leave it to the reader's judgment whether the preceding explanation is more satisfactory than that by impersonal reason; the theory we have attempted to expound has been held by all the most eminent metaphysicians. With God, all is clear; without God, all is a chaos. This is true in the order of facts, and not less so in the order of ideas. Our perception is also a fact; our ideas likewise are facts; over all presides an admirable order; a chain which cannot be destroyed unites all; but neither this order nor this chain depends upon this. The word reason has a profound meaning, for it refers to the infinite intelligence. What is true for the reason of one man cannot be false for the reason of another; there are, independently of all communication among human minds, and of all intuition, truths necessary for all. We must, if we would explain this unity, rise above ourselves, must elevate ourselves to that great unity in which every thing originates, and to which every thing tends.
174. This point of view is high, but it is the only one; if we depart from it we can see nothing, but are forced to use unmeaning words. Sublime and consoling thought! Although man disputes upon God, and perhaps denies him, he has God in his understanding, in his ideas, in all that he is, in all that he thinks; the power of perception communicates God to him; objective truth is founded on God; he cannot affirm a single truth without affirming a thing represented in God. This intimate communication of the finite with the infinite, is one of the most certain truths of metaphysics. Although ideological investigations should produce no other result than the discovery of so important a truth, we ought to consider the time spent in them well improved.
CHAPTER XXVIII.
OBSERVATIONS ON THE RELATION OF LANGUAGE TO IDEAS
175. The relation between thought and language is one of the most important ideological phenomena. When we speak we think; and when we think we speak with an internal language. The understanding needs speech as a kind of guiding thread in the labyrinth of ideas.
176. The connection of ideas by a sign seems necessary. The most universal and most convenient of these signs is language; but we must not forget that it is an arbitrary sign, as is proved by the variety of words used in different languages to express the same idea.
177. The phenomenon of the relation of ideas to language originates in the necessity of perpetuating ideas by determinate signs; and the importance of speech results from its being the most general, most convenient, and most flexible sign. And hence it is that when these circumstances can be united in another sign, the same object is attained. Physically speaking, written language is very different from language spoken; nevertheless, in very many cases it answers equally well.
178. The internal language is, sometimes, rather a reflection in which the idea is enlarged and developed, than an expression of it. True, we do not ordinarily think without speaking inwardly; but as we have already observed, speech is an arbitrary sign, and consequently we cannot establish a perfectly exact parallel between ideas and the internal language.
179. We think with instantaneousness, which defies the succession of words, however rapid we may suppose them to be. It is true that the internal language is far more rapid than the external; but it always involves succession, and requires a greater or less time, according to the words to be spoken.
This observation is important, lest we too greatly exaggerate the relation of ideas to speech. Language is certainly a wonderful channel for the communication of ideas, and a powerful auxiliary of our understanding; but we can, without ignoring these qualities, take care to avoid that exaggeration which seems to pronounce all thought impossible, if some word thought does not correspond to it.
180. We experience often enough the instantaneous occurrence of a multitude of ideas, which we afterwards develop in our discourse. We see this in those quick and lively replies excited by a word, or a gesture, which contradicts our opinions or wounds our feelings. In replying, it is impossible for us to speak inwardly, since the instantaneousness with which we reply forbids it. How often, in listening to an argument, do we instantly detect a fault, which we could not explain with words without a long discourse? How often, in proposing a difficulty to ourselves, do we catch its solution in an instant, although we could not possibly explain it without many words? How often do we at the very first glance discover the flaw in a proof, the force of an argument, or the ease with which it can be retorted upon the proposer of it, and all this without occupying a moiety of the intervals necessary to either external or internal locution? Thus it happens that the sudden thought is not unfrequently expressed by a single gesture, a glance of the eye, a nod of the head, a yes, or a no, an exclamation, or any other similar sign; all far more rapid than it is possible for the words expressive of our thought to be.
181. Let us illustrate this observation by a few examples. Some one says: "All men are naturally equal." The sense of this proposition cannot be known until the word equal is pronounced. How, then, is it that an enlightened and judicious man, will, by an instinctive impulse, answer no, will catch the word at the moment, and refute the empty boast of the declaimer with a flow of reasons? Until after the word, naturally the understanding remained in suspense; there was nothing to show the meaning of the proposition, since instead of equal, might have been said weak, mortal, inconstant, or any other such word; but so soon as the word equal is pronounced, the understanding says no, without having had the time to use an internal or external locution. The exact parallel which some suppose to exist between ideas and speech is, therefore, impossible; and they who defend it are guilty of an exaggeration incompatible with experience.
Another asserts, "justice to have no bounds but the limit of power." All who have any idea of morality, at once answer no: do they, forsooth, need an inward locution? True, in order to explain what is expressed by this no, and upon what it is based, many words are required, and that to reflect upon the proposition one must speak in inwardly; but this is all independent of that intellectual act, signified by the no, and which would have been still more briefly expressed had it been possible.
Another yet may say: "If this fact be attested by the senses, it will be true; and if it be true, it will be attested by the senses." The hearer assents to the former part, but rests in suspense as to the latter part until the word attest is pronounced. Then an instantaneous no leaps from his lips, or is expressed by a negative gesture. Does any interior locution precede? None, for none is possible. The following would be the words expressive of this act: "It is not true that every fact must be attested by the senses; since many facts are true, which do not belong to the sphere of sensibility." Let us examine whether or not these words are compatible with the instantaneousness of the no.
182. It will, perhaps, be objected, that the negation is one thing, and the reason of the negation another: that the simple no suffices for the former, and that it is only for the latter that more words are needed. But this is an equivocation. When the no was said, it was said for a reason, and this reason was the sight of the inconsequence then expressed by the words. Otherwise it would be necessary to admit the negative to be a blind judgment, and given without a reason. This being so, this reason founded upon the judgment, although expressed in the most laconical mode possible, would require some words, to form which, either interiorly or exteriorly, there has been no time. There is a question of calculation. He who hears the proposition cannot know the meaning of it, until the word attest is pronounced, and the sentence brought to a full stop. Before reaching the word attest, the sense of the proposition was unknown; it was not possible to form any judgment, since instead of saying, "If it be true the senses will attest it," he might have said, "If it be true the senses will not belie it."
We have spoken of the full stop, in order to show the instantaneousness of the perception and of the judgment, which proves that the understanding does not determine until the last moment. But let us suppose the same word attest to have been used indeed, but instead of a full stop, to have been followed by these other words, "if this fact falls under their jurisdiction." The words are the same, and yet
