fame. One of the most notable examples of posterity's lack of judgment
is the Eleatic Zeno. This man, who may be regarded as the founder of
the philosophy of infinity, appears in Plato's Parmenides in the
privileged position of instructor to Socrates. He invented four
arguments, all immeasurably subtle and profound, to prove that motion
is impossible, that Achilles can never overtake the tortoise, and that
an arrow in flight is really at rest. After being refuted by
Aristotle, and by every subsequent philosopher from that day to our
own, these arguments were reinstated, and made the basis of a
mathematical renaissance, by a German professor, who probably never
dreamed of any connection between himself and Zeno. Weierstrass,[13]
by strictly banishing from mathematics the use of infinitesimals, has
at last shown that we live in an unchanging world, and that the arrow
in its flight is truly at rest. Zeno's only error lay in inferring (if
he did infer) that, because there is no such thing as a state of
change, therefore the world is in the same state at any one time as at
any other. This is a consequence which by no means follows; and in
this respect, the German mathematician is more constructive than the
ingenious Greek. Weierstrass has been able, by embodying his views in
mathematics, where familiarity with truth eliminates the vulgar
prejudices of common sense, to invest Zeno's paradoxes with the
respectable air of platitudes; and if the result is less delightful to
the lover of reason than Zeno's bold defiance, it is at any rate more
calculated to appease the mass of academic mankind.
Zeno was concerned, as a matter of fact, with three problems, each
presented by motion, but each more abstract than motion, and capable
of a purely arithmetical treatment. These are the problems of the
infinitesimal, the infinite, and continuity. To state clearly the
difficulties involved, was to accomplish perhaps the hardest part of
the philosopher's task. This was done by Zeno. From him to our own
day, the finest intellects of each generation in turn attacked the
problems, but achieved, broadly speaking, nothing. In our own time,
however, three men--Weierstrass, Dedekind, and Cantor--have not merely
advanced the three problems, but have completely solved them. The
solutions, for those acquainted with mathematics, are so clear as to
leave no longer the slightest doubt or difficulty. This achievement is
probably the greatest of which our age has to boast; and I know of no
age (except perhaps the golden age of Greece) which has a more
convincing proof to offer of the transcendent genius of its great men.
Of the three problems, that of the infinitesimal was solved by
Weierstrass; the solution of the other two was begun by Dedekind, and
definitively accomplished by Cantor.
The infinitesimal played formerly a great part in mathematics. It was
introduced by the Greeks, who regarded a circle as differing
infinitesimally from a polygon with a very large number of very small
equal sides. It gradually grew in importance, until, when Leibniz
invented the Infinitesimal Calculus, it seemed to become the
fundamental notion of all higher mathematics. Carlyle tells, in his
_Frederick the Great_, how Leibniz used to discourse to Queen Sophia
Charlotte of Prussia concerning the infinitely little, and how she
would reply that on that subject she needed no instruction--the
behaviour of courtiers had made her thoroughly familiar with it. But
philosophers and mathematicians--who for the most part had less
acquaintance with courts--continued to discuss this topic, though
without making any advance. The Calculus required continuity, and
continuity was supposed to require the infinitely little; but nobody
could discover what the infinitely little might be. It was plainly not
quite zero, because a sufficiently large number of infinitesimals,
added together, were seen to make up a finite whole. But nobody could
point out any fraction which was not zero, and yet not finite. Thus
there was a deadlock. But at last Weierstrass discovered that the
infinitesimal was not needed at all, and that everything could be
accomplished without it. Thus there was no longer any need to suppose
that there was such a thing. Nowadays, therefore, mathematicians are
more dignified than Leibniz: instead of talking about the infinitely
small, they talk about the infinitely great--a subject which, however
appropriate to monarchs, seems, unfortunately, to interest them even
less than the infinitely little interested the monarchs to whom
Leibniz discoursed.
