Fundamental Philosophy, Vol. 2 (of 2). Balmes Jaime Luciano
their purely metaphysical sphere and descend into the field of reality.
In order to be able to conceive of a real being, we require it to be presented to us with some property. Being and not-being, substance and accidents, cause and effect, are, when combined with something positive, highly fruitful ideas; but taken in general, with nothing determinate assigned to them, they do not offer us any existing, or even possible object.
132. The idea of being presents us that of a thing in the abstract; but if we would conceive of this as existing or as possible, we must imagine this thing to be something with characteristic properties. Whenever we hear an existing thing spoken of, we instinctively ask what it is, and what is its nature. God is essentially being, is infinite being; but nothing would be represented to our mind were we to conceive of him only as of being, and not also as intelligent, active, free being endowed with all the other perfections of his infinite essence.
133. The idea of substance offers us that of a permanent being, which does not, like a modification, inhere in another. This idea, taken in its generality without other determination than that added to the idea of being, by that of subsistence, offers us nothing real or realizable. Permanence in general, subsistence by itself, non-inherence in a subject, do not suffice to enable a substance to exist or to be possible; some characteristic mark, some attribute is also needed, as corporeal, intelligent, free, or any other you please, to determine the general idea of substance.
134. The same may be said of the idea of cause, or productive activity. An active thing, in general, offers us nothing either real or possible. In order to conceive an existing activity, we must refer to a determinate activity; the idea of acting, or of being able to act, in general, does not suffice; we must represent it to ourselves, as exercising itself in one way or another, referring to determinate objects, producing, not beings in general, but beings having their own characteristic attributes. True, we do not need to know what these attributes are; but we do need to know that they exist with their determinateness.
The most universal cause conceivable is God, the first and infinite cause; and although we do not conceive of him as of cause in the abstract, regarding the simple idea of productive activity, but we attach to the general idea of cause the ideas of free will and intelligence. When we say that God is omnipotent, we assign an infinite sphere to his power; we do not know the characteristic attributes of all the beings which can be created by this infinite activity; but we are certain that every existing or possible being must have a determinate nature; and we do not conceive it to be possible for a being to be produced, which, without any determination, would be nothing but being.
135. We do not meet this determination, indispensable as it is to us, if we would conceive of the existence or possibility of a being, in indeterminate ideas, but must take it from experience; wherefore, if our understanding were limited to the combination of those relations offered in indeterminate conceptions, it would be condemned to a perfectly sterile science. We have already seen (Chap. XIV.) that the absolute non-communication of the real with the ideal order is impossible if the intelligible order be not deprived of all consciousness of itself. It is not enough to know, that such a communication exists, but we must ascertain in what points it is verified, and how far it extends.
136. Before passing to this investigation, we would observe, that the doctrine explained in this chapter is not to be confounded with that of the fourteenth chapter. There, it was shown that general ideas of themselves alone, have only a purely hypothetical value, and lead to nothing because they are not combined with any thing positive, furnished by experience; here, we have proved that indeterminate ideas of being, substance, and cause, do not of themselves alone suffice to enable us to conceive of any thing either existing or possible, if they be not accompanied by some determinate idea, which gives a character to the general ideas. There, a hypothetical value, with respect to their existence, was allotted to general ideas: here, we affirm it to be necessary for these ideas to be accompanied by some property that shall render them capable of constituting an essence, at least in the possible order. These are very different things, and must not be confounded; hence the importance of not forgetting the distinction between general and indeterminate, and between particular and determinate ideas.
CHAPTER XXII.
LIMITS OF OUR INTUITION
137. Could we assign limits to the field of experience, and determine exactly how much they inclose, we could also determine the characteristics by which a being may be presented to us as existing or as possible.
138. Passive sensibility, active sensibility, understanding, and will, are, if we be not mistaken, all that our understanding contains; and this is why we cannot conceive of any attribute characteristic of being, except these four. Let us examine these, each in its turn, and with the care required by the importance of the results which will follow this demarcation.
139. By passive sensibility we understand the form under which bodies are presented. As we have already explained it in several places, this form is reducible to figured or bounded extension.
It cannot be denied that this attribute contains a true determination, as there is nothing more determinate than objects presented to our senses, with extension, and figure, and other properties annexed to these fundamental attributes. Motion and impenetrability are determinations which accompany extension, or rather they are relations of extension. To us, motion is the change of the situations of a body in space, or the alteration in the positions of the extension of a body, with respect to the extension of space. Impenetrability is the reciprocal exclusion of two extensions. The idea of solid and liquid, of hard and soft, and other similar ideas, express relations of the extension of a body to their admission, with greater or less resistance, of the extension of another in one and the same place.
Questions upon the nature of extension have no place here. Extension is, so far as we are concerned, a determinate object, presented to us in the clearest intuition. The attribute of passive sensibility has ever been regarded as one of the most characteristic determinations; and this is why it has been made to enter as a fundamental classification in the scale of beings. The distinctions of corporeal and incorporeal, of material and immaterial, of sensible and insensible, are of as frequent use in ordinary language as in that of the schools; and it is obvious that the words, corporeal, material, and sensible, although not perfectly synonymous under some aspects, are usually taken to be such, in so far as they express a kind of beings, whose characteristic properties are those forms under which they are offered to our senses.
140. Active sensibility is the faculty of feeling; and is to us an object of immediate experience, since we have it within us. From the clear presence of sensitive acts, we may easily conceive what feeling is in other subjects than ourselves. We have no consciousness of what passes in another subject when it sees; but we know what it is to see; it is in others the same as in ourselves. In our own consciousness that of others is portrayed. We well know what is spoken of, when we hear a sensitive being mentioned; and this too by a perfectly determinate, not by a vague idea. If the question be raised, whether other senses are possible, the idea of a being endowed with them, loses a certain amount of its determinateness: our understanding has no intuition of what it would be; it discourses upon the reality or possibility by means of general conceptions.
141. Understanding, or the force of conceiving and combining, independently of the sensible order, is another of the data furnished by our own experience. As this is a fact of consciousness, we know it by intuition, not by abstract ideas; it is the exercise of an activity which we feel within ourselves; it is the me which we ourselves are. This activity, by reason of its very union, its identity with the subject perceiving it, is present to us in so intimate a manner that we find no difficulty in perceiving it.
The idea of understanding is intuitive to us, not indeterminate, since it presents an object which is immediately given to our perception in our soul itself. When we speak of understanding, we fix our views upon what passes within ourselves, and we see greater or less perfection in the scale of intelligent beings portrayed in the gradation of the cognitions which we experience within ourselves; and when we would conceive of a far higher understanding, we enlarge and perfect the type we have discovered within ourselves; just as we represent to ourselves greater, more perfect, and more beautiful sensible objects, than those we see, without quitting the sphere