Delphi Collected Works of René Descartes

  XV. How external place is rightly taken for the superficies of the surrounding body.

  And thus we never indeed distinguish space from extension in length, breadth, and depth; we sometimes, however, consider place as in the thing placed, and at other times as out of it. Internal place indeed differs in no way from space; but external place may be taken for the superficies that immediately surrounds the thing placed. It ought to be remarked that by superficies we do not here understand any part of the surrounding body, but only the boundary between the surrounding and surrounded bodies, which is nothing more than a mode; or at least that we speak of superficies in general which is no part of one body rather than another, but is always considered the same, provided it retain the same magnitude and figure. For although the whole surrounding body with its superficies were changed, it would not be supposed that the body which was surrounded by it had therefore changed its place, if it meanwhile preserved the same situation with respect to the other bodies that are regarded as immovable. Thus, if we suppose that a boat is carried in one direction by the current of a stream, and impelled by the wind in the opposite with an equal force, so that its situation with respect to the banks is not changed, we will readily admit that it remains in the same place, although the whole superficies which surrounds it is incessantly changing.

  XVI. That a vacuum or space in which there is absolutely no body is repugnant to reason.

  With regard to a vacuum, in the philosophical sense of the term, that is, a space in which there is no substance, it is evident that such does not exist, seeing the extension of space or internal place is not different from that of body. For since from this alone, that a body has extension in length, breadth, and depth, we have reason to conclude that it is a substance, it being absolutely contradictory that nothing should possess extension, we ought to form a similar inference regarding the space which is supposed void, viz., that since there is extension in it there is necessarily also substance.

  XVII. That a vacuum in the ordinary use of the term does not exclude all body.

  And, in truth, by the term vacuum in its common use, we do not mean a place or space in which there is absolutely nothing, but only a place in which there is none of those things we presume ought to be there. Thus, because a pitcher is made to hold water, it is said to be empty when it is merely filled with air; or if there are no fish in a fish-pond, we say there is nothing in it, although it be full of water; thus a vessel is said to be empty, when, in place of the merchandise which it was designed to carry, it is loaded with sand only, to enable it to resist the violence of the wind; and, finally, it is in the same sense that we say space is void when it contains nothing sensible, although it contain created and self-subsisting matter; for we are not in the habit of considering the bodies near us, unless in so far as they cause in our organs of sense, impressions strong enough to enable us to perceive them. And if, in place of keeping in mind what ought to be understood by these terms a vacuum and nothing, we afterwards suppose that in the space we called a vacuum, there is not only no sensible object, but no object at all, we will fall into the same error as if, because a pitcher in which there is nothing but air, is, in common speech, said to be empty, we were therefore to judge that the air contained in it is not a substance (RES SUBSISTENS).

  XVIII. How the prejudice of an absolute vacuum is to be corrected.

  We have almost all fallen into this error from the earliest age, for, observing that there is no necessary connection between a vessel and the body it contains, we thought that God at least could take from a vessel the body which occupied it, without it being necessary that any other should be put in the place of the one removed. But that we may be able now to correct this false opinion, it is necessary to remark that there is in truth no connection between the vessel and the particular body which it contains, but that there is an absolutely necessary connection between the concave figure of the vessel and the extension considered generally which must be comprised in this cavity; so that it is not more contradictory to conceive a mountain without a valley than such a cavity without the extension it contains, or this extension apart from an extended substance, for, as we have often said, of nothing there can be no extension. And accordingly, if it be asked what would happen were God to remove from a vessel all the body contained in it, without permitting another body to occupy its place, the answer must be that the sides of the vessel would thus come into proximity with each other. For two bodies must touch each other when there is nothing between them, and it is manifestly contradictory for two bodies to be apart, in other words, that there should be a distance between them, and this distance yet be nothing; for all distance is a mode of extension, and cannot therefore exist without an extended substance.

