If it be said, there was a time when no
being had any knowledge, when that eternal being was void of all
understanding, I reply, that then it was impossible there should ever have
been any knowledge: it being as impossible that things wholly void of
knowledge, and operating blindly, and without perception, should produce a
knowing being, as it is impossible that a triangle should make itself three
angles bigger than two right ones. For it is as repugnant to the idea of
senseless matter, that it should put into itself, sense, perception, and
knowledge, as it is repugnant to the idea of a triangle, that it should put
into itself greater angles than two right ones."[4]
Now, although this argument has been more fully elaborated by other
writers, the above presentation contains its whole essence. It will be seen
that it has the great advantage of resting _immediately_ upon the
foundation from which all argument concerning this or any other matter,
must necessarily arise, viz.,--upon the very existence of our argumentative
faculty itself. For the sake of a critical examination, it is desirable to
throw the argument before us into the syllogistic form. It will then stand
thus:--
All known minds are caused by an unknown mind. Our mind is a known mind;
therefore, our mind is caused by an unknown mind.
Sec. 11. Now the major premiss of this syllogism is inadmissible for two
reasons: in the first place, it is assumed that known mind can only be
caused by unknown mind; and, in the second place, even if this assumption
were granted, it would not explain the existence of Mind as Mind.
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