Wisdom

If this is done, then Post Date: Tue, 5 Aug 2008 10:55:49 +0000
We must remember the doctrine of the chapters, where we explained how the idea of space is generated in us, what object corresponds to this idea in re ality, and how ; and we shall easily perceive that the ab solute and essential relations which we think we discover between bodies and a vacant and real capacity, are illusions of our imagination, in consequence of our not sufficiently purifying the ideal order by separating from it all sensible impressions. We cannot understand so much as the mean ing of these questions, if we do not make an attempt at this separation as far as is possible to our nature. If this is done, then the questions proposed in the following chapters will appear very philosophical, and their solution will seem probable, if not true ; but they must seem absurd, if we confound the pure intellectual order with the sensible.

Autor of the post: Undefined

190 Is it necessary Post Date: Tue, 5 Aug 2008 11:07:18 +0000
We cannot admit the idealism which destroys the real world; but the empiricism which annihilates the ideal order, is equally objectionable. If we cannot rise above the sensible representations, let us renounce philosophy, give up thinking, and confine ourselves to sensation. 190 Is it necessary that whatever exists should be in some place? This question may seem strange, but it is pro foundly philosophical.

Autor of the post: Undefined

The relation of an object Post Date: Tue, 5 Aug 2008 11:27:17 +0000
To be is not the same as to be in a place. To be, whether taken substantively as signifying to exist, or copulatively, as expressing the relation of the predicate to the subject, does not involve the idea of being in a place. The relation of an object to place is not neces sary to it ; for it is not contained in the notion of object.

Autor of the post: Undefined

When we reflect Post Date: Tue, 5 Aug 2008 11:44:59 +0000
It is something added to the object, whether it is given to the object with more or less foundation by ourselves, or the object has it in reality by communication from some other. The imagination can represent nothing which does not occupy a place, but the understanding may conceive things that are not situated in any place. When we reflect on the essence of objects, what position does our mind give them ? The intellectual act is always accompanied by sensible re presentations, which sometimes assist it, and sometimes em- barrass and confuse it ; but in either case the act of the understanding is always distinct from these representations, 191 There is no reason for saying that everything must occupy a place.

Autor of the post: Undefined

We must have bodies Post Date: Tue, 5 Aug 2008 11:57:17 +0000
The imagination cannot see how any thing can exist otherwise, but the understanding finds no absurd ity in it, and it is in accordance with the principles of phil osophy. If place considered in itself is only a part of space terminated by a surface, and space abstracted from bodies is nothing, the relation to place or to points in space must be nothing. We must have bodies in order to have a term of the relation ; therefore, if we suppose a being which has no relation to bodies, it is not necessary that it should be in any place.

Autor of the post: Undefined

There fore, nothing Post Date: Tue, 5 Aug 2008 12:10:15 +0000
192 The relation of a being to bodies may be of three kinds : that of commensuration, as is the relation of lines, surfaces, and solids to each other ; that of generation, as we conceive the line generated by the point ; and that of action in general, as we conceive the relation of pure spirits to matter. The first cannot exist if the object has no dimen sions ; for then it cannot be measured ; the second can exist only in unextended or infinitesimal points, from which ex tension is generated ; therefore these two relations can only exist between bodies, or their generative elements. There fore, nothing which is not a body or an element of body, can occupy place under either of these aspects.

Autor of the post: Undefined

194 Viewed from the point Post Date: Tue, 5 Aug 2008 12:28:36 +0000
As to the third relation, that of action of a cause upon a body, it may be found in all agents capable of acting upon matter ; but it is evident that the position which results from this, is something very different from that which we conceive in bodies or their elements ; it is something of a wholly dis tinct order, and belongs rather to the pure idea of causality than to the intuition of space. 193 We can conceive a being which is not a body, nor an elemeri t of body, and which does not exercise any action on bodies ; in this case, this being has none of the three re lations of which we have spoken, consequently it is not in any place, and to say that it is here, or that it is there, that it is near or distant, would be using words without mean ing. 194 Viewed from the point of this doctrine, the follow ing questions are easy to answer : Where must a pure spirit be which has no relation of causality nor influence of any kind upon the corporeal world ? Nowhere.

Autor of the post: Undefined

Where would the pure spirits Post Date: Tue, 5 Aug 2008 12:41:08 +0000
The answer will not seem strange to one who understands that the question is absurd. In the case supposed, there is no where, for this involves a relation and there are no relations here. Where would the pure spirits be if the world did not exist ? Nowhere, unless we have a mind to say they would be in themselves.

Autor of the post: Undefined

195 I wish here Post Date: Tue, 5 Aug 2008 12:55:21 +0000
But, the word to be does not mean the position of which we are speaking here, but only the exist ence of the spirit, or its identity with itself. Where was God before the world was created ? He was, but he was not in any place ; for he has no parts. 195 I wish here to expose an error of Kant.

Autor of the post: Undefined

He observes that in natural Post Date: Tue, 5 Aug 2008 13:13:53 +0000
This phil osopher believed that space was conceived by us as a con dition of all existence in general, and on this he founded one of his arguments that space was a purely subjective form. In the second edition of his Critique of Pure Reason, explaining the subjectiveness of space, he seems to hold, that we do not even conceive things in the pure intellectual order, without referring them to space. He observes that in natural theology, when treating of things which cannot be the object of intuition either for us or for themselves, we are very careful not to attribute to this intuition or manner of perception time and space, which are the conditions of human intuition.

Autor of the post: Undefined

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