to keep these two things still two, when their separate spaces are gone—then clearly these two things may be compenetrable. For penetration is the survival of distinct existence notwithstanding identification in space. And thus the whole question really turns on the possibility of such a survival. Cannot, in other words, two things still be two, though their extensions have become one?
We have no right then (until this possibility is got rid of) to take the parts of each physical world as essentially exclusive. We may without contradiction consider bodies as not resisting other bodies. We may take them as standing towards one another, under certain conditions, as relative vacua, and as freely compenetrable. And, if in this way we gain no positive advantage, we at least escape from the absurdity, and even the scandal, of an absolute vacuum.[1]
We have seen that, except in the Absolute in which Nature is merged, we have no right to assert that all Nature has unity. I will now add a few words on some other points which may call for explanation. We may be asked, for example, whether Nature is finite or infinite; and we may first endeavour to clear our ideas on this subject. There is of course, as we know, a great difficulty on either side. If Nature is infinite, we have the absurdity of a something which exists, and still does not exist. For actual existence is, obviously, all finite. But,
- ↑ I would repeat that in the above remarks I am not trying to say anything against the ideas used in physics, and against the apparent attempt there to compromise between something and nothing. In a phenomenal science it is obvious that no more than a relative vacuum is wanted. More could not possibly be used, supposing that in fact more existed. In any case for metaphysics an absolute vacuum is nonsense. Like a mere piece of empty Time, it is a sheer self-contradiction; for it presupposes certain internal distinctions, and then in the same breath denies them.
