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it has even a paradoxical appearance, which is only to be removed by giving our lever thickness, material composition, and molecular powers. Again, we conclude, that the two forces, being equal and applied under precisely similar circumstances, must, if they exert any effort at all to turn the lever, exert equal and opposite efforts: but what a priori reasoning can possibly assure us that they do act under precisely similar circumstances? that points which differ in place are similarly circumstanced as regards the exertion of force? that universal space may not have relations to universal force—or, at all events, that the organization of the material universe may not be such as to place that portion of space occupied by it in such relations to the forces exerted in it, as may invalidate the absolute similarity of circumstances assumed? Or we may argue, what have we to do with the notion of angular movement in the lever at all? The case is one of rest, and of quiescent destruction of force by force. Now how is this destruction effected? Assuredly by the counter-pressure which supports the fulcrum. But would not this destruction equally arise, and by the same amount of counteracting force, if each force simply pressed its own half of the lever against the fulcrum? And what can assure us that it is not so, except removal of one or other force, and consequent tilting of the lever? The other fundamental axiom of statics, that the pressure on the point of support is the sum of the weights. . . . . . . is merely a scientific transformation and more refined mode of stating a coarse and obvious result of universal experience, viz., that the weight of a rigid body is the same, handle it or suspend it in what position or by what point we will, and that whatever sustains it sustains its total weight. Assuredly, as Mr. Whewell justly remarks, 'No one probably ever made a trial for the purpose of showing that the pressure on the support is equal to the sum of the weights.' . . . . . . But it is precisely because in every action of his life from earliest infancy he has been continually making the trial, and seeing it made by every other living being about him, that he never dreams of staking its result on one additional attempt made with scientific accuracy. This would be as if a man should resolve to decide by experiment whether his eyes were useful for the purpose of seeing, by hermetically sealing himself up for half an hour in a metal case."
On the "paradox of universal propositions obtained by experience," the same writer says: "If there be necessary and universal truths expressible in propositions of axiomatic simplicity and obviousness, and having for their subject-matter the elements of all our experience and all our knowledge, surely these are the truths which, if experience suggest to us any truths at all, it ought to suggest most readily, clearly, and unceasingly. If it were a truth, universal and necessary, that a net is spread over the whole surface of every planetary globe, we should not travel far on our own without getting entangled in its meshes, and making the necessity of some means of extrication an axiom of locomotion. . . . . . . There is, therefore, nothing paradoxical, but the reverse, in our being led by observation to a recognition of such truths, as general propositions, co-extensive at least with all human experience. That they pervade all the objects of experience, must insure their continual suggestion by experience; that they are true, must insure that consistency of suggestion, that iteration of uncontradicted assertion, which commands implicit assent, and removes all occasion of exception; that they are simple, and admit of no misunderstanding, must secure their admission by every mind."
"A truth, necessary and universal, relative to any object of our knowledge, must verify itself in every instance where that object is before our contemplation, and if at the same time it be simple and intelligible, its verification must be obvious. The sentiment of such a truth can not, therefore, but be present to our minds whenever that object is contemplated, and must therefore make a part of the mental picture or idea of that object which we may on any occasion summon before our imagination. . . . . . . All propositions, therefore, become not only untrue but inconceivable, if . . . . . . . axioms be violated in their enunciation."
Another eminent mathematician had previously sanctioned by his authority the doctrine of the origin of geometrical axioms in experience. "Geometry is thus founded likewise on observation; but of a kind so familiar and obvious, that the primary notions which it furnishes might seem intuitive."—Sir John Leslie, quoted by Sir William Hamilton, Discourses, etc., p. 272.