Mathematics

"We must relax our minds a little; but this opens the door to debauchery. Let us mark the limits. There are no limits in things. Laws would put them there, and the mind cannot suffer it."

"When we would pursue virtues to their extremes on either side, vices present themselves insensibly there, in their insensible journeys towards the infinitely little; and vices present themselves in a crowd towards the infinitely great, so that we lose ourselves in them, and no longer see virtues."

"We know then the existence and nature of the finite, because we also are finite and have extension. We know the existence of the infinite, and are ignorant of its nature, because it has extension like us, but not limits like us. But we know neither the existence nor the nature of God, because He has neither extension nor limits."

"We know that there is an infinite, and are ignorant of its nature. As we know it to be false that numbers are finite, it is therefore true that there is an infinity in number. But we do not know what it is. It is false that it is even, it is false that it is odd; for the addition of a unit can make no change in its nature. Yet it is a number, and every number is odd or even (this is certainly true of every finite number). So we may well know that there is a God without knowing what He is. Is there not one substantial truth, seeing there are so many things which are not the truth itself?"

"Unity joined to infinity adds nothing to it, no more than one foot to an infinite measure. The finite is annihilated in the presence of the infinite, and becomes a pure nothing. So our spirit before God, so our justice before divine justice."

"I hold it equally impossible to know the parts without knowing the whole, and to know the whole without knowing the parts in detail. The eternity of things in itself or in God must also astonish our brief duration."

"We sail within a vast sphere, ever drifting in uncertainty, driven from end to end. When we think to attach ourselves to any point and to fasten to it, it wavers and leaves us; and if we follow it, it eludes our grasp, slips past us, and vanishes for ever. Nothing stays for us. This is our natural condition, and yet most contrary to our inclination; we burn with desire to find solid ground and an ultimate sure foundation whereon to build a tower reaching to the Infinite. But our whole groundwork cracks, and the earth opens to abysses."

"Excessive qualities are prejudicial to us and not perceptible by the senses; we do not feel but suffer them. Extreme youth and extreme age hinder the mind, as also too much and too little education. In short, extremes are for us as though they were not, and we are not within their notice. They escape us, or we them. This is our true state; this is what makes us incapable of certain knowledge and of absolute ignorance."

"...as nature has graven her image and that of her Author on all things, they almost all partake of her double infinity. Thus we see that all the sciences are infinite in the extent of their researches. For who doubts that geometry, for instance, has an infinite infinity of problems to solve? They are also infinite in the multitude and fineness of their premises; for it is clear that those which are put forward as ultimate are not self-supporting, but are based on others which, again having others for their support, do not permit of finality. ...Of these two Infinites of science, that of greatness is the most palpable, and hence a few persons have pretended to know all things. ...the infinitely little is the least obvious. Philosophers have much oftener claimed to have reached it, and it is here they have all stumbled. ...We need no less capacity for attaining the Nothing than the All. Infinite capacity is required for both, and it seems to me that whoever shall have understood the ultimate principles of being might also attain to the knowledge of the Infinite. The one depends on the other, and one leads to the other. These extremes meet and reunite by force of distance, and find each other in God, and in God alone."

"For after all what is man in nature? A nothing in relation to infinity, all in relation to nothing, a central point between nothing and all and infinitely far from understanding either. The ends of things and their beginnings are impregnably concealed from him in an impenetrable secret. He is equally incapable of seeing the nothingness out of which he was drawn and the infinite in which he is engulfed."

"Let man then contemplate the whole of nature in her full and grand majesty, and turn his vision from the low objects which surround him. Let him gaze on that brilliant light, set like an eternal lamp to illumine the universe; let the earth appear to him a point in comparison with the vast circle described by the sun; and let him wonder at the fact that this vast circle is itself but a very fine point in comparison with that described by the stars in their revolution round the firmament. But if our view be arrested there, let our imagination pass beyond; it will sooner exhaust the power of conception than nature that of supplying material for conception. The whole visible world is only an imperceptible atom in the ample bosom of nature. No idea approaches it. We may enlarge our conceptions beyond all imaginable space; we only produce atoms in comparison with the reality of things. It is an infinite sphere, the center of which is everywhere, the circumference nowhere. In short it is the greatest sensible mark of the almighty power of God, that imagination loses itself in that thought."

