I came next to speak

I came next to speak Post Date: Mon, 1 Sep 2008 10:19:21 +0000
And, making a digression at this stage on the subject of light, I expounded at considerable length what the nature of that light must be which is found in the sun and the stars, and how thence in an instant of time it traverses the immense spaces of the heavens, and how from the planets and comets it is reflected towards the earth. To this I likewise added much re specting the substance, the situation, the motions, and all the dif ferent qualities of these heavens and stars; so that I thought I had said enough respecting them to show that there is nothing observ able in the heavens or stars of our system that must not, or at least may not, appear precisely alike in those of the system which I described. I came next to speak of the earth in particular, and to show how, even though I had expressly supposed that God had given no weight to the matter of which it is composed, this should not prevent all its parts from tending exactly to its centre; how with water and air on its surface, the disposition of the heavens and heavenly bodies, more especially of the moon, must cause a flow and ebb, like in all its circumstances to that observed in our seas, as also a certain current both of water and air from east to west, such as is likewise observed between the tropics; how the mountains, seas, fountains, and rivers might naturally be formed in it, and the metals produced in the mines, and the plants, grow in the fields; and in general, how all the bodies which arc com monly denominated mixed or composite might be generated: and, among other things in the discoveries alluded to, inasmuch as be sides the stars, I know nothing except fire which produces light, I spared no pains to set forth all that pertains to its nature, the manner of its production and support, and to explain how heat is sometimes found without light, and light without heat; to show how it can induce various colours upon different bodies and other diverse qualities; how it reduces some to a liquid state and hardens others; how it can consume almost all bodies, or convert them into ashes and smoke; and finally, how from these ashes, by the mere intensity of its action, it forms glass: for as this transmutation of ashes into glass appeared to me as wonderful as any other in nature, I took a special pleasure in describing it.

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1. - Now the world of physical Post Date: Mon, 18 Aug 2008 17:06:03 +0000
The physical eject stands, then, as the immediate cause of certain metaphysical experiences of the self. It is unpicturable except in terms of its objective symbol, but it is known to exist as the symbolized cause of certain experiences of the self. Now the world of physical science is a world of exist- ences corresponding to these symbolized physical ejects.

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2. - They are the ejects Post Date: Mon, 18 Aug 2008 16:46:29 +0000
Physics, as we have seen, resolves its world into phenomena and underlying grounds or substances. The phenomena are the symbols of the underlying substances or forces, while these are the hidden but uniform and stable forces which are causally related to the phenomenal effects. They are the ejects of the physical world, and the grounds on which science holds them to be necessary are identical with the grounds on which the reflective consciousness asserts the existence of physical ejects.

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3. - That the physical eject exists Post Date: Mon, 18 Aug 2008 16:30:48 +0000
The reflective basis of our knowledge here is an inference which takes the form of the rationally necessary. But this inference rests on the more intimate and direct certitude of the spontaneous consciousness. That the physical eject exists as real we have the united testimony of both spontaneity and reflec- tion.

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4. - And being but an ordinary Post Date: Mon, 18 Aug 2008 16:20:20 +0000
The definition of the character of this ejective existence is a matter of inference and analogy. To the dog its nature will express itself mainly in its dogged obstinacy in blocking his way. And being but an ordinary dog, his idea of the nature of the cause of his troubles will contain a great many kyno-morphic elements, just as that of the plain man will reveal elements which are anthropo-morphic.

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5. - But in con- nection Post Date: Mon, 18 Aug 2008 16:02:55 +0000
It is only in the critical reflection of physics that we find these elements carefully eliminated and the characteriza- tion reduced to the minimum of the necessary. What, then, does modern physics say regarding the nature of these physical ejects? As to their nature as things in themselves, it professes to know nothing. But in con- nection with its scientific aims it is obliged to regard them as the ground-causes of the phenomenal world.

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6. - If force, we then emphasize Post Date: Mon, 18 Aug 2008 15:52:12 +0000
And while it is in a state of unstable equilibrium on the question whether these physical existences are to be regarded as matter, force, ether, or something beyond its present ken, there is no uncertainty as to whether some ground- causes of a physical character are essential; nor is there any doubt as to what the most fundamental attributes of these must be. If we call them matter, we put the empha- sis on persistence, inertia and stability. If force, we then emphasize agency and causal energy.

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7. - And it does this all Post Date: Mon, 18 Aug 2008 15:38:27 +0000
If ether, we accent the desideratum of a perfect medium for motion. 1 Physics thus defines its ejects in terms of strict inferential neces- sity, as persistent inert and stable substances ; as mechani- cally acting causes and as perfect media for the initiation and propagation of motions. And it does this all consist- ently with its general profession of ignorance as to the nature of things.

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8. - How do we know Post Date: Mon, 18 Aug 2008 15:25:45 +0000
For these characterizations are not the results of immediate insight into the nature of the world, but are rather rational inferences from the world of phe- nomena regarded, as physics regards them, as symbolizing something deeper than themselves. We come to the last of our classes of real existences, that of ejects which are other selves. How do we know the real existence of other selves? We have already alluded to Professor Strongs reference of our assertion of other selves to an original race-instinct and we have contended that an instinct which merely registered repeated experiences in the form of habit would not be adequate; whereas, instinct in any other sense would be identical with some form of spontaneous reason.

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9. - The symbol is simply Post Date: Mon, 18 Aug 2008 15:07:34 +0000
If used in this latter sense we have no objection. The instinct which Professor Strong asserts would then be the immediate causal reference, by the dog in the illustration, of its metaphysical experience to a real existence which as a dog it does not distinguish from the bunch of perceptions standing as its symbol but which nevertheless means something entirely different from that symbol. The symbol is simply the object of the dogs per- ceptions, whereas what the dog cares for and means, is the thing which caused his rebuff.

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10. - Let us, in view Post Date: Mon, 18 Aug 2008 14:48:10 +0000
The experience as so far denned would be the same, however, whether the rebuffing thing be a tree or another dog, or a man. The distinction of the two species of ejects would arise in connection with a further process of characterization. Let us, in view of this, attempt a further analysis of the dogs experience.

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