The banishment of the infinitesimal has all sorts of odd consequences,
to which one has to become gradually accustomed. For example, there is
no such thing as the next moment. The interval between one moment and
the next would have to be infinitesimal, since, if we take two moments
with a finite interval between them, there are always other moments in
the interval. Thus if there are to be no infinitesimals, no two
moments are quite consecutive, but there are always other moments
between any two. Hence there must be an infinite number of moments
between any two; because if there were a finite number one would be
nearest the first of the two moments, and therefore next to it. This
might be thought to be a difficulty; but, as a matter of fact, it is
here that the philosophy of the infinite comes in, and makes all
straight.
The same sort of thing happens in space. If any piece of matter be cut
in two, and then each part be halved, and so on, the bits will become
smaller and smaller, and can theoretically be made as small as we
please. However small they may be, they can still be cut up and made
smaller still. But they will always have _some_ finite size, however
small they may be. We never reach the infinitesimal in this way, and
no finite number of divisions will bring us to points. Nevertheless
there _are_ points, only these are not to be reached by successive
divisions. Here again, the philosophy of the infinite shows us how
this is possible, and why points are not infinitesimal lengths.
As regards motion and change, we get similarly curious results. People
used to think that when a thing changes, it must be in a state of
change, and that when a thing moves, it is in a state of motion. This
is now known to be a mistake. When a body moves, all that can be said
is that it is in one place at one time and in another at another. We
must not say that it will be in a neighbouring place at the next
instant, since there is no next instant. Philosophers often tell us
that when a body is in motion, it changes its position within the
instant. To this view Zeno long ago made the fatal retort that every
body always is where it is; but a retort so simple and brief was not
of the kind to which philosophers are accustomed to give weight, and
they have continued down to our own day to repeat the same phrases
which roused the Eleatic's destructive ardour. It was only recently
that it became possible to explain motion in detail in accordance with
Zeno's platitude, and in opposition to the philosopher's paradox. We
may now at last indulge the comfortable belief that a body in motion
is just as truly where it is as a body at rest. Motion consists merely
in the fact that bodies are sometimes in one place and sometimes in
another, and that they are at intermediate places at intermediate
times. Only those who have waded through the quagmire of philosophic
speculation on this subject can realise what a liberation from antique
prejudices is involved in this simple and straightforward commonplace.
The philosophy of the infinitesimal, as we have just seen, is mainly
negative. People used to believe in it, and now they have found out
their mistake. The philosophy of the infinite, on the other hand, is
wholly positive. It was formerly supposed that infinite numbers, and
the mathematical infinite generally, were self-contradictory. But as
it was obvious that there were infinities--for example, the number of
numbers--the contradictions of infinity seemed unavoidable, and
philosophy seemed to have wandered into a "cul-de-sac." This
difficulty led to Kant's antinomies, and hence, more or less
indirectly, to much of Hegel's dialectic method. Almost all current
philosophy is upset by the fact (of which very few philosophers are as
yet aware) that all the ancient and respectable contradictions in the
notion of the infinite have been once for all disposed of. The method
by which this has been done is most interesting and instructive. In
the first place, though people had talked glibly about infinity ever
since the beginnings of Greek thought, nobody had ever thought of
asking, What is infinity? If any philosopher had been asked for a
definition of infinity, he might have produced some unintelligible
rigmarole, but he would certainly not have been able to give a
definition that had any meaning at all. Twenty years ago, roughly
speaking, Dedekind and Cantor asked this question, and, what is more
remarkable, they answered it. They found, that is to say, a perfectly
precise definition of an infinite number or an infinite collection of
things. This was the first and perhaps the greatest step. It then
remained to examine the supposed contradictions in this notion. Here
Cantor proceeded in the only proper way. He took pairs of
contradictory propositions, in which both sides of the contradiction
would be usually regarded as demonstrable, and he strictly examined
the supposed proofs. He found that all proofs adverse to infinity
involved a certain principle, at first sight obviously true, but
destructive, in its consequences, of almost all mathematics. The
proofs favourable to infinity, on the other hand, involved no
principle that had evil consequences. It thus appeared that common
sense had allowed itself to be taken in by a specious maxim, and that,
when once this maxim was rejected, all went well.
