Fundamental Philosophy, Vol. I (of 2)

If I mistake not, this is a tacit confession of the falseness of his opinion. The idea of extension is in the sensation of sight, but we cannot take it thence. Why not? Because it is vague. But then what is to prevent exercise, involving comparison and reflection, from rendering it distinct? The difficulty consists in acquiring it in one way or another; to perfect it is the work of time.

Undoubtedly the first sensations of sight will not have that exactness which they have after much exercise; but the same is true of the sense of touch. This sense is perfected like the others; it like them needs to be educated, so to speak; and those born blind, who, by force of concentration and labor, come to possess it to an astonishing degree of delicacy, offer us a manifest proof of this truth.

CHAPTER XIII.
CHESELDEN'S BLIND MAN

75. Cheselden's blind man, of whom Condillac spoke, in confirmation of his opinions, presents no phenomenon upon which they can rest. This blind person was a youth of thirteen or fourteen years of age, upon whom Cheselden, a distinguished London surgeon, performed the operation of removing cataracts, first from one eye, then from the other. He could before the operation tell day and night, and in a very strong light distinguish, white, black, and red. This is an important circumstance, and merits attention. The phenomena the most remarkable, and having the most relation to the question now before us, were the following:

I. When he began to see, he believed that objects touched the external surface of his eye. This would seem to show that sight alone cannot enable us to judge of distances; but, after close examination, we shall clearly see that the argument is not conclusive. No one will pretend that sight, in the first moment of its exercise, can communicate equally clear and distinct ideas to us, as when experience has accustomed us to compare its different impressions. This is the same with touch as with sight. A blind person, from his frequent custom of guiding himself, in many of his movements by sensations of touch alone, comes to know the position and distances of objects with wonderful precision. If we suppose a man deprived of the sense of touch suddenly to acquire it, neither will he at first judge with the same certainty the objects of this sense as after having exercised it. Experience teaches that the sense of touch is capable of a high degree of perfection. We see it in blind persons at its highest point; and probably the lowest point of its perfection, in the first moments of its exercise, would greatly resemble that of sight at the instant of being freed from the cataracts; objects would be presented to it likewise in confusion; and the subject experiencing them could not well appreciate their differences until practice had taught him how to distinguish and classify.

With respect to distance, it is to be observed, that this blind person of Cheselden, so far from having the habit of appreciating it, had false ideas upon it. As he was not totally blind, the light, which he perceived through the cataracts, was sufficient to even enable him to distinguish between white, black, and red, which seemed to him to touch his eye. We may form some idea of this by observing what happens to us if we close our eyes in a very strong light. Hence he ought, when he gained his sight, to have imagined that the new sight was the same as the old, and, consequently, that nothing had happened but a simple change of object. A person totally blind would have better shown the power of sight to appreciate distances; for he would have had no habit either favorable or unfavorable to their knowledge.

II. It cost him much trouble to conceive that there were other objects beyond those he saw; he could not distinguish limits; every thing seemed to him immense. Although he knew by experience that his chamber was smaller than the whole house, he could not conceive how he could see this.

From these facts Condillac draws a confirmation of his system. We are astonished that he should pretend to found an entire philosophy upon such data. We submit the following considerations to the reader:

76. The subject is here a youth of thirteen or fourteen years, and consequently without any habit of observation. He would naturally express very confusedly the impressions he received in so new and strange a situation.

The organ of sight must, when exercised for the first time, be exceedingly weak, and consequently perform its sensitive functions only in a very imperfect way. We ourselves repeatedly experience that we cannot, if we suddenly pass from darkness to light, especially if it be a very strong light, distinguish objects, but we see every thing in great confusion; what then would happen to a poor child, when at the age of thirteen years, he for the first time opens his eyes to the light?

According to Cheselden's own account, objects were presented to him in such confusion that he could not distinguish them, no matter what their size or shape. This confirms what we have just said, that the partial, if not the sole cause of the confusion, was that the organ did not produce impressions well, because if these had been properly produced, he would have been able to distinguish the limits of the different colors; for, in simple sensation, to see is to distinguish.

