71. The ideas of identity and unity are simple, those of distinction and number composite; the former involve no negation, the latter imply a negative judgment; "this is not that." It is impossible for A to be presented to us as distinct from B, if we do not perceive that B is not A; and on the other hand, we need only to know that B is not A, in order to enable us to say they are distinct. These expressions, "A is not B," or, "A and B are distinct," are perfectly identical.
72. From this we infer that the primary combination of our intelligence consists in the perception of being and not-being. By it we perceive identity and distinction, unity and number; by it we compare, affirm, or deny; without it we cannot even think. Without the perception of negation, we can have only the perception of being, that is, an intuition fixed upon an identical object, one and immutable, such as we conceive the Divine Intelligence to be, contemplating the infinity of being in the infinite essence.
73. Does God know negations? Certainly; for when a being ceases to exist, God knows this truth, in which there is a negation. He knows the truth of all negative propositions, whether it expresses substantive or relative being; therefore, he knows negation. But this is no imperfection, since it cannot be an imperfection to know truth; the imperfection is in the objects, which, by the very fact of being finite, include negation, being combined with not-being. Were God not to know negation, it would be because negation is in itself impossible; which would be equivalent to the impossibility of the existence of the finite, and would lead to the absolute and exclusive necessity of one sole infinite being.
[CHAPTER XI.]
ORIGIN OF THE IDEA OF BEING.
74. If it be impossible to think without the idea of being, it exists prior to any reflex act, and it cannot have sprung from reflection. The idea of being must therefore be innate. Let us investigate this question.
75. We have shown in the preceding chapter that we cannot think without the idea of being; let whoever doubts this consult his own experience, and make, if he can, a reflex act into which the idea of being will not enter. We have already seen that we cannot exclude it in the conception of first principles, and beyond these it is certain no one will go.
76. Can this idea have come to us from sensation? Sensation in itself offers us only determinate objects, whereas the idea of being is an indeterminate thing: sensation offers us only particular things, whereas the idea of being is the most general it is possible to have: sensation teaches us nothing, tells us nothing, except what it is, a simple affection of our soul, whereas the idea of being is a vast idea, extending to all, and, fecundating our mind in an admirable manner, is the element of all reflection and alone sufficient to found a science: sensation never leaves itself, nor extends to another sensation; the sense of touch has nothing to do with that of hearing; all belong to an instant of time, and only exist during it, whereas the idea of being guides the mind through every class of beings, the corporeal and the incorporeal, the real and the possible, the temporal and the eternal, the finite and the infinite.