Philosophical Letters: or, modest Reflections upon some Opinions in Natural Philosophy. Duchess of Margaret Cavendish Newcastle
a short time; Besides, what was represented in this manner, would always remain, or at least not so soon be dissolved, and then those pressures would make a strange and horrid confusion of Figures, for not any figure would be distinct; Wherefore my opinion is, that the sensitive and rational Matter doth make or pattern out the figures of several Objects, and doth dissolve them in a moment of time; as for example, when the eye seeth the object first of a Man, then of a Horse, then of another Creature, the sensitive motions in the eye move first into the figure of the Man, then straight into the figure of the Horse, so that the Mans figure is dissolved and altered into the figure of the Horse, and so forth; but if the eye sees many figures at once, then so many several figures are made by the sensitive Corporeal Motions, and as many by the Rational Motions, which are Sight and Memory, at once: But in sleep both the sensitive and rational Motions make the figures without patterns, that is, exterior objects, which is the cause that they are often erroneous, whereas, if it were the former Impression of the Objects, there could not possibly be imperfect Dreams or Remembrances, for fading of Figures requires as much motion, as impression, and impression and fading are very different and opposite motions; nay, if Perception was made by Impression, there could not possibly be a fading or decay of the figures printed either in the Mind or Body, whereas yet, as there is alteration of Motions in self-moving Matter, so there is also an alteration of figures made by these motions. But you will say, it doth not follow, if Perception be made by Impression, that it must needs continue and not decay; for if you touch and move a string, the motion doth not continue for ever, but ceaseth by degrees; I answer, There is great difference between Prime self-motion, and forced or Artificial Motions; for Artificial Motions are onely an Imitation of Natural Motions, and not the same, but caused by Natural Motions; for although there is no Art that is not made by Nature, yet Nature is not made by Art; Wherefore we cannot rationally judg of Perception by comparing it to the motion of a string, and its alteration to the ceasing of that motion, for Nature moveth not by force, but freely. 'Tis true, 'tis the freedom in Nature for one man to give another a box on the Ear, or to trip up his heels, or for one or more men to fight with each other; yet these actions are not like the actions of loving Imbraces and Kissing each other; neither are the actions one and the same, when a man strikes himself, and when he strikes another; and so is likewise the action of impression, and the action of self-figuring not one and the same, but different; for the action of impression is forced, and the action of self-figuring is free; Wherefore the comparison of the forced motions of a string, rope, watch, or the like, can have no place here; for though the rope, made of flax or hemp, may have the perception of a Vegetable, yet not of the hand, or the like, that touched or struck it; and although the hand doth occasion the rope to move in such a manner, yet it is not the motion of the hand, by which it moveth, and when it ceases, its natural and inherent power to move is not lessened; like as a man, that hath left off carving or painting, hath no less skill then he had before, neither is that skill lost when he plays upon the Lute or Virginals, or plows, plants, and the like, but he hath onely altered his action, as from carving to painting, or from painting to playing, and so to plowing and planting, which is not through disability but choice. But you will say, it is nevertheless a cessation of such a motion. I grant it: but the ceasing of such a motion is not the ceasing of self-moving matter from all motions, neither is cessation as much as annihilation, for the motion lies in the power of the matter to repeat it, as oft it will, if it be not overpowred, for more parts, or more strength, or more motions may over-power the less; Wherefore forced, or artificial and free Natural motions are different in their effects, although they have but one Cause, which is the self-moving matter, and though Matter is but active and passive, yet there is great Variety, and so great difference in force and liberty, objects and perceptions, sense and reason, and the like. But to conclude, perception is not made by the pressure of objects, no more then hemp is made by the Rope-maker, or metal by the Bell-founder or Ringer, and yet neither the rope nor the metal is without sense and reason, but the natural motions of the metal, and the artificial motions of the Ringer are different; wherefore a natural effect in truth cannot be produced from an artificial cause, neither can the ceasing of particular forced or artificial motions be a proof for the ceasing of general, natural, free motions, as that matter it self should cease to move; for there is no such thing as rest in Nature, but there is an alteration of motions and figures in self-moving matter, which alteration causeth variety as well in opinions, as in every thing else; Wherefore in my opinion, though sense alters, yet it doth not decay, for the rational and sensitive part of matter is as lasting as matter it self, but that which is named decay of sense, is onely the alteration of motions, and not an obscurity of motions, like, as the motions of memory and forgetfulness, and the repetition of the same motions is called remembrance. And thus much of this subject for the present, to which I add no more but rest
Madam,
your faithful Friend,
and Servant.
[1] Leviathan, Part. 1. c. 2.
VI.
MADAM,
Your Authour discoursing of Imagination, saith,[1] That as soon as any object is removed from our Eyes, though the Impression that is made in us remain, yet other objects more present succeeding and working on us, the Imagination of the past is obscured and made weak. To which I answer, first, that he conceives Sense and Imagination to be all one, for he says, Imagination is nothing else, but a fading or decaying sense; whereas in my opinion they are different, not onely their matter, but their motions also being distinct and different; for Imagination is a rational perception, and Sense a sensitive perception; wherefore as much as the rational matter differs from the sensitive, as much doth Imagination differ from Sense. Next I say, that Impressions do not remain in the body of sensitive matter, but it is in its power to make or repeat the like figures; Neither is Imagination less, when the object is absent, then when present, but the figure patterned out in the sensitive organs, being altered, and remaining onely in the Rational part of matter, is not so perspicuous and clear, as when it was both in the Sense and in the Mind: And to prove that Imagination of things past doth not grow weaker by distance of time, as your Authour says, many a man in his old age, will have as perfect an Imagination of what is past in his younger years, as if he saw it present. And as for your Authours opinion, that Imagination and Memory are one and the same, I grant, that they are made of one kind of Matter; but although the Matter is one and the same, yet several motions in the several parts make Imagination and Memory several things: As for Example, a Man may Imagine that which never came into his Senses, wherefore Imagination is not one and the same thing with Memory. But your Authour seems to make all Sense, as it were, one Motion, but not all Motion Sense, whereas surely there is no Motion, but is either Sensitive or Rational; for Reason is but a pure and refined Sense, and Sense a grosser Reason. Yet all sensitive and rational Motions are not one and the same; for forced or Artificial Motions, though they proceed from sensitive matter, yet are they so different from the free and Prime Natural Motions, that they seem, as it were, quite of another nature: And this distinction neglected is the Cause, that many make Appetites and Passions, Perceptions and Objects, and the like, as one, without any or but little difference. But having discoursed of the difference of these Motions in my former Letter, I will not be tedious to you with repeating it again, but remain,
Madam,
Your faithful Friend
and Servant.
[1] Leviathan, part. 1. c. 2.
VII.
MADAM,
Your Authours opinion, concerning