The maxim in question is, that if one collection is part of another,
the one which is a part has fewer terms than the one of which it is a
part. This maxim is true of finite numbers. For example, Englishmen
are only some among Europeans, and there are fewer Englishmen than
Europeans. But when we come to infinite numbers, this is no longer
true. This breakdown of the maxim gives us the precise definition of
infinity. A collection of terms is infinite when it contains as parts
other collections which have just as many terms as it has. If you can
take away some of the terms of a collection, without diminishing the
number of terms, then there are an infinite number of terms in the
collection. For example, there are just as many even numbers as there
are numbers altogether, since every number can be doubled. This may be
seen by putting odd and even numbers together in one row, and even
numbers alone in a row below:--
1, 2, 3, 4, 5, _ad infinitum_.
2, 4, 6, 8, 10, _ad infinitum_.
There are obviously just as many numbers in the row below as in the
row above, because there is one below for each one above. This
property, which was formerly thought to be a contradiction, is now
transformed into a harmless definition of infinity, and shows, in the
above case, that the number of finite numbers is infinite.
But the uninitiated may wonder how it is possible to deal with a
number which cannot be counted. It is impossible to count up _all_ the
numbers, one by one, because, however many we may count, there are
always more to follow. The fact is that counting is a very vulgar and
elementary way of finding out how many terms there are in a
collection. And in any case, counting gives us what mathematicians
call the _ordinal_ number of our terms; that is to say, it arranges
our terms in an order or series, and its result tells us what type of
series results from this arrangement. In other words, it is impossible
to count things without counting some first and others afterwards, so
that counting always has to do with order. Now when there are only a
finite number of terms, we can count them in any order we like; but
when there are an infinite number, what corresponds to counting will
give us quite different results according to the way in which we carry
out the operation. Thus the ordinal number, which results from what,
in a general sense may be called counting, depends not only upon how
many terms we have, but also (where the number of terms is infinite)
upon the way in which the terms are arranged.
The fundamental infinite numbers are not ordinal, but are what is
called _cardinal_. They are not obtained by putting our terms in order
and counting them, but by a different method, which tells us, to begin
with, whether two collections have the same number of terms, or, if
not, which is the greater.[14] It does not tell us, in the way in
which counting does, _what_ number of terms a collection has; but if
we define a number as the number of terms in such and such a
collection, then this method enables us to discover whether some other
collection that may be mentioned has more or fewer terms. An
illustration will show how this is done. If there existed some country
in which, for one reason or another, it was impossible to take a
census, but in which it was known that every man had a wife and every
woman a husband, then (provided polygamy was not a national
institution) we should know, without counting, that there were exactly
as many men as there were women in that country, neither more nor
less. This method can be applied generally. If there is some relation
which, like marriage, connects the things in one collection each with
one of the things in another collection, and vice versa, then the two
collections have the same number of terms. This was the way in which
we found that there are as many even numbers as there are numbers.
Every number can be doubled, and every even number can be halved, and
each process gives just one number corresponding to the one that is
doubled or halved. And in this way we can find any number of
collections each of which has just as many terms as there are finite
numbers. If every term of a collection can be hooked on to a number,
and all the finite numbers are used once, and only once, in the
process, then our collection must have just as many terms as there are
finite numbers. This is the general method by which the numbers of
infinite collections are defined.
