Hints towards the formation of a more comprehensive theory of life/The Nature of Life/Part 4
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The Nature of Life/Part 4
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According to the plan I have prescribed for this inquisition, we are now to seek for the highest law, or most general form, under which this tendency acts, and then to pursue the same process with this, as we have already done with the tendency itself, namely, having stated the law in its highest abstraction, to present it in the different forms in which it appears and reappears in higher and higher dignities. I restate the question. The tendency having been ascertained, what is its most general law? I answer—polarity, or the essential dualism of Nature, arising out of its productive unity, and still tending to reaffirm it, either as equilibrium, indifference, or identity. In its productive power, of which the product is the only measure, consists its incompatibility with mathematical calculus. For the full applicability of an abstract science ceases, the moment reality begins. Life, then, we consider as the copula, or the unity of thesis and antithesis, position and counterposition,—Life itself being the positive of both; as, on the other hand, the two counterpoints are the necessary conditions of the manifestations of Life. These, by the same necessity, unite in a synthesis; which again, by the law of dualism, essential to all actual existence, expands, or produces itself, from the point into the line, in order again to converge, as the initiation of the same productive process in some intenser form of reality. Thus, in the identity of the two counter-powers, Life subsists; in their strife it consists: and in their reconciliation it at once dies and is born again into a new form, either falling back into the life of the whole, or starting anew in the process of individuation.
Whence shall we take our beginning? From Space, istud litigium philosophorum, which leaves the mind equally dissatisfied, whether we deny or assert its real existence. To make it wholly ideal, would be at the same time to idealize all phenomena, and to undermine the very conception of an external world. To make it real, would be to assert the existence of something, with the properties of nothing. It would far transcend the height to which a physiologist must confine his flights, should we attempt to reconcile this apparent contradiction. It is the duty and the privilege of the theologian to demonstrate, that space is the ideal organ by which the soul of man perceives the omnipresence of the Supreme Reality, as distinct from the works, which in him move, and live, and have their being; while the equal mystery of Time bears the same relation to his Eternity, or what is fully equivalent, his Unity.
Physiologically contemplated, Nature begins, proceeds, and ends in a contradiction; for the moment of absolute solution would be that in which Nature would cease to be Nature, i.e. a scheme of ever-varying relations; and physiology, in the ambitious attempt to solve phenomena into absolute realities, would itself become a mere web of verbal abstractions.
But it is in strict connexion with our subject, that we should make the universal FORMS as well as the not less universal LAW of Life, clear and intelligible in the example of Time and Space, these being both the first specification of the principle, and ever after its indispensable symbols. First, a single act of self-inquiry will show the impossibility of distinctly conceiving the one without some involution of the other; either time expressed in space, in the form of the mathematical line, or space within time, as in the circle. But to form the first conception of a real thing, we state both as one in the idea, duration. The formula is: (A=B+B=A)=(A=A) or the oneness of space and time, is the predicate of all real being.
But as little can we conceive the oneness, except as the mid-point producing itself on each side; that is, manifesting itself on two opposite poles. Thus, from identity we derive duality, and from both together we obtain polarity, synthesis, indifference, predominance. The line is Time + Space, under the predominance of Time: Surface is Space + Time, under the predominance of Space, while Line + Surface as the synthesis of units, is the circle in the first dignity; to the sphere in the second; and to the globe in the third. In short, neither can the antagonists appear but as two forces of one power, nor can the power be conceived by us but as the equatorial point of the two counteracting forces; of which the hypomochlion of the lever is as good an illustration as anything can be that is thought of mechanically only, and exclusively of life. To make it adequate, we must substitute the idea of positive production for that of rest, or mere neutralization. To the fancy alone it is the null-point, or zero, but to the reason it is the punctum saliens, and the power itself in its eminence. Even in these, the most abstract and universal forms of all thought and perception—even in the ideas of time and space, we slip under them, as it were, a substratum; for we cannot think of them but as far as they are co-inherent, and therefore as reciprocally the measures of each other. Nor, again, can we finish the process without having the idea of motion as its immediate product. Thus we say, that time has one dimension, and imagine it to ourselves as a line. But the line we have already proved to be the productive synthesis of time, with space under the predominance of time. If we exclude space by an abstract assumption, the time remains as a spaceless point, and represents the concentered power of unity and active negation, i.e. retraction, determination, and limit, ab intra. But if we assume the time as excluded, the line vanishes, and we leave space dimensionless, an indistinguishable ALL, and therefore the representative of absolute weakness and formlessness, but, for that very reason, of infinite capacity and formability.
