Du Bois-Reymond - The Limits of Our Knowledge of Nature

LIMITS OF OUR KNOWLEDGE OF NATURE. 17

THE LIMITS OF OUR KNOWLEDGE OF NATURE.By PBoDlllJOa EMIL DU BOIS-REYMOND,'

OJ' TIm lmIVlIRillTY OJ' BDLllI'.

JUST as a world-oonqneror of ancient times, as he halts for a dayin the midst of his victorious career, might long to see the boun-daries of the vast territories he has subjugated more clearly defined,110 that here he may levy tribute of some na.tion hitherto exempt, orthat there he may discern some natural barrier that cannot be over-oome by his horsemen, and which constitutes the true limit of hispower, in like manner it will not be out of place, if Natural Science,the world-conqueror of our times, resting as on a festive occasionfrom her labor, llhould strive to define the true boundaries of her im-mense domain. And this undertaking I bold to be all the more legiti-mate, becaWle I believe there exist two widely-diffused errors with re-gard to the limits of natural science, and becanse I think it possiblethat from the stndy of such a question, despite its apparent triviality,llOme advantage might be derived even by those who do not at aUlIhsre in the errors of which I speak.

Hence I propose to investigate the limits of natural science ; andfirst I must say what natural science is.

Yatnral science-or, more definitely, knowledge of the physicalworld with the aid of and in the sense of theoretical natural science-means the reduction of all change in the physical world to move-ments of atoms produced independently of time by their centralforces; or, in other words, naturaillcience ill the resolution of naturalpl'OOe8l!e8 into the mechanics of atoms. It is a fact of psychologicalexperience that, where such a resolution is practicable, our desire oftracing things back to their causes is provisionally satisfied. Thepropositions of mechanics are mathematically presentable, and have inibemselvcs the same apodictic certainty as the propositions of mathe-matics. As the changes of the physical world are reduced to a con-ttant sum of potential and kinetic energy. which is inseparable from aeonmnt quantity of matter, there remains in these changes themselvesIIOthing farther that needs explanation.

What Kant says in the introduction to his" 'Metaphysical Elementsof Natural Science," that" in each special natural science theamount of science, properly so called, is equal to the amount of mathe-matics it contains "-must, therefore, be further narrowed down, andiastead of mat.hematics we must read atomic mechanics. Plainly this

, An Addre8I deU't'ered at me Fony-lIAh Congreu of Gel1Wl.n NaturalhM and Ph,.-lIiciuI IIJ. Leipllie

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Popular Science Monthly, vol. 5 (1874), 17-32

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was Kant's own meaning, when he withheld from chemistry the titleof science, and relegated it among sciences. It is not alittle noteworthy that in our own times chemistry, being forced, bythe discovery of the doctrine of substitution, to surrender electro-chem-ical dualism, has been apparently still further removed from theof a science, in this sense of the word.

If we were to suppose all changes in the physical world resolvedinto atomic motions, produced by constant central forces, then weshould know the universe scientifically. The condition of the worldat any given moment would then appear to be the direct result of itscondition in the preceding moment, and the direct cause of its condi-tion in the subsequent moment. Law and chance would be only dif-ferent names for mechanical necessity. Nay, we may conceive of a.degree of natural science wherein the whole process of the universemight be represented by one mathematical formula, by one infinite sys-tem of simultaneous differential equations, which should give the loca-tion, the direction of movement, and the velocity, of each atom in theuniverse at each instant. " A mind," says Laplace, " which at a giveninstant should know all the forces acting in Nature, as also the re-spective situation of the beings of which it consists, provided its pow-ers were sufficiently vast to analyze all these data, could embrace inone formula the movements of the largest bodies in the universe, andthose of the smallest atom; nothing would be uncertain for such amind, and the future, like the pllst, would be present to its eyes. Thehuman intellect offers, in the perfection to which it has broughtastronomy, a faint idea of what such a mind would be."

Indeed, just as in lunar equations the astronomer need give but anegative value to time, in ordl1f to determine whether, when Periclesembarked for Epidaurus, the sun was eclipsed for the Pirreus, so couldthe mind imagined by Laplace, by suitable application of its universalformula, tell us who was the Man in the Iron Mask, or how the Presidentwas lost. As the astronomer foretells the day whereon yl'lUS hence acomet emerges again out of the depths of space into the heavens, socould that mind by its equations determine the day whereon the Greekcross shall glitter from the mosque of St. Sophia, or when Englandshall have consumed the last of her coals. If in his universal formulahe set down t=-oo, he could discovertbe mysterious primeval condi-tion of all things. He would in the boundless space see matter al-ready in motion, or unequally distributed, for, were the distributionequable, there could never be disturbance of equilibrium. Supposehe lets t grow ad in the positive sense, then he could tellwhether Carnot's theorem threatens the universe with icy immobilityin finite or only in infinite time. For such a mind tbe bail'S of ourheads would be numbered, and witbout his knowledge no sparrowcould fall to the ground. Being a seer expert both in the past andthe future, for him, as D'Alembert, in the Introduction to the Eney-


clopmma, expressed it, giving utterance to the germ of Laplace'sthought, "the universe would be one single fact and one great trutb."

