[Footnote 322: ][ (return) ] Hamilton's "Lectures on Metaphysics," Appendix, vol. ii. p. 531.
[Footnote 323: ][ (return) ] "Limits of Religious Thought," p. 76.
The fallacy of this reasoning consists in confounding a supposed Quantitative Infinite with the Qualitative Infinite--the totality of existence with the infinitely perfect One. "Qualitative infinity is a secondary predicate; that is, the attribute of an attribute, and is expressed by the adverb infinitely rather than the adjective infinite. For instance, it is a strict use of language to say, that space is infinite, but it is an elliptical use of language to say, God is infinite. Precision of language would require us to say, God is infinitely good, wise, and great; or God is good, and his goodness is infinite. The distinction may seem trivial, but it is based upon an important difference between the infinity of space and time on the one hand, and the infinity of God on the other. Neither philosophy nor theology can afford to disregard the difference. Quantitative Infinity is illimitation by quantity. Qualitative Infinity is illimitation by degree. Quantity and degree alike imply finitude, and are categories of the finite alone. The danger of arguing from the former kind of infinitude to the latter can not be overstated. God alone possesses Qualitative Infinity, which is strictly synonymous with absolute perfection; and the neglect of the distinction between this and Quantitative Infinity, leads irresistibly to pantheistic and materialistic notions. Spinozism is possible only by the elevation of 'infinite extension' to the dignity of a divine attribute. Dr. Samuel Clarke's identification of God's immensity with space has been shown by Martin to ultimate in Pantheism. From ratiocinations concerning the incomprehensibility of infinite space and time, Hamilton and Mansel pass at once to conclusions concerning the incomprehensibility of God. The inconsequence of all such arguments is absolute; and if philosophy tolerates the transference of spatial or temporal analogies to the nature of God, she must reconcile herself to the negation of his personality and spirituality." [325] An Infinite Being, quite remote from the notion of quantity, may and does exist; which, on the one hand, does not include finite existence, and, on the other hand, does not render the finite impossible to thought. Without contradiction they may coexist, and be correlated.
The thought will have already suggested itself to the mind of the reader that for Hamilton to assert that the Infinite, as thus defined (the One and the All), is absolutely unknown, is certainly the greatest absurdity, for in that case nothing can be known. This Infinite must be at least partially known, or all human knowledge is reduced to zero. To the all-inclusive Infinite every thing affirmative belongs, not only to be, but to be known. To claim it for being, yet deny it to thought, is thus impossible. The Infinite, which includes all real existence, is certainly possible to cognition.
The whole argument as regards the conditionating nature of all thought is condensed into four words by Spinoza--"Omnis determinatio est negatio;" all determination is negation. Nothing can be more arbitrary or more fallacious than this principle. It arises from the confusion of two things essentially different--the limits of a being, and its determinate and distinguishing characteristics. The limit of a being is its imperfection; the determination of a being is its perfection. The less a thing is determined, the more it sinks in the scale of being; the most determinate being is the most perfect being. "In this sense God is the only being absolutely determined. For there must be something indetermined in all finite beings, since they have all imperfect powers which tend towards their development after an indefinite manner. God alone, the complete Being in whom all powers are actualized, escapes by His own perfection from all progress, and development, and indetermination." [326]
[Footnote 325: ][ (return) ] North American Review, October, 1864, article, "The Conditioned and the Unconditioned," pp. 422, 423. See also Young's "Province of Reason," p. 72; and Calderwood's "Philosophy of the Infinite," p. 183.
[Footnote 326: ][ (return) ] Saisset, "Modern Pantheism," vol. ii. p. 71.
All real being must be determined; only pure Nothing can be undetermined. Determination is, however, one thing; and limitation is essentially another thing. "Even space and time, though cognized solely by negative characteristics, are determined in so far as differentiated from the existences they contain; but this differentiation involves no limitation of their infinity." If all distinction is determination, and if all determination is negation, that is (as here used), limitation, then the infinite, as distinguished from the finite, loses its own infinity, and either becomes identical with the finite, or else vanishes into pure nothing. If Hamilton will persist in affirming that all determination is limitation, he has no other alternatives but to accept the doctrine of Absolute Nihilism, or of Absolute Identity. If the Absolute is the indeterminate--that is, no attributes, no consciousness, no relations--it is pure non-being. If the Infinite is "the One and All," then there is but one substance, one absolute entity.