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Preface
Eureka: An Essay on the Material and Spiritual Universe
It is with humility really unassumed – it is with a sentiment even of awe – that I pen the opening sentence of this work: for of all conceivable subjects I approach the reader with the most solemn – the most comprehensive – the most difficult – the most august.
What terms shall I find sufficiently simple in their sublimity – sufficiently sublime in their simplicity – for the mere enunciation of my theme?
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Since all this is undeniable: since the choice of the mind is to be made between impossibilities of conception: since one impossibility cannot be greater than another: and since, thus, one cannot be preferred to another: the philosophers who not only maintain, on the grounds mentioned, man's idea of infinity but, on account of such supposititious idea, infinity itself—are plainly engaged in demonstrating one impossible thing to be possible by showing how it is that some one other thing – is impossible too. This, it will be said, is nonsense; and perhaps it is – indeed I think it very capital nonsense – but forego all claim to it as nonsense of mine.
The readiest mode, however, of displaying the fallacy of the philosophical argument on this question, is by simply adverting to a fact respecting it which has been hitherto quite overlooked – the fact that the argument alluded to both proves and disproves its own proposition. "The mind is impelled," say the theologians and others, "to admit a First Cause, by the superior difficulty it experiences in conceiving cause beyond cause without end." The quibble, as before, lies in the word "difficulty" – but here what is it employed to sustain? A First Cause. And what is a First Cause? An ultimate termination of causes. And what is an ultimate termination of causes? Finity – the Finite. Thus the one quibble, in two processes, by God knows how many philosophers, is made to support now Finity and now Infinity – could it not be brought to support something besides? As for the quibblers—they, at least, are insupportable. But – to dismiss them – what they prove in the one case is the identical nothing which they demonstrate in the other.
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