We are also told that he could not recognize by sight the objects which he knew by touch. But this only proves that not having been able to compare the two orders of sensations, he could not know what corresponded in one to the impressions of the other. By touch he would have known a spherical body; but as he was still ignorant of the impression which a globe makes on the eye, it is clear that if any one should show him a ball which he had handled a thousand times, he would not even have suspected that the object seen was the same which he had touched. This leads me to another observation which I consider very important.

77. The child on whom these experiments were made was obliged to express his sensations in the visual order, in a language which he did not understand. For any one who is deprived of one of the senses must be absolutely ignorant of all the ideas which have their origin in that sensation. Hence it follows that he knows nothing of the language relating to that sense, and the ideas which he joins to the words are entirely different from what those who possess that sense mean to express. The blind man will speak of colors and the impressions produced by sight, because he hears others speak of these things; but for him the word to see does not mean to see, light is not light, nor color color, as we understand them, but they express different ideas which he has formed according to the circumstances, in conformity with the explanations he has heard. What importance then should we attach to what a child may say who, besides the thoughtlessness natural to his age, is placed in a situation new to him, and required to express his ideas in a language which he does not know? He is asked, for example, if he can distinguish a greater object from another which is smaller, without considering that the words greater and smaller as he understood them, inasmuch as they expressed abstract ideas, or were referred to the sensations of touch, were altogether new to him when applied to objects seen, since he had no means of knowing what was meant when referred to a sensation which he experienced for the first time. If within a circle, a number of smaller circles of a different color were described, he would see the smaller circles within the circumference of the greater; but if asked if one appeared greater than the rest, or if he could distinguish the limits which, separated the smaller circles from each other, he could not but give very absurd answers, which the observers might perhaps take as the expression of curious phenomena. They speak to him of figures, lines, extremities, size, position, and distances in relation to sight, and as he is ignorant of this language, yet knows not that he is ignorant of it, he must necessarily talk in a very strange manner. A more attentive and profound observer would have perceived the same misunderstanding as when a deaf man disputes without hearing what was said.

These remarks are further confirmed by the contradiction in the account of Cheselden. The oculist tells us that the child could not distinguish the objects, even those which differed most in form and size: but that he found those most agreeable which were the most regular. He must then have distinguished them; for otherwise, the sensation could not have been more or less pleasing. And here in choosing an alternative in this contradiction, we must hold that he distinguished the objects, since there is a strong argument in its favor. When two objects, the one regular, the other irregular, were presented to him, and he was questioned as to their resemblance and difference, he must have answered so absurdly as to create the suspicion that he could not distinguish them. The reason of this is, that besides the confusion of sensations, to which he was always more or less subject, he was also ignorant of the language, and although he distinguished the objects plainly, still he could not understand what he was asked, nor express what he felt. But when examined as to the nature of the impression and whether it was pleasing or otherwise, he found himself on a field common to all sensations, the ideas of pleasure and displeasure were not new to him, and he could say without confusion, this pleases me; that is displeasing to me.

To sum up what I have said, I believe that the phenomena of Cheselden's blind man, only prove that sight, like all the other senses, needs a certain education, that its first impressions are necessarily confused, that the organ acquires the proper strength and precision only after long practice, and finally, that the judgments formed in consequence, must be very incorrect until comparison, joined with reflection, has taught how to rectify inaccuracies.³⁷

CHAPTER XIV.
CAN SIGHT GIVE US THE IDEA OF A SOLID?

78. It has been asserted that sight can not give us the idea of size or of a solid, but that this can be obtained only by the help of touch. I believe the contrary may be proved with convincing certainty.

What is a solid? It is the union of three dimensions. If sight can give us the idea of surfaces which consist of two, why not also of solids which consist of three dimensions? This one reflection is enough to show that it has been denied without reason; but I shall not stop with this, but shall prove, by the most rigorous observation, and the analysis of its phenomena, that sight can give us the idea of a solid.

