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Nevertheless, this is but to appeal to the argument from Inconceivability; to do which, even were it here legitimate, would, as we have seen, be unavailing. But to appeal to the argument from Inconceivability in this case would not be legitimate; for we are in possession of an abundant analogy to render the supposition in question, not only conceivable, but credible. In the words of Mr.
This hypothesis was, as I said, originally suggested by the supposed inconceivability of any real mutual action between Mind and Matter; but it was afterward extended to the action of Matter upon Matter, for on a nicer examination they found this inconceivable too, and therefore, according to their logic, impossible.
"We shall go next week: I've only waited, to start, to see how your mother would be." I expressed to her hereupon my sense of her extraordinary merit and also that of the inconceivability of Flora's fancying herself still in a situation not to jump at the chance of marrying a man like Dawling. "She says he's too ugly; she says he's too dreary; she says in fact he's 'nobody," Mrs. Meldrum pursued.
Thus far, there is no very wide difference between Mr. Spencer’s doctrine and the ordinary one of philosophers of the intuitive school, from Descartes to Dr. Whewell; but at this point Mr. Spencer diverges from them. For he does not, like them, set up the test of inconceivability as infallible.
Spencer in support of his criterion of truth, I pass to his negative argument, on which he lays more stress. The negative argument is, that, whether inconceivability be good evidence or bad, no stronger evidence is to be obtained. That what is inconceivable can not be true, is postulated in every act of thought. It is the foundation of all our original premises.
But in all the three cases which I have just cited, the inconceivability seems to be apprehended directly; no train of argument was needed, as in the case of the square of the hypothenuse, to obtain the verdict of consciousness on the point. Neither is any of the three a case like that of the school-boy’s mistake, in which the mind was never really brought into contact with the proposition.
For instance, if the world were so constituted that it would be impossible for it not to exist, that the necessity for its existence and the inconceivability of its non-existence were at once explicit and obvious, then there would be no sense in inquiring after a cause.
Observing, then, this important difference between an inconceivability which arises from an impossibility of establishing relations in thought between certain abstract or symbolic conceptions, and an inconceivability which arises from a mere failure to realise in imagination the results which must follow among external relations if the symbolically conceivable combinations among them ever took place, an atheist may here argue as follows; and it does not appear that there is any legitimate escape from his reasonings.
In other words, not only must a man be careful not to confuse the test of relative inconceivability with that of absolute conceivability not to suppose that his sense of probability in this matter is determined by an innate psychological inability to conceive a proposition, when in reality it is only determined by the difficulty of dissociating ideas which have long been habitually associated; but he must also be careful to remember that the test of relative inconceivability in this matter is only valid as justifying a belief of the most diffident possible kind.
But in truth the point is of little importance; since inconceivability, in Mr. Spencer’s theory, is only a test of truth, inasmuch as it is a test of believability. The inconceivableness of a supposition is the extreme case of its unbelievability. This is the very foundation of Mr. Spencer’s doctrine. The invariability of the belief is with him the real guarantee.
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