CHAPTER IV.
THE RELATIVITY OF ALL KNOWLEDGE
§ 22. The same conclusion is thus arrived at, from whichever point we set out. If, respecting the origin and nature of things, we make some assumption, we find that through an inexorable logic it inevitably commits us to alternative impossibilities of thought; and this holds true of every assumption that can be imagined. If, contrariwise, we make no assumption, but set out from the sensible properties of surrounding objects, and, ascertaining their special laws of dependence, go on to merge these in laws more and more general, until we bring them all under some most general laws; we still find ourselves as far as ever from knowing what it is which manifests these properties to us: clearly as we seem to know it, our apparent knowledge proves on examination to be utterly irreconcilable with itself. Ultimate religious ideas and ultimate scientific ideas, alike turn out to be merely symbols of the actual, not cognitions of it.
The conviction, so reached, that human intelligence is incapable of absolute knowledge, is one that has been slowly gaining ground as civilization has advanced. Each new ontological theory, from time to time propounded in lieu of previous ones shown to be untenable, has been followed by a new criticism leading to a new scepticism. All possible conceptions have been one by one tried and found wanting; and so the entire field of speculation has been gradually exhausted without positive result: the only result arrived at being the negative one above stated – that the reality existing behind all appearances is, and must ever be, unknown. To this conclusion almost every thinker of note has subscribed. “With the exception,” says Sir William Hamilton, “of a few late Absolutist theorisers in Germany, this is, perhaps, the truth of all others most harmoniously re-echoed by every philosopher of every school.” And among these he names – Protagoras, Aristotle, St. Augustin, Boethius, Averroes, Albertus Magnus, Gerson, Leo Hebræus, Melancthon, Scaliger, Francis Piccolomini, Giordano Bruno, Campanella, Bacon, Spinoza, Newton, Kant.
It yet remains to point out how this belief may be established rationally, as well as empirically. Not only is it that, as in the earlier thinkers above named, a vague perception of the inscrutableness of things in themselves results from discovering the illusiveness of sense-impressions; and not only is it that, as shown in the foregoing chapters, definite experiments evolve alternative impossibilities of thought out of every ultimate conception we can frame; but it is that the relativity of our knowledge is demonstrable analytically. The induction drawn from general and special experiences, may be confirmed by a deduction from the nature of our intelligence. Two ways of reaching such a deduction exist. Proof that our cognitions are not, and never can be, absolute, is obtainable by analyzing either the product of thought, or the process of thought. Let us analyze each.
§ 23. If, when walking through the fields some day in September, you hear a rustle a few yards in advance, and on observing the ditch-side where it occurs, see the herbage agitated, you will probably turn towards the spot to learn by what this sound and motion are produced. As you approach there flutters into the ditch, a partridge; on seeing which your curiosity is satisfied – you have what you call an explanation of the appearances. The explanation, mark, amounts to this; that whereas throughout life you have had countless experiences of disturbance among small stationary bodies, accompanying the movement of other bodies among them, and have generalized the relation between such disturbances and such movements, you consider this particular disturbance explained, on finding it to present, an instance of the like relation. Suppose you catch the partridge; and, wishing to ascertain why it did not escape, examine it, and find at one spot, a slight trace of blood upon its feathers. You now understand, as you say, what has disabled the partridge. It has been wounded by a sportsman – adds another case to the many cases already seen by you, of birds being killed or injured by the shot discharged at them from fowling-pieces. And in assimilating this case to other such cases, consists your understanding of it. But now, on consideration, a difficulty suggests itself. Only a single shot has struck the partridge, and that not in a vital place: the wings are uninjured, as are also those muscles which move them; and the creature proves by its struggles that it has abundant strength. Why then, you inquire of yourself, does it not fly? Occasion favouring, you put the question to an anatomist, who furnishes you with a solution. He points out that this solitary shot has passed close to the place at which the nerve supplying the wing-muscles of one side, diverges from the spine; and that a slight injury to this nerve, extending even to the rupture of a few fibres, may, by preventing a perfect co-ordination in the actions of the two wings, destroy the power of flight. You are no longer puzzled. But what has happened? – what has changed your state from one of perplexity to one of comprehension? Simply the disclosure of a class of previously known cases, along with which you can include this case. The connexion between lesions of the nervous system and paralysis of limbs has been already many times brought under your notice; and you here find a relation of cause and effect that is essentially similar.