79. I willingly agree, that if we suppose a man deprived of all the other senses, to have his eyes immovably fixed on an immovable object, he would never be able to distinguish between what is solid and what is merely perspective in the object; or, in other words, that all the objects permanently painted on the retina will appear to be projected on a plane. The reason of this is founded on the very laws of the organ of this sense, and of the transmission of its impressions to the brain.

The soul refers the sensation to the extremity of the visual ray; and since in the present instance it has been unable to make any comparisons, it can have no motive for placing these extremities at unequal distances, which constitutes the third dimension.

In order to understand this better, let us suppose the object to be a cube placed so that three of its sides are seen. It is evident that although the three surfaces are equal, they will not appear so to the eye, because their respective positions do not permit them to send their rays equally to it. But as the soul has not had occasion to compare this sensation with any other, it can not calculate the difference produced by the different positions and distances, but must refer all the points to the same plane, regarding the sides of the cube as unequal; though, in reality, they are not so.

Sight, in this case, presents the whole object on a perspective plane; and as it could have no means of calculating the distance of the object from the eye, it would probably believe it joined to the eye, or, more strictly speaking, the sensation would represent only a simple phenomenon, the relations and cause of which we could not explain.

80. It is likewise probable, that if, while the eye remained fixed, we could open and shut the lids, we might form the idea that the object seen was outside of us; so that by this motion alone, we should obtain a point of comparison, by the succession of the alternate disappearance and reproduction of the sensation of the object by the interposition or non-interposition of an obstacle. Then the idea of a greater or less distance would arise, and as this would be in the direction perpendicular to the plane of the object, we should already have the idea of a solid.

Fortunately, nature has been more beneficent to us, and we are not obliged to limit ourselves to a supposition which thus curtails our means of acquiring ideas. Still it will not be useless to have examined the phenomenon on this supposition; for, from this examination, we shall gain light to understand what I propose to demonstrate.

81. In order that sight may originate the idea of a solid, it requires motion. This motion is an indispensable condition, though it may be either in the object or in the eye itself.

Let us suppose an immovable eye, and see how by the motion of the objects, the sensation of sight may present or produce the idea of a solid. The only difficulty is to show how it can add to the two dimensions which constitute the plane, the third which forms the solid.

Let a fixed eye be directed to a point where there is a right rectangular parallelopipedon B, so placed that its two bases are wholly concealed, and let the right line drawn from the centre of the eye to the edge of the parallelopipedon divide the plane angle into two equal parts. Let us also suppose the sides of the parallelopipedon to be of different colors, – white, green, red, and black. In this case, the eye sees the two planes as one, and the edge appears as a right line separating the two parts of the same plane which differ only in color. It is impossible for it to conceive the inclination of the two planes, because as it refers the object to the extremity of the visual ray, and has not been able to compare the varieties which result from difference of position and distance, and from the manner in which the object receives the light, it can only distinguish the different parts of the same plane.

It is well known that perspective can perfectly imitate a solid. For, if instead of the solid B, we suppose two planes exactly representing the two sides seen, the sensation will be the same, the illusion complete. Therefore, there are two distinct ways of producing the same sensation; and consequently, unless there has been a previous comparison, there is no means of distinguishing them apart; but the idea which would naturally result would be the most simple; that is, the idea of a plane.

82. If we suppose the parallelopipedon B to revolve on a vertical axis, it will present the four planes successively to the eye, and they will appear greater or less according to their inclination to the visual ray, the surface of the plane reaching its maximum when perpendicular to the ray, and its minimum when parallel to it.