In Leibnitz, too, we find Laplace's thought, and even better devel-oped in some measure than in Laplace himself, inasmuch as Leibnitzconceives of this mind as being endowed with senses and with tech-nieal powers of corresponding perfection. Bayle brought against thedoctrine of Preestablished Harmony the objection that it supposes thehuman body to be like a vessel that makes for its harbor by means ofits own forces; Leibnitz replied tbat tbis is not so impossible as Bayleholds it to be. " There is no doubt," says he, " that a man might con-struct a machine that could for some time move about in a city, andtum aoourately at certain street-comers. An incomparably moreperfect, though still finite mind, might foresee and obviate an incom-parably greater number of obstacles. So true is this, that if the worldis, as some suppose, only a compound of a finite number of atoms,which move in accordance with the laws of mechanics, it is certainthat a finite mind might be elevated sufficiently to comprehend and toforesee with mathematical certitude whatsoever is to occur thereinwit.hin a given time. And thus this mind could not only construct aship capable of making a given port by itself, provided the properforce and direction were supplied, but it could even construct a bodycapable of imitating the actions of man."

It need not be said that the human mind will ever remain veryremote from thill degree of acquaintance with Nature. To show howfar we are from even the beginnings of such knowledge, we need butmake one observation. Before our differential equations could bebrought into the universal formula, all natural facts would have to bereduced to the motions of a snbstautially undifferentiated and conse-quently property-less substratum of what appears to ns as heteroge-neous matter: in other words, aU quality would have to be explainedby the arrangeqlent and the motion of this substratum.

Thill is entirely in accord with what we know of the senses. Itill oniversally conceded tbat the sense-organs and the sense-nervesany to their appropriate cerebral regions, or, as Joh. MuUer callstbem, "sense-substances" (Sinnsubstantzen), a motion that is in aU ultimately identical As in the experiment suggested by Bidderand lluccoessfully made by Vulpian on the nerves of taste, and those oft.be mll!!Cles of the tongue, the sensory and motor nerves, on being cutaefQSII, so heal together that excitation of the one class of fibres istrnnllmitted by the cicatrix to the other clas8: in like manner, werethe experiment possible, fibres fl'om different sets of nerves would

perfectly together. With the nerves of vision and of hearingIlevered, and then crossed with each other, we should with the eyehear the lightning-flash as a thunder-olap, and with the ear we shouldlee the thunder as a series of luminous impressions. Sense-percep-tion, therefore, a.s stlcb, has its rise in the "sense-8ubstanccs." It is

these that translate the identiw excitation of all thenervei8 into IlIeDlIoe-pereeptiona, each Ret, aeeording to itll own nature,acting u eanienl of Job. ::Moller's" energit!@," aDd 1IO gidngqwWty. The l.Ioaic dietnm, wu light," is fabe. Light fim 1rU nen the fim red eye-point of an infwsorial ani-mal for the fint timEl distingnished light from darbess. In the absenceof the IIleD!!Ie-i!mbltance of sight and bearing, this bright, glowing, reso-naDt world arotmd ns W'onld be dark and voicelea.

And voiceless and dark in itself, i,; e., property-lesa, as the tmi-vene is 00 Ill1bjective decomposition of the phenomena of sense, 1IO isit a1llO from the mechanical.tand-point, gained by objective contem-plation. Here, in place of IlOtmd and light, we have only the vibrationaof a. primitive, tmdift"erentiated matter, which here has become pon-derable, and there imponderable.

But, however well grotmded these views may be in general, noth-ing, as we may tilly, has been doue toward carrying them oot in detail.The pbilollOpher's stone that should transmute into one another the asyet unanalyzed elements, and produce them from a higher element, ifnot from primeval matter itself, must be discovered before the firstconjecture as to the development of apparently het.erogeneous, fromactually homogeneous matter, becomes possible.

Tbongh the human mind will ever remain very remote from themind imagined by Laplace, yet this is only a matter of degree, inIlOme measure like the difference between a given ordinate of a curveand another immeasurably greater, though still finite, ordinate of thesame curve. We resemble this mind, inasmuch as we conceive of it.We might el'"en ask whether a mind like that of Newton does not dif-fer less from the mind imagined by Laplace, tban tbe mind of an Aus-tralian or of a Fuegian savage differs from the mind of Newton. Inother words, the impossihility of stating and integrating the differen-tial equations of tbe universal formula, and of discussing the result, isnot fundamental, but rests on the impossibility of getting at the ne-cessary determining facts, and, even where this is possible, of master-ing their boundless extension, multiplicity, and complexity.

Thus the knowledge of Nsture possessed by the mind imagined byLaplace, represents the highest thinkable grade of our own naturalscience. Renee we may lay this down as the hasis of our inquiry 8Sto the limits of this science. Whatever would remain unknown tosucb a miud, must be perfectly hidden away from our minds, which areconfined within much narrower bounds.

There are two positions where even tbe mind imagined by Laplacewould strive in vain to press on farther, and where we have to standstock-stilL

In the first place we must observe that the knowledge of Naturealready spoken of as provisionally satisfying our desire of tracingthings to their causes, in reality does' no such thing, and is not

LIMITS OF OUR KNOWLEDGE OF NATURE. u

knowledge at aIL The conception of the world as consisting of un.nute parts that have always existed, and that are indestructible, aDdwhose central forces produce all motioD, is only a sort of substitutefor an explanation. As has been remarked, it reduces all changes inthe physical world to a constant !'nm of forces and a constant quan-tity of matter, and thus leaves in the changes themselves nothingth3t requires explanation. Given the existence of this constant, wecan, in oW" joy for this new insight, be content for alittle while; butlOOn we long to penetrate deeper, and to comprehend it in its ownmbstance.. The resnlt is, as all know, that within certain limits theatomic theory is serviceable, and even indispensable fur oW" physico-mathematical studies, but that when we overtax it, and make demandsllpon it that it is not intended to then as 8 corpllScular philoso-phy it. leads to interminable contradictions.

A physical atom, i. e., 8 mass which, as compared with bodies withwhich we are acquainted, is held to be infinitesimal, but yet, regard-less of its name, ideally divisible, and to whicb properties or a stateof motion is -attributed, whereby the behavior of a mass consistingofoountlea.s such atoms is explained-such a notion is a fiction quite con-gruous tn itself, and under certain conditions a useful fiction in mathe-matical physics. Bnt,latterly, atoms have been as far as possible dis-carded in favor of volume-elements of bodies regarded 8S continuous.

A philosophical atom, on the other hand, i. e., a presumably indi-Tisible mass of inert and inefficient substratum, from which proceedthrough vacant space efficient forces, is, on closer consideration, achimera.

For, if this indivisible, inert, by itself ineffective, snhstratum is tohave any actual existence, it mllSt occupy a space, however8Il'18ol1; aud, in that case, we cannot soo how it can be indivisible. Then,too, it can occupy space only on condition that it possesses perfect

i. e., that it resists the intrusion into the same space of anyother body, in virtue of a force exerted out to its own limits, though110t oversteppiug them, which excludes aU other bodies, and whichmut therefore be greater than any other given fOrle. Not to men-tion any of the other difficultiee which meet us here, we may observe\hat the substratum is thus represented as no longer inefficient.

But if with the dynamists we conceive of the substratum as heingoo1y the middle point of the central forces, then the substratum doesoot; occupy space, for a point is the very negation of space in space.Hence we have nothing from which the central forces spring; nothing\bat conld be inert, like matter.

The idea of forces operating at a distance through vacant space isothinkable, nay, even self-contradictory; though, since Newton's day,owing to a misunderstanding of his doctrine, and in the face of hisnpre1ls warning, it has been a current conception among investi-gaton! of Nat'lU'e. If with Desoartes and Leibnitz we consider all

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space as occupied, and aU produced transfer to bodies incontact, the origin of motion is indeed reduced to a concept derivedfrom our sense-experieDces, but this view has also its difficulties. Tomention only one of these, it is impossible in this hypothesis to ex-plain the different dem;ities of from different combinations ofa homogeneous original matter.

The origin of these contradictions is readily detected. They havetheir root in our incapacity to conceive of any thing save what wehave experienced by either our external or our internal scnsc. In ourendeavor to analyze the physical world, we start out from the divisi-bility of matter, the parts being to our eyes sometbillg simpler andmore primitive than the whole. When in thought we carry on thisdh'ision of matter ad infinitum, we act in perfect accordance with oursense-perceptions, and we meet with no obstacle in the process, But

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we make no advance whatever toward an understanding of things,since we, in fact, carry over into the region of the minute and theinvisible the concepts we obtained in the region of the gross and thevisible. Thus it is that we acquire the notion of the physical atom.If now we arbitrarily stop the process of dividing at some point wherewe are supposed to have reached philosophical atoms, that are indi-visible, perfectly hard, and furthermore per ae inefficient, being merelythe carriers of the central forces, we are that a matterwhich we tbink of under the concept of matter as known to us should,without the aid of any new principle of explication, develop newprimordial properties, to explain the nature of bodies. Thns we com-mit the error wbich is manifested in the previously-mentioned contra-dictions. .,

Noone, that has bestowed any thought on this 8ubject, can failto acknowledge the transcendental nature of the obstacles that faceus here. However we try to evade them, we ever meet them in oneform or another. From whatever side we approach them, or underwhatsoever cover, tbeyare ever found invincible. The ancient Ionianphysical philosophers were no more helpless than we in presence ofthis difficulty. TPe natural scienceB, with aU the progress they havemade, have availed naught against it, nor will their future progress beof any greater effect. We shall never know any hetter than we nowdo (to use the words of Paul Erman), "teaB Mer im Raume apuke,"the spectre that haunts the world of matter. For even the mind im-agined by Laplace, exalted a8 it would he high ahove our own, wouldin this matter be possessed of no keener insight than ourselves, andhence we despairingly recognize here one of the limitations of ourunderstanding.

But if we tum aside from tbis primordial limit, and postulate matterand force as understood, then, a8 we have said, the physical world isintelligible idea.lly. From the original condition of a revolving nebu-lar sphere, the Kantian hypothesis, as further developed by Helm-


holtz with the aid of the mechanical theory of heat, leads to a con-ception of the origin of our planetary system. We tirst see our earth'revolving in its orbit as a glowing fluid drop with an atmosphere of un-deftnable constitution. In the course of immeasurable intervals oftime we see it become coated over with a crust of indurating primor-dial rook; sea and land are divided, eruptions of hot carbonic acidbreak up the granite, and give material for strata of alkaline earths,and finally the conditions arise under which life became possible.

Where and under what form life first appeared, whether at the bot-tom of the deep sea, as bathybius protoplasm, or whether with the co-operation of the still excessive ultra-violet solar rays, with still higher

i pressure of carbonic acid in the atmosphere, who can teU? But La-place's Mind could tell, with the aid of the universal formula. For,when inorganic matter coalesces to form organio matter, there is onlyfA question of motion, of the arrangement of molecules into states ofmore or less stable equilibrium, aud of an exchange of matter pro-duced partly by the tension of the molecules, and partly by motionfrom without. What distinguishes living from dead matter, the plantand the animal, as considered only in its bodily functions, from thecrystal, is just this: in the crystal the matter is in stable equilibrium,while a stream of matter pours through the organio being, and itsmatter is in a state of more or less perfect dynamic equlibrium, thebalance being now positive, again approaching zero, and again nega-tive. Hence, without the interference of extraneous masses and forces,the crystal will remain forever what it is, whereas the organic beingdepends for its existence on certain Elxterior conditions, transformspotential into kinetic energy, and tJice tJ6raa, and bas a definite durs-tion in time. Thus we see, that though there is no fundamental dif-ference betweeu the forces operating in the crystal and in the organ-ized being, still the two are incommensurable, just as a simple bnildingis incommensurable with a factory into which coal, water, and rawmaterial pass, on this side, while at the other side carbonic acid, water,Yspor, smoke, ashes, and the products of the machinery, are sent out.The building we may regard as so made up of parts, each resembling

total result, that, like the crystal, it is separable into like parts; factory. Uke the organic being (if we abstract from the cellularcoutitution of the latter, and the divisibility of snndry organisms),ill an Individual.

It is therefore an error to recognize, in the first appearance of liv-ing things on the earth, any thing supernatural, or any thing else save ,lLll exceedingly difficult mechanical problem. This is one of the two Ierrol"ll to wich I proposed to call attention. The other limit of natu-ral tlCience is not here, any more than in the fact of crystallization.Were we able to create the conditions under which organic beingshad their rise, which we are not even able to do for all crystals, then,aeeording to the principle of actualism, we could produce organic

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beings now in the same way tha.t they were first produced. And eventhough we never could succeed in observing the original production oforganisms-to say nothing of experimenting on it-that fact wouldconstitute no absolute objection to our view. Were matter and forceintelligible to us, the world would not cease to be so, even thongh weshould conceive the earth to be covered with the most luxuriantgrowth of vegetable life, from its emerald equatorial girdle to the lastlichen-gray cliffs of the pole; and it would remain equally so, what-ever share in the formation of the vegetable world we might concedeto the laws of organic development, or to natural selection.

But, for reasons which will readily appear, we must leave out ofview, in the present consideration, the now well-known indispensableaid rendered by insects in the fertilization of plants. For the rest, thegrandest picture ever sketched of a primeval forest in the tropics byBernardin de St. Pierre, Von Humboldt, or Poppig, offers to the viewof theoretical science absolutely nothing but matter in motion.I think, is the new and very simple form that can be to the ar-gument against" life-force," in the sense of the vitalists.

But now there comes in, at some point in the development of lifeupon the earth which we cannot ascertain-the ascertainment of whichdoes not concern us here--something new and extraordinary; some-thing incomprehensible, again, as was the case with the essence of mat-ter and force. The thread of intelligence, which stretches back intonegatively-infinite time, is broken, and our natural science come8 to achasm across which is no bridge, over which no pinion can carry us:we are here at the other limit of our understanding.

-- This other incomprehensible is consciousness. I will now, conclu-sively as I believe, prove that not only is consciousness unexplainableby its material conditions in the present status of scieuce, which everyone will readily admit, but that, even in the nature of things, it nevercan be explained by these conditions. The contrary opinion, that wemust not give up all hope of getting at consciousness from its materialconditions, and that in the course of hundreds or thousands of yearsthe mind of man, having invaded now unthought-of realms of knowl-edge, might succeed where we fail-this is the other error which Ipropose to combat here.

I use, the term "consciousness" designedly, the question herebeing only 3S to the fact of an intellectual phenomenon, of any kindwhatsoever, even of the lowest grade. There is no need to think ofWatt, engrossed with his parallelogrnm, nor of Shakespeare, Raffaelle,or Mozart, engaged in producing their grand creations, in order tohave an instance of a mental fact unexplainable by its material con-ditions. Just as the most powerful and best developed muscular per-formance of man or animal is in fact no more obscure than the simplecontraction of a single muscle-as the single secretory cell involvesthe whole problem of sooretion:-s0 the most exalted mental acth-ity

GS: a mental (geistigen)

LIMITS OF OUR KNOWLEDGE OF N.ATURE. :&sis no more incomprehensible in its material conditions tban is the firstKnde of conscionsness, i. e., sensation. With the first awakening ofpleasure or pain, experienced on earth by some creature of the sim-plest structure, appeared that impassable gulf, and then the world be-came doubly incomprehensible.

Few subjects have been more perseveringly studied, more writtenabout, or more hotly disputed, than that of the conneotion betweenbody and soul in man. All the philosophical sohools, as also thefathers of the Churcb, have had their own opinions upon this matter.The more recent pbilosophy is less concerned with this quctltion; butitll beginnings in the seventeenth century abounded in theories of theinteraction of matter and mind.

Two hypotheses set up by Descartes shut off that philosopher fromaU pol!l8ibility of understanding this interaction. First, he held thatbody and soul are two different substances, united by God's omnipo-tence, and that, since the soul hll.ll no extension, they oan come intocontact only at one point, to wit, in the so-called pineal gland of thebrain. He held, secondly, that the quantity of motion in the nniverseis constant. The more clearly it sooms to follow from this that thel!Om cannot produce motion in matter, th.e more amazed are we onseeing Descartes, in order to save free-will, represent the soulll.ll sim-ply producing motion in the pineal gland, in such a way that the ani-mal spirits, or, ll.Il we would say, the nervous principle, may flow outw tbe appropriate muscles. Conversely, the animal spirits, excitedby Rense-impressions, give motion to the pineal gland, and then theI5Oa1, which is in Msociation with the latter, notes the motion.

Det!CIll'tes'S immediate followers, Clauberg, Malebranche, Geulincx,endeavored to correct this patent error. They insist upon the impos-llibility of interaction between mind and matter, as being two distinct!ll1bst.aneel!l. But, in order to understand how the soul nevertheless movestbe body, and is moved by it, they suppose that the soul's willing is theouion for God each time moving the body in harmony with the soul'sdesire. Conversely, sense-impressions give occasion to God to modifythe I10W in conformity with themselves. The eatl8lJ e.fIiciem, therefore,of the changes in the body wrought by the soul, and tJictl tJeraa, isl!:trays God, and the l1Oul's willing and the seDse-impressionll are buttbe OCO contrivs.nce fonendering.the action of two watches more

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uniform. 2. One of the watches might be constantly regulated, so as tokeep it uniform with the other. 8. The watchmaker might be so skill-ful as to be able to make both go together, though independent of oneanother. As between body and soul, the first contrivance is clearlyimpossible. The second, which agrees with the occasionalist doctrine,is unworthy of God, whom it employs as a Deus machintr,. Thethird then remains, and here we find peculiar doctrine

I of Preijstablished Hs.rmon:y.But these and all similar views are discredited by the more recent

investigations of natural science, and are "oid of all influence in mod-ern thougbt, by reason of the dualistic principle on which they reRt,in conformity to their semi-theological origin. The propounders ofthese' theories start out from the hypothesis of a spiritual substanceabsolutely diverse Crom the body, viz., the soul, and their study is toinvestigate its association with the body. They find that the couplingof these two substances is possible only by a miracle, and that evenafter this first miracle another association of the two cannot take placeexcept by means of a Cresh miracle, or of a continuous miracle, datingfrom creation. This consequence they out as a new solution ofthe proLlem, though they never took sufficient pains to inquire whetherthey themselves have not' attributed to the sonl such a nature thatmutual interaction between it and the body is unthinkable. In short,the most satisfactory demonstration of the impossibility of the inter-action of BOul and body leave!! room to question whether the premiseswere not arbitrary, and whether consciousness may not be regardedas simply the effect of matter, and so perhaps understood. Hence, thestudent of natural science demands that the argument to show thatmental phenomena are unintelligible from their material conditionsshall have nothing to do with any hypothesis as to the origin of suchphenomena.

Astronomical knowledge of a material system I call such a knowl-edge of all its parts, their respective positions and their motions, thattheir position and motion, at any given time, past or may becalculated with the same certainty as we calculate the po!!ition andmotion of the heavenly bodies, by means of previous absolute accuracyof observation and perfection of theory. To get the differential equa-tion whose integration will give the desired results, we need only have,813 it were, three positions of the parts of the system; i. 6., we mustknow the position of the parts of the system at three successive in-stants, separated by two differentials of time. From the difference ofthe courses run in the equal and infinitesimal periods of time betweenthe three we deduce the forces acting upon the system aud within it.

In our incapacity to comprehend matter and force, astronomicalknowledge of a materiaillystem is the completest knowledge we canexpect to acquire of it. With this our instinct of causality is wont tobe satisfied, and this is the kind of knowledge that would be possesEed


even by the Mind imagined by Laplace, if it made due use of its universal formula. .

Now, suppose we had such astronomical knowledge 8S this, withregard to a muscle, a gland, an electrical organ, or a luminiferous organ in the state of excitation; of a ciliary cell, a plant, an ovum incontact with the sperm, or of a fruit at some stage of its development.In that case we should possess the fullest possible knowledge of thesematerial systems, and our instinct of causality would be so far satisfiedth3t we should desire nothing more, save to know what matter andforce themselves are. Muscular contraction, secretion by the gland,the shock of the electrical, and the shining of the luminiferous organ;ciliary action, growth and chemical action of the cell in the plant; im-pregnation and development of the egg-all these phenomena, nowhopelessly obscure, would be as evident for us as the movements ofthe planets. On the contrary, if we make a like supposition of astro-nomical knowledge, with regard to the brain of man, or even the soulorgan of the lowest animal, whose mental activity may be restrictedto the sensation of pleasure and pain, then, so far as all the materialphenomena are concerned, our knowledge would be as perfect, and ourinstinct of causality as satisfied, as in the case of muscular contractionor secretion, provided we had astronomical knowledge of muscles orglands. The involuntary actions of the centres, and those not necea-Drily connected with sensation-reflex action, simultaneous action,respiratory movements, growth and decay of the brain and spinalcerd-wonld be completely understood. Further, those phenomenawhich are always, and hence necessarily, simultaneous with mentalphenomena, would also be perfectly understood. And it certainlywere a. great triumph of human knowledge if we were able to say that, \On oooasion of a given mental phenomel1on, a certain definite motionof definite atoms would occur in certain definite ganglia and nerves.It would be profoundly interesting if we could thus, with the mind's

note the play of the brain-mechanism, in working out a problemarithmetic, at\er the manner of a calculating-machine; or, even if j

we could say what play of the carhon, hydrogen, nitrogen, oxygen,phOiphol'Us, and other atoms, corresponds to the pleasure we expe-rience on hearing musical sounds; what whirl of such atoms answers Ito the climax of sensual enjoyment; and what molecular storm to theraging pain we feel when the trigeminus nerve is misused. The intellet'tU1 enjoyment afforded by Fechner's preliminary stndies in psycho-phyllic, and by Donders's measurements of the duration of simplermental operations, gives reason to expect that such direct insight intotbe material conditions of mental phenomena would be highly instructive.

Still, as regards mental operations themselves, it is clear that, evenwith utronomical knowledge of the mind-organ, they would be as un- 8S they are now. Were we possessed of sucb knowledge,

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they would still remain perfectly unintelligible. Astronomical knowl-

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edge of the brain-the highest grade of knowledge we can expect everto have-discloses to us nothing but matter in motion. But we can-not, by means of any imaginable movement of material particles,bridge over the chasm between the conscious and the unconscious.

Motion can only produce motion, or be converted back into poten-tial energy. Potential energy can only produce motion, maintain staticequilibrium, or exert pressure or traction. The sum of energy, however. remains the same. Beyond this law nothing can go in the phys-ical world, nor can any thing fall short of it the mechanical causepasses completely into the mechanical effect. the mental phe-nomena, which iu the brain appear in company with material phenom-ena, are. so far as our understanding is concerned, void of sufficientbasis. They lie beyond tbe law of causality, and hence are unintel-ligible, like a mobile But they are also unintelligible onother grounds.

Trne, on superficial observation, it looks as though certain mentaloperations and conditions might he intelligible to us, from a knowl-edge of the material ,phenomena of the brain. Among such mentalphenomena I might reckon memory, association of ideas, habit, specifiotalents, etc. It needs but little reflection to show that this is an error.We should only be acquainted with certain inner conditions of thesoul's life, whioh are of about equal import with the external con-ditions created by seMe-impressions; but we should know nothinga.bout the origin of mental life in virtue of tbese conditions.

What conceivable connection Ilubsists between definite movementsof definite atoms in my brain, on the one hand, and on the other bandsuch (for me) primordial, indefinable, undeniable facts as these: "Ifeel pain, 01:' plea.sure; I experience a sweet taste, or smell a rose, orhear an organ, or see something red," and tbe immediately-consequentcertainty, "Therefore I exist?" It is absolutely and forever incon-ceivable that a number of carbon, hydrogen, nitrogen, oxygen, etc.,atoms should be indifferent as to their own position and motioD, .past, present, or future. It is utterly inconceivable how consciousnell8should result from their joint action. If their respective positions andtheir motion were not indifferent to them, they would have to he re-garded as each possessed of a consciousness of its owo, and as so manymonads. But this would not explain consciousness in general, norwould it in the least assist us in understanding the unitary conscious-ness of the individual.

That it is and ever will remain utterly impossible to understandhigher mental operations from the mechanics of the cerebral atoms(supposing them to be known), needs not to be proved. Yet, as hasbeen already remarked, we need not consider the higher forms of men-tal activity, in order to add weight to our argument. But its force isintensified by contrasting the absolute ignorance wherein astronomical


knowledge of the brain leaves us with regard to the origin of the low-est mental phenomena, and the complete solution of the highest prob-lems of the physical world which we get from such knowledge. Abrain that shoul, from one cause or be unconscious-for in-stance, one that should sleep without had we astro-nomical knowledge of it, hold no secret; if we possessed astro-nomical knowledge of the rest of the body also, then the whole humanmachine, with its respiration, its heart-beats, its exchanges of materials,ita heat, etc.-in short, every thing short of the essence of matter andforce., would be fully deciphered. The dreamless sleeper is compre-hensible to ns, like the universe previons to consciousness. But, lUI, onthe first awakening of consciousness, the world became doubly incom-prebensible, so too is it with the sleeper, at the first appearance of afaint image in dreaming.

The irreconcilable conflict of the mechanical view of the universe \with freedom of will, and hence indirectly with ethics, is no doubt amatter of high importance. The ingenuity of thinkers in all times hasbeeD exhausted in trying to reconcile them, and this question willafford exercise to the mind of man forever. To say nothing of thefact that free..will may be denied, whereas pleasure and pain are un-questionable; de8ire, which gives the impetus to exertion, and hencegives occasion to act, or not to act, is necessarily preceded by sense-imprc88ionll. Hence it is to the problem of sensation, and not, as Ihave once said, to that of free-will, that analytical mechanics leads.

And here is the other limit of our knowledge of Nature. It is noleu absolute than the first limit. For two thousand years, despite aUthe advances made by natural science, mankind has made no sub-lItaDtial progress toward the understanding of matter and force, anymore than toward the nnderstanding of mental activity from its ma-terial conditions. And 80 will it ever be. Even the Mind imaginedby Laplace, with its tmiversal formula, wonld, in its efforts to over-step thelle limits, be like an essaying to reach the moon. Inita world of mohile atoms, the cerebral atoms are in motion indeed,bui it is a dumb show. This Mind views their hosts, and sees themeroasing each other's course, but does not understand their pantomime;they think not for him, and hence, as we have already seen, the worldof tbis Mind is still meaningless.

In this Mind we have the measure of our own capacity, or ratherOlD'impotence. Our knowledge of Nature is thus shut up betweentwo limits, the one forevermore determining our incapacity to compre-bend matter and force, the other determining our inability to under-IWld mental facts from their material conditions. Between theselimita the man of science is lord and master; he dismembers and builds'P, IIlId uo one dnrst say wherein his knowledge and his power arecireumleribed. Beyond theille limits he cannot now, nor can bener;go.

30 THE POPULAR SOIENOE MONTHL1': '

But the more frankly the student of natural science acknowledgesthese appointed limits. and the more humbly he is reconciled to thisignorance. the more profoundly conscious is he of his right inductivelyto fashion his own views as to the relations between and matter,with perfect freedom. and untrammeled by myths. dogmas. or time-honored philosophies.

He sees material conditions in a thousand ways infiuencing mentallife. To his unprejudiced mind there seems no reason to doubt thatsense-impressions are really communicated to the so-called Soul. Hesees the human mind grow with the brain as it were, and, according .to the empiricists, he finds that the actual forms of his thought are

I constituted by means of external perceptions. In sleep, and in dreams,in fainting, in intoxication and narcosis, in the delirium of fever and( in inanition, in mania, epilepsy, idiocy, microcephaly-in a thousand

morbid states he sees the soul to be dependent on the constant or tran-sient condition of the brain. No theological prejudice prevents him,as it did Descartes, from recognizing in the souls of animals the rela-tives of the human soul, and less perfect members of the same seriesof development. On the contrary, he sees that in the vertebratesthose parts of the brain which physiological research and pathologicalexperience prove to be the !leat of the higher mental activities keeppace, in their comparative development, with the growth of theseactivities. Where mental capacity makes the immense leap from thtlanthropoid apes to man which is indicated by the power of speech, wefind a corresponding leap in cerebral mass. The valied arrangementof similar elementary particles in the invertebrates instructs the inves-tigator of Nature that here, as in other organs, there is question les8of the general architecture than of the structural elements.

I With awe and wonder he regards the microscopic molecule ofnervous substance which is the seat of the laborious, constructive,: orderly, loyal, dauntless soul of the ant. Finally, the development

theory, coupled with the doctrine of natural selection, forces upon himthe theory that the soul came into being as the result, gradually at-tained, of certain material combinations, and that probably, like otherheritable endowments that are of use to the individual in the strugglefor life, it has risen and perfected itself up to its present state througha countless series of generations..

Now, if the ancient thinkers found every interaction between bodyand soul unintelligible and impossible on their theories, llnd if theirundoubted simultaneous col)peration is to be explained only by a Pre-established of the two substances, then the notion theyformed of the soul, conformity with t11eir scholastic conceptions,must have been erroneous. The necessity of a scholastic conclusionso plainly in conflict with the reality, is, as it were, an apogogicaldemonstration of the falsity of their premises. In bis simile of thetwo watches, Leibnitz, as has beell well observed by Fechner, ovel'-

LIMITS OF OUR KNOWLEDGE OF N.ATURE. ;p

looked the fourth and simplest supposition, v.iz., that perhaps thewat.ches, whose simultaneous action is to be accounted for, may beafter all only one. Whether we shall ever understand mental phe-nomena from their material conditions is a very different questionfrom that other, whether these phenomena are the product of ma-terial conditions. The former question might be decided in the neg-ative without in the least affecting the latter, to say nothing ofnegativing it.

In the passage we have already cited, Leibnitz asserts that a mindincomparably higher than the human mind, but yet finite, could, if itwere possessed of senses and technical powers of like perfection, forma body capable of mimicking the actions of man. He does not Baythat a man could be formed, for in his view the automaton of fleshand bone, which he regardB as soulless, even as Descartes regardedall animals, still lacks the mechanically-incomprehensible soul-monad.The difference between Leibnitz's point of view and our own be-comes very evident here. Imagine all the atoms whereof' Caesar wasmade up at a given moment, say as he stood at the Rubicon, to beby mechanical power brought together, each in .its own place, andpoeeslled of its own velocity in its proper direction. In our viewClIe!IU would then be restored mentally as well as bodily. This arti-ficial Cll88&f would at the first instant have the same sensations, ambi-tious, imaginingB, as his prototype on the Rubicon, and the Bamememories, the same inherited and acquired faculties, etc. Supposel!everal artificial figurell of the same model to be simultaneously formedoat of a like number of other carbon, hydrogen, etc., atoms. Whatwould at the first moment be the difference between the new CooBarIIld his duplicate, beyond the 'differences in the places where theywere formed? But the mind imagined by Leibnitz, after fashiouingthe new Creaar and his many Sosie, could never understand how theItoIUl be himself had disposed in order, and set into action withproper velocity, could give mental activity.

Take Carl VOgt'B bold expreBsion, which in 1850 introduced a sortof mental tournament: "All those capacities which we call mentalaeth'ities are only functions of the brain; or, to use a rather homelynpreMion, thought is to the brain what the bile is to the liver, or themoe to the kidneys." The unscientific world were shocked at thesimile., considering it to be an indignity to compare thought with&he secretion o( the kidneys. Physiology knows no lIuch aestheticdilCriminations of rauk. In the view of physiology the kidney secre-Uoo i!l III scientific object of just the lIame dignity as the investigationof the eye, or the heart, or any so-called "nobler" organ. Nor is\"ogt's expression worthy of blame on the ground that it representsmental activity as being the result of material conditions in the brain.h

32 THE POPULAR SCIENCE MONTHLY.

structure of the brain, as is the secretion from the structure of agland.

Wherever the material conditions of mental activity in the shapeof a nervous system are lacking, 88 is the case with plants, the scien-tist cannot admit the existence of soul-life; and here he but seldomfiuds his views controverted. But what answer is to be made bim ifhe were to require, 8S the condition of his believing in a soul of theuniverse, that there should be shown to him somewherein the world,bedded in neuroglia, and nourished with warm arterial blood underdue pressure, a system of ganglia and nerves corresponding in ex-tent to the mental power of such a soul?

Finally, the question arises whether the two limits of our knowl-of Nature are not perhaps identical, i. e., whether, supposing

we understood the nature of matter and force, we sbould not alsounderstand how the substance that underlies them could, under certainconditions, feel, desire, and think. Certainly this is the simplest hy-pothesis, and, according to well-known principles of scientific research,until it is disprOVed it must be preferred to that other hypothesis,which, as we have said, makes the universe doubly incomprehensible.But such is the nature of things that we cannot attain clearness ofview with regard to this point, and iii were idle to dwell upon it.

With regard to the enigma of the world the investigatorof Nature has long been wont to utter his" Ignoramw " with manlyresignation. As he looks back on the victorious career over which hehas passed, he is upheld by the quiet consciousness that wherein henow is ignorant, he may at least under certain conditions be enlight-

and that he yet will know. Bnt as regards the enigma whatmatter and force are, and how they are to be conceived, he musthimself once for all to the far more difficult confe8si9n-

"IGNOIU.BIKUS I"

...

CROOKED COURSES OF LIGHT.

A N article in the April MONTHLY explained the formation of Il.1mi-. nous images upon the principle that light moves in straightlines through any uniform transparent medium; but at the same timeno agency in Nature illustrates in 80 many ways jts capability ofbeing turned from a direct course. It may be thrown back by sur-faces either directly in its own path, or at all possible angles, and itmay be warped out of its course in various degrees as it passes throughbodies, although in all eases the change of direction is governed byinflexible laws. The throwing back of rays from surfaces is known asthe rifftection of light; the or the fracture of the ray as ittraverses a body is called the refraction of light.

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Du Bois-Reymond - The Limits of Our Knowledge of Nature