  XIX. That this confirms what was said of rarefaction.

  After we have thus remarked that the nature of corporeal substance consists only in its being an extended thing, and that its extension is not different from that which we attribute to space, however empty, it is easy to discover the impossibility of any one of its parts in any way whatsoever occupying more space at one time than at another, and thus of being otherwise rarefied than in the way explained above; and it is easy to perceive also that there cannot be more matter or body in a vessel when it is filled with lead or gold, or any other body however heavy and hard, than when it but contains air and is supposed to be empty: for the quantity of the parts of which a body is composed does not depend on their weight or hardness, but only on the extension, which is always equal in the same vase.

  XX. That from this the non-existence of atoms may likewise be demonstrated.

  We likewise discover that there cannot exist any atoms or parts of matter that are of their own nature indivisible. For however small we suppose these parts to be, yet because they are necessarily extended, we are always able in thought to divide any one of them into two or more smaller parts, and may accordingly admit their divisibility. For there is nothing we can divide in thought which we do not thereby recognize to be divisible; and, therefore, were we to judge it indivisible our judgment would not be in harmony with the knowledge we have of the thing; and although we should even suppose that God had reduced any particle of matter to a smallness so extreme that it did not admit of being further divided, it would nevertheless be improperly styled indivisible, for though God had rendered the particle so small that it was not in the power of any creature to divide it, he could not however deprive himself of the ability to do so, since it is absolutely impossible for him to lessen his own omnipotence, as was before observed. Wherefore, absolutely speaking, the smallest extended particle is always divisible, since it is such of its very nature.

  XXI. It is thus also demonstrated that the extension of the world is indefinite.

  We further discover that this world or the whole (universitas) of corporeal substance, is extended without limit, for wherever we fix a limit, we still not only imagine beyond it spaces indefinitely extended, but perceive these to be truly imaginable, in other words, to be in reality such as we imagine them; so that they contain in them corporeal substance indefinitely extended, for, as has been already shown at length, the idea of extension which we conceive in any space whatever is plainly identical with the idea of corporeal substance.

  XXII. It also follows that the matter of the heavens and earth is the same, and that there cannot be a plurality of worlds.

  And it may also be easily inferred from all this that the earth and heavens are made of the same matter; and that even although there were an infinity of worlds, they would all be composed of this matter; from which it follows that a plurality of worlds is impossible, because we clearly conceive that the matter whose nature consists only in its being an extended substance, already wholly occupies all the imaginable spaces where these other worlds could alone be, and we cannot find in ourselves the idea of any other matter.

  XXIII. That all the variety of matter, or the diversity of its forms, depends on motion.

  The
re is therefore but one kind of matter in the whole universe, and this we know only by its being extended. All the properties we distinctly perceive to belong to it are reducible to its capacity of being divided and moved according to its parts; and accordingly it is capable of all those affections which we perceive can arise from the motion of its parts. For the partition of matter in thought makes no change in it; but all variation of it, or diversity of form, depends on motion. The philosophers even seem universally to have observed this, for they said that nature was the principle of motion and rest, and by nature they understood that by which all corporeal things become such as they are found in experience.

  XXIV. What motion is, taking the term in its common use.

  But motion (viz., local, for I can conceive no other kind of motion, and therefore I do not think we ought to suppose there is any other in nature), in the ordinary sense of the term, is nothing more than the action by which a body passes from one place to another. And just as we have remarked above that the same thing may be said to change and not to change place at the same time, so also we may say that the same thing is at the same time moved and not moved. Thus, for example, a person seated in a vessel which is setting sail, thinks he is in motion if he look to the shore that he has left, and consider it as fixed; but not if he regard the ship itself, among the parts of which he preserves always the same situation. Moreover, because we are accustomed to suppose that there is no motion without action, and that in rest there is the cessation of action, the person thus seated is more properly said to be at rest than in motion, seeing he is not conscious of being in action.

