It hath been observed in another place that the theorems and demonstrations in Geometry are conversant about universal ideas (section 15, Introd.); where it is explained in what sense this ought to be understood, to wit, the particular lines and figures included in the diagram are supposed to stand for innumerable others of different sizes; or, in other words, the geometer considers them abstracting from their magnitudewhich does not imply that he forms an abstract idea, but only that he cares not what the particular magnitude is, whether great or small, but looks on that as a thing different to the demonstration. Hence it follows that a line in the scheme but an inch long must be spoken of as though it contained ten thousand parts, since it is regarded not in itself, but as it is universal; and it is universal only in its signification, whereby it represents innumerable lines greater than itself, in which may be distinguished ten thousand parts or more, though there may not be above an inch in it. After this manner, the properties of the lines signified are (by a very usual figure) transferred to the sign, and thence, through mistake, though to appertain to it considered in its own nature.
Because there is no number of parts so great but it is possible there may be a line containing more, the inch-line is said to contain parts more than any assignable number; which is true, not of the inch taken absolutely, but only for the things signified by it. But men, not retaining that distinction in their thoughts, slide into a belief that the small particular line described
p.109on paper contains in itself parts innumerable. There is no such thing as the ten-thousandth part of an inch; but there is of a mile or diameter of the earth, which may be signified by that inch. When therefore I delineate a triangle on paper, and take one side not above an inch, for example, in length to be the radius, this I consider as divided into 10,000 or 100,000 parts or more; for, though the ten-thousandth part of that line considered in itself is nothing at all, and consequently may be neglected without an error or inconveniency, yet these described lines, being only marks standing for greater quantities, whereof it may be the ten-thousandth part is very considerable, it follows that, to prevent notable errors in practice, the radius must be taken of 10,000 parts or more.
From what has been said the reason is plain why, to the end any theorem become universal in its use, it is necessary we speak of the lines described on paper as though they contained parts which really they do not. In doing of which, if we examine the matter thoroughly, we shall perhaps discover that we cannot conceive an inch itself as consisting of, or being divisible into, a thousand parts, but only some other line which is far greater than an inch, and represented by it; and that when we say a line is infinitely divisible, we must mean32 a line which is infinitely great. What we have here observed seems to be the chief cause why, to suppose the infinite divisibility of finite extension has been thought necessary in geometry.
The several absurdities and contradictions which flowed from this false principle might, one
p.110would think, have been esteemed so many demonstrations against it. But, by I know not what logic, it is held that proofs a posteriori are not to be admitted against propositions relating to infinity, as though it were not impossible even for an infinite mind to reconcile contradictions; or as if anything absurd and repugnant could have a necessary connexion with truth or flow from it. But, whoever considers the weakness of this pretence will think it was contrived on purpose to humour the laziness of the mind which had rather acquiesce in an indolent scepticism than be at the pains to go through with a severe examination of those principles it has ever embraced for true.
Of late the speculations about Infinities have run so high, and grown to such strange notions, as have occasioned no small scruples and disputes among the geometers of the present age. Some there are of great note who, not content with holding that finite lines may be divided into an infinite number of parts, do yet farther maintain that each of those infinitesimals is itself subdivisible into an infinity of other parts or infinitesimals of a second order, and so on ad infinitum. These, I say, assert there are infinitesimals of infinitesimals of infinitesimals, &c., without ever coming to an end; so that according to them an inch does not barely contain an infinite number of parts, but an infinity of an infinity of an infinity ad infinitum of parts. Others there be who hold all orders of infinitesimals below the first to be nothing at all; thinking it with good reason absurd to imagine there is any positive quantity or part of extension which, though multiplied infinitely, can never equal the smallest given extension. And yet on the other hand it seems no less absurd to think the square, cube or other power of a positive real
p.111root, should itself be nothing at all; which they who hold infinitesimals of the first order, denying all of the subsequent orders, are obliged to maintain.
