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We find all Post Date: Sat, 2 Aug 2008 18:46:58 +0000 But since the basis of sensations is extension, as we have demonstrated in a former chapter, this is the only medium by which we are placed in relation with bodies. When we suppress this basis, by abstracting it, we retain nothing of body beyond a general idea of being or substance without any thing to characterize it, or to distinguish it from others. We find all this in the order of our ideas, but we cannot infer from this that bodies have no other reality than ex tension. Autor of the post: Undefined " In this passage, besides Post Date: Sat, 2 Aug 2008 18:59:28 +0000 57 The same reasoning destroys the opinion of indefi nite or infinite extension. Descartes, explaining his doc trine on the idea of extension, says: " We shall also know that this world, or the extended matter which composes the universe, is without limits ; for, no matter how far off we place these limits, we can imagine spaces indefinitely extended beyond them ; and we not only imagine these spaces, but we conceive them as really existing such as we imagine them, and containing an indefinitely extended body, as the idea of extension which we conceive in every space is the true idea which we ought to form of a body." In this passage, besides the error in relation to the es sence of bodies, there is a gratuitous transition from a purely ideal or rather, imaginary order, to the real order. Autor of the post: Undefined "f He also believes vacuum im Post Date: Sat, 2 Aug 2008 19:10:47 +0000 It is certain that wherever I may imagine the limits of the universe, if I consider them as an immense arch surround ing it, I still imagine new immensities of space beyond this arch ; but to conclude that the reality is as I imagine it, does not seem conformable to the rules of good logic. If it is as clear as Descartes supposes, if it is not only an ima gination, but a conception founded on clear and distinct ideas, how happens it that so many philosophers see in all this only a play of the imagination ? 58 Leibnitz thinks that space is " a relation, an order, not only between things existing, but also between possible things as if they existed."f He also believes vacuum im possible, but not for the reason which Descartes gives. Autor of the post: Undefined But the space whicli Post Date: Sat, 2 Aug 2008 19:30:06 +0000 These are his words : " Philalethes. Those who take matter and extension for the same thing, pretend that the sides of a hollow empty body would touch each other. But the space whicli is between the two bodies is enough to prevent their mutual contact. Autor of the post: Undefined But I do not believe Post Date: Sat, 2 Aug 2008 19:46:17 +0000 " Theoplrilus. I am of your opinion ; for, although I do not admit a vacuum, I distinguish matter from extension, and concede that although there were a vacuum in a sphere, the opposite poles would not on that account unite. But I do not believe this is a case which the divine per fection would permit. Autor of the post: Undefined This reality is what Descartes Post Date: Sat, 2 Aug 2008 20:02:26 +0000 " 59 Leibnitz seems to me to commit what logicians call petitio priniipiij or, "begging the question." He says that in the case supposed, the sides would not touch each other, because the space between them would prevent it ; but this is what he had to prove, the real existence of this space. This reality is what Descartes denies. Autor of the post: Undefined The two illustrious philosophers started Post Date: Sat, 2 Aug 2008 20:12:56 +0000 60 If we compare the opinions of Descartes and Leib nitz, we shall see that both agree in denying to space a reality distinct from bodies, but basing their denial on very different reasons, Descartes places the essence of body in extension ; where there is extension there is body ; where there is space there is extension ; consequently, there neither is nor can be a vacuum. Leibnitz does not believe an empty capacity intrinsically absurd, and that he does not admit it is solely because, in his conception, it is repugnant to the divine perfection. The two illustrious philosophers started from very different principles, but arrived at the same conclusion. Autor of the post: Undefined Empty capacity is a con Post Date: Sat, 2 Aug 2008 20:23:48 +0000 Descartes rests upon metaphysical rea sons, founded on the essence of things. Leibnitz bases his opinion on the absolute essence of things only in its rela tions with the divine perfection. Empty capacity is a con tradiction in the opinion of Leibnitz, only inasmuch as it is opposed to optimism. Autor of the post: Undefined The differ ence of their Post Date: Sat, 2 Aug 2008 20:38:12 +0000 61 It is very remarkable that three so distinguished philosophers as Aristotle, Descartes, and Leibnitz, should agree in denying tb.e existence of this capacity which is called space, considered as a being distinct from bodies, and with the possibility of existing by itself. The differ ence of their opinions only proves that at the bottom of the question there is a difficulty more serious than some ideologists believe, who explain the idea of space and its generation with the same ease as though they wei-e treating of the simplest matters. Autor of the post: Undefined "We have the idea Post Date: Sat, 2 Aug 2008 20:55:16 +0000 62 THE preceding considerations seem to me to establish beyond any question, that space and nothing are contra dictory terms. If space is a capacity with dimensions that can be really measured, it has real properties, and therefore is distinct from a pure nothing. "We have the idea of space, on it is based a certain and evident science, that of geome try ; this idea is also necessary for the conception of motion. 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