Essays: Scientific, Political, and Speculative, Volume II. Spencer Herbert

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Essays: Scientific, Political, and Speculative, Volume II - Spencer Herbert

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masses; which may be taken indifferently to be suns or atoms. The relations between contraction and the escape of molecular motion, and between expansion and the absorption of molecular motion, are expressed in their general forms without reference to the kind of matter; and, if the degree of either that occurs in a particular kind of matter is formulated, no note is taken of the quantity of that matter, much less of its individuality. Similarly with Chemistry. When it inquires into the atomic weight, the molecular structure, the atomicity, the combining proportions, etc., of a substance, it is indifferent whether a grain or a ton be thought of – the conception of amount is absolutely irrelevant. And so with more special attributes. Sulphur, considered chemically, is not sulphur under its crystalline form, or under its allotropic viscid form, or as a liquid, or as a gas; but it is sulphur considered apart from those attributes of quantity, and shape, and state, that give individuality.

      Prof. Bain objects to the division I have drawn between the Concrete Science of Astronomy and that Abstract-Concrete Science which deals with the mutually-modified motions of hypothetical masses in space, as “not a little arbitrary.” He says: —

      “We can suppose a science to confine itself solely to the ‘factors,’ or the separated elements, and never, on any occasion, to combine two into a composite third. This position is intelligible, and possibly defensible. For example, in Astronomy, the Law of Persistence of Motion in a straight line might be discussed in pure ideal separation; and so, the Law of Gravity might be discussed in equally pure separation – both under the Abstract-Concrete department of Mechanics. It might then be reserved to a concrete department to unite these in the explanation of a projectile or of a planet. Such, however, is not Mr. Spencer’s boundary line. He allows Theoretical Mechanics to make this particular combination, and to arrive at the laws of planetary movement, in the case of a single planet. What he does not allow is, to proceed to the case of two planets, mutually disturbing one another, or a planet and a satellite, commonly called the ‘problem of the Three Bodies.’”

      If I held what Prof. Bain supposes me to hold, my position would be an absurd one; but he misapprehends me. The misapprehension results in part from his having here, as before, used the word “concrete” with the Comtean meaning, as though it were my meaning; and in part from the inadequacy of my explanation. I did not in the least mean to imply that the Abstract-Concrete Science of Mechanics, when dealing with the motions of bodies in space, is limited to the interpretation of planetary movement such as it would be did only a single planet exist. It never occurred to me that my words might be so construed. Abstract-Concrete problems admit, in fact, of being complicated indefinitely, without going in the least beyond the definition. I do not draw the line, as Prof. Bain alleges, between the combination of two factors and the combination of three, or between the combination of any number and any greater number. I draw the line between the science which deals with the theory of the factors, taken singly and in combinations of two, three, four, or more, and the science which, giving to these factors the values derived from observations of actual objects, uses the theory to explain actual phenomena.

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      It is curious that the author of “The Plurality of Worlds,” with quite other aims, should have persuaded himself into similar conclusions.

      2

      I have been charged with misrepresenting Kant and misunderstanding him, because I have used the expression “forms of Thought” instead of “forms of Intuition.” Elsewhere I have shown that my argument against him remains equally valid when the phrase “forms of Intuition” is used. Here I may in the first place add that I did but follow some Kantists in saying “forms of Thought,” and I may add in the second place that the objection is superficial and quite irrelevant to the issue. Thought when broadly used as antithetical to Things includes Intuition: it comprehends in this sense all that is subjective as distinguished from all that is objective, and in so doing comprehends Intuition. Nor is this all. There cannot be Intuition without Thought: every act of intuition implies an act of classing without which the thing intuited is not known as such or such; and every act of classing is an act of thought.

      3

      Some propositions laid down by M. Littré, in his book – Auguste Comte et la Philosophie Positive (published in 1863), may fitly be dealt with here. In the candid and courteous reply he makes to my strictures on the Comtean classification in “The Genesis of Science,” he endeavours to clear up some of the inconsistencies I pointed out;

1

It is curious that the author of “The Plurality of Worlds,” with quite other aims, should have persuaded himself into similar conclusions.

2

I have been charged with misrepresenting Kant and misunderstanding him, because I have used the expression “forms of Thought” instead of “forms of Intuition.” Elsewhere I have shown that my argument against him remains equally valid when the phrase “forms of Intuition” is used. Here I may in the first place add that I did but follow some Kantists in saying “forms of Thought,” and I may add in the second place that the objection is superficial and quite irrelevant to the issue. Thought when broadly used as antithetical to Things includes Intuition: it comprehends in this sense all that is subjective as distinguished from all that is objective, and in so doing comprehends Intuition. Nor is this all. There cannot be Intuition without Thought: every act of intuition implies an act of classing without which the thing intuited is not known as such or such; and every act of classing is an act of thought.

3

Some propositions laid down by M. Littré, in his book – Auguste Comte et la Philosophie Positive (published in 1863), may fitly be dealt with here. In the candid and courteous reply he makes to my strictures on the Comtean classification in “The Genesis of Science,” he endeavours to clear up some of the inconsistencies I pointed out; and he does this by drawing a distinction between objective generality and subjective generality. He says – “qu’il existe deux ordres de généralité, l’une objective et dans les choses, l’autre subjective, abstraite et dans l’esprit.” This sentence, in which M. Littré makes subjective generality synonymous with abstractness, led me at first to conclude that he had in view the same distinction as that which I have above explained between generality and abstractness. On re-reading the paragraph, however, I found this was not the case. In a previous sentence he says – “La biologie a passé de la considération des organes à celles des tissus, plus généraux que les organes, et de la considération des tissus à celle des éléments anatomiques, plus généraux que les tissus. Mais cette généralité croissante est subjective non objective, abstraite non concrète.” Here it is manifest that abstract and concrete, are used in senses analogous to those in which they are used by M. Comte; who, as we have seen, regards general physiology as abstract and zoology and botany as concrete. And it is further

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