But it must not be supposed that all infinite numbers are equal. On
the contrary, there are infinitely more infinite numbers than finite
ones. There are more ways of arranging the finite numbers in different
types of series than there are finite numbers. There are probably more
points in space and more moments in time than there are finite
numbers. There are exactly as many fractions as whole numbers,
although there are an infinite number of fractions between any two
whole numbers. But there are more irrational numbers than there are
whole numbers or fractions. There are probably exactly as many points
in space as there are irrational numbers, and exactly as many points
on a line a millionth of an inch long as in the whole of infinite
space. There is a greatest of all infinite numbers, which is the
number of things altogether, of every sort and kind. It is obvious
that there cannot be a greater number than this, because, if
everything has been taken, there is nothing left to add. Cantor has a
proof that there is no greatest number, and if this proof were valid,
the contradictions of infinity would reappear in a sublimated form.
But in this one point, the master has been guilty of a very subtle
fallacy, which I hope to explain in some future work.[15]
We can now understand why Zeno believed that Achilles cannot overtake
the tortoise and why as a matter of fact he can overtake it. We shall
see that all the people who disagreed with Zeno had no right to do so,
because they all accepted premises from which his conclusion followed.
The argument is this: Let Achilles and the tortoise start along a road
at the same time, the tortoise (as is only fair) being allowed a
handicap. Let Achilles go twice as fast as the tortoise, or ten times
or a hundred times as fast. Then he will never reach the tortoise. For
at every moment the tortoise is somewhere and Achilles is somewhere;
and neither is ever twice in the same place while the race is going
on. Thus the tortoise goes to just as many places as Achilles does,
because each is in one place at one moment, and in another at any
other moment. But if Achilles were to catch up with the tortoise, the
places where the tortoise would have been would be only part of the
places where Achilles would have been. Here, we must suppose, Zeno
appealed to the maxim that the whole has more terms than the part.[16]
Thus if Achilles were to overtake the tortoise, he would have been in
more places than the tortoise; but we saw that he must, in any period,
be in exactly as many places as the tortoise. Hence we infer that he
can never catch the tortoise. This argument is strictly correct, if we
allow the axiom that the whole has more terms than the part. As the
conclusion is absurd, the axiom must be rejected, and then all goes
well. But there is no good word to be said for the philosophers of the
past two thousand years and more, who have all allowed the axiom and
denied the conclusion.
The retention of this axiom leads to absolute contradictions, while
its rejection leads only to oddities. Some of these oddities, it must
be confessed, are very odd. One of them, which I call the paradox of
Tristram Shandy, is the converse of the Achilles, and shows that the
tortoise, if you give him time, will go just as far as Achilles.
Tristram Shandy, as we know, employed two years in chronicling the
first two days of his life, and lamented that, at this rate, material
would accumulate faster than he could deal with it, so that, as years
went by, he would be farther and farther from the end of his history.
Now I maintain that, if he had lived for ever, and had not wearied of
his task, then, even if his life had continued as event fully as it
began, no part of his biography would have remained unwritten. For
consider: the hundredth day will be described in the hundredth year,
the thousandth in the thousandth year, and so on. Whatever day we may
choose as so far on that he cannot hope to reach it, that day will be
described in the corresponding year. Thus any day that may be
mentioned will be written up sooner or later, and therefore no part of
the biography will remain permanently unwritten. This paradoxical but
perfectly true proposition depends upon the fact that the number of
days in all time is no greater than the number of years.
Thus on the subject of infinity it is impossible to avoid conclusions
which at first sight appear paradoxical, and this is the reason why so
many philosophers have supposed that there were inherent
contradictions in the infinite. But a little practice enables one to
grasp the true principles of Cantor's doctrine, and to acquire new and
better instincts as to the true and the false. The oddities then
become no odder than the people at the antipodes, who used to be
thought impossible because they would find it so inconvenient to stand
on their heads.
The solution of the problems concerning infinity has enabled Cantor to
solve also the problems of continuity. Of this, as of infinity, he has
given a perfectly precise definition, and has shown that there are no
contradictions in the notion so defined. But this subject is so
technical that it is impossible to give any account of it here.
