thinking of the infinite as the “unended.” It is odd that he did not see that the future too has one end at the present, and is precisely on a level with the past. His regarding the two as different in this respect illustrates just that kind of slavery to time which, as we agreed in speaking of Parmenides, the true philosopher must learn to leave behind him.
The confusions introduced into the notions of philosophers by the so-called “true” infinite are curious. They see that this notion is not the same as the mathematical infinite, but they choose to believe that it is the notion which the mathematicians are vainly trying to reach. They therefore inform the mathematicians, kindly but firmly, that they are mistaken in adhering to the “false” infinite, since plainly the “true” infinite is something quite different. The reply to this is that what they call the “true” infinite is a notion totally irrelevant to the problem of the mathematical infinite, to which it has only a fanciful and verbal analogy. So remote is it that I do not propose to confuse the issue by even mentioning what the “true” infinite is. It is the “false” infinite that concerns us, and we have to show that the epithet “false” is undeserved.
There are, however, certain genuine difficulties in understanding the infinite, certain habits of mind derived from the consideration of finite numbers, and easily extended to infinite numbers under the mistaken notion that they represent logical necessities. For example, every number that we are accustomed to, except 0, has another number immediately before it, from which it results by adding 1; but the first infinite number does not have this property. The numbers before it form an infinite series, containing all the ordinary finite numbers, having no maximum, no last finite number, after which
