philosophy passed on its way to the refined Aristotelian concept of substance and to which science returned as it reacted against philosophic abstractions. Earth, fire, and water in the Ionic philosophy and the shaped elements in the Timaeus are comparable to the matter and ether of modern scientific doctrine. But substance represents the final philosophic concept of the substratum which underlies any attribute. Matter (in the scientific sense) is already in space and time. Thus matter represents the refusal to think away spatial and temporal characteristics and to arrive at the bare concept of an individual entity. It is this refusal which has caused the muddle of importing the mere procedure of thought into the fact of nature. ‘The entity, bared of all characteristics except those of space and time, has acquired a physical status as the ultimate texture of nature; so that the course of nature is conceived as being merely the fortunes of matter in its adventure through space.
Thus the origin of the doctrine of matter is the outcome of uncritical acceptance of space and time as external conditions for natural existence. By this I do not mean that any doubt should be thrown on facts of space and time as ingredients in nature. What I do mean is ‘the unconscious presupposition of space and time as being that within which nature is set.’ This is exactly the sort of presupposition which tinges thought in any reaction against the subtlety of philosophical criticism. My theory of the formation of the scientific doctrine of matter is that first philosophy illegitimately transformed the bare entity, which is simply an abstraction necessary for the method of thought, into the metaphysical substratum of these factors in nature which in various senses are assigned to entities as their
