52.It is not my purpose, in this chapter, to add to the voluminous literature of Kantian criticism, but only to discuss the bearing of Metageometry on the argument of the Transcendental Aesthetic, and the aspect under which this argument must be viewed in a discussion of Geometry[68]. On this point several misunderstandings seem to me to have had wide prevalence, both among friends and foes, and these misunderstandings I shall endeavour, if I can, to remove.
In the first place, what does Kant's doctrine mean for Geometry? Obviously not the aspect of the doctrine which has been attacked by psychologists, the "Kantian machine-shop" as James calls it—at any rate, if this can be clearly separated from the logical aspect. The question whether space is given in sensation, or whether, as Kant maintained, it is given by an intuition to which no external matter corresponds, may for the present be disregarded. If, indeed, we held the view which seems crudely to sum up the standpoint of the Critique, the view that all certain knowledge is self-knowledge, then we should be committed, if we had decided that Geometry was apodeictic, to the view that space is subjective. But even then, the psychological question could only arise when the epistemological question had been solved, and could not, therefore, be taken into account in our first investigation. The question before us is precisely the question whether, or how far, Geometry is apodeictic, and for the moment we have only to investigate this question, without fear of psychological consequences.
53.Now on this question, as on almost all questions in the Aesthetic or the Analytic, Kant's argument is twofold. On the one hand, he says, Geometry is known to have apodeictic certainty: therefore space must beà prioriand subjective. On the other hand, it follows, from grounds independent ofGeometry, that space is subjective andà priori; therefore Geometry must have apodeictic certainty. These two arguments are not clearly distinguished in the Aesthetic, but a little analysis, I think, will disentangle them. Thus in the first edition, the first two arguments deduce, from non-geometrical grounds, the apriority of space; the third deduces the apodeictic certainty of Geometry, and maintains, conversely, that no other view can account for this certainty[69]; the last two arguments only maintain that space is an intuition, not a concept. In the second edition, the double argument is clearer, the apriority of space being proved independently of Geometry in the metaphysical deduction, and deduced from the certainty of Geometry, as the only possible explanation of this, in the transcendental deduction. In the Prolegomena, the latter argument alone is used, but in the Critique both are employed.
54.Now it must be admitted, I think, that Metageometry has destroyed the legitimacy of the argument from Geometry to space; we can no longer affirm, on purely geometrical grounds, the apodeictic certainty of Euclid. But unless Metageometry has done more than this—unless it has proved, what I believe it alone cannot prove, that Euclid hasnotapodeictic certainty—then Kant's other line of argument retains what force it may ever have had. The actual space we know, it may say, is admittedly Euclidean, and is proved, without any reference to Geometry, to beà priori;henceEuclid has apodeictic certainty, and non-Euclid stands condemned. To this it is no answer to urge, with the Metageometers, that non-Euclidean systems arelogicallyself-consistent; for Kant is careful to argue that geometrical reasoning, by virtue of our intuition of space, is synthetic, and cannot, thoughà priori, be upheld by the principle of contradiction alone[70]. Unless non-Euclideans can prove, what they have certainly failed to prove up to the present, that we can frame anintuitionof non-Euclidean spaces,Kant's position cannot be upset by Metageometry alone, but must also be attacked, if it is to be successfully attacked, on its purely philosophical side.
55.For such an attack, two roads lie open: either we may disprove the first two arguments of the Aesthetic, or we may criticize, from the standpoint of general logic, the Kantian doctrine of syntheticà priorijudgments and their connection with subjectivity. Both these attacks, I believe, could be conducted with some success; but if we are to disprove the apodeictic certainty of Geometry, one or other is essential, and both, I believe, will be found only partially successful. It will be my aim to prove, in discussing these two lines of attack, (1) that the distinction of synthetic and analytic judgments is untenable, and further, that the principle of contradiction can only give fruitful results on the assumption that experience in general, or, in a particular science, some special branch of experience, is to be formally possible; (2) that the first two arguments of the Transcendental Aesthetic suffice to prove, not Euclidean space, butsomeform of externality—which may be sensational or intuitional, but not merely conceptual—a necessary prerequisite of experience of an external world. In the third and fourth chapters, I shall contend, as a result of these conclusions, that those axioms, which Euclid and Metageometry have in common, coincide with those properties of any form of externality which are deducible, by the principle of contradiction, from the possibility of experience of an external world. These properties, then, may be said, though not quite in the Kantian sense, to beà prioriproperties of space, and as to these, I think, a modified Kantian position may be maintained. But the question of the subjective or objective nature of space may be left wholly out of account during the course of this discussion, which will gain by dealing exclusively with logical, as opposed to psychological points of view.
56.(1)Kant's logical position.The doctrine of synthetic and analytic judgments—at any rate if this is taken as the corner-stone of Epistemology—has been so completely rejected by most modern logicians[71], that it would demand little attentionhere, but for the fact that an enthusiastic French Kantian, M. Renouvier, has recently appealed to it, with perfect confidence, on the very question of Geometry[72]. And it must be owned, with M. Renouvier, that if such judgments existed, in the Kantian sense, non-Euclidean Geometry, which makes no appeal to intuition, could have nothing to say against them. M. Renouvier's contention, therefore, forces us briefly to review the arguments against Kant's doctrine, and briefly to discuss what logical canon is to replace it.
Every judgment—so modern logic contends—is both synthetic and analytic; it combines parts into a whole, and analyses a whole into parts[73]. If this be so, the distinction of analysis and synthesis, whatever may be its importance in pure Logic, can have no value in Epistemology. But such a doctrine, it must be observed, allows full scope to the principle of contradiction: this criterion, since all judgments, in one aspect at least, are analytic, is applicable to all judgments alike. On the other hand, the whole which is analysed must be supposed already given, before the parts can be mutually contradictory: for only by connection in a given whole can two parts or adjectives be incompatible. Thus the principle of contradiction remains barren until we already have some judgments, and even some inference: for the parts may be regarded, to some extent, as an inference from the whole, orvice versâ. When once the arch of knowledge is constructed, the parts support one another, and the principle of contradiction is the keystone: but until the arch is built, the keystone remains suspended, unsupported and unsupporting, in the empty air. In other words, knowledge once existent can be analysed, but knowledge which should have to win every inch of the way against a critical scepticism, could never begin, and could never attain that circular condition in which alone it can stand.
But Kant's doctrine, if true, is designed to restrain a critical scepticism even where it might be effective. Certain fundamental propositions, he says, are not deducible from logic,i.e.their contradictories are not self-contradictory; they combine a subject and predicate which cannot, in any purely logical way, be shewn to have any connection, and yet these judgments have apodeictic certainty. But concerning such judgments, Kant is generally careful not to rely upon the mere subjective conviction that they are undeniable: he proves, with every precaution, that without them experience would be impossible. Experience consists in the combination of terms which formal logic leaves apart, and presupposes, therefore, certain judgments by which a framework is made for bringing such terms together. Without these judgments—so Kant contends—all synthesis and all experience would be impossible. If, therefore, the detail of the Kantian reasoning be sound, his results may be obtained by the principle of contradictionplusthe possibility of experience, as well as by his distinction of synthetic and analytic judgments.
Logic, at the present day, arrogates to itself at once a wider and a narrower sphere than Kant allowed to it. Wider, because it believes itself capable of condemning any false principle or postulate; narrower, because it believes that its law of contradiction, without a given whole or a given hypothesis, is powerless, and that two terms,per se, though they may be different, cannot be contradictories, but acquire this relation only by combination in a whole about which something is known, or by connection with a postulate which, for some reason, must be preserved. Thus no judgment,per se, is either analytic or synthetic, for the severance of a judgment from its context robs it of its vitality, and makes it not truly a judgment at all. But in its proper context it is neither purely synthetic nor purely analytic; for while it is the further determination of a given whole, and thus in so far analytic, it also involves the emergence ofnewrelations within this whole, and is so far synthetic.
57.We may retain, however, a distinction roughly corresponding to the Kantianà prioriandà posteriori, though less rigid, and more liable to change with the degree of organisation of knowledge. Kant usually endeavoured to prove, as observed above, that his syntheticà prioripropositions were necessary prerequisites of experience; now although we cannotretain the term synthetic, we can retain the termà priori, for those assumptions, or those postulates, from which alone the possibility of experience follows. Whatever can be deduced from these postulates, without the aid of the matter of experience, will also, of course, beà priori. From the standpoint of general logic, the laws of thought and the categories, with the indispensable conditions of their applicability, will be aloneà priori; but from the standpoint of any special science, we may callà prioriwhatever renders possible the experience which forms the subject-matter of our science. In Geometry, to particularize, we may callà prioriwhatever renders possible experience of externality as such.
It is to be observed that this use of the term is at once more rationalistic and less precise than that of Kant. Kant would seem to have supposed himself immediately aware, by inspection, that some knowledge was apodeictic, and its subject-matter, therefore,à priori: but he did not always deduce its apriority from any further principle. Here, however, it is to be shown, before admitting apriority, that the falsehood of the judgment in question would not be effected by a mere change in thematterof experience, but only by a change which should render some branch of experience formally impossible,i.e.inaccessible to our methods of cognition. The above use is also less precise, for it varies according to the specialization of the experience we are assuming possible, and with every progress of knowledge some new connection is perceived, two previously isolated judgments are brought into logical relation, and theà priorimay thus, at any moment, enlarge its sphere, as more is found deducible from fundamental postulates.
58.(2)Kant's arguments for the apriority of space.Having now discussed the logical canon to be used as regards theà priori, we may proceed to test Kant's arguments as regards space. The argument from Geometry, as remarked above, is upset by Metageometry, at least so far as those properties are concerned, which belong to Euclid but not to non-Euclidean spaces; as regards the common properties of both kinds of space, we cannot decide on their apriority till we have discussed the consequences of denying them, which will be done in ChapterIII.As regards the two argumentswhich prove that space is an intuition, not a concept, they would call for much discussion in a special criticism of Kant, but here they may be passed by with the obvious comment that infinite homogeneous Euclidean space is a concept, not an intuition—a concept invented to explain an intuition, it is true, but still a pure concept[74]. And it is this pure concept which, in all discussions of Geometry, is primarily to be dealt with; the intuition need only be referred to where it throws light on the functions or the nature of the concept. The second of Kant's arguments, that we can imagine empty space, though not the absence of space, is false if it means a space without matter anywhere, and irrelevant if it merely means a space between matters and regarded as empty[75]. The only argument of importance, then, is the first argument. But I must insist, at the outset, that our problem is purely logical, and that all psychological implications must be excluded to the utmost possible extent. Moreover, as will be proved in ChapterIV., the proper function of space is to distinguish between different presented things, not between the Self and the object of sensation or perception. The argument then becomes the following: consciousness of a world of mutually external things demands, in presentations, a cognitive but non-inferential element leading to the discrimination of the objects presented. This element must be non-inferential, for from whatever number or combination of presentations, which did not of themselves demand diversity in their objects, I could never be led to infer the mutual externality of their objects. Kant says: "In order that sensations may be ascribed to something external to me ... and similarly in order that I may be able to present them as outside and beside one another, ... the presentation of space must be already present." But this goes rather too far: in the first place, the question should be only as to the mutual externality of presented things, not as to their externality to the Self[76]; and in the second place, things will appear mutually external if I have the presentation ofanyform of externality, whether Euclideanor non-Euclidean. Whatever may be true of thepsychologicalscope of this argument—whose validity is here irrelevant—thelogicalscope extends, not to Euclidean space, but only to any form of externality which could exist intuitively, and permit knowledge, in beings with our laws of thought, of a world of diverse but interrelated things.
Moreover externality, to render the scope of the argument wholly logical, must not be left with a sensational or intuitional meaning, though it must be supposed given in sensation or intuition. It must mean, in this argument, the fact of Otherness[77], the fact of being different from some other thing: it must involve the distinction between different things, and must be that element, in a cognitive state, which leads us to discriminate constituent parts in its object. So much, then, would appear to result from Kant's argument, that experience of diverse but interrelated things demands, as a necessary prerequisite, some sensational or intuitional element, in perception, by which we are led to attribute complexity to objects of perception[78]; that this element, in its isolation may be called a form of externality; and that those properties of this form, if any such be found, which can be deduced from its mere function of rendering experience of interrelated diversity possible, are to be regarded asà priori. What these properties are, and how the various lines of argument here suggested converge to a single result, we shall see in ChaptersIII.andIV.
59.In the philosophers who followed Kant, Metaphysics, for the most part, so predominated over Epistemology, that little was added to the theory of Geometry. What was added, came indirectly from the one philosopher who stood out against the purely ontological speculations of his time, namelyHerbart. Herbart's actual views on Geometry, which are to be found chiefly in the first section of hisSynechologie, are not of any great value, and have borne no great fruit in the development of the subject. But his psychological theory of space, his construction of extension out of series of points, his comparison of space with the tone and colour-series, his general preferencefor the discrete above the continuous, and finally his belief in the great importance of classifying space with other forms of series (Reihenformen[79]), gave rise to many of Riemann's epoch-making speculations, and encouraged the attempt to explain the nature of space by its analytical and quantitative aspect alone[80]. Through his influence on Riemann, he acquired, indirectly, a great importance in geometrical philosophy. To Riemann's dissertation, which we have already discussed in its mathematical aspect, we must now return, considering, this time, only its philosophical views.