We have been thus full and express on this subject, because these simple ideas of time, space, and motion, of length, breadth, and depth, are not only the simplest and universal, but the necessary symbols of all philosophic construction. They will be found the primary factors and elementary forms of every calculus and of every diagram in the algebra and geometry of a scientific physiology. Accordingly, we shall recognise the same forms under other names; but at each return more specific and intense; and the whole process repeated with ascending gradations of reality, exempli gratiâ: Time + space = motion; Tm + space = line + breadth = depth; depth + motion = force; Lf + Bf = Df; LDf + BDf = attraction + repulsion = gravitation; and so on, even till they pass into outward phenomena, and form the intermediate link between productive powers and fixed products in light, heat, and electricity. If we pass to the construction of matter, we find it as the product, or tertium aliud, of antagonist powers of repulsion and attraction. Remove these powers, and the conception of matter vanishes into space—conceive repulsion only, and you have the same result. For infinite repulsion, uncounteracted and alone, is tantamount to infinite, dimensionless diffusion, and this again to infinite weakness; viz., to space. Conceive attraction alone, and as an infinite contraction, its product amounts to the absolute point, viz., to time. Conceive the synthesis of both, and you have matter as a fluxional antecedent, which, in the very act of formation, passes into body by its gravity, and yet in all bodies it still remains as their mass, which, being exclusively calculable under the law of gravitation, gives rise, as we before observed, to the science of statics, most improperly called celestial mechanics.
In strict consistence with the same philosophy which, instead of considering the powers of bodies to have been miraculously stuck into a prepared and pre-existing matter, as pins into a pin-cushion, conceives the powers as the productive factors, and the body or phenomenon as the fact, product, or fixture; we revert again to potentiated length in the power of magnetism; to surface in the power of electricity; and to the synthesis of both, or potentiated depth, in constructive, that is, chemical affinity. But while the two factors are as poles to each other, each factor has likewise its own poles, and thus in the simple cross—
With M M, the magnetic line, running from top to bottom, with f f its northern pole, or pole of attraction; and m m its south, or pole of repulsion, and E E, running from left to right, one of the lines that spring from each point of M M, with its east, or pole of contraction, and d its west, or pole of diffluence and expansion—we have presented to us the universal quadruplicity, or four elemental forms of power; in the endless proportions and modifications of which, the innumerable offspring of all-bearing Nature consist. Wisely docile to the suggestions of Nature herself, the ancients significantly expressed these forces under the names of earth, water, air, and fire; not meaning any tangible or visible substance so generalized, but the powers predominant, and, as it were, the living basis of each, which no chemical decomposition can ever present to the senses, were it only that their interpenetration and co-inherence first constitutes them sensible, and is the condition and meaning of a—thing. Already our more truly philosophical naturalists (Ritter, for instance) have begun to generalize the four great elements of chemical nomenclature, carbon, azote, oxygen, and hydrogen: the two former as the positive and negative pole of the magnetic axis, or as the power of fixity and mobility; and the two latter as the opposite poles, or plus and minus states of cosmical electricity, as the powers of contraction and dilatation, or of comburence and combustibility. These powers are to each other as longitude to latitude, and the poles of each relatively as north to south, and as east to west. For surely the reader will find no distrust in a system only because Nature, ever consistent with herself, presents us everywhere with harmonious and accordant symbols of her consistent doctrines. Nothing would be more easy than, by the ordinary principles of sound logic and common sense, to demonstrate the impossibility and expose the absurdity of the corpuscularian or mechanic system, or than to prove the intenable nature of any intermediate system. But we cannot force any man into an insight or intuitive possession of the true philosophy, because we cannot give him abstraction, intellectual intuition, or constructive imagination; because we cannot organize for him an eye that can see, an ear that can listen to, or a heart that can feel, the harmonies of Nature, or recognise in her endless forms, the thousand-fold realization of those simple and majestic laws, which yet in their absoluteness can be discovered only in the recesses of his own spirit,—not by that man, therefore, whose imaginative powers have been ossified by the continual reaction and assimilating influences of mere objects on his mind, and who is a prisoner to his own eye and its reflex, the passive fancy!—not by him in whom an unbroken familiarity with the organic world, as if it were mechanical, with the sensitive, but as if it were insensate, has engendered the coarse and hard spirit of a sorcerer. The former is unable, the latter unwilling, to master the absolute pre-requisites. There is neither hope nor occasion for him “to cudgel his brains about it, he has no feeling of the business.” If he do not see the necessity from without, if he have not learned the possibility from within, of interpenetration, of total intussusception, of the existence of all in each as the condition of Nature’s unity and substantiality, and of the latency under the predominance of some one power, wherein subsists her life and its endless variety, as he must be, by habitual slavery to the eye, or its reflex, the passive fancy, under the influences of the corpuscularian philosophy, he has so paralysed his imaginative powers as to be unable—or by that hardness and heart-hardening spirit of contempt, which is sure to result from a perpetual commune with the lifeless, he has so far debased his inward being—as to be unwilling to comprehend the pre-requisite, he must be content, while standing thus at the threshold of philosophy, to receive the results, though he cannot be admitted to the deliberation—in other words, to act upon rules which he is incapable of understanding as LAWS, and to reap the harvest with the sharpened iron for which others have delved for him in the mine.
It is not improbable that there may exist, and even be discovered, higher forms and more akin to Life than those of magnetism, electricity, and constructive (or chemical) affinity appear to be, even in their finest known influences. It is not improbable that we may hereafter find ourselves justified in revoking certain of the latter, and unappropriating them to a yet unnamed triplicity; or that, being thus assisted, we may obtain a qualitative instead of a quantitative insight into vegetable animation, as distinct from animal, and that of the insect world from both. But in the present state of science, the magnetic, electric, and chemical powers are the last and highest of inorganic nature. These, therefore, we assume as presenting themselves again to us, in their next metamorphosis, as reproduction (i.e. growth and identity of the whole, amid the change or flux of all the parts), irritability and sensibility; reproduction corresponding to magnetism, irritability to electricity, and sensibility to constructive chemical affinity.
- For abstractions are the conditions and only subject of all abstract sciences. Thus the theorist (vide Dalton’s Theory), who reduces the chemical process to the positions of atoms, would doubtless thereby render chemistry calculable, but that he commences by destroying the chemical process itself, and substitutes for it a mote dance of abstractions; for even the powers which he appears to leave real, those of attraction and repulsion, he immediately unrealizes by representing them as diverse and separable properties. We can abstract the quantities and the quantitative motion from masses, passing over or leaving for other sciences the question of what constitutes the masses, and thus apply not to the masses themselves, but to the abstractions therefrom,—the laws of geometry and universal arithmetic. And where the quantities are the infallible signs of real powers, and our chief concern with the masses is as SIGNS, sciences may be founded thereon of the highest use and dignity. Such, for instance, is the sublime science of astronomy, having for its objects the vast masses which “God placed in the firmament of the heaven to be for signs and for seasons, for days and years.” For the whole doctrine of physics may be reduced to three great divisions: First, quantitative motion, which is proportioned to the quantity of matter exclusively. This is the science of weight or statics. Secondly, relative motion, as communicated to bodies externally by impact. This is the science of mechanics. Thirdly, qualitative motion, or that which is accordant to properties of matter. And this is chemistry. Now it is evident that the first two sciences presuppose that which forms the exclusive object of the third, namely, quality; for all quantity in nature is either itself derived, or at least derives its powers from some quality, as that of weight, specific cohesion, hardness, &c.; and therefore the attempt to reduce to the distances or impacts of atoms, under the assumptions of two powers, which are themselves declared to be no more than mere general terms for those quantities of motion and impact (the atom itself being a fiction formed by abstraction, and in truth a third occult quality for the purpose of explaining hardness and density), amounts to an attempt to destroy chemistry itself, and at the same time to exclude the sole reality and only positive contents of the very science into which that of chemistry is to be degraded. Now what qualities are to chemistry, productiveness is to the science of Life; and this being excluded, physiology or zoonomy would sink into chemistry, chemistry by the same process into mechanics, while mechanics themselves would lose the substantial principle, which, bending the lower extreme towards its apex, produces the organic circle of the sciences, and elevates them all into different arcs or stations of the one absolute science of Life.This explanation, which in appearance only is a digression, was indispensably requisite to prevent the idea of polarity, which has been given as the universal law of Life, from being misunderstood as a mere refinement on those mechanical systems of physiology, which it has been my main object to explode.