An Essay on the Foundations of Geometry

parts, any such effect is inconceivable. An effect on a position would have to alter it in some way, but how could it be altered? It has no qualities except those which make it the position it is, as opposed to other positions; it cannot change, therefore, without becoming a different position. But such a change contradicts the law of identity. Hence it is not the position which has changed, but the content which has moved in the form. Thus it must be possible, if knowledge of our form can be obtained at all, to obtain this knowledge in logical independence of the particular matter which fills it. The above argument, therefore, granted the possibility of knowledge in the department in question, shows the necessity of a finite integral number of dimensions. 134. Let us repeat our original argument in the light of this elucidation. A position is completely defined when, and only when, enough relations are known to enable us to determine its relation to any fresh known position. Only by relations within the form of externality, as we have just seen, and never by relations which involve a reference to the particular matter filling the form, can such a definition be effected. But the possibility of such a definition follows from the Law of Excluded Middle, when this law is interpreted to mean, as Bosanquet makes it mean, that "Reality ... is a system of reciprocally determinate parts[141]." For this implies that, given the relations of a part A to other parts B, C ..., a sufficient wealth of such relations throws light on the relations of B to C, etc. If this were not the case, the parts A, B, C ... could not be said to form such a system; for in such a system, to define A is to define, at the same time, all the other members, and to give an adjective to A, is to give an adjective to B and C. But the relations between positions are, when we restore the matter from which the positions were abstracted, relations between the things occupying those positions, and these relations, we have seen, can be studied without reference to the particular nature, in other respects, of the related things. It follows that, when we apply the general principle of systematic unity to these relations in particular, we find these relations to be dependent on each other, since they are not dependent, for their definition, on anything else. This gives the axiom of dimensions, in the above general form, as the result, on our abstract geometrical level, of the relativity of position and the law of excluded middle. 135. Before proceeding further, it is necessary to discuss the important special case where a form of externality has only one dimension. Of the two such forms, given in experience, one, namely time, presents an instance of this special case. But it may be shown, I think, that the function, in constituting the possibility of experience, which we demand of such forms, could not be accomplished by a one-dimensional form alone. For in a one-dimensional form, the various contents may be arranged in a series, and cannot, without interpenetration, change the order of contents in the series. But interpenetration is impossible, since a form of externality is the mere expression of diversity among things, from which it follows that things cannot occupy the same position in a form, unless there is another form by which to differentiate them. For without externality, there is no diversity[142]. Thus two bodies may occupy the same space, but only at different times: two things may exist simultaneously, but only at different places. A form of one dimension, therefore, could not, by itself, allow that change of the relations of externality, by which alone a varied world of interrelated things can be brought into consciousness. In a one-dimensional space, for example, only a single object, which must appear as a point, or two objects at most, one in front and one behind, could ever be perceived. Thus two or more dimensions seem an essential condition of anything worth calling an experience of interrelated things. 136. It may be objected, to this argument, that its validity depends upon the assumption that the change of a relation of externality must be continuous. Both to make and to meet this objection, in a manner which shall not imply time, seems almost impossible. For we cannot speak of change, whether continuous or discrete, without imagining time. Let us, therefore, allow time to be known, and discuss whether the temporal change, in any other form of externality, is necessarily continuous[143]. We must reply, I think, that continuity is necessary. The change of relation, in our non-temporal form, may be safely described as motion, and the law of Causality—since we have already assumed time—may be applied to this motion. It then follows that discrete motion would involve a finite effect from an infinitesimal cause, for a cause acting only for a moment of time would be infinitesimal. It involves, also, a validity in the point of time, whereas what is valid in any form of externality is not, as we have already seen, the infinitesimal and self-contradictory element resulting from infinite division, but the finite relation which mathematics analyzes into vanishing elements. Hence change must be continuous, and the possibility of serial arrangement holds good. In a one-dimensional form other than time, the same argument must hold. For something analogous to Causality would be necessary to experience, and the relativity of the form would still necessarily hold. Hence, since only these two properties of time have been assumed, the above contention would remain valid of any second form whose relations were correlated with those of the first, as the analogue of Causality would require them to be. 137. The next step in the argument, which assumes two or more dimensions, is concerned with the general analogues of straight lines and planes, i.e. with figures—which may be regarded either as relations between positions or as series of positions—uniquely determined by two or by three positions. If this step can be successfully taken, our deduction of the above projective axioms will be complete, and descriptive Geometry will be established as the abstract à priori doctrine of forms of externality. To prove this contention, consider of what nature the relations can be by which positions are defined. We have seen already that our form is purely relational and infinitely divisible, and that positions (points) are the self-contradictory outcome of the search for something other than relations. What we really mean, therefore, by the relations defining a position, is, when we undo our previous abstraction, the relations of externality by which some thing is related to other things. But how, when we remain in the abstract form, must such relations appear? 