Have we not therefore reason to conclude they are both in the wrong, and that there is in effect no such thing as parts infinitely small, or an infinite number of parts contained in any finite quantity? But you will say that if this doctrine obtains it will follow the very foundations of Geometry are destroyed, and those great men who have raised that science to so astonishing a height, have been all the while building a castle in the air. To this it may be replied that whatever is useful in geometry, and promotes the benefit of human life, does still remain firm and unshaken on our principles; that science considered as practical will rather receive advantage than any prejudice from what has been said. But to set this in a due light [and show how lines and figures may be measured, and their properties investigated, without supposing finite extension to be infinitely divisible]33 may be the proper business of another place. For the rest, though it should follow that some of the more intricate and subtle parts of Speculative Mathematics may be pared off without any prejudice to truth, yet I do not see what damage will be thence derived to mankind. On the contrary, I think it were highly to be wished that men of great abilities and obstinate application would draw off their thoughts from those amusements, and employ them in the study of such things as lie nearer the concerns of life, or have a more direct influence on the manners.
If ist be said that several theorems undoubtedly true are discovered by methods in which infinitesimals
p.112are made use of, which could never have been if their existence included a contradiction in it; I answer that upon a thorough examination it will not be found that in any instance it is necessary to make use of or conceive infinitesimal parts of finite lines, or even quantities less than the minimum sensible; nay, it will be evident this is never done, it being impossible. [And, whatever mathematicians may think of fluxions, or the differential calculus and the like, a little reflexion will shew them that, in working by those methods, they do not conceive or imagine lines or surfaces less than what are perceivable to sense. They may indeed call those little and almost insensible quantities infinitesimals, or infinitesimals of infinitesimals, if they please; but at bottom this is all, they being in truth finite; nor does the solution of problems require the supposing any other. But this will be more clearly made out hereafter.]34
By what we have premised, it is plain that very numerous and important errors have taken their rise from those false Principles which were impugned in the foregoing parts of this treatise; and the opposites of those erroneous tenets at the same time appear to be most fruitful Principles, from whence do flow innumerable consequences highly advantageous to true philosophy, as well as to religion. Particularly Matter, or the absolute existence of corporeal objects, hath been shewn to be that wherein the most avowed and pernicious enemies of all knowledge, whether human or divine, have ever placed their chief strength and confidence. And surely, if by distinguishing the real existence
p.113of unthinking things from their being perceived, and allowing them a subsistance of their own out of the minds of spirits, no one thing is explained in nature, but on the contrary a great many inexplicable difficulties arise; if the supposition of Matter is barely precarious, as not being grounded on so much as one single reason; if its consequences cannot endure the light of examination and free inquiry, but screen themselves under the dark and general pretence of infinites being incomprehensible; if withal the removal of this Matter be not attended with the least evil consequence; if it be not even missed in the world, but everything as well, nay much easier conceived without it; if, lastly, both Sceptics and Atheists are for ever silenced upon supposing only spirits and ideas, and this scheme of things is perfectly agreeable both to Reason and Religion: methinks we may expect it should be admitted and firmly embraced, though it were proposed only as an hypothesis, and the existence of Matter had been allowed possible, which yet I think we have evidently demonstrated that it is not.
True it is that, in consequence of the foregoing principles, several disputes and speculations which are esteemed no mean parts of learning, are rejected as useless.35 But, how great a prejudice soever against our notions this may give to those who have already been deeply engaged, and make large advances in studies of that nature, yet by others we hope it will not be thought any just ground of dislike to the principles and tenets herein laid down, that they abridge the labour of study, and make human sciences far more
p.114clear, compendious and attainable than they were before.
Having despatched what we intended to say concerning the knowledge of IDEAS, the method we proposed leads us in the next place to treat of SPIRITSwith regard to which, perhaps, human knowledge is not so deficient as is vulgarly imagined. The great reason that is assigned for our being thought ignorant of the nature of spirits is our not having an idea of it. But, surely it ought not to be looked on as a defect in a human understanding that it does not perceive the idea of spirit, if it is manifestly impossible there should be any such idea. And this if I mistake not has been demonstrated in section 27; to which I shall here add that a spirit has been shewn to be the only substance or support wherein unthinking beings or ideas can exist; but that this substance which supports or perceives ideas should itself be an idea or like an idea is evidently absurd.