideas of the two balls pre sent two extensions which mutually exclude each other in the sensible representation : this is geometrical impenetra bility. If we imagine two balls which perfectly coincide, they are no longer two. but only one ; and if we imagine one ball to occupy a part of the other, we have a new figure, or, rather, one is considered as a portion of the other, and is consequently contained in the idea of the other, as a small ball inside of a larger ball. Autor of the post: Undefined Therefore, geometrical impenetrability is no Post Date: Wed, 6 Aug 2008 12:03:28 +0000 On either supposition the balls are regarded as penetrating each other in whole or in part; but by penetration is here meant only that there are certain parts in one, considered as pure space, which the other, also considered as pure space, occupies. Geometrical impenetrability exists only when the two ob- jects are supposed to be separated, and only inasmuch as they are separated ; in which case impenetrability is ab solutely necessary, because penetration would be to con found what is by the supposition separated, and would imply separation and non-separation, which are contra dictory. Therefore, geometrical impenetrability is no ar gument in favor of physical impenetrability ; for the former exists only in case it is presupposed or required under pain of contradiction. Autor of the post: Undefined 248 Can penetration exist Post Date: Wed, 6 Aug 2008 12:15:53 +0000 The same would occur in reality ; for if we suppose two bodies separated, they can not be in the same place whilst they are separated, with out a manifest contradiction. On this point, therefore, the ideal teaches us nothing as to the real. 248 Can penetration exist in reality ? Can one ball of metal, for example, enter another ball of metal, as we make one geometrical ball enter another? We are not treating of the regular order of things which is repugnant to such suppositions, but of the essence of things. Autor of the post: Undefined It is therefore an entirely Post Date: Wed, 6 Aug 2008 12:31:38 +0000 On this suppo sition, I maintain that there is no contradiction in making bodies penetrable, and that an analysis of this matter proves that the impenetrability of bodies is not essential. We have seen that the idea of place as pure space is an abstraction. It is therefore an entirely imaginary supposi tion on which we give to every body a certain extension to fill a certain place, necessarily, and in such a manner that it is impossible for it to admit another body into the same place at the same time. Autor of the post: Undefined Who can assure us Post Date: Wed, 6 Aug 2008 12:45:39 +0000 The position of bodies in general is the sum of their relations ; the particular extension of each body is only the sum of the relations of its parts among themselves, until we come by an infinite division to unextended or infinitesimal points. The sum of the relations of indivisible or infinitesimal beings constitutes what we call extension and space, and all that is contained in the vast field of sensible represeii- tation. Who can assure us that these relations are not variable? Is our experience, perhaps, the limit of the nature of things ? Evidently not. Autor of the post: Undefined derived from us, that they Post Date: Wed, 6 Aug 2008 13:04:34 +0000 The universe was not planned after our experience, but our -Terience is ob tained from the universe. To say that it contains, and can contain only what our experience sees in it, is to make the me the type of the aniverse ; to affirm that its laws are. derived from us, that they are emanations from our being. Autor of the post: Undefined The continuity represented Post Date: Wed, 6 Aug 2008 13:20:40 +0000 Foolish pride of an imperceptible atom, which appears for an instant on the great theatre of nature, and goes out like a spark of fire ; foolish pride for a spirit which, despite its great idea of its own importance, feels that it is unable to withdraw itself from these laws and phenomena, which it pretends to consider as its own creation ! 249 THERE are two things in extended objects : multi plicity and continuity. The first is absolutely necessary to extension ; it supposes distinct parts, and that which is distinct cannot be identical without evident contradiction. The continuity represented in the sensible impression is not essential to extension, because it is only the result of a union of relations inseparable in the present order of sen sibility, but not absolutely necessary in the order of reality. Autor of the post: Undefined 250 Arrived at this point Post Date: Wed, 6 Aug 2008 13:33:29 +0000 Transcendental philosophy rising above sensible represen tations, and leaving phenomena to enter on the contem plation of beings in themselves, nowhere discovers the necessity of these relations, and is obliged to consider them as simple facts which might cease to be without any con- tradiction. In this manner the correspondence of the phenomenon with the reality is saved, and the internal world harmonized with the external, but the subjective conditions of tb p ormer are not all transferred to the latter in such a way LC to make what is necessary for our repre sentations, absolutely necessary in itself. 250 Arrived at this point of transcendental philosophy, the mind beholds new worlds unfolded to its view. Autor of the post: Undefined The unbeliever sees the holy Post Date: Wed, 6 Aug 2008 13:52:47 +0000 We re joice to say that this discovers to us a new proof of the divinity of the Catholic religion, and teaches us to distrust that proud philosophy which finds a contradiction in every thing which it cannot understand. 251 There is a mystery which the Church celebrates with august ceremonies, and the Christian adores with faith and with love. The unbeliever sees the holy Tabernacle, and exclaims, in the pride of his ignorance: "Here is a monument of superstition ; here man adores an absurdity. Autor of the post: Undefined 252 That the mystery Post Date: Wed, 6 Aug 2008 14:08:41 +0000 " As the present is a work of philosophy, not of theology, I might pass over without answering the objections of infi delity, but the occasion seems so well suited for the solution of some difficulties brought by light and superficial thinkers, that I am unwilling to pass them in silence. The nature of the work requires me to be brief in this discussion, though the subject is too important to be entirely omitted ; the more so, as Catholic writers on philosophy have given their explanations on these points in what they considered the most seasonable place, and most frequently when treating of extension. 252 That the mystery of the Eucharist is a supernatural fact incomprehensible to man, and inexplicable by human words, is confessed by Catholics and acknowledged by the Church. 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