The Unseen World and Other Essays [17]
evidence is likely to carry to our minds much practical conviction.
This is what I meant by saying that the great weakness of the hypothesis here criticized lies in its materialistic character. In contrast with this we shall presently see that the assertion of a future life which is not materially conditioned, though unsupported by any item of experience whatever, may nevertheless be an impregnable assertion. But first I would conclude the foregoing criticism by ruling out altogether the sense in which our authors use the expression "Unseen Universe." Scientific inference, however remote, is connected by such insensible gradations with ordinary perception, that one may well question the propriety of applying the term "unseen" to that which is presented to "the mind's eye" as inevitable matter of inference. It is true that we cannot see the ocean of ether in which visible matter floats; but there are many other invisible things which yet we do not regard as part of the "unseen world." I do not see the air which I am now breathing within the four walls of my study, yet its existence is sufficiently a matter of sense-perception as it fills my lungs and fans my cheek. The atoms which compose a drop of water are not only invisible, but cannot in any way be made the objects of sense-perception; yet by proper inferences from their behaviour we can single them out for measurement, so that Sir William Thomson can tell us that if the drop of water were magnified to the size of the earth, the constituent atoms would be larger than peas, but not so large as billiard-balls. If we do not see such atoms with our eyes, we have one adequate reason in their tiny dimensions, though there are further reasons than this. It would be hard to say why the luminiferous ether should be relegated to the "unseen world" any more than the material atom. Whatever we know as possessing resistance and extension, whatever we can subject to mathematical processes of measurement, we also conceive as existing in such shape that, with appropriate eyes and under proper visual conditions, we MIGHT see it, and we are not entitled to draw any line of demarcation between such an object of inference and others which may be made objects of sense-perception. To set apart the ether as constituting an "unseen universe" is therefore illegitimate and confusing. It introduces a distinction where there is none, and obscures the fact that both invisible ether and visible matter form but one grand universe in which the sum of energy remains constant, though the order of its distribution endlessly varies.
Very different would be the logical position of a theory which should assume the existence of an "Unseen World" entirely spiritual in constitution, and in which material conditions like those of the visible world should have neither place nor meaning. Such a world would not consist of ethers or gases or ghosts, but of purely psychical relations akin to such as constitute thoughts and feelings when our minds are least solicited by sense-perceptions. In thus marking off the "Unseen World" from the objective universe of which we have knowledge, our line of demarcation would at least be drawn in the right place. The distinction between psychical and material phenomena is a distinction of a different order from all other distinctions known to philosophy, and it immeasurably transcends all others. The progress of modern discovery has in no respect weakened the force of Descartes's remark, that between that of which the differential attribute is Thought and that of which the differential attribute is Extension, there can be no similarity, no community of nature whatever. By no scientific cunning of experiment or deduction can Thought be weighed or measured or in any way assimilated to such things as may be made the actual or possible objects of sense-perception. Modern discovery, so far from bridging over the chasm between Mind and Matter, tends rather to exhibit the distinction between them as absolute. It has, indeed, been rendered highly probable that every act of consciousness
This is what I meant by saying that the great weakness of the hypothesis here criticized lies in its materialistic character. In contrast with this we shall presently see that the assertion of a future life which is not materially conditioned, though unsupported by any item of experience whatever, may nevertheless be an impregnable assertion. But first I would conclude the foregoing criticism by ruling out altogether the sense in which our authors use the expression "Unseen Universe." Scientific inference, however remote, is connected by such insensible gradations with ordinary perception, that one may well question the propriety of applying the term "unseen" to that which is presented to "the mind's eye" as inevitable matter of inference. It is true that we cannot see the ocean of ether in which visible matter floats; but there are many other invisible things which yet we do not regard as part of the "unseen world." I do not see the air which I am now breathing within the four walls of my study, yet its existence is sufficiently a matter of sense-perception as it fills my lungs and fans my cheek. The atoms which compose a drop of water are not only invisible, but cannot in any way be made the objects of sense-perception; yet by proper inferences from their behaviour we can single them out for measurement, so that Sir William Thomson can tell us that if the drop of water were magnified to the size of the earth, the constituent atoms would be larger than peas, but not so large as billiard-balls. If we do not see such atoms with our eyes, we have one adequate reason in their tiny dimensions, though there are further reasons than this. It would be hard to say why the luminiferous ether should be relegated to the "unseen world" any more than the material atom. Whatever we know as possessing resistance and extension, whatever we can subject to mathematical processes of measurement, we also conceive as existing in such shape that, with appropriate eyes and under proper visual conditions, we MIGHT see it, and we are not entitled to draw any line of demarcation between such an object of inference and others which may be made objects of sense-perception. To set apart the ether as constituting an "unseen universe" is therefore illegitimate and confusing. It introduces a distinction where there is none, and obscures the fact that both invisible ether and visible matter form but one grand universe in which the sum of energy remains constant, though the order of its distribution endlessly varies.
Very different would be the logical position of a theory which should assume the existence of an "Unseen World" entirely spiritual in constitution, and in which material conditions like those of the visible world should have neither place nor meaning. Such a world would not consist of ethers or gases or ghosts, but of purely psychical relations akin to such as constitute thoughts and feelings when our minds are least solicited by sense-perceptions. In thus marking off the "Unseen World" from the objective universe of which we have knowledge, our line of demarcation would at least be drawn in the right place. The distinction between psychical and material phenomena is a distinction of a different order from all other distinctions known to philosophy, and it immeasurably transcends all others. The progress of modern discovery has in no respect weakened the force of Descartes's remark, that between that of which the differential attribute is Thought and that of which the differential attribute is Extension, there can be no similarity, no community of nature whatever. By no scientific cunning of experiment or deduction can Thought be weighed or measured or in any way assimilated to such things as may be made the actual or possible objects of sense-perception. Modern discovery, so far from bridging over the chasm between Mind and Matter, tends rather to exhibit the distinction between them as absolute. It has, indeed, been rendered highly probable that every act of consciousness