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Annihilate now this body also Post Date: Sat, 2 Aug 2008 23:33:54 +0000 Though we suppose only one body in the world, it could be moved ; and this motion could be infin itely continued. Therefore space is infinite. Annihilate now this body also, and the extension in which it moved will remain ; in it new bodies, new worlds may be created. Autor of the post: Undefined Therefore, space is uncreated Post Date: Sat, 2 Aug 2008 23:51:09 +0000 Therefore space is indestructible. But an eternal, infinite, and indestructible being cannot be created. Therefore, space is uncreated. Autor of the post: Undefined Immensity is the attribute Post Date: Sun, 3 Aug 2008 0:05:40 +0000 Therefore it is God himself. But it must be God inasmuch as we conceive him in relation to extension ; and, therefore, space is the immensity of God. Immensity is the attribute by which God is in every part ; it is an at tribute which relates to extension. Autor of the post: Undefined 69 The objection Post Date: Sun, 3 Aug 2008 0:23:03 +0000 Space is, therefore, the immensity of God. Only by adopting this theory can we reasonably admit that space is eternal, infinite, and inde structible. 69 The objection to this opinion is that it destroys the simplicity of God. Autor of the post: Undefined Clarke saw the force Post Date: Sun, 3 Aug 2008 0:35:20 +0000 If space is a property of God, it is God ; for, whatever is in God, is God. Therefore, as space is essentially extended, God too must be extended. Clarke saw the force of this argument ; he was made to feel it by the arguments of his adversary, Leibnitz ; but he answers it very weakly. Autor of the post: Undefined True, in the idea Post Date: Sun, 3 Aug 2008 0:51:50 +0000 He says that space has parts, but they are not separable. Bat, however this may be, it is certain that space has parts. True, in the idea of space we distinguish parts without separating them ; but we really conceive them in it, and we cannot conceive space without them. Autor of the post: Undefined This is why, in my Post Date: Sun, 3 Aug 2008 1:07:59 +0000 Besides, if we should admit this theory, what would become of the proofs of the immateriality of the soul ? If the infinite wisdom is extended, why may not the human soul with much more reason be so ? Carried away by his favorite idea, Clarke went so far as to write what we should not have expected from such a man, that : "In questions of this nature, when we speak of parts, we mean parts that are separable, composite, and dis united like those of matter, which for this reason is always a compound and never a simple substance. Matter is not one substance, but a composition of substances. This is why, in my opinion, matter is incapable of thinking. Autor of the post: Undefined Inseparability does not destroy Post Date: Sun, 3 Aug 2008 1:20:31 +0000 This incapacity does not proceed from extension, but from the parts being distinct substances, disunited, and independent of each other." This explanation tends to destroy the sim plicity of thinking beings; for by simplicity has always been understood the absolute wanting of all parts and not the absence of this or that kind of parts. Inseparability does not destroy the existence of parts ; it merely asserts the force of cohesion. Autor of the post: Undefined If we say that God Post Date: Sun, 3 Aug 2008 1:38:56 +0000 70 It is also to be feared that this doctrine opens the door to pantheism. It was even objected to Clarke that it made God the soul of the world, and although he defended himself from this charge, there still remains an objection which was not proposed to him, and which is a very serious one. If we say that God is space, or that space is a prop erty of God, what hinders our saying that God is the world, or that the world is a property of God? The world is extended ; but so is space. Autor of the post: Undefined Newton went so far Post Date: Sun, 3 Aug 2008 1:54:04 +0000 If God and space are not con tradictory ideas in the same being, why are God and the universe contradictory ? Clarke says that bodies are com posed of different substances, that they are not one sub stance; but it is certain that all we know of bodies is that they are extended, and that they cause certain impressions in us. Since, then, extension is not repugnant to God, and much less so the causality of impressions, there can be no reason against saying that what Clarke calls distinct sub stances, are only the parts, or, if he prefers it, the properties of the infinite substance. Newton went so far as to say that space was the sensorium of God, and even Clarke main tained against Leibnitz that Newton s expression might bear a sound interpretation, as it was intended only as a comparison. 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