  XXV. What motion is properly so called.

  But if, instead of occupying ourselves with that which has no foundation, unless in ordinary usage, we desire to know what ought to be understood by motion according to the truth of the thing, we may say, in order to give it a determinate nature, that it is THE TRANSPORTING OF ONE PART OF MATTER OR OF ONE BODY FROM THE VICINITY OF THOSE BODIES THAT ARE IN IMMEDIATE CONTACT WITH IT, OR WHICH WE REGARD AS AT REST, to the vicinity of other bodies. By a body as a part of matter, I understand all that which is transferred together, although it be perhaps composed of several parts, which in themselves have other motions; and I say that it is the transporting and not the force or action which transports, with the view of showing that motion is always in the movable thing, not in that which moves; for it seems to me that we are not accustomed to distinguish these two things with sufficient accuracy. Farther, I understand that it is a mode of the movable thing, and not a substance, just as figure is a property of the thing figured, and repose of that which is at rest.

  PART III. OF THE VISIBLE WORLD.

  I. That we cannot think too highly of the works of God.

  Having now ascertained certain principles of material things, which were sought, not by the prejudices of the senses, but by the light of reason, and which thus possess so great evidence that we cannot doubt of their truth, it remains for us to consider whether from these alone we can deduce the explication of all the phenomena of nature. We will commence with those phenomena that are of the greatest generality, and upon which the others depend, as, for example, with the general structure of this whole visible world. But in order to our philosophizing aright regarding this, two things are first of all to be observed. The first is, that we should ever bear in mind the infinity of the power and goodness of God, that we may not fear falling into error by imagining his works to be too great, beautiful, and perfect, but that we may, on the contrary, take care lest, by supposing limits to them of which we have no certain knowledge, we appear to think less highly than we ought of the power of God.

  II. That we ought to beware lest, in our presumption, we imagine that the ends which God proposed to himself in the creation of the world are understood by us.

  The second is, that we should beware of presuming too highly of ourselves, as it seems we should do if we supposed certain limits to the world, without being assured of their existence either by natural reasons or by divine revelation, as if the power of our thought extended beyond what God has in reality made; but likewise still more if we persuaded ourselves that all things were created by God for us only, or if we merely supposed that we could comprehend by the power of our intellect the ends which God proposed to himself in creating the universe.

  III. In what sense it may be said that all things were created for the sake of man.

  For although, as far as regards morals, it may be a pious thought to believe that God made all things for us, seeing we may thus be incited to greater gratitude and love toward him; and although it is even in some sense true, because there is no created thing of which we cannot make some use, if it be only that of exercising our mind in considering it, and honouring God on account of it, it is yet by no means probable that all things were created for us in this way that God had no other end in their creation; and this supposition would be plainly ridiculous and inept in physical reasoning, for we do not doubt but that many things exist, or formerly existed and have now ceased to be, which were never seen or known by man, and were never of use to him.

  PART IV. OF THE EARTH.

  CLXXXVIII. Of what is to be borrowed from disquisitions on animals and man to advance the knowledge of material objects.

  I should add nothing farther to this the Fourth Part of the Principles of Philosophy, did I purpose carrying out my original design of writing a Fifth and Sixth Part, the one treating of things possessed of life, that is, animals and plants, and the other of man. But because I have not yet acquired sufficient knowledge of all the matters of which I should desire to treat in these two last parts, and do not know whether I shall ever have sufficient leisure to finish them, I will here subjoin a few things regarding the objects of our senses, that I may not, for the sake of the latter, delay too long the publication of the former parts, or of what may be desiderated in them, which I might have reserved for explanation in those others: for I have hitherto described this earth, and generally the whole visible world, as if it were merely a machine in which there was nothing at all to consider except the figures and motions of its parts, whereas our senses present to us many other things, for example colours, smells, sounds, and the like, of which, if I did not speak at all, it would be thought I had omitted the explication of the majority of the objects that are in nature.

