The question, "What are Space and Time?" with which Mr. Spencer opens his chapter on "Ultimate Scientific Ideas," introduces a subject common to all the Limitists, and which, therefore, should be considered in this part of our work. A remark made a few pages back, respecting an essay in the "North American Review" for October 1864, applies with equal force here in reference to another essay by the same writer, in the preceding July number of that periodical. At most, his view can only be unfolded. He has left nothing to be added. In discussing a subject so abstruse and difficult as this, it would seem, in the present stage of human thought at least, most satisfactory to set out from the Reason rather than the Sense, from the idea rather than the phenomenon; and so will we do.
In general, then, it may be said that Space and Time are a priori conditions of created being. The following extracts are in point. "Pure Space, therefore, as given in the primitive intuition, is pure form for any possible phenomenon. As unconjoined in the unity of any form, it is given in the primitive intuition, and is a cognition necessary and universal. Though now obtained from experience, and in chronological order subsequent to experience, yet is it no deduction from experience, nor at all given by experience; but it is wholly independent of all experience, prior to it, and without which it were impossible that any experience of outer object should be." "Pure Time, as given in the intuition, is immediately beheld to be conditional for all possible period, prior to any period being actually limited, and necessarily continuing, though all bounded period be taken away."—Rational Psychology, pp. 125, 128.
Again, a clearly defined distinction may be made between them as conditions. Space is the a priori condition of material being. Should a spiritual person, as the soul of a man, be stripped of all its material appurtenances, and left to exist as pure spirit, it could hold no communication with any other being but God; and no other being but he could hold any communication with it. It would exist out of all relation to Space. Not so, however, with Time. Time is the a priori condition of all created being, of the spiritual as well as material. In the case just alluded to, the isolated spiritual person would have a consciousness of succession and duration, although he would have no standard by which to measure that duration, he could think in processes, and only in processes, and thus would be necessarily related to Time. Dr. Hickok has expressed this thus: "Space in reference to time has no significancy. Time is the pure form for phenomena as given in the internal sense only, and in these there can be only succession. The inner phenomenon may endure in time, but can have neither length, breadth, nor thickness in space. A thought, or other mental phenomenon, may fill a period, but cannot have superficial or solid content; it may be before or after another, but not above or below it, nor with any outer or inner side."—Rational Psychology, p. 135.
Space and Time may also be distinguished thus: "Space has three dimensions," or, rather, there can be three dimensions in space,—length, breadth, and thickness. In other words, it is solid room. "Time has but one dimension," or, rather, but one dimension can enter into Time,—length. In Time there can only be procession. Space and Time may then be called, the one "statical," the other "dynamical," illimitation. Following the essayist already referred to, they may be defined as follows:
"Space is the infinite and indivisible Receptacle of Matter.
"Time is the infinite and indivisible Receptacle of Existence."
Both, then, are marked by receptivity, indivisibility, and illimitability. The one is receptivity, that material object may come into it; the other, that event may occur in it. There is for neither a final unit nor any limit. All objects are divisible in Space, and all periods in Time; and thus also are all limits comprehended, but they are without limit. Turning now from these more general aspects of the subject, a detailed examination may be conducted as follows.
The fundamental law given by the Reason is, as was seen above, that Space and Time are a priori conditions of created being. We can best consider this law in its application to the facts, by observing two general divisions, with two sub-divisions under each. Space and Time have, then, two general phases, one within, and one without, the mind. Each of these has two special phases. The former, one in the Sense, and one in the Understanding. The latter, one within, and one without, the Universe.
First general phase within the mind. First special phase, in the Sense. "As pure form in the primitive intuition, they are wholly limitless, and void of any conjunction in unity, having themselves no figure nor period, and having within themselves no figure nor period, but only pure diversity, in which any possible conjunction of definite figures and periods may, in some way, be effected." In other words, they are pure, a priori, formal laws, which are conditional to the being of any sense as the perceiver of a phenomenon; and yet this sense could present no figure or period, till some figure or period was produced into it by an external agency. As such necessary formal laws, Space and Time "have a necessity of being independently of all phenomena." Or, in other words, the fact that all phenomena must appear in them, lies beyond the province of power. This, however, is no more a limit to the Deity than it is a limit to him that he cannot hate his creatures and be good. In our experience the Sense gives two kinds of phenomena: the one the actual phenomena of actual objects, the other, ideal phenomena with ideal objects. The one is awakened by the presentation, in the physical sense, of a material object, as a house; the other, by the activity of the imaging faculty, engaged in constructing some form in the inner or mental sense, from forms actually observed. Upon both alike the formal law of Space and Time must lie.
Second special phase, in the Understanding. Although there is pure form, if there was no more than this, no notion of a system of things could be. Each object would have its own space, and each event its own time. But one object and event could not be seen in any relation to another object and event. In order that this shall be, there must be some ground by which all the spaces and times of phenomena shall be joined into a unity of Space and Time; so that all objects shall be seen in one Space, and all events in one Time. "A notional connective for the phenomena may determine these phenomena in their places and periods in the whole of all space and of all time, and so may give both the phenomena and their space and time in an objective experience." The operation of the Understanding is, then, the connection, by a notional, of all particular spaces and times; i. e. the space and time of each phenomenon in the Sense, into a comprehensive unity of Space and Time, in which all phenomena can be seen to occur; and thus a system can be. In a word, not only must each phenomenon be seen in its own space and time, but all phenomena must be seen in one Space and Time. This connection of the manifold into unity is the peculiar work of the Understanding. An examination of the facts as above set forth enables us to construct a general formula for the application to all minds of the fundamental law given by the Reason. That law, that all objects must be seen in Space, and all events in Time, involves the subordinate law: