Three Dialogues Between Hylas and Philonous in Opposition Part 4

PHIL. Have patience, good Hylas; and tell me once more, whether there is anything immediately perceived by the senses, except sensible qualities. I know you a.s.serted there was not; but I would now be informed, whether you still persist in the same opinion.

HYL. I do.

PHIL. Pray, is your corporeal substance either a sensible quality, or made up of sensible qualities?

HYL. What a question that is! who ever thought it was?

PHIL. My reason for asking was, because in saying, EACH VISIBLE OBJECT HATH THAT COLOUR WHICH WE SEE IN IT, you make visible objects to be corporeal substances; which implies either that corporeal substances are sensible qualities, or else that there is something besides sensible qualities perceived by sight: but, as this point was formerly agreed between us, and is still maintained by you, it is a clear consequence, that your CORPOREAL SUBSTANCE is nothing distinct from SENSIBLE QUALITIES.

HYL. You may draw as many absurd consequences as you please, and endeavour to perplex the plainest things; but you shall never persuade me out of my senses. I clearly understand my own meaning.

PHIL. I wish you would make me understand it too. But, since you are unwilling to have your notion of corporeal substance examined, I shall urge that point no farther. Only be pleased to let me know, whether the same colours which we see exist in external bodies, or some other.

HYL. The very same.

PHIL. What! are then the beautiful red and purple we see on yonder clouds really in them? Or do you imagine they have in themselves any other form than that of a dark mist or vapour?

HYL. I must own, Philonous, those colours are not really in the clouds as they seem to be at this distance. They are only apparent colours.

PHIL. APPARENT call you them? how shall we distinguish these apparent colours from real?

HYL. Very easily. Those are to be thought apparent which, appearing only at a distance, vanish upon a nearer approach.

PHIL. And those, I suppose, are to be thought real which are discovered by the most near and exact survey.

HYL. Right.

PHIL. Is the nearest and exactest survey made by the help of a microscope, or by the naked eye?

HYL. By a microscope, doubtless.

PHIL. But a microscope often discovers colours in an object different from those perceived by the una.s.sisted sight. And, in case we had microscopes magnifying to any a.s.signed degree, it is certain that no object whatsoever, viewed through them, would appear in the same colour which it exhibits to the naked eye.

HYL. And what will you conclude from all this? You cannot argue that there are really and naturally no colours on objects: because by artificial managements they may be altered, or made to vanish.

PHIL. I think it may evidently be concluded from your own concessions, that all the colours we see with our naked eyes are only apparent as those on the clouds, since they vanish upon a more close and accurate inspection which is afforded us by a microscope. Then' as to what you say by way of prevention: I ask you whether the real and natural state of an object is better discovered by a very sharp and piercing sight, or by one which is less sharp?

HYL. By the former without doubt.

PHIL. Is it not plain from DIOPTRICS that microscopes make the sight more penetrating, and represent objects as they would appear to the eye in case it were naturally endowed with a most exquisite sharpness?

HYL. It is.

PHIL. Consequently the microscopical representation is to be thought that which best sets forth the real nature of the thing, or what it is in itself. The colours, therefore, by it perceived are more genuine and real than those perceived otherwise.

HYL. I confess there is something in what you say.

PHIL. Besides, it is not only possible but manifest, that there actually are animals whose eyes are by nature framed to perceive those things which by reason of their minuteness escape our sight. What think you of those inconceivably small animals perceived by gla.s.ses? must we suppose they are all stark blind? Or, in case they see, can it be imagined their sight hath not the same use in preserving their bodies from injuries, which appears in that of all other animals? And if it hath, is it not evident they must see particles less than their own bodies; which will present them with a far different view in each object from that which strikes our senses? Even our own eyes do not always represent objects to us after the same manner. In the jaundice every one knows that all things seem yellow. Is it not therefore highly probable those animals in whose eyes we discern a very different texture from that of ours, and whose bodies abound with different humours, do not see the same colours in every object that we do? From all which, should it not seem to follow that all colours are equally apparent, and that none of those which we perceive are really inherent in any outward object?

HYL. It should.

PHIL. The point will be past all doubt, if you consider that, in case colours were real properties or affections inherent in external bodies, they could admit of no alteration without some change wrought in the very bodies themselves: but, is it not evident from what hath been said that, upon the use of microscopes, upon a change happening in the burnouts of the eye, or a variation of distance, without any manner of real alteration in the thing itself, the colours of any object are either changed, or totally disappear? Nay, all other circ.u.mstances remaining the same, change but the situation of some objects, and they shall present different colours to the eye. The same thing happens upon viewing an object in various degrees of light. And what is more known than that the same bodies appear differently coloured by candle-light from what they do in the open day? Add to these the experiment of a prism which, separating the heterogeneous rays of light, alters the colour of any object, and will cause the whitest to appear of a deep blue or red to the naked eye. And now tell me whether you are still of opinion that every body hath its true real colour inhering in it; and, if you think it hath, I would fain know farther from you, what certain distance and position of the object, what peculiar texture and formation of the eye, what degree or kind of light is necessary for ascertaining that true colour, and distinguishing it from apparent ones.

HYL. I own myself entirely satisfied, that they are all equally apparent, and that there is no such thing as colour really inhering in external bodies, but that it is altogether in the light. And what confirms me in this opinion is, that in proportion to the light colours are still more or less vivid; and if there be no light, then are there no colours perceived. Besides, allowing there are colours on external objects, yet, how is it possible for us to perceive them? For no external body affects the mind, unless it acts first on our organs of sense. But the only action of bodies is motion; and motion cannot be communicated otherwise than by impulse. A distant object therefore cannot act on the eye; nor consequently make itself or its properties perceivable to the soul. Whence it plainly follows that it is immediately some contiguous substance, which, operating on the eye, occasions a perception of colours: and such is light.

PHIL. Howl is light then a substance?

HYL. . I tell you, Philonous, external light is nothing but a thin fluid substance, whose minute particles being agitated with a brisk motion, and in various manners reflected from the different surfaces of outward objects to the eyes, communicate different motions to the optic nerves; which, being propagated to the brain, cause therein various impressions; and these are attended with the sensations of red, blue, yellow, &c.

PHIL. It seems then the light doth no more than shake the optic nerves.

HYL. Nothing else.

PHIL. And consequent to each particular motion of the nerves, the mind is affected with a sensation, which is some particular colour.

HYL. Right.

PHIL. And these sensations have no existence without the mind.

HYL. They have not.

PHIL. How then do you affirm that colours are in the light; since by LIGHT you understand a corporeal substance external to the mind?

HYL. Light and colours, as immediately perceived by us, I grant cannot exist without the mind. But in themselves they are only the motions and configurations of certain insensible particles of matter.

PHIL. Colours then, in the vulgar sense, or taken for the immediate objects of sight, cannot agree to any but a perceiving substance.

HYL. That is what I say.

PHIL. Well then, since you give up the point as to those sensible qualities which are alone thought colours by all mankind beside, you may hold what you please with regard to those invisible ones of the philosophers. It is not my business to dispute about THEM; only I would advise you to bethink yourself, whether, considering the inquiry we are upon, it be prudent for you to affirm--THE RED AND BLUE WHICH WE SEE ARE NOT REAL COLOURS, BUT CERTAIN UNKNOWN MOTIONS AND FIGURES WHICH NO MAN EVER DID OR CAN SEE ARE TRULY SO. Are not these shocking notions, and are not they subject to as many ridiculous inferences, as those you were obliged to renounce before in the case of sounds?

HYL. I frankly own, Philonous, that it is in vain to longer. Colours, sounds, tastes, in a word all those termed SECONDARY QUALITIES, have certainly no existence without the mind. But by this acknowledgment I must not be supposed to derogate, the reality of Matter, or external objects; seeing it is no more than several philosophers maintain, who nevertheless are the farthest imaginable from denying Matter. For the clearer understanding of this, you must know sensible qualities are by philosophers divided into PRIMARY and SECONDARY. The former are Extension, Figure, Solidity, Gravity, Motion, and Rest; and these they hold exist really in bodies. The latter are those above enumerated; or, briefly, ALL SENSIBLE QUALITIES BESIDE THE PRIMARY; which they a.s.sert are only so many sensations or ideas existing nowhere but in the mind. But all this, I doubt not, you are apprised of. For my part, I have been a long time sensible there was such an opinion current among philosophers, but was never thoroughly convinced of its truth until now.

PHIL. You are still then of opinion that EXTENSION and FIGURES are inherent in external unthinking substances?

HYL. I am.

PHIL. But what if the same arguments which are brought against Secondary Qualities will hold good against these also?

HYL. Why then I shall be obliged to think, they too exist only in the mind.

PHIL. Is it your opinion the very figure and extension which you perceive by sense exist in the outward object or material substance?

HYL. It is.

PHIL. Have all other animals as good grounds to think the same of the figure and extension which they see and feel?

HYL. Without doubt, if they have any thought at all.

PHIL. Answer me, Hylas. Think you the senses were bestowed upon all animals for their preservation and well-being in life? or were they given to men alone for this end?