第7章

1.Impenetrability, which is pretended to be the definition of matter, is only an hypothesis of careless naturalists, a gross conclusion deduced from a superficial judgment.Experience shows that matter possesses infinite divisibility, infinite expansibility, porosity without assignable limits, and permeability by heat, electricity, and magnetism, together with a power of retaining them indefinitely; affinities, reciprocal influences, and transformations without number: qualities, all of them, hardly compatible with the assumption of an impenetrable aliquid.Elasticity, which, better than any other property of matter, could lead, through the idea of spring or resistance, to that of impenetrability, is subject to the control of a thousand circumstances, and depends entirely on molecular attraction:

now, what is more irreconcilable with impenetrability than this attraction?

Finally, there is a science which might be defined with exactness as the science of penetrability of matter: I mean chemistry.In fact, how does what is called chemical composition differ from penetration?(5*)....In short, we know matter only through its forms; of its substance we know nothing.How, then, is it possible to affirm the reality of an invisible, impalpable, incoercible being, ever changing, ever vanishing, impenetrable to thought alone, to which it exhibits only its disguises? Materialist!

I permit you to testify to the reality of your sensations; as to what occasions them, all that you can say involves this reciprocity: something (which you call matter) is the occasion of sensations which are felt by another something (which I call spirit).

2.But what, then, is the source of this supposition that matter is impenetrable, which external observation does not justify and which is not true; and what is its meaning?

Here appears the triumph of dualism.Matter is pronounced impenetrable, not, as the materialists and the vulgar fancy, by the testimony of the senses, but by the conscience.The me, an incomprehensible nature, feeling itself free, distinct, and permanent, and meeting outside of itself another nature equally incomprehensible, but also distinct and permanent in spite of its metamorphoses, declares, on the strength of the sensations and ideas which this essence suggests to it, that the not-me is extended and impenetrable.

Impenetrability is a figurative term, an image by which thought, a division of the absolute, pictures to itself material reality, another division of the absolute; but this impenetrability, without which matter disappears, is, in the last analysis, only a spontaneous judgment of inward sensation, a metaphysical a priori, an unverified hypothesis of spirit.

Thus, whether philosophy, after having overthrown theological dogmatism, spiritualizes matter or materializes thought, idealizes being or realizes ideas; or whether, identifying substance and cause, it everywhere substitutes FORCE, phrases, all, which explain and signify nothing, -- it always leads us back to this everlasting dualism, and, in summoning us to believe in ourselves, compels us to believe in God, if not in spirits.It is true that, making spirit a part of Nature, in distinction from the ancients, who separated it, philosophy has been led to this famous conclusion, which sums up nearly all the fruit of its researches: In man spirit knows itself, while everywhere else it seems not to know itself -- "That which is awake in man, which dreams in the animal, and sleeps in the stone," said a philosopher.

Philosophy, then, in its last hour, knows no more than at its birth:

as if it had appeared in the world only to verify the words of Socrates, it says to us, wrapping itself solemnly around with its funeral pall, "I

know only that I know nothing." What do I say? Philosophy knows today that all its judgments rest on two equally false, equally impossible, and yet equally necessary and inevitable hypotheses, -- matter and spirit.So that, while in former times religious intolerance and philosophic disputes, spreading darkness everywhere, excused doubt and tempted to libidinous indifference, the triumph of negation on all points no longer permits even this doubt;

thought, freed from every barrier, but conquered by its own successes, is forced to affirm what seems to it clearly contradictory and absurd.