Let us suppose you are led on to make further inquiries concerning organic actions, which, conspicuous and remarkable as they are, you had not before cared to understand. How is respiration effected? you ask – why does air periodically rush into the lungs? The answer is that in the higher vertebrata, as in ourselves, influx of air is caused by an enlargement of the thoracic cavity, due, partly to depression of the diaphragm, partly to elevation of the ribs. But how does elevation of the ribs enlarge the cavity? In reply the anatomist shows you that the plane of each pair of ribs makes an acute angle with the spine; that this angle widens when the moveable ends of the ribs are raised; and he makes you realize the consequent dilatation of the cavity, by pointing out how the area of a parallelogram increases as its angles approach to right angles – you understand this special fact when you see it to be an instance of a general geometrical fact. There still arises, however, the question – why does the air rush into this enlarged cavity? To which comes the answer that, when the thoracic cavity is enlarged, the contained air, partially relieved from pressure, expands, and so loses some of its resisting power; that hence it opposes to the pressure of the external air a less pressure; and that as air, like every other fluid, presses equally in all directions, motion must result along any line in which the resistance is less than elsewhere; whence follows an inward current. And this interpretation you recognize as one, when a few facts of like kind, exhibited more plainly in a visible fluid such as water, are cited in illustration. Again, when it was pointed out that the limbs are compound levers acting in essentially the same way as levers of iron or wood, you might consider yourself as having obtained a partial rationale of animal movements. The contraction of a muscle, seeming before utterly unaccountable, would seem less unaccountable were you shown how, by a galvanic current, a series of soft iron magnets could be made to shorten itself, through the attraction of each magnet for its neighbours: – an alleged analogy which especially answers the purpose of our argument; since, whether real or fancied, it equally illustrates the mental illumination that results on finding a class of cases within which a particular case may possibly be included. And it may be further noted how, in the instance here named, an additional feeling of comprehension arises on remembering that the influence conveyed through the nerves to the muscles, is, though not positively electric, yet a form of force nearly allied to the electric. Similarly when you learn that animal heat arises from chemical combination, and so is evolved as heat is evolved in other chemical combinations – when you learn that the absorption of nutrient fluids through the coats of the intestines, is an instance of osmotic action – when you learn that the changes undergone by food during digestion, are like changes artificially producible in the laboratory; you regard yourself as knowing something about the natures of these phenomena.
Observe now what we have been doing. Turning to the general question, let us note where these successive interpretations have carried us. We began with quite special and concrete facts. In explaining each, and afterwards explaining the more general facts of which they are instances, we have got down to certain highly general facts: – to a geometrical principle or property of space, to a simple law of mechanical action, to a law of fluid equilibrium – to truths in physics, in chemistry, in thermology, in electricity. The particular phenomena with which we set out, have been merged in larger and larger groups of phenomena; and as they have been so merged, we have arrived at solutions that we consider profound in proportion as this process has been carried far. Still deeper explanations are simply further steps in the same direction. When, for instance, it is asked why the law of action of the lever is what it is, or why fluid equilibrium and fluid motion exhibit the relations which they do, the answer furnished by mathematicians consists in the disclosure of the principle of virtual velocities – a principle holding true alike in fluids and solids – a principle under which the others are comprehended. And similarly, the insight obtained into the phenomena of chemical combination, heat, electricity, &c., implies that a rationale of them, when found, will be the exposition of some highly general fact respecting the constitution of matter, of which chemical, electrical, and thermal facts, are merely different manifestations.
Is this process limited or unlimited? Can we go on for ever explaining classes of facts by including them in larger classes; or must we eventually come to a largest class? The supposition that the process is unlimited, were any one absurd enough to espouse it, would still imply that an ultimate explanation could not be reached; since infinite time would be required to reach it. While the unavoidable conclusion that it is limited (proved not only by the finite sphere of observation open to us, but also by the diminution in the number of generalizations that necessarily accompanies increase of their breadth) equally implies that the ultimate fact cannot be understood. For if the successively deeper interpretations of nature which constitute advancing knowledge, are merely successive inclusions of special truths in general truths, and of general truths in truths still more general; it obviously follows that the most general truth, not admitting of inclusion in any other, does not admit of interpretation. Manifestly, as the most general cognition at which we arrive cannot be reduced to a more general one, it cannot be understood. Of necessity, therefore, explanation must eventually bring us down to the inexplicable. The deepest truth which we can get at, must be unaccountable. Comprehension must become something other than comprehension, before the ultimate fact can be comprehended.
§ 24. The inference which we thus find forced upon us when we analyze the product of thought, as exhibited objectively in scientific generalizations, is equally forced upon us by an analysis of the process of thought, as exhibited subjectively in consciousness. The demonstration of the necessarily relative character of our knowledge, as deduced from the nature of intelligence, has been brought to its most definite shape by Sir William Hamilton. I cannot here do better than extract from his essay on the “Philosophy of the Unconditioned,” the passage containing the substance of his doctrine.