138. We have to prove that two positions must have a relation independent of any reference to other positions. To prove this, let us recur to what was said, in connection with dimensions, as to the passivity and homogeneity of our form. Since positions are defined only by relations, there must be relations, within the form, between positions. But if there are such relations, there must be a relation which is intrinsic to two positions. For to suppose the contrary, is to attribute an interaction or causal connection, of some kind, between those two positions and other positions—a supposition which the perfect homogeneity of our form renders absurd, since all positions are qualitatively similar, and cannot be changed without losing their identity. We may put this argument thus: since positions are only defined by their relations, such definition could never begin, unless it began with a relation between only two positions. For suppose three positions A, B, C were necessary, and gave rise to the relation abc between the three. Then there would remain no means of defining the different pairs BC, CA, AB, since the only relation defining them would be one common to all three pairs. Nothing would be gained, in this case, by reference to fresh points, for it follows, from the homogeneity and passivity of the form, that these fresh points could not affect the internal relations of our triad, which relations, if they can give definiteness at all, must give it without the aid of external reference. Two positions must, therefore, if definition is to be possible, have some relation which they by themselves suffice to define. Precisely the same argument applies to three positions, or to four; the argument loses its scope only when we have exhausted the dimensions of the form considered. Thus, in three dimensions, five positions have no fresh relation, not deducible from those already known, for by the definition of dimensions, all the relations involved can be deduced from those of the fourth point to the first three, together with those of the fifth to the first three. We may give the argument a more concrete, and perhaps a more convincing shape, by considering the matter arranged in our form. If two things are mutually external, they must since they belong to the same world, have some relation of externality; there is, therefore, a relation of externality between two things. But since our form is homogeneous, the same relation of externality may subsist in other parts of the form, i.e. while the two things considered alter their relations of externality to other things. The relation of externality between two things is, therefore, independent of other things. Hence, when we return to the abstract language of the form, two positions have a relation determined by those two positions alone, and independent of other positions. Precisely the same argument applies to the relations of three positions, and in each case the relation must appear in the form as not a mere inference from the positions it relates. For relations, as we have seen, actually constitute a form of externality, and are not mere inferences from terms, which are nowhere to be found in the form[144]. To sum up: Since position is relative, two positions must have some relation to each other; and since our form of externality is homogeneous, this relation can be kept unchanged while the two positions change their relations to other positions. Hence their relation is intrinsic, and independent of other positions. Since the form is a mere complex of relations, the relation in question must, if the form is sensuous or intuitive, be itself sensuous or intuitive, and not a mere inference. In this case, a unique relation must be a unique figure—in spatial terms, the straight line joining the two points. 139. With this, our deduction of projective Geometry from the à priori conceptual properties of a form of externality is completed. That such a form, when regarded as an independent thing, is self-contradictory, has been abundantly evident throughout the discussion. But the science of the form has been founded on the opposite way of regarding it: we have held it throughout to be a mere complex of relations, and have deduced its properties exclusively from this view of it. The many difficulties, in applying such an à priori deduction to intuitive space, and in explaining, as logical necessities, properties which appear as sensuous or intuitional data, must be postponed to Chapter IV. For the present, I wish to point out that projective Geometry is wholly à priori; that it deals with an object whose properties are logically deduced from its definition, not empirically discovered from data; that its definition, again, is founded on the possibility of experiencing diversity in relation, or multiplicity in unity; and that our whole science, therefore, is logically implied in, and deducible from, the possibility of such experience. 140. In metrical Geometry, on the contrary, we shall find a very different result. Although the geometrical conditions which render spatial measurement possible, will be found identical, except for slight differences in the form of statement, with the à priori axioms discussed above, yet the actual measurement—