[CHAPTER XXVII.]
WHETHER EVERY THING MUST BE IN SOME PLACE.
190. Is it necessary that whatever exists should be in some place? This question may seem strange, but it is profoundly philosophical. To be is not the same as to be in a place. To be, whether taken substantively as signifying to exist, or copulatively, as expressing the relation of the predicate to the subject, does not involve the idea of being in a place. The relation of an object to place is not necessary to it; for it is not contained in the notion of object. It is something added to the object, whether it is given to the object with more or less foundation by ourselves, or the object has it in reality by communication from some other.
The imagination can represent nothing which does not occupy a place, but the understanding may conceive things that are not situated in any place. When we reflect on the essence of objects, what position does our mind give them? The intellectual act is always accompanied by sensible representations, which sometimes assist it, and sometimes embarrass and confuse it; but in either case the act of the understanding is always distinct from these representations.
191. There is no reason for saying that every thing must occupy a place. The imagination cannot see how any thing can exist otherwise, but the understanding finds no absurdity in it, and it is in accordance with the principles of philosophy. If place considered in itself is only a part of space terminated by a surface, and space abstracted from bodies is nothing, the relation to place or to points in space must be nothing. We must have bodies in order to have a term of the relation; therefore, if we suppose a being which has no relation to bodies, it is not necessary that it should be in any place.
192. The relation of a being to bodies may be of three kinds: that of commensuration, as is the relation of lines, surfaces, and solids to each other; that of generation, as we conceive the line generated by the point; and that of action in general, as we conceive the relation of pure spirits to matter. The first cannot exist if the object has no dimensions; for then it cannot be measured; the second can exist only in unextended or infinitesimal points, from which extension is generated; therefore these two relations can only exist between bodies, or their generative elements. Therefore, nothing which is not a body or an element of body, can occupy place under either of these aspects. As to the third relation, that of action of a cause upon a body, it may be found in all agents capable of acting upon matter; but it is evident that the position which results from this, is something very different from that which we conceive in bodies or their elements; it is something of a wholly distinct order, and belongs rather to the pure idea of causality than to the intuition of space.
193. We can conceive a being which is not a body, nor an element of body, and which does not exercise any action on bodies; in this case, this being has none of the three relations of which we have spoken, consequently it is not in any place, and to say that it is here, or that it is there, that it is near or distant, would be using words without meaning.
194. Viewed from the point of this doctrine, the following questions are easy to answer: