Jaime Balmes - Fundamental Philosophy, Vol. 2 (of 2)

Science cannot survive the reduction of general principles to one only value relative to sensible intuitions. What we have demonstrated concerning the principle of contradiction, is a fortiori applicable to all other principles. If this be not saved, all must perish in the wreck. Moreover, the very basis of the necessity involved in these principles is threatened. We know nothing, save that there is within us a series of phenomena which seem necessary. But what use can we make of them beyond the subjective order? None at all. Behold us then in the most perfect skepticism, condemned to simple appearances, with no means of knowing any reality.

105. No! the human mind is not condemned to so despairing a sterility: reason is not an empty word; ratiocination is not a puerile play, only fit to serve as an amusement. In the midst of the prepossessions, errors, and extravagance of human misery, towers on high that force, that admirable activity, by which the mind springs beyond itself, knows what it does not see , and foresees what it will one day feel . Nature is veiled to our eyes; impenetrable secrets surround us; whichever way we turn deep shadows hide the reality of objects: but through this darkness we discern from afar some scintillation of light. Notwithstanding the profound silence which reigns over the sea of beings, whose surges toss us about like imperceptible atoms in the immensity of the ocean, we hear at times mysterious voices tell us the course we must keep to reach unknown shores.

106. The perfection of intelligence involves extension and clearness of its intuitions; the more perfect it is, the more intuitive it will be. The infinite intelligence does not know by discursion, but by intuition: it does not need to seek objects: it sees them all before itself. It sees with intuition of identity what belongs to its own essence, and with intuition of causality every thing that does or can exist outside of itself. Other minds have an intuition so much the more perfect as they are more elevated in the order to which they belong; so that cognition by conceptions indicates an imperfection of intelligence.

107. The relations of one being with other beings will therefore depend upon the rank it holds in the scale of the universe. God, infinite being, and the cause of all that does or can exist, has intimate and immediate relations with the whole universe, considered not only in its entireness but even in its smallest particles. There is consequently in God a most perfect representation of all beings taken not only in their generality, but also in their minutest differences. The Being, cause of all, does not know objects by vague conceptions, by means of representations which only show what all beings have in common, but as he has made their slightest differences, they must be presented to him with perfect clearness. His cognition is founded upon a reality which is himself; his understanding does not fluctuate through an ideal and hypothetical world; but, fixed with clearest intuition upon infinite reality, he sees all that the infinite being is, and all that it can produce with its infinite activity. For God there is no experience proceeding from without, for nothing can exert any influence upon him; all his experience consists in the knowledge and love of himself.

108. Created beings, occupying a determinate place in the scale of the universe, relate to it only under certain aspects. Their relations with their fellow beings are brought to a point of view, to which their perceptive faculties are subordinated. The representativeness, which they contain in themselves, must be proportionate to the cognition that has to produce it. Hence it follows that every intelligent being will have its representativeness adapted to the functions it has to exercise in the universe. If the being do not pertain to the order of intelligences, its perceptive faculties will be limited to sensible intuitions, in a measure corresponding to the place it is destined to occupy.

109. We have seen that general ideas and the intuition of determinate objects fecundate the intellectual faculties. From this we infer that every intelligence stands in need of intuitions, if its cognitions are not to be limited to a purely hypothetical order.

The human mind, destined to a union with the body, and to a continual communication with the corporeal universe, has received the gift of sensible intuition as the basis of its relations with bodies. The same is the case with brutes. Sensible intuition has been given to them because they must have continual relations with the external world: but, being confined to the functions of animal life, they have no intuitions superior to the sphere of sensibility, nor do they possess the force necessary to convert sensible representations into objects of intellectual combinations.

110. There is an immense difference between brutes and man, in the scale of beings. Since every intelligence is conscious of itself, and can fix its attention upon its acts, the human mind knows its own intuitively, and therefore discovers in itself an intuition superior to the sensible. Besides these intuitions, we have the power of discursion by which we form representations, and by them attain to the cognition of objects not offered immediately to our perception.

Thus, starting with the data furnished by external and internal experience, and aided by those general principles which involve the primary conditions of every intelligence and of every being, we are enabled to penetrate to the world of reality, and to know, although imperfectly, the assemblage of beings which constitute the universe, and the infinite cause which made them all.

111. A close observation of internal phenomena shows that the human soul aspires to something far beyond all that it actually possesses. Not satisfied with the objects given to it in immediate intuition, it darts forward in pursuit of others of a superior order; and even in those that are offered to it immediately, it is not contented with the aspect under which they appear , but seeks to know what they are . The purely individual does not satisfy the soul. Nailed to one point in the immense scale of beings, it is unwilling to limit itself to the perception of those that are in its environs, and form, as it were, the atmosphere wherein it must live; it aspires to the cognition of those that precede and follow it, and seeks to know the connection, to discover the law from which results the ineffable harmony that presides over the creation. It finds its purest pleasures in rising from the sphere where the limitation of its faculties holds it confined. Its activity is greater than its strength; its desires superior to its being.

112. We discover the same phenomenon in the sentiment and the will as in the understanding. Man has, to satisfy his necessities, and provide for the preservation of the individual and of the race, sensations and sentiments which direct him to determinate objects; but at the side of these affections, limited to the sphere in which he is circumscribed, he experiences sentiments of a more elevated character, which make him spring beyond his orbit, and absorb, so to speak, his individuality in the ocean of infinity.

When man comes in contact with nature in herself, despoiled of all conditions relating to individuals, he experiences an indefinable sentiment, a kind of foretaste of the infinite. Go into an uninhabited region and sit down by the sea side; hark to the deafening roar of the waves breaking at your feet, and the whistling of the winds which have raised them; with eyes fixed on this immensity, see the azure line where the vault of heaven unites with the waters of the ocean: stand on a vast and desert plain, or in the heart of ancient forests; contemplate in the silence of night the firmament studded with stars, following their course in tranquillity, as they have followed it for ages past, and will follow it for ages to come: without effort, or labor of any kind, abandon yourself to the spontaneous movements of your soul, and you will see how sentiments spring up in it and move it to its very centre; how they elevate it above itself, and absorb it, as it were, in immensity. Its individuality vanishes from its own eyes, as it feels the harmony presiding over that immense creation of which it forms but a most insignificant part. In such solemn moments is it that inspired genius chants the glories of creation, and lifts one corner of the veil that hides the resplendent throne of the supreme Creator from the eye of mortals.