The Analysis of Matter

the co-punctuality of the percepts is essential to the character of their total effect. In the physical world, the same sort of thing must be supposed to occur, though to a less striking degree. According to the theory of Chapter XXVIII., any event in the physical world occupies a finite region of space-time, whose finiteness consists in the fact that the said event is compresent with events which are not compresent with each other. On the analogy of mnemic phenomena, a group of co-punctual events may have effects which would have been impossible if the events had not been co-punctual. That is the reason why physics is compelled to resort to points in stating its causal laws. Until we have a complete group of co-punctual events, i.e. a point, we cannot be quite sure as to the effect which will follow from any one of the events; such knowledge as we can have will be more or less approximate. It is these two opposite laws, of approximately separable causal lines on the one hand, and interactions of co-punctual events on the other, which make the warp and woof of the world, both physical and mental. In this chapter, I want to attain more precision as to the separable causal lines. [Pg 316] The possibility of perception, as we have seen already, depends upon the occurrence in the physical world of processes which may be called "radiations," provided the word is used somewhat more widely than is customary. The processes commonly called radiations are, naturally, the most perfect examples. In these, when they are undisturbed, we have a condition of some kind which spreads outward from a centre, changing in an apparently continuous manner as it travels. Something may be met with on the way which alters the law of change, or even stops the radiation in some direction altogether; but in the absence of obstacles the process proceeds according to its own intrinsic laws. The public senses—sight, hearing, and smell—depend upon radiations, in a generalized sense in the case of smell. Bodily senses, including touch, are more analogous to electric currents in their manner of propagation: they travel along nerves, but not through air or empty space. The public senses, also, travel along nerves, but the disturbance in the nerves is a prolongation, with alterations, of a process in the world outside the percipient's body, which is not the case with the bodily senses. It is owing to the existence of radiations that we live in a common world, since this depends upon the fact that neighbouring percipients receive similar stimuli at about the same time. The physical account of radiations is, however, very different in different cases. In the case of smell, the emission theory is universally accepted: we smell a body because portions of it travel from it to the nose. In the case of sound, only a process, not actual matter, is transmitted, but the process is in matter. In the case of light, if we accept the undulatory theory, the process consists of a transverse vibration, which may be said to be in the æther if that brings comfort to the speaker, but is certainly not in ordinary matter. If we could accept the light-quantum theory, we should still suppose that there is some periodic process, such that the action during one period[Pg 317] is (Planck's constant); the light consists of (so to speak) atoms, each of which is such a process. There is a great difference of physical importance between these three cases of smell, sound, and light; the first is quite unimportant physically, the second a somewhat late development from more fundamental principles, the third a corner-stone of physical theory. In the ideal case of a radiation, a few observations should suffice to determine its centre, and then, its laws being known, we could infer the whole connected system of events which constitutes it, in so far as the events enter into physical laws. The case of light from a fixed star very nearly realizes the ideal. The places in the universe where the light encounters obstacles are very few, though unfortunately they include the places where we live. It is because this example of light in vacuo is so nearly perfect that we know as much as we do about astronomy. Radiation independent of matter, however, is only one form of causal process in the physical world. Apart from quantum changes, there are at least two others which are of great importance: one is the motion of matter, and the other is the transmission of a process by matter. The difference involved is essentially one as to causal laws: one sort of causal connection between events makes us regard them as part of the history of one piece of matter, while another does not, but there is no more intimate connection between an electron at one time and the same electron at another time than between two parts of one light-ray. Let us consider for a moment the nature of the causal laws which define one piece of matter. One prima facie difference is that the propagation of light is spherical (or conical, in the case of a directed beam), whereas the motion of matter is linear. The history of a piece of matter is a "world-line"; the history of a light-wave is not. This difference may no longer exist if some adaptation of the[Pg 318] light-quantum theory can be made satisfactory; but, if so, we shall feel that the difference between light and matter has been much diminished. Another difference is the relative indestructibility of matter. One form of energy changes into another, but the energy represented by the proper mass of an electron or proton is not known to change into other forms, and apparently never does so under terrestrial conditions: it does not radiate at all in any circumstances that we can produce or observe. Then there is the fact that the velocity of a body relative to any observer is always less than that of light. But in spite of the doubt as to light-quanta, the main feature of the causal laws that constitute matter seems to be their linear rather than spherical character. It is this that enables us to locate a given piece of matter at a given time. The light emitted by a flash is, at a given moment, diffused over the surface of a sphere, but an electron is as concentrated at one time as at another, and does not tend to spread itself out. A unit of matter may, therefore, be appropriately defined as a "causal line." Before pursuing this subject, however, it will be well to dispose of the other kind of causal process which we mentioned just now, namely the transmission of a process by matter. This is itself of two sorts, one illustrated by sound, the other by the conduction of an electric current. In the case of sound we have a radiation; in the other case we have a more or less linear process. In each case, however, actual pieces of matter move, and cause others to move. The former belongs to the notion of a "causal line," to which we shall return in a moment. The latter belongs to the causal laws as to the interactions of different pieces of matter, which I do not wish to consider until I have elicited the intrinsic causal laws which constitute the definition of one piece of matter. These, as we saw, have been somewhat obscured by the notion of substance, which made it plausible to take for granted certain connections[Pg 319] between events at different times, which, for us, are causal, and demand explicit recognition. It is these intrinsic laws which replace substance that I wish to consider now, leaving the interactions between different pieces of matter for a later stage. What, then, constitutes a "causal line"? In other words, what constitutes one electron? Before asking ourselves what makes us call an electron at one time the same as an electron at another time, it may be well to ask ourselves: What constitutes an electron at one time? We must find some reality for the electron, or else the physical world will run through our fingers like a jelly-fish. There is the same sort of reason, however, for not regarding an electron as an ultimate particular as there was for refusing this status to a space-time point. The electron has very convenient properties, and is therefore probably a logical structure upon which we concentrate attention just because of these properties. A rather haphazard set of particulars may be capable of being collected into groups each of which has very agreeable smooth mathematical properties; but we have no right to suppose Nature so kind to the mathematician as to have created particulars with just such properties as he would wish to find. We have, therefore, to ask ourselves: Can we construct an electron out of events, in the same sort of way in which we constructed space-time points? To this inquiry we must now address ourselves, confining ourselves, at first, to the electron at one time. When I speak of "electrons" in this discussion, I shall include "protons," since everything that is to be said about the one is to be said about the other also. We do not know much about the contents of any part of the world except our own heads; our knowledge of other regions, as we have seen, is wholly abstract. But we know our percepts, thoughts, and feelings in a more intimate fashion.[Pg 320] Whoever accepts the causal theory of perception is compelled to conclude that percepts are in our heads, for they come at the end of a causal chain of physical events leading, spatially, from the object to the brain of the percipient. We cannot suppose that, at the end of this process, the last effect suddenly jumps back to the starting-point, like a stretched rope when it snaps. And with the theory of space-time as a structure of events, which we developed in the last two chapters, there is no sort of reason for not regarding a percept as being in the head of the percipient. I shall therefore assume that this is the case, when we are speaking of physical, not sensible, location. It follows from this that what the physiologist sees when he examines a brain is in the physiologist, not in the brain he is examining. What is in the brain by the time the physiologist examines it if it is dead, I do not profess to know; but while its owner was alive, part, at least, of the contents of his brain consisted of his percepts, thoughts, and feelings. Since his brain also consisted of electrons, we are compelled to conclude that an electron is a grouping of events, and that, if the electron is in a human brain, some of the events composing it are likely to be some of the "mental states" of the man to whom the brain belongs. Or, at any rate, they are likely to be parts of such "mental states"—for it must not be assumed that part of a mental state must be a mental state. I do not wish to discuss what is meant by a "mental state"; the main point for us is that the term must include percepts. Thus a percept is an event or a group of events, each of which belongs to one or more of the groups constituting the electrons in the brain. This, I think, is the most concrete statement that can be made about electrons; everything else that can be said is more or less abstract and mathematical. We have arrived at the conclusion that an electron at an instant is a grouping of events; the question is: what sort of group is it? Obviously it includes all the events that[Pg 321] happen where the electron is. If we may regard the