“The mind can conceive,” he argues, “and consequently can know,” only the limited, and the conditionally limited. The unconditionally unlimited, or the Infinite, the unconditionally limited, or the Absolute, cannot positively be construed to the mind; they can be conceived, only by a thinking away from, or abstraction of, those very conditions under which thought itself is realized; consequently, the notion of the Unconditioned is only negative, – negative of the conceivable itself. For example, on the one hand we can positively conceive, neither an absolute whole, that is, a whole so great, that we cannot also conceive it as a relative part of a still greater whole; nor an absolute part, that is, a part so small, that we cannot also conceive it as a relative whole, divisible into smaller parts. On the other hand, we cannot positively represent, or realize, or construe to the mind (as here understanding and imagination coincide), an infinite whole, for this could only be done by the infinite synthesis in thought of finite wholes, which would itself require an infinite time for its accomplishment; nor, for the same reason, can we follow out in thought an infinite divisibility of parts. The result is the same, whether we apply the process to limitation in space, in time, or in degree. The unconditional negation, and the unconditional affirmation of limitation; in other words, the infinite and absolute, properly so called, are thus equally inconceivable to us.
As the conditionally limited (which we may briefly call the conditioned) is thus the only possible object of knowledge and of positive thought – thought necessarily supposes conditions. To think is to condition; and conditional limitation is the fundamental law of the possibility of thought. For, as the greyhound cannot outstrip his shadow, nor (by a more appropriate simile) the eagle outsoar the atmosphere in which he floats, and by which alone he may be supported; so the mind cannot transcend that sphere of limitation, within and through which exclusively the possibility of thought is realized. Thought is only of the conditioned; because, as we have said, to think is simply to condition. The absolute is conceived merely by a negation of conceivability; and all that we know, is only known as
– ‘won from the void and formless infinite.’
How, indeed, it could ever be doubted that thought is only of the conditioned, may well be deemed a matter of the profoundest admiration. Thought cannot transcend consciousness; consciousness is only possible under the antithesis of a subject and object of thought, known only in correlation, and mutually limiting each other; while, independently of this, all that we know either of subject or object, either of mind or matter, is only a knowledge in each of the particular, of the plural, of the different, of the modified, of the phenomenal. We admit that the consequence of this doctrine is, – that philosophy, if viewed as more than a science of the conditioned, is impossible. Departing from the particular, we admit, that we can never, in our highest generalizations, rise above the finite; that our knowledge, whether of mind or matter, can be nothing more than a knowledge of the relative manifestations of an existence, which in itself it is our highest wisdom to recognize as beyond the reach of philosophy, – in the language of St Austin, – ‘cognoscendo ignorari, et ignorando cognosci.’
“The conditioned is the mean between two extremes, – two inconditionates, exclusive of each other, neither of which can be conceived as possible, but of which, on the principles of contradiction and excluded middle, one must be admitted as necessary. On this opinion, therefore, reason is shown to be weak, but not deceitful. The mind is not represented as conceiving two propositions subversive of each other, as equally possible; but only, as unable to understand as possible, either of two extremes; one of which, however, on the ground of their mutual repugnance, it is compelled to recognize as true. We are thus taught the salutary lesson, that the capacity of thought is not to be constituted into the measure of existence; and are warned from recognizing the domain of our knowledge as necessarily co-extensive with the horizon of our faith. And by a wonderful revelation, we are thus, in the very consciousness of our inability to conceive aught above the relative and finite, inspired with a belief in the existence of something unconditioned beyond the sphere of all comprehensible reality.”
Clear and conclusive as this statement of the case appears when carefully studied, it is expressed in so abstract a manner as to be not very intelligible to the general reader. A more popular presentation of it, with illustrative applications, as given by Mr Mansel in his “Limits of Religious Thought,” will make it more fully understood. The following extracts, which I take the liberty of making from his pages, will suffice.
“The very conception of consciousness, in whatever mode it may be manifested, necessarily implies distinction between one object and another. To be conscious, we must be conscious of something; and that something can only be known, as that which it is, by being distinguished from that which it is not. But distinction is necessarily limitation; for, if one object is to be distinguished from another, it must possess some form of existence which the other has not, or it must not possess some form which the other has. But it is obvious the Infinite cannot be distinguished, as such, from the Finite, by the absence of any quality which the Finite possesses; for such absence would be a limitation. Nor yet can it be distinguished by the presence of an attribute which the Finite has not; for, as no finite part can be a constituent of an infinite whole, this differential characteristic must itself be infinite; and must at the same time have nothing in common with the finite. We are thus thrown back upon our former impossibility; for this second infinite will be distinguished from the finite by the absence of qualities which the latter possesses. A consciousness of the Infinite as such thus necessarily involves a self-contradiction; for it implies the recognition, by limitation and difference, of that which can only be given as unlimited and indifferent. * * *
“This contradiction, which is utterly inexplicable on the supposition that the infinite is a positive object of human thought, is at once accounted for, when it is regarded as the mere negation of thought. If all thought is limitation; – if whatever we conceive is, by the very act of conception, regarded as finite, —the infinite, from a human point of view, is merely a name for the absence of those conditions under which thought is possible. To speak of a Conception of the Infinite is, therefore, at once to affirm those conditions and to deny them. The contradiction, which we discover in such a conception, is only that which we have ourselves placed there, by tacitly assuming the conceivability of the inconceivable. The condition of consciousness is distinction; and condition of distinction is limitation. We can have no consciousness of Being in general which is not some Being in particular: a thing, in consciousness, is one thing out of many. In assuming the possibility of an infinite object of consciousness, I assume, therefore, that it is at the same time limited and unlimited; – actually something, without which it could not be an object of consciousness, and actually nothing, without which it could not be infinite. * * *
“A second characteristic of Consciousness is, that it is only possible in the form of a relation. There must be a Subject, or person conscious, and an Object, or thing of which he is conscious. There can be no consciousness without the union of these two factors; and, in that union, each exists only as it is related to the other. The subject is a subject, only in so far as it is conscious of an object: the object is an object, only in so far as it is apprehended by a subject: and the destruction of either is the destruction of consciousness itself. It is thus manifest that a consciousness of the Absolute is equally self-contradictory with that of the Infinite. To be conscious of the Absolute as such, we must know that an object, which is given in relation to our consciousness, is identical with one which exists in its own nature, out of all relation to consciousness. But to know this identity, we must be able to compare the two together; and such a comparison is itself a contradiction. We are in fact required to compare that of which we are conscious with that of which we are not conscious; the comparison itself being an act of consciousness, and only possible through the consciousness of both its objects. It is thus manifest that, even if we could be conscious of the absolute, we could not possibly know that it is the absolute: and, as we can be conscious of an object as such, only by knowing it to be what it is, this is equivalent to an admission that we cannot be conscious of the absolute at all. As an object of consciousness, every thing is necessarily relative; and what a thing may be out of consciousness, no mode of consciousness can tell us.
“This contradiction, again, admits of the same explanation as the former. Our whole notion of existence is necessarily relative; for it is existence as conceived by us. But Existence, as we conceive it, is but a name for the several ways in which objects are presented to our consciousness, – a general term, embracing a variety of relations. The Absolute, on the other hand, is a term expressing no object of thought, but only a denial of the relation by which thought is constituted. To assume absolute existence as an object of thought, is thus to suppose a relation existing when the related terms exist no longer. An object of thought exists, as such, in and through its relation to a thinker; while the Absolute, as such, is independent of all relation. The Conception of the Absolute thus implies at the same time the presence and absence of the relation by which thought is constituted; and our various endeavours to represent it are only so many modified forms of the contradiction involved in our original assumption. Here, too, the contradiction is one which we ourselves have made. It does not imply that the Absolute cannot exist; but it implies, most certainly, that we cannot conceive it as existing.”