The succession and variety of the sensations will immediately produce the idea of motion; for the same planes of the parallelopipedon are seen in different positions. The uniform manner in which these planes succeed one another, will also suggest the idea that the green which appears a few moments after the black, is the same which was seen a few moments before; and so of the other colors. Also, as one is constantly hiding behind the other, this naturally gives rise to the idea of extension in the direction, or continuation of the visual ray; and this is sufficient to produce the idea of size or of a solid. When we see a plane we have the two dimensions which constitute a surface; to form the idea of a solid, we need only the idea of one dimension more; this can not be found in the same plane, but is produced by the motion of the parallelopipedon.

83. This motion which we have supposed to be around a vertical axis, we may equally suppose to take place around a horizontal axis. We shall then see in succession the two opposite sides, and the bases of the parallelopipedon with different appearances, according to their various positions; or, in other words, according to the angle formed by the planes and the visual ray. These appearances will help more and more to form the idea of the third dimension, which is not to be found in the primitive plane, and consequently to supply what was wanted to constitute the idea of a solid.

84. Just as we have supposed the eye fixed and the object movable, we may suppose the eye in motion and the object immovable. The result is the same; for, it is evident that if the eye should move around the parallelopipedon, now vertically, and now horizontally, it would experience the same sensations as when it was quiet, and the parallelopipedon moved. Thus, although we suppose the subject wholly deprived of the sense of touch, so as to be unable to perceive its own motion, it can still form the idea of solid by the impressions of sight alone. True, it could distinguish which moved, the eye or the object, but this does not interfere with the formation of the idea composed of the three dimensions.

CHAPTER XV.
SIGHT AND MOTION

85. I said that the observer could not distinguish between his own motion and that of the object; sight alone can not give us a true idea of motion. Thus in a boat, although we are certain that we are moving, the motion seems to us to be in the objects along the shore. Also if the motion of the object and that of the observer are simultaneous, in the same direction, and with the same velocity, all appearance of motion is lost. But if there are two objects, one of which moves in the same direction as ourselves, and the other in the opposite direction, we perceive only the latter. Thus in a canal boat, the horse which walks on the bank in the same direction which the boat follows, seems to move without advancing. Of the two motions of the horse, we perceive only the vertical, the horizontal escapes us.

The reason of this is clear, we can judge the object only by our impressions. When the impression varies, we have the idea of motion; but not otherwise. When the object or the eye is in motion, there is a succession of impressions on the retina, from which the idea of motion arises. But if the motion of the eye accompanies the motion of the object, one cancels the other, the impression on the retina is constant, and the object does not seem to move.

86. In the same manner if the motion of the object and that of the eye are simultaneous, but of unequal velocity, we perceive only the difference; that is to say, if the motion of the eye be represented by 3 and that of the object by 5, the motion of the object will appear as 2, or the difference between 5 and 3. If our motion is more rapid than the motion of the object, although in the same direction, the object will appear to move in the opposite direction, as when we sail down a river faster than the current, the water seems to flow backwards. An immovable object at the same time seems to move in a direction opposite to our own with greater velocity than the current; for, here also, of the two motions we perceive only the difference. The motion of the boat, which is equal to 5, seems transferred to the fixed object, which appears to move in the opposite direction with the velocity represented by 5; and if we suppose the velocity of the current to be equal to 3, it will have the appearance of moving backwards with a velocity of 5-3, or 2.

87. From these considerations it would seem to follow that although sight is sufficient to give us the idea of motion, it is not sufficient to enable us to distinguish our own motion from that of the object, but for this we have need of touch. But this is not so; for by sight alone, we can distinguish the motion of the eye from that of the object, and if in some cases this is impossible, the same is true of touch.

We must observe that in the above examples touch is of much less use than sight in order to preserve us from illusions. How by the aid of touch alone could we perceive the motion of a boat gliding smoothly down a river? Sometimes by the help of sight we observe this motion, especially if we regard the objects along the bank which we pass; but touch is essentially limited to what affects the body immediately, and therefore cannot discover motion when the body is not affected by it.

It is also well to observe that we do not refer the motion perceived by touch to the objects around us until after we have acquired this habit by means of repeated comparisons. When for the first time the hand is passed over an object, we are unable to tell whether the hand moves over the body, or the body under the hand.