The notion of continuity depends upon that of _order_, since
continuity is merely a particular type of order. Mathematics has, in
modern times, brought order into greater and greater prominence. In
former days, it was supposed (and philosophers are still apt to
suppose) that quantity was the fundamental notion of mathematics. But
nowadays, quantity is banished altogether, except from one little
corner of Geometry, while order more and more reigns supreme. The
investigation of different kinds of series and their relations is now
a very large part of mathematics, and it has been found that this
investigation can be conducted without any reference to quantity, and,
for the most part, without any reference to number. All types of
series are capable of formal definition, and their properties can be
deduced from the principles of symbolic logic by means of the Algebra
of Relatives. The notion of a limit, which is fundamental in the
greater part of higher mathematics, used to be defined by means of
quantity, as a term to which the terms of some series approximate as
nearly as we please. But nowadays the limit is defined quite
differently, and the series which it limits may not approximate to it
at all. This improvement also is due to Cantor, and it is one which
has revolutionised mathematics. Only order is now relevant to limits.
Thus, for instance, the smallest of the infinite integers is the limit
of the finite integers, though all finite integers are at an infinite
distance from it. The study of different types of series is a general
subject of which the study of ordinal numbers (mentioned above) is a
special and very interesting branch. But the unavoidable
technicalities of this subject render it impossible to explain to any
but professed mathematicians.
Geometry, like Arithmetic, has been subsumed, in recent times, under
the general study of order. It was formerly supposed that Geometry was
the study of the nature of the space in which we live, and accordingly
it was urged, by those who held that what exists can only be known
empirically, that Geometry should really be regarded as belonging to
applied mathematics. But it has gradually appeared, by the increase of
non-Euclidean systems, that Geometry throws no more light upon the
nature of space than Arithmetic throws upon the population of the
United States. Geometry is a whole collection of deductive sciences
based on a corresponding collection of sets of axioms. One set of
axioms is Euclid's; other equally good sets of axioms lead to other
results. Whether Euclid's axioms are true, is a question as to which
the pure mathematician is indifferent; and, what is more, it is a
question which it is theoretically impossible to answer with certainty
in the affirmative. It might possibly be shown, by very careful
measurements, that Euclid's axioms are false; but no measurements
could ever assure us (owing to the errors of observation) that they
are exactly true. Thus the geometer leaves to the man of science to
decide, as best he may, what axioms are most nearly true in the actual
world. The geometer takes any set of axioms that seem interesting, and
deduces their consequences. What defines Geometry, in this sense, is
that the axioms must give rise to a series of more than one dimension.
And it is thus that Geometry becomes a department in the study of
order.
In Geometry, as in other parts of mathematics, Peano and his disciples
have done work of the very greatest merit as regards principles.
Formerly, it was held by philosophers and mathematicians alike that
the proofs in Geometry depended on the figure; nowadays, this is known
to be false. In the best books there are no figures at all. The
reasoning proceeds by the strict rules of formal logic from a set of
axioms laid down to begin with. If a figure is used, all sorts of
things seem obviously to follow, which no formal reasoning can prove
from the explicit axioms, and which, as a matter of fact, are only
accepted because they are obvious. By banishing the figure, it becomes
possible to discover _all_ the axioms that are needed; and in this way
all sorts of possibilities, which would have otherwise remained
undetected, are brought to light.
One great advance, from the point of view of correctness, has been
made by introducing points as they are required, and not starting, as
was formerly done, by assuming the whole of space. This method is due
partly to Peano, partly to another Italian named Fano. To those
unaccustomed to it, it has an air of somewhat wilful pedantry. In this
way, we begin with the following axioms: (1) There is a class of
entities called _points_. (2) There is at least one point. (3) If _a_
be a point, there is at least one other point besides _a_. Then we
bring in the straight line joining two points, and begin again with
(4), namely, on the straight line joining _a_ and _b_, there is at
least one other point besides _a_ and _b_. (5) There is at least one
point not on the line _ab_. And so we go on, till we have the means of
obtaining as many points as we require. But the word _space_, as Peano
humorously remarks, is one for which Geometry has no use at all.