Force. And since all phenomena are incidents in the re-distributions of Matter and Motion; and since there are certain general principles, deducible from the Persistence of Force, to which all these re-distributions conform; it seems inferrable that ultimately all phenomena, where not classed as consequences of the Persistence of Force, must be classed as consequences of these derivative principles.
* * * * * § 144. Of course this development of Science into an organized aggregate of direct and indirect deductions from the Persistence of Force, can be achieved only in the remote future; and indeed cannot be completely achieved even then. Scientific progress, is progress in that equilibration of thought and things which we saw is going on, and must continue to go on; but which cannot arrive at perfection in any finite period, because it advances more slowly the further it advances. But though Science can never be entirely reduced to this form; and though only at a far distant time can it be brought nearly to this form; yet much may even now be done in the way of rude approximation. Those who are familiar with the present aspects of Science, must recognize in them the broken outlines of a general organization. The possibility of arranging the facts already accumulated, into the order rudely exhibited in the foregoing pages, will itself incline them to the belief that our knowledge may be put into a more connected shape than it at present has. They will see the probability that many now isolated inductions, may be reduced to the form of deductions from first principles. They will suspect that inferences drawn from the ultimate laws of force, will lead to the investigation and generalization of classes of facts hitherto unexamined. And they will feel, not only that a greater degree of certainty must be acquired by Science, as fast as its propositions are directly or indirectly deduced from the highest of all truths; but also that it must so be rendered a more efficient agent of further inquiry.
To bring scientific knowledge to such degree of logical coherence as is at present possible, is a task to be achieved only by the combined efforts of many. No one man can possess that encyclopedic information required for rightly arranging even the truths already established. But as progress is effected by increments—as all organization, beginning in faint and blurred outlines, is completed by successive modifications and additions; advantage may accrue from an attempt, however rude, to reduce the facts already accumulated—or rather certain classes of them—to something like co-ordination. Such must be the plea for the several volumes which are to succeed this.
* * * * * * * * * * § 145. A few closing words must be said, concerning the general bearings of the doctrines that are now to be further developed. Before proceeding to interpret the detailed phenomena of Life, and Mind, and Society, in terms of Matter, Motion, and Force, the reader must be reminded in what sense the interpretations are to be accepted. In spite of everything said at the outset, there are probably some who have gained the impression that those most general truths set forth in the preceding chapters, together with the truths deducible from them, claim to be something more than relative truths. And, notwithstanding all evidence to the contrary, there will probably have arisen in not a few minds, the conviction that the solutions which have been given, along with those to be derived from them, are essentially materialistic. Let none persist in these misconceptions.
As repeatedly shown in various ways, the deepest truths we can reach, are simply statements of the widest uniformities in our experience of the relations of Matter, Motion, and Force; and Matter, Motion, and Force are but symbols of the Unknown Reality. That Power of which the nature remains for ever inconceivable, and to which no limits in Time or Space can be imagined, works in us certain effects. These effects have certain likenesses of kind, the most general of which we class together under the names of Matter, Motion, and Force; and between these effects there are likenesses of connection, the most constant of which we class as laws of the highest certainty. Analysis reduces these several kinds of effect to one kind of effect; and these several kinds of uniformity to one kind of uniformity. And the highest achievement of Science is the interpretation of all orders of phenomena, as differently-conditioned manifestations of this one kind of effect, under differently-conditioned modes of this one kind of uniformity. But when Science has done this, it has done nothing more than systematize our experience; and has in no degree extended the limits of our experience. We can say no more than before, whether the uniformities are as absolutely necessary, as they have become to our thought relatively necessary. The utmost possibility for us, is an interpretation of the process of things as it presents itself to our limited consciousness; but how this process is related to the actual process, we are unable to conceive, much less to know.
Similarly, it must be remembered that while the connection between the phenomenal order and the ontological order is for ever inscrutable; so is the connection between the conditioned forms of being and the unconditioned form of being, for ever inscrutable. The interpretation of all phenomena in terms of Matter, Motion, and Force, is nothing more than the reduction of our complex symbols of thought, to the simplest symbols; and when the equation has been brought to its lowest terms the symbols remain symbols still. Hence the reasonings contained in the foregoing pages, afford no support to either of the antagonist hypotheses respecting the ultimate nature of things. Their implications are no more materialistic than they are spiritualistic; and no more spiritualistic than they are materialistic. Any argument which is apparently furnished to either hypothesis, is neutralized by as good an argument furnished to the other. The Materialist, seeing it to be a necessary deduction from the law of correlation, that what exists in consciousness under the form of feeling, is transformable into an equivalent of mechanical motion, and by consequence into equivalents of all the other forces which matter exhibits; may consider it therefore demonstrated that the phenomena of consciousness are material phenomena. But the Spiritualist, setting out with the same data, may argue with equal cogency, that if the forces displayed by matter are cognizable only under the shape of those equivalent amounts of consciousness which they produce, it is to be inferred that these forces, when existing out of consciousness, are of the same intrinsic nature as when existing in consciousness; and that so is justified the spiritualistic conception of the external world, as consisting of something essentially identical with what we call mind. Manifestly, the establishment of correlation and equivalence between the forces of the outer and the inner worlds, may be used to assimilate either to the other; according as we set out with one or other term. But he who rightly interprets the doctrine contained in this work, will see that neither of these terms can be taken as ultimate. He will see that though the relation of subject and object renders necessary to us these antithetical conceptions of Spirit and Matter; the one is no less than the other to be regarded as but a sign of the Unknown Reality which underlies both.
THE END.
JOHN CHILDS AND SON, PRINTERS.