The reason of this is that the sensation of motion is essentially a successive sensation, and this succession exists equally whether the hand moves or the object. Let us suppose the hand to pass along an object of a varied surface, we shall experience the variety of sensations corresponding to the surface; suppose now that the hand remains motionless, and the object passes under it with the same velocity, pressure, and friction, the sensations will be the same as before. Every one must have observed that when leaning on a slippery object, it is often difficult to tell whether it is the object which moves, or ourselves. Therefore touch also confirms what we have advanced, that the distinction between the motion of the member and that of the object does not arise from simple sensation.

88. In this respect, therefore, touch does not help sight; let us see if sight alone can enable us to distinguish between the motion of the eye and that of the object. We have already observed that a single sensation with respect to one object only is insufficient, but there is no difficulty in proving that this result may be obtained by the comparison of different sensations.

Let us suppose the eye at a point A, looking at an object B; the object will appear at the extremity of the range of the sight as if projected on a plane. To be more definite we will imagine the object B to be a column in the middle of a large hall, and the point A a corner of the same hall. The column will appear to the eye to be a part of the opposite wall. If the eye changes its position, the column will appear in another part of the wall; so that if the eye should pass around the column, it would appear successively on every part of the wall. The same succession of phenomena would be observed if the eye should remain fixed and the column should move around it; for it is evident that if the observer is placed in the centre of the room, and the column moves around him, the column will appear on all the parts of the opposite wall. From this we infer that only one sensation of sight, with only one object, is not enough to determine whether the eye moves or the object.

But if instead of one object we suppose several moving simultaneously, it is easy to see how the distinction of motions arises. Let us suppose that at the same time that the eye sees the column, it also sees other objects, such as chandeliers, statues, or other columns, placed between the eye and the opposite wall. If the eye moves every time the column changes its position on the opposite wall, the other columns, the chandeliers, statues, everything in the room seems to change its position; whereas, if the column moves and the eye remains fixed, the column alone changes its position, while everything else remains motionless. Therefore sight alone gives us two distinct orders of phenomena of motion:

I. The first, in which all the objects change their position.

II. The second, in which one object only changes its position.

These two orders of phenomena cannot remain unperceived; for by the help of reflection excited and enlightened by the repetition of the phenomena, we must come to the conclusion that when there is an entire and constant change of all the objects, it is not they that move, but the eye; and that when only one or a part of the objects change their position, the rest remaining fixed, it is not the eye that moves, but the objects which change their position. When everything around us changes we infer that it is the eye that moves; when one or two change their position we conclude that they move and not the eye. This is not merely a supposition, it is the reality. The ideas derived from touch are essentially limited, and it is therefore impossible that they should proceed from distant objects which cannot be touched.

89. I believe I have demonstrated that the pretended superiority of touch is without foundation, and that the opinion which makes this the basis of our knowledge of external objects, the touch-stone of the certainty of the sensations transmitted by the other senses, is an error. Without it we can acquire the certainty of the existence of bodies; without it we can form the idea of surfaces and solids; without it we discover motion, and distinguish the motion of the object from that of the organ which receives the impression. The theory of sensation here explained, and the results which are deduced from the relations of the dependence or independence of the phenomena among themselves, and with our will, may all be applied to the sight as well as to the touch.

90. Summing up all we have said, we have the following results:

I. We distinguish sleep from waking, even abstracting the objectiveness of the sensations.

II. We distinguish two orders of phenomena of sensation; – the one internal, the other external, here also abstracting their objectiveness.

III. The senses give us certainty of the existence of bodies.

IV. Sensations have no type in the external object of what they represent, except extension and motion.

V. Touch is not the basis or touch-stone of certainty.

VI. All that we know by means of the senses may be reduced to this; that there are external beings, that is to say, beings placed outside of ourselves, which are extended, subject to necessary laws, and which produce in us the effects which we call sensations.