Philosophical Letters: or, modest Reflections upon some Opinions in Natural Philosophy. Duchess of Margaret Cavendish Newcastle
is Natural reason with him into the World; Which how it agree, I will leave to others to judg, and to him to reconcile it, remaining in the meantime,
Madam,
Your Constant Friend
and Faithful Servant.
[1] Ch. 4.
[2] In his Elements of Philosophy, part. 1. c. 1. art. 1.
XII.
Madam,
Two sorts of motions, I find your Author[1] doth attribute to Animals, viz. Vital and Animal, the Vital motions, says he, are begun in Generation, and continued without Interruption through their whole life, and those are the Course of the Blood, the Pulse, the Breathing, Conviction, Nutrition, Excretion, &c. to which motions there needs no help of Imaginations; But the animal Motions, otherwise called voluntary Motions, are to go, to speak, to move any of our limbs, in such manner as is first fancied in our minds: And because going, speaking, and the like voluntary motions, depend always upon a precedent thought of whither, which way, and what, it is evident, that the Imagination is the first Internal beginning of all voluntary Motion. Thus far your Author. Whereof in short I give you my opinion, first concerning Vital Motions, that it appears improbable if not impossible to me, that Generation should be the cause and beginning of Life, because Life must of necessity be the cause of Generation, life being the Generator of all things, for without life motion could not be, and without motion not any thing could be begun, increased, perfected, or dissolved. Next, that Imagination is not necessary to Vital Motions, it is probable it may not, but yet there is required Knowledg, which I name Reason; for if there were not Knowledg in all Generations or Productions, there could not any distinct Creature be made or produced, for then all Generations would be confusedly mixt, neither would there be any distinct kinds or sorts of Creatures, nor no different Faculties, Proprieties, and the like. Thirdly, concerning Animal Motions, which your Author names Voluntary Motions, as to go, to speak, to move any of our limbs, in such manner as is first fancied in our minds, and that they depend upon a precedent thought of whither, which way, and what, and that Imagination is the first Internal beginning of them; I think, by your Authors leave, it doth imply a contradiction, to call them Voluntary Motions, and yet to say they are caused and depend upon our Imagination; for if the Imagination draws them this way, or that way, how can they be voluntary motions, being in a manner forced and necessitated to move according to Fancy or Imagination? But when he goes on in the same place and treats of Endeavour, Appetite, Desire, Hunger, Thirst, Aversion, Love, Hate, and the like, he derives one from the other, and treats well as a Moral Philosopher; but whether it be according to the truth or probability of Natural Philosophy, I will leave to others to judge, for in my opinion Passions and Appetites are very different, Appetites being made by the motions of the sensitive Life, and Passions, as also Imagination, Memory, &c. by the motions of the rational Life, which is the cause that Appetites belong more to the actions of the Body then the Mind: 'Tis true, the Sensitive and Rational self-moving matter doth so much resemble each other in their actions, as it is difficult to distinguish them. But having treated hereof at large in my other Philosophical Work, to cut off repetitions, I will refer you to that, and desire you to compare our opinions together: But certainly there is so much variety in one and the same sort of Passions, and so of Appetites, as it cannot be easily express'd. To conclude, I do not perceive that your Author tells or expresses what the cause is of such or such actions, onely he mentions their dependance, which is, as if a man should converse with a Nobleman's Friend or Servant, and not know the Lord himself. But leaving him for this time, it is sufficient to me, that I know your Ladyship, and your Ladyship knows me, that I am,
Madam,
Your faithful Friend, and humble Servant.
[1] Leviathan, part. 1. c. 6.
XIII.
Madam,
Having obey'd your Commands in giving you my opinion of the First Part of the Book of that famous and learned Author you sent me, I would go on; but seeing he treats in his following Parts of the Politicks, I was forced to stay my Pen, because of these following Reasons. First, That a Woman is not imployed in State Affairs, unless an absolute Queen. Next, That to study the Politicks, is but loss of Time, unless a man were sure to be a Favourite to an absolute Prince. Thirdly, That it is but a deceiving Profession, and requires more Craft then Wisdom. All which considered, I did not read that part of your Author: But as for his Natural Philosophy, I will send you my opinion so far as I understand it: For what belongs to Art, as to Geometry, being no Scholar, I shall not trouble my self withal. And so I'l take my leave of you, when I have in two or three words answered the Question you sent me last, which was, Whether Nature be the Art of God, Man the Art of Nature, and a Politick Government the Art of Man? To which I answer, 'Tis probable it may be so; onely I add this, That Nature doth not rule God, nor Man Nature, nor Politick Government Man; for the Effect cannot rule the Cause, but the Cause doth rule the Effect: Wherefore if men do not naturally agree, Art cannot make unity amongst them, or associate them into one Politick Body and so rule them; But man thinks he governs, when as it is Nature that doth it, for as nature doth unite or divide parts regularly or irregularly, and moves the several minds of men and the several parts of mens bodies, so war is made or peace kept: Thus it is not the artificial form that governs men in a Politick Government, but a natural power, for though natural motion can make artificial things, yet artificial things cannot make natural power; and we might as well say, nature is governed by the art of nature, as to say man is ruled by the art and invention of men. The truth is, Man rules an artificial Government, and not the Government Man, just like as a Watch-maker rules his Watch, and not the Watch the Watch-maker. And thus I conclude and rest,
Madam,
Your faithful Friend
and Servant.
XIV.
MADAM,
Concerning the other Book of that learned Author Hobbs you sent me, called Elements of Philosophy, I shall likewise according to your desire, give you my judgment and opinion of it as I have done of the former, not that I intend to prejudice him any ways thereby, but onely to mark those places wherein I seem to dissent from his opinions, which liberty, I hope, he will not deny me; And in order to this, I have read over the first Chapter of the mentioned Book, treating of Philosophy in General, wherein amongst the rest, discoursing of the Utility of Natural Philosophy, and relating the commodities and benefits which proceed from so many arts and sciences, he is pleased to say,[1] that they are injoyed almost by all people of Europe, Asia, and some of Africa, onely the Americans, and those that live neer the Poles do want them: But why, says he, have they sharper wits then these? Have not all men one kind of soul, and the same faculties of mind? To which, give me leave, Madam, to add, That my opinion is, that there is a difference between the Divine and the Natural soul of man, and though the natural mind or soul is of one kind, yet being made of rational matter, it is divideable and composeable, by which division and composition, men may have more or less wit, or quicker and slower wit; the like for Judgments,