Wisdom

153 A pure spirit Post Date: Mon, 4 Aug 2008 20:18:32 +0000
Suppose there were no sensitive being in the world, the present order of sensibility would disappear ; for without sensitive beings there would be no representations. What would the world be in that case ? This is a great problem of metaphysics. 153 A pure spirit, the existence of which we must always suppose; for, though all finite beings were annihi lated, there would still remain the infinite being which is od, a pure spirit would know the extended world just as it is in itself, and would not have the sensible representa tions either external or internal, which we have.

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But this spirit does not Post Date: Mon, 4 Aug 2008 20:34:53 +0000
This is certain, unless we mean to attribute imagination and sensi bility to pure spirits, and even to Grod himself. On this supposition I ask, what would a pure spirit know of the external world ? or, to speak more properly, since the existence of such a spirit is certain and its intelligence infinite, what does this spirit know of the external world ? 154 That which this spirit knows of the world is the world, because he cannot be deceived. But this spirit does not know the world under any sensible form.

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It is only necessary Post Date: Mon, 4 Aug 2008 20:54:34 +0000
Therefore the world may be known without any of the forms of sensi- bility, and consequently may be the object of a pure intel ligence. There is no difficulty on this point in what regards sensa tions. It is only necessary that we should say that the pure spirit knows perfectly the principle of causality which resides in the object, and produces the impressions which we experience.

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For, if we say Post Date: Mon, 4 Aug 2008 21:11:24 +0000
There is no need of attributing to the in- ligent spirit any sensation of the thing understood. This question is more difficult when we come to explain what relates to extension. For, if we say that the spirit only knows the principle of causality of the subjective re presentation of the extended, it follows that there is no true extension in the objects, because the spirit sees all that there is, and if the spirit does not see it, it is because it is not.

Autor of the post: Undefined

What is an extension Post Date: Mon, 4 Aug 2008 21:22:53 +0000
We fall into Berkeley s idealism ; an external world without extension is not the world of common sense, but the world of the idealists. If, on the other hand, we say that this pure spirit does know extension, we seem to at tribute to the spirit sensible representation; because the extension represented seems to involve sensible repre sentation. What is an extension with lines, surfaces, and figures? And these objects, as we understand them, are sensible ; if, however, they be taken in another sense, the extension of the world will be of another nature, it will be something of which we have no idea; and here again we fall into idealism.

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Extension as sensation is something Post Date: Mon, 4 Aug 2008 21:36:04 +0000
155 To solve this difficulty, which is really a serious one, it is necessary to recollect the distinction on which I insisted so earnestly between extension as sensation and extension as idea. The former can become subjective only in a sensible being ; the second may be, and is, subjective in a purely intellectual being. Extension as sensation is something subjective, it is an appearance ; its object exists in reality, hut without including in its essence any thing more than is necessary in order to produce the sensation.

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The scientific and the pure Post Date: Mon, 4 Aug 2008 21:46:57 +0000
Extension as idea is also subjective ; but it has a real ob ject which corresponds to it, and satisfies all the conditions of the idea. 156 Does not this theory seem to establish two geome tries ? We must distinguish. The scientific and the pure ideal geometry will remain the same, save the difference of the intelligences which possess it.

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157 In fact we observe Post Date: Mon, 4 Aug 2008 22:03:22 +0000
But notwithstanding this difference, what is true in one is true in the other. Empirical geometry as the representative part of geometry will be different : we have the idea only of our own. 157 In fact we observe two parts in geometry even in ourselves ; the one purely scientific, the other of sensible representation.

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Thus the two orders Post Date: Mon, 4 Aug 2008 22:17:06 +0000
The former includes the connection of ideas ; the latter the images and particular cases by means of which we make the ideas sensible: the first is the ground; the second is the form. But although the two are different, we cannot separate them entirely : we cannot have the geometrical idea without the sensible representa tion, we understand it only per conversionem ad phantas- mata, as say the scholastics. Thus the two orders of geo metry, the sensible and the intellectual, though different, are always joined in us; whether because the pure geo metrical idea arises from the sensible, or is excited by it, or because this is perhaps a necessary primitive condition imposed on our mind by its union with the body.

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Ex tension is then reduced Post Date: Mon, 4 Aug 2008 22:31:30 +0000
158 This shows how the pure geometry may be separ ated from the sensible, and how it may exist in pure intel lectual beings, without any of the forms which represent the geometrical idea in sensible beings. 159 But what becomes of extension in itself and stripped of all sensible form ? When we speak of extension stripped of all sensible form, we do not mean to deprive it of its capacity to be perceived by the senses, we merely abstract the relations of this capacity to sensible beings. Ex tension is then reduced, not to an imaginary space, nor to an eternal and infinite being, but to an order of beings, to the sum of their constant relations subject to necessary laws.

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