§1. Trichotomy 2)
355. Perhaps I might begin by noticing how different numbers have found their champions. Two was extolled by Peter Ramus, Four by Pythagoras, Five by Sir Thomas Browne, and so on. For my part, I am a determined foe of no innocent number; I respect and esteem them all in their several ways; but I am forced to confess to a leaning to the number Three in philosophy. In fact, I make so much use of threefold divisions in my speculations, that it seems best to commence by making a slight preliminary study of the conceptions upon which all such divisions must rest. I mean no more than the ideas of first, second, third — ideas so broad that they may be looked upon rather as moods or tones of thought, than as definite notions, but which have great significance for all that. Viewed as numerals, to be applied to what objects we like, they are indeed thin skeletons of thought, if not mere words. If we only wanted to make enumerations, it would be out of place to ask for the significations of the numbers we should have to use; but then the distinctions of philosophy are supposed to attempt something far more than that; they are intended to go down to the very essence of things, and if we are to make one single threefold philosophical distinction, it behooves us to ask beforehand what are the kinds of objects that are first, second, and third, not as being so counted, but in their own true characters. That there are such ideas of the really first, second, and third, we shall presently find reason to admit.
356. The first is that whose being is simply in itself, not referring to anything nor lying behind anything. The second is that which is what it is by force of something to which it is second. The third is that which is what it is owing to things between which it mediates and which it brings into relation to each other.
357. The idea of the absolutely first must be entirely separated from all conception of or reference to anything else; for what involves a second is itself a second to that second. The first must therefore be present and immediate, so as not to be second to a representation. It must be fresh and new, for if old it is second to its former state. It must be initiative, original, spontaneous, and free; otherwise it is second to a determining cause. It is also something vivid and conscious; so only it avoids being the object of some sensation. It precedes all synthesis and all differentiation; it has no unity and no parts. It cannot be articulately thought: assert it, and it has already lost its characteristic innocence; for assertion always implies a denial of something else. Stop to think of it, and it has flown! What the world was to Adam on the day he opened his eyes to it, before he had drawn any distinctions, or had become conscious of his own existence — that is first, present, immediate, fresh, new, initiative, original, spontaneous, free, vivid, conscious, and evanescent. Only, remember that every description of it must be false to it.
358. Just as the first is not absolutely first if thought along with a second, so likewise to think the second in its perfection we must banish every third. The second is therefore the absolute last. But we need not, and must not, banish the idea of the first from the second; on the contrary, the second is precisely that which cannot be without the first. It meets us in such facts as another, relation, compulsion, effect, dependence, independence, negation, occurrence, reality, result. A thing cannot be other, negative, or independent, without a first to or of which it shall be other, negative, or independent. Still, this is not a very deep kind of secondness; for the first might in these cases be destroyed yet leave the real character of the second absolutely unchanged. When the second suffers some change from the action of the first, and is dependent upon it, the secondness is more genuine. But the dependence must not go so far that the second is a mere accident or incident of the first; otherwise the secondness again degenerates. The genuine second suffers and yet resists, like dead matter, whose existence consists in its inertia. Note, too, that for the second to have the finality that we have seen belongs to it, it must be determined by the first immovably, and thenceforth be fixed; so that unalterable fixity becomes one of its attributes. We find secondness in occurrence, because an occurrence is something whose existence consists in our knocking up against it. A hard fact is of the same sort; that is to say, it is something which is there, and which I cannot think away, but am forced to acknowledge as an object or second beside myself, the subject or number one, and which forms material for the exercise of my will.
The idea of second must be reckoned as an easy one to comprehend. That of first is so tender that you cannot touch it without spoiling it; but that of second is eminently hard and tangible. It is very familiar, too; it is forced upon us daily; it is the main lesson of life. In youth, the world is fresh and we seem free; but limitation, conflict, constraint, and secondness generally, make up the teaching of experience. With what firstness
»The scarfed bark puts from her native bay;« with what secondness
»doth she return,
With overweathered ribs and ragged sails.«
But familiar as the notion is, and compelled as we are to acknowledge it at every turn, still we never can realize it; we never can be immediately conscious of finiteness, or of anything but a divine freedom that in its own original firstness knows no bounds.
359. First and second, agent and patient, yes and no, are categories which enable us roughly to describe the facts of experience, and they satisfy the mind for a very long time. But at last they are found inadequate, and the third is the conception which is then called for. The third is that which bridges over the chasm between the absolute first and last, and brings them into relationship. We are told that every science has its qualitative and its quantitative stage; now its qualitative stage is when dual distinctions — whether a given subject has a given predicate or not — suffice; the quantitative stage comes when, no longer content with such rough distinctions, we require to insert a possible halfway between every two possible conditions of the subject in regard to its possession of the quality indicated by the predicate. Ancient mechanics recognized forces as causes which produced motions as their immediate effects, looking no further than the essentially dual relation of cause and effect. That was why it could make no progress with dynamics. The work of Galileo and his successors lay in showing that forces are accelerations by which [a] state of velocity is gradually brought about. The words »cause« and »effect« still linger, but the old conceptions have been dropped from mechanical philosophy; for the fact now known is that in certain relative positions bodies undergo certain accelerations. Now an acceleration, instead of being like a velocity a relation between two successive positions, is a relation between three; so that the new doctrine has consisted in the suitable introduction of the conception of threeness. On this idea, the whole of modern physics is built. The superiority of modern geometry, too, has certainly been due to nothing so much as to the bridging over of the innumerable distinct cases with which the ancient science was encumbered; and we may go so far as to say that all the great steps in the method of science in every department have consisted in bringing into relation cases previously discrete.
360. We can easily recognize the man whose thought is mainly in the dual stage by his unmeasured use of language. In former days, when he was natural, everything with him was unmitigated, absolute, ineffable, utter, matchless, supreme, unqualified, root and branch; but now that it is the fashion to be depreciatory, he is just as plainly marked by the ridiculous inadequacy of his expressions. The principle of contradiction is a shibboleth for such minds; to disprove a proposition they will always try to prove there lurks a contradiction in it, notwithstanding that it may be as clear and comprehensible as the day. Remark for your amusement the grand unconcern with which mathematics, since the invention of the calculus, has pursued its way, caring no more for the peppering of contradiction-mongers than an ironclad for an American fort.
361. We have seen that it is the immediate consciousness that is preeminently first, the external dead thing that is preeminently second. In like manner, it is evidently the representation mediating between these two that is preëminently third. Other examples, however, should not be neglected. The first is agent, the second patient, the third is the action by which the former influences the latter. Between the beginning as first, and the end as last, comes the process which leads from first to last.