第58章

The relation of co-existence, which cannot be originally given in a consciousnessof which the states are serial, becomes distinguished only when it is foundthat certain relations of sequence have their terms presented in consciousnessin either order with equal facility; while the others are presented onlyin one order. Relations of which the terms are not reversible, become recognizedas sequences proper; while relations of which the terms occur indifferentlyin both directions, become recognized as co-existences. Endless experiences,which from moment to moment present both orders of these relations, renderthe distinction between them perfectly definite; and at the same time generatean abstract conception of each. The abstract of all sequences is Time. Theabstract of all co-existences is Space. From the fact that in thought, Timeis inseparable from sequence, and Space from co-existence, we do not hereinfer that Time and Space are original forms of consciousness under whichsequences and co-existences are known; but we infer that our conceptionsof Time and Space are generated, as other abstracts are generated from otherconcretes: the only difference being that the organization of experienceshas, in these cases, been going on throughout the entire evolution of intelligence.

This synthesis is confirmed by analysis. Our consciousness of Space isa consciousness of co-existent Positions. A portion of space can be conceivedonly by representing its limits as co-existing in certain relative Positions;and each of its imagined boundaries, be it line or plane, can be thoughtof in no other way than as made up of co-existent positions in close proximityAnd since a position is not an entity -- since the congeries of positionswhich constitute any conceived portion of space, and mark its bounds, arenot sensible existences; it follows that the co-existent positions whichmake up our consciousness of Space are not co-existences in the full senseof the word (which implies realities as their terms), but are the blank formsof co-existences, left behind when the realities are absent; that is, arethe abstracts of co-existences. The experiences out of which, during theevolution of intelligence, this abstract of all co-existences has been generated,are experiences of individual positions ascertained by touch; and each ofsuch experiences involves the resistance of an object touched, and the musculartensions which measure this resistance. By countless unlike muscular adjustments,involving unlike muscular tensions, different resisting positions are disclosed;and these, as they can be experienced in one order as readily as another,we regard as co-existing. But since, under other circumstances, the samemuscular adjustments do not produce contacts with resisting positions, thereresult the same states of consciousness minus the resistances -- blank formsof co-existence from which the co-existent objects before experienced areabsent. And from a building up of these, too elaborate to be here detailed,results that abstract of all relations of co-existence which we call Space.

It remains only to point out, as a truth hereafter to be recalled, that theexperiences from which the consciousness of Space arises, are experiencesof force, A plexus of muscular forces we ourselves exercise, constitutesthe index of each position as originally disclosed to us; and the resistancewhich makes us aware of something existing in that position, is an equivalentof the pressure we consciously exert. Thus, experiences of forces variouslycorrelated, are those from which our consciousness of Space is abstracted.

Our Space-consciousness being thus shown to be purely relative, what arewe to say of that which causes it? Is there an absolute Space which relativeSpace in some sort represents? Is Space in itself a form or condition ofabsolute existence, producing in our minds a corresponding form or conditionof relative existence? These are unanswerable questions. Our conception ofSpace is produced by some mode of the Unknowable; and the complete unchangeablenessof our conception of it simply implies a complete uniformity in the effectswrought by this mode of the Unknowable upon us. But therefore to call ita necessary mode of the Unknowable is illegitimate. All we can assert isthat Space is a relative reality; that our consciousness of this unchangingrelative reality implies an absolute reality equally unchanging in so faras we are concerned; and that the relative reality may be unhesitatinglyaccepted in thought as a valid basis for our reasonings; which, when rightlycarried on, will bring us to truths that have a like relative reality --the only truths which concern us or can possibly be known to us.

Concerning Time, relative and absolute, a parallel argument leads to parallelconclusions. These are too obvious to need specifying in detail. §48. Our conception of Matter, reduced to its simplest shape, isthat of co-existent positions that offer resistance; as contrasted with ourconception of Space, in which the co-existent positions offer no resistance.

We think of Body as bounded by surfaces that resist, and as made up throughoutof parts that resist. Mentally abstract the co-existent resistances, andthe consciousness of Body disappears, leaving behind it the consciousnessof Space. And since the group of co-existing resistant positions gives usimpressions of resistance whether we touch its near, its remote, its right,or its left side; it results that as different muscular adjustments indicatedifferent co-existences, we are obliged to conceive every portion of matteras containing more than one resistant position -- that is, as occupying Space.