Here let me point out how the same general inference may be evolved from another fundamental condition of thought, omitted by Sir W. Hamilton, and not supplied by Mr Mansel; – a condition which, under its obverse aspect, we have already contemplated in the last section. Every complete act of consciousness, besides distinction and relation, also implies likeness. Before it can become an idea, or constitute a piece of knowledge, a mental state must not only be known as separate in kind from certain foregoing states to which it is known as related by succession; but it must further be known as of the same kind with certain other foregoing states. That organization of changes which constitutes thinking, involves continuous integration as well as continuous differentiation. Were each new affection of the mind perceived simply as an affection in some way contrasted with the preceding ones – were there but a chain of impressions, each of which as it arose was merely distinguished from its predecessors; consciousness would be an utter chaos. To produce that orderly consciousness which we call intelligence, there requires the assimilation of each impression to others, that occurred earlier in the series. Both the successive mental states, and the successive relations which they bear to each other, must be classified; and classification involves not only a parting of the unlike, but also a binding together of the like. In brief, a true cognition is possible only through an accompanying recognition. Should it be objected that if so, there cannot be a first cognition, and hence there can be no cognition; the reply is, that cognition proper arises gradually – that during the first stage of incipient intelligence, before the feelings produced by intercourse with the outer world have been put into order, there are no cognitions, strictly so called; and that, as every infant shows us, these slowly emerge out of the confusion of unfolding consciousness as fast as the experiences are arranged into groups – as fast as the most frequently repeated sensations, and their relations to each other, become familiar enough to admit of their recognition as such or such, whenever they recur. Should it be further objected that if cognition pre-supposes recognition, there can be, no cognition, even by an adult, of an object never before seen; there is still the sufficient answer that in so far as it is not assimilated to previously-seen objects, it is not known, and that it is known in so far as it is assimilated to them. Of this paradox the interpretation is, that an object is classifiable in various ways, with various degrees of completeness. An animal hitherto unknown (mark the word), though not referable to any established species or genus, is yet recognized as belonging to one of the larger divisions – mammals, birds, reptiles, or fishes; or should it be so anomalous that its alliance with any of these is not determinable, it may yet be classed as vertebrate or invertebrate; or if it be one of those organisms of which it is doubtful whether the animal or vegetal characteristics predominate, it is still known as a living body; even should it be questioned whether it is organic, it remains beyond question that it is a material object, and it is cognized by being recognized as such. Whence it is manifest that a thing is perfectly known only when it is in all respects like certain things previously observed; that in proportion to the number of respects in which it is unlike them, is the extent to which it is unknown; and that hence when it has absolutely no attribute in common with anything else, it must be absolutely beyond the bounds of knowledge.
Observe the corollary which here concerns us. A cognition of the Real, as distinguished from the Phenomenal, must, if it exists, conform to this law of cognition in general. The First Cause, the Infinite, the Absolute, to be known at all, must be classed. To be positively thought of, it must be thought of as such or such – as of this or that kind. Can it be like in kind to anything of which we have sensible experience? Obviously not. Between the creating and the created, there must be a distinction transcending any of the distinctions existing between different divisions of the created. That which is uncaused cannot be assimilated to that which is caused: the two being, in the very naming, antithetically opposed. The Infinite cannot be grouped along with something that is finite; since, in being so grouped, it must be regarded as not-infinite. It is impossible to put the Absolute in the same category with anything relative, so long as the Absolute is defined as that of which no necessary relation can be predicated. Is it then that the Actual, though unthinkable by classification with the Apparent, is thinkable by classification with itself? This supposition is equally absurd with the other. It implies the plurality of the First Cause, the Infinite, the Absolute; and this implication is self-contradictory. There cannot be more than one First Cause; seeing that the existence of more than one would involve the existence of something necessitating more than one, which something would be the true First Cause. How self-destructive is the assumption of two or more Infinites, is manifest on remembering that such Infinites, by limiting each other, would become finite. And similarly, an Absolute which existed not alone but along with other Absolutes, would no longer be an absolute but a relative. The Unconditioned therefore, as class-able neither with any form of the conditioned nor with any other Unconditioned, cannot be classed at all. And to admit that it cannot be known as of such or such kind, is to admit that it is unknowable.
Thus, from the very nature of thought, the relativity of our knowledge is inferable in three several ways. As we find by analyzing it, and as we see it objectively displayed in every proposition, a thought involves relation, difference, likeness. Whatever does not present each of these does not admit of cognition. And hence we may say that the Unconditioned, as presenting none of them, is trebly unthinkable.
§ 25. From yet another point of view we may discern the same great truth. If, instead of examining our intellectual powers directly as exhibited in the act of thought, or indirectly as exhibited in thought when expressed by words, we look at the connexion between the mind and the world, a like conclusion is forced upon us. In the very definition of Life, when reduced to its most abstract shape, this ultimate implication becomes visible.
All vital actions, considered not separately but in their ensemble, have for their final purpose the balancing of certain outer processes by certain inner processes. There are unceasing external forces tending to bring the matter of which organic bodies consist, into that state of stable equilibrium displayed by inorganic bodies; there are internal forces by which this tendency is constantly antagonized; and the perpetual changes which constitute Life, may be regarded as incidental to the maintenance of the antagonism. To preserve the erect posture, for instance, we see that certain weights have to be neutralized by certain strains: each limb or other organ, gravitating to the Earth and pulling down the parts to which it is attached, has to be preserved in position by the tension of sundry muscles; or in other words, the group of forces which would if allowed bring the body to the ground, has to be counterbalanced by another group of forces. Again, to keep up the temperature at a particular point, the external process of radiation and absorption of heat by the surrounding medium, must be met by a corresponding internal process of chemical combination, whereby more heat may be evolved; to which add, that if from atmospheric changes the loss becomes greater or less, the production must become greater or less. And similarly throughout the organic actions in general.