Eureka - страница 7

It must be immediately seen that this is not a question of two statements between whose respective credibilities – or of two arguments between whose respective validities – the reason is called upon to decide – it is a matter of two conceptions, directly conflicting, and each avowedly impossible, one of which the intellect is supposed to be capable of entertaining, on account of the greater impossibility of entertaining the other. The choice is not made between two difficulties;—it is merely fancied to be made between two impossibilities. Now of the former, there are degrees – but of the latter, none – just as our impertinent letter-writer has already suggested. A task may be more or less difficult; but it is either possible or not possible – there are no gradations. It might be more difficult to overthrow the Andes than an ant-hill; but it can be no more impossible to annihilate the matter of the one than the matter of the other. A man may jump ten feet with less difficulty than he can jump twenty, but the impossibility of his leaping to the moon is not a whit less than that of his leaping to the dog-star.

Since all this is undeniable: since the choice of the mind is to be made between impossibilities of conception: since one impossibility cannot be greater than another: and since, thus, one cannot be preferred to another: the philosophers who not only maintain, on the grounds mentioned, man's idea of infinity but, on account of such supposititious idea, infinity itself—are plainly engaged in demonstrating one impossible thing to be possible by showing how it is that some one other thing – is impossible too. This, it will be said, is nonsense; and perhaps it is – indeed I think it very capital nonsense – but forego all claim to it as nonsense of mine.

The readiest mode, however, of displaying the fallacy of the philosophical argument on this question, is by simply adverting to a fact respecting it which has been hitherto quite overlooked – the fact that the argument alluded to both proves and disproves its own proposition. "The mind is impelled," say the theologians and others, "to admit a First Cause, by the superior difficulty it experiences in conceiving cause beyond cause without end." The quibble, as before, lies in the word "difficulty" – but here what is it employed to sustain? A First Cause. And what is a First Cause? An ultimate termination of causes. And what is an ultimate termination of causes? Finity – the Finite. Thus the one quibble, in two processes, by God knows how many philosophers, is made to support now Finity and now Infinity – could it not be brought to support something besides? As for the quibblers—they, at least, are insupportable. But – to dismiss them – what they prove in the one case is the identical nothing which they demonstrate in the other.

Of course, no one will suppose that I here contend for the absolute impossibility of that which we attempt to convey in the word "Infinity." My purpose is but to show the folly of endeavoring to prove Infinity itself or even our conception of it, by any such blundering ratiocination as that which is ordinarily employed.