Note 58 — Introductory material

(2) Kant's arguments for the apriority of space. Having now discussed the logical canon to be used as regards the à priori, we may proceed to test Kant's arguments as regards space. The argument from Geometry, as remarked above, is upset by Metageometry, at least so far as those properties are concerned, which belong to Euclid but not to non-Euclidean spaces; as regards the common properties of both kinds of space, we cannot decide on their apriority till we have discussed the consequences of denying them, which will be done in Chapter III. As regards the two arguments which prove that space is an intuition, not a concept, they would call for much discussion in a special criticism of Kant, but here they may be passed by with the obvious comment that infinite homogeneous Euclidean space is a concept, not an intuition—a concept invented to explain an intuition, it is true, but still a pure concept[74]. And it is this pure concept which, in all discussions of Geometry, is primarily to be dealt with; the intuition need only be referred to where it throws light on the functions or the nature of the concept. The second of Kant's arguments, that we can imagine empty space, though not the absence of space, is false if it means a space without matter anywhere, and irrelevant if it merely means a space between matters and regarded as empty[75]. The only argument of importance, then, is the first argument. But I must insist, at the outset, that our problem is purely logical, and that all psychological implications must be excluded to the utmost possible extent. Moreover, as will be proved in Chapter IV., the proper function of space is to distinguish between different presented things, not between the Self and the object of sensation or perception. The argument then becomes the following: consciousness of a world of mutually external things demands, in presentations, a cognitive but non-inferential element leading to the discrimination of the objects presented. This element must be non-inferential, for from whatever number or combination of presentations, which did not of themselves demand diversity in their objects, I could never be led to infer the mutual externality of their objects. Kant says: "In order that sensations may be ascribed to something external to me ... and similarly in order that I may be able to present them as outside and beside one another, ... the presentation of space must be already present." But this goes rather too far: in the first place, the question should be only as to the mutual externality of presented things, not as to their externality to the Self[76]; and in the second place, things will appear mutually external if I have the presentation of any form of externality, whether Euclidean or non-Euclidean. Whatever may be true of the psychological scope of this argument—whose validity is here irrelevant—the logical scope extends, not to Euclidean space, but only to any form of externality which could exist intuitively, and permit knowledge, in beings with our laws of thought, of a world of diverse but interrelated things.