Je subtiliserais un morceau de matière,
Quintessence d’atome, extrait de la lumière,
Je ne sais quoi plus vif et plus subtil encor . . . .
No one thought of harassing4 good Monsieur La Fontaine, or bringing him to trial for his expressions. Were a poor philosopher, or even a poet, to say as much nowadays, how many would there be to fall on him! How many scribblers to sell their extracts for sixpence! How many knaves5, for the sole purpose of making mischief6, to cry philosopher! peripatetic7! disciple8 of Gassendi! pupil of Locke, and the primitive9 fathers! damnable!
As we know not what a spirit is, so also we are ignorant of what a body is; we see various properties, but what is the subject in which those properties reside? “There is nothing but body,” said Democritus and Epicurus; “there is no such thing as body,” said the disciples10 of Zeno, of Elia.
Berkeley, bishop11 of Cloyne, is the last who, by a hundred captious12 sophisms, has pretended to prove that bodies do not exist. They have, says he, neither color, nor smell, nor heat; all these modalities are in your sensations, not in the objects. He might have spared himself the trouble of proving this truth for it was already sufficiently13 known. But thence he passed to extent and solidity, which are essential to body, and thinks he proves that there is no extent in a piece of green cloth because the cloth is not in reality green, the sensation of green being in ourselves only, therefore the sensation of extent is likewise in ourselves only. Having thus destroyed extent he concludes that solidity, which is attached to it, falls of itself, and therefore that there is nothing in the world but our ideas. So that, according to this doctor, ten thousand men killed by ten thousand cannon14 shots are in reality nothing more than ten thousand apprehensions15 of our understanding, and when a female becomes pregnant it is only one idea lodged16 in another idea from which a third idea will be produced.
Surely, the bishop of Cloyne might have saved himself from falling into this excessive absurdity17. He thinks he shows that there is no extent because a body has appeared to him four times as large through a glass as to his naked eye, and four times as small through another glass. Hence he concludes, that, since a body cannot be at the same time four feet, sixteen feet, and but one foot in extent, there is no extent, therefore there is nothing. He had only to take any measure and say: of whatever extent this body may appear to me to be, it extends to so many of these measures.
He might very easily see that extent and solidity were quite different from sound, color, taste, smell. It is quite clear that these are sensations excited in us by the configuration18 of parts, but extent is not a sensation. When this lighted coal goes out, I am no longer warm; when the air is no longer struck, I cease to hear; when this rose withers19, I no longer smell it: but the coal, the air, and the rose have extent without me. Berkeley’s paradox20 is not worth refuting.
Thus argued Zeno and Parmenides of old, and very clever they were; they would prove to you that a tortoise went along as swiftly as Achilles, for there was no such thing as motion; they discussed a hundred other questions equally important. Most of the Greeks made philosophy a juggle21, and they transmitted their art to our schoolmen. Bayle himself was occasionally one of the set and embroidered22 cobwebs like the rest. In his article, “Zeno,” against the divisible extent of matter and the contiguity23 of bodies he ventures to say what would not be tolerated in any six-months geometrician.
It is worth knowing how Berkeley was drawn24 into this paradox. A long while ago I had some conversation with him, and he told me that his opinion originated in our being unable to conceive what the subject of this extension is, and certainly, in his book, he triumphs when he asks Hylas what this subject, this substratum, this substance is? It is the extended body, answers Hylas. Then the bishop, under the name of Philonous, laughs at him, and poor Hylas, finding that he has said that extension is the subject of extension, and has therefore talked nonsense, remains25 quite confused, acknowledges that he understands nothing at all of the matter; that there is no such thing as body; that the natural world does not exist, and that there is none but an intellectual world.
Hylas should only have said to Philonous: We know nothing of the subject of this extension, solidity, divisibility, mobility26, figure, etc.; I know no more of it than I do of the subject of thought, feeling, and will, but the subject does not the less exist for it has essential properties of which it cannot be deprived.
We all resemble the greater part of the Parisian ladies who live well without knowing what is put in their rago?ts; just so do we enjoy bodies without knowing of what they are composed. Of what does a body consist? Of parts, and these parts resolve themselves into other parts. What are these last parts? They, too, are bodies; you divide incessantly27 without making any progress.
In short, a subtle philosopher, observing that a picture was made of ingredients of which no single ingredient was a picture, and a house of materials of which no one material was a house, imagined that bodies are composed of an infinity28 of small things which are not bodies, and these are called monads. This system is not without its merits, and, were it revealed, I should think it very possible. These little beings would be so many mathematical points, a sort of souls, waiting only for a tenement29: here would be a continual metempsychosis. This system is as good as another; I like it quite as well as the declination of atoms, the substantial forms, the versatile30 grace, or the vampires31.
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1 synonym | |
n.同义词,换喻词 | |
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2 celebrated | |
adj.有名的,声誉卓著的 | |
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3 corps | |
n.(通信等兵种的)部队;(同类作的)一组 | |
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4 harassing | |
v.侵扰,骚扰( harass的现在分词 );不断攻击(敌人) | |
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5 knaves | |
n.恶棍,无赖( knave的名词复数 );(纸牌中的)杰克 | |
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6 mischief | |
n.损害,伤害,危害;恶作剧,捣蛋,胡闹 | |
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7 peripatetic | |
adj.漫游的,逍遥派的,巡回的 | |
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8 disciple | |
n.信徒,门徒,追随者 | |
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9 primitive | |
adj.原始的;简单的;n.原(始)人,原始事物 | |
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10 disciples | |
n.信徒( disciple的名词复数 );门徒;耶稣的信徒;(尤指)耶稣十二门徒之一 | |
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11 bishop | |
n.主教,(国际象棋)象 | |
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12 captious | |
adj.难讨好的,吹毛求疵的 | |
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13 sufficiently | |
adv.足够地,充分地 | |
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14 cannon | |
n.大炮,火炮;飞机上的机关炮 | |
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15 apprehensions | |
疑惧 | |
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16 lodged | |
v.存放( lodge的过去式和过去分词 );暂住;埋入;(权利、权威等)归属 | |
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17 absurdity | |
n.荒谬,愚蠢;谬论 | |
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18 configuration | |
n.结构,布局,形态,(计算机)配置 | |
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19 withers | |
马肩隆 | |
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20 paradox | |
n.似乎矛盾却正确的说法;自相矛盾的人(物) | |
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21 juggle | |
v.变戏法,纂改,欺骗,同时做;n.玩杂耍,纂改,花招 | |
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22 embroidered | |
adj.绣花的 | |
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23 contiguity | |
n.邻近,接壤 | |
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24 drawn | |
v.拖,拉,拔出;adj.憔悴的,紧张的 | |
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25 remains | |
n.剩余物,残留物;遗体,遗迹 | |
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26 mobility | |
n.可动性,变动性,情感不定 | |
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27 incessantly | |
ad.不停地 | |
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28 infinity | |
n.无限,无穷,大量 | |
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29 tenement | |
n.公寓;房屋 | |
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30 versatile | |
adj.通用的,万用的;多才多艺的,多方面的 | |
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31 vampires | |
n.吸血鬼( vampire的名词复数 );吸血蝠;高利贷者;(舞台上的)活板门 | |
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