  CLXXXIX. What perception (SENSUS) is, and how we perceive.

  We must know, therefore, that although the human soul is united to the whole body, it has, nevertheless, its principal seat in the brain, where alone it not only understands and imagines, but also perceives; and this by the medium of the nerves, which are extended like threads from the brain to all the other members, with which they are so connected that we can hardly touch any one of them without moving the extremities of some of the nerves spread over it; and this motion passes to the other extremities of those nerves which are collected in the brain round the seat of the soul, [Footnote: * * * FOOTNOTE NOT VISIBLE IN PAGE IMAGE (#98, Text p 195)] as I have already explained with sufficient minuteness in the fourth chapter of the Dioptrics. But the movements which are thus excited in the brain by the nerves variously affect the soul or mind, which is intimately conjoined with the brain, according to the diversity of the motions themselves. And the diverse affections of the mind or thoughts that immediately arise from these motions, are called perceptions of the senses (SENSUUM PERCEPTIONES), or, as we commonly speak, sensations (SENSUS).

  CXC. Of the distinction of the senses; and, first, of the internal, that is, of the affections of the mind (passions), and the natural appetites.

  The varieties of these sensations depend, firstly, on the diversity of the nerves themselves, and, secondly, of the movements that are made in each nerve. We have not, however, as many different senses as there are nerves. We can distinguish but seven principal classes of nerves, of which two belong to the internal, and the other five to the external senses. The nerves which extend to the stomach, the oesophagus, the fauc
es, and the other internal parts that are subservient to our natural wants, constitute one of our internal senses. This is called the natural appetite (APPETITUS NATURALIS). The other internal sense, which embraces all the emotions (COMMOTIONES) of the mind or passions, and affections, as joy, sadness, love, hate, and the like, depends upon the nerves which extend to the heart and the parts about the heart, and are exceedingly small; for, by way of example, when the blood happens to be pure and well tempered, so that it dilates in the heart more readily and strongly than usual, this so enlarges and moves the small nerves scattered around the orifices, that there is thence a corresponding movement in the brain, which affects the mind with a certain natural feeling of joy; and as often as these same nerves are moved in the same way, although this is by other causes, they excite in our mind the same feeling (sensus, sentiment). Thus, the imagination of the enjoyment of a good does not contain in itself the feeling of joy, but it causes the animal spirits to pass from the brain to the muscles in which these nerves are inserted; and thus dilating the orifices of the heart, it also causes these small nerves to move in the way appointed by nature to afford the sensation of joy. Thus, when we receive news, the mind first of all judges of it, and if the news be good, it rejoices with that intellectual joy (GAUDIUM INTELLECTUALE) which is independent of any emotion (COMMOTIO) of the body, and which the Stoics did not deny to their wise man [although they supposed him exempt from all passion]. But as soon as this joy passes from the understanding to the imagination, the spirits flow from the brain to the muscles that are about the heart, and there excite the motion of the small nerves, by means of which another motion is caused in the brain, which affects the mind with the sensation of animal joy (LAETITIA ANIMALIS). On the same principle, when the blood is so thick that it flows but sparingly into the ventricles of the heart, and is not there sufficiently dilated, it excites in the same nerves a motion quite different from the preceding, which, communicated to the brain, gives to the mind the sensation of sadness, although the mind itself is perhaps ignorant of the cause of its sadness. And all the other causes which move these nerves in the same way may also give to the mind the same sensation. But the other movements of the same nerves produce other effects, as the feelings of love, hate, fear, anger, etc., as far as they are merely affections or passions of the mind; in other words, as far as they are confused thoughts which the mind has not from itself alone, but from its being closely joined to the body, from which it receives impressions; for there is the widest difference between these passions and the distinct thoughts which we have of what ought to be loved, or chosen, or shunned, etc., [although these are often enough found together]. The natural appetites, as hunger, thirst, and the others, are likewise sensations excited in the mind by means of the nerves of the stomach, fauces, and other parts, and are entirely different from the will which we have to eat, drink, [and to do all that which we think proper for the conservation of our body]; but, because this will or appetition almost always accompanies them, they are therefore named appetites.