"I fear what I have said of Infinities, will seem obscure to you; but it is enough if you understand, that Infinities when considered absolutely without any Restriction or Limitation, are neither equal nor unequal, nor have any Proportion one to another, and therefore the Principle that all Infinities are equal, is a precarious one."

"It seems to me, that if the matter of our sun and planets and all the matter of the universe, were evenly scattered throughout all the heavens, and every particle had an innate gravity towards all the rest, and the whole of space throughout which this matter was scattered was but finite, the matter on [toward] the outside of this space would, by its gravity, tend towards all the matter on the inside, and, by consequence, fall down into the middle of the whole space, and there compose one great spherical mass. But if the matter was evenly disposed throughout an infinite space it could never convene into one mass; but some of it would convene into one mass and some into another, so as to make an infinite number of great masses, scattered at great distances from one another throughout all that infinite space."

"Doria listened to and depended upon that inner realm of memory and consciousness, her muse of interior music, her beloved companion through whose consolation she escaped on her flight into the infinite."

"Swamp Thing: You thought ...that it could not...get worse...you imagined...that things...had reached their limits. Do not...delude yourselves...there are...no limits."

"The concept of infinity came in relatively late, even in Egypt, and... its first fathers were more likely metaphysicians than theologians. In looking backward, as in looking forward, early man was quite unable to imagine endless time. Always he concluded that the animal creation, including his own kind, must have a beginning, and the earth he walked on, with it. Sometimes he ascribed the act of creation to the gods, or to one of them, and sometimes he laid it to a potent being of lesser dignity, usually to a totem animal."

"He that would enjoy life and act with freedom must have the work of the day continually before his eyes. Not yesterday's work, lest he fall into despair; nor to-morrow's, lest he become a visionary—not that which ends with the day, which is a worldly work; nor yet that only which remains to eternity, for by it he cannot shape his actions. Happy is the man who can recognise in the work of to-day a connected portion of the work of life and an embodiment of the work of Eternity. The foundations of his confidence are unchangeable, for he has been made a partaker of Infinity. He strenuously works out his daily enterprises because the present is given him for a possession. Thus ought Man to be an impersonation of the divine process of nature, and to show forth the union of the infinite with the finite, not slighting his temporal existence, remembering that in it only is individual action possible; nor yet shutting out from his view that which is eternal, knowing that Time is a mystery which man cannot endure to contemplate until eternal Truth enlighten it."

"Outside the ordered universe [is] that amorphous blight of nethermost confusion which blasphemes and bubbles at the center of all infinity—the boundless daemon sultan Azathoth, whose name no lips dare speak aloud, and who gnaws hungrily in inconceivable, unlighted chambers beyond time and space amidst the muffled, maddening beating of vile drums and the thin monotonous whine of accursed flutes."

"The halls rose in a pyramid, becoming even more beautiful as one mounted towards the apex, and representing more beautiful worlds. Finally they reached the highest one which completed the pyramid, and which was the most beautiful of all: for the pyramid had a beginning, but one could not see its end; it had an apex, but no base; it went on increasing to infinity. ...because amongst an endless number of possible worlds there is the best of all, else would God not have determined to create any; but there is not any one which has not also less perfect worlds below it: that is why the pyramid goes on descending to infinity. ...We are in the real true world (said the Goddess) and you are at the source of happiness."

"Dans chaque point réel, qui fait une Monade... il y pourroit lire encor tout le passé, et même tout l'avenir infiniment infini, puisque chaque moment contient une infinité de choses , et qu'il y a une infinité de momens dans chaque partie du temps, et une infinité d'heures, d'années, de siecles, d'eônes, dans toute l'éternité future. Quelle infinité d'infinités infiniment répliquée, quel monde, quel univers dans quelque corpuscule qu'on pourroit assigner."

"The primary Imagination I hold to be the living power and prime agent of all human perception, and as a repetition in the finite mind of the eternal act of creation in the infinite I AM."

"And in that moment, I swear we were infinite."

"For science, the invention of the differential calculus was a giant step. For the first time in human history the concept of the infinite, which had intrigued philosophers and poets from time immemorial, was given a precise mathematical definition, which opened countless new possibilities for the analysis of natural phenomena. ...According to Zeno, the great athlete Achilles can never catch up with a tortoise... The flaw in Zeno's argument lies in the fact that even though it will take Achilles an infinite number of [procedural] steps to reach the tortoise, this does not take an infinite time. With the tools of Newton's calculus it is easy to show that a moving body will run through an infinite number of infinitely small intervals in a finite time."

"The fear of infinity is a form of myopia that destroys the possibility of seeing the actual infinite, even though it in its highest form has created and sustains us, and in its secondary transfinite forms occurs all around us and even inhabits our minds."

"I believe that there is no part of matter which is not — I do not say divisible — but actually divisible; and consequently the least particle ought to be considered as a world full of an infinity of different creatures."

"The potential infinite means nothing other than an undetermined, variable quantity, always remaining finite, which has to assume values that either become smaller than any finite limit no matter how small, or greater than any finite limit no matter how great."

"Each potential infinite, if it is rigorously applicable mathematically, presupposes an actual infinite."

"There is no doubt that we cannot do without variable quantities in the sense of the potential infinite. But from this very fact the necessity of the actual infinite can be demonstrated."

"Another source of the sublime is infinity... Infinity has a tendency to fill the mind with that sort of delightful horror, which is the most genuine effect and truest test of the sublime. There are scarce any things which can become the objects of our senses, that are really... infinite. But the eye not being able to perceive the bounds... they seem... infinite, and they produce the same effects... We are deceived in the like manner, if the parts of some large object are so continued to any indefinite number, that the imagination meets no check... Whenever we repeat an idea frequently, the mind... repeats it long after the first cause has ceased... multiplied without end. ...This is the reason of an appearance very frequent in madmen; that they remain... in the constant repetition of some remark... complaint, or song... every repetition reinforces it with new strength... unrestrained by the curb of reason, continues... to the end of their lives."

"[A]s the great extreme of dimension is sublime, so the last extreme of littleness is in the same measure sublime... when we attend to the infinite divisibility of matter, when we pursue animal life into these excessively small, and yet organized beings... when we push our discoveries yet downward... in tracing which the imagination is lost as well as the sense; we become amazed and confounded at the wonders of minuteness; nor can we distinguish in its effects this extreme of littleness from the vast itself. For division must be infinite as well as addition; because the idea of a perfect unity can no more be arrived at, than that of a complete whole, to which nothing can be added."

"Anyone who believes exponential growth can go on forever in a finite world is either a madman or an economist."

"There are no moral or intellectual merits. Homer composed the Odyssey; if we postulate an infinite period of time, with infinite circumstances and changes, the impossible thing is not to compose the Odyssey, at least once."

"There is a concept which corrupts and upsets all others. I refer not to Evil, whose limited realm is that of ethics; I refer to the infinite."

"It is not possible, I think, to rise from the perusal of the arguments of Clark and Spinoza without a deep conviction of the futility of all endeavors to establish, entirely à priori, the existence of an Infinite Being, His attributes, and His relation to the universe. The fundamental principle of all such speculations, viz. that whatever we can clearly conceive, must exist, fails to accomplish its end, even when its truth is admitted. For how shall the finite comprehend the infinite? Yet must the possibility of such conception be granted, and in something more than the sense of a mere withdrawal of the limits of phænomal existence, before any solid ground can be established for the knowledge, à priori, of things infinite and eternal."

"To see a World in a Grain of Sand And a Heaven in a Wild Flower, Hold Infinity in the palm of your hand And Eternity in an hour."

"If the doors of perception were cleansed everything would appear to man as it is, infinite. For man has closed himself up, till he sees all things thro' narrow chinks of his cavern."

"If a thing loves, it is infinite."

"Galileo observed as early as 1638 that there are precisely as many squares 1, 4, 9, 16, 25,... as are positive integers all together. This is evident from the sequences1, 2, 3, 4, 5, 6, ... , n, ... 12, 22, 32, 42, 52, 62, ..., n, ... He thus recognized the fundamental distinction between finite and infinite classes that became current in the late nineteenth century. An infinite class is one in which there is a one-to-one correspondence between the whole class and a subclass of the whole. Or, what is equivalent, there are as many things in one part of an infinite class as there are in the whole class. ...A class whose elements can be put in a one-to-one correspondence with the integers 1, 2, 3, ... is said to be denumerable. All the points in any line segment, finite or infinite in length, form a non-denumerable set. A basic course in calculus starts from the theory of point sets. The distinction between denumerable and non-denumerable classes was not started by Galileo; it was observed about 1840 by Bolzano and in 1878 by Cantor. But Galileo's recognition of the cardinal property of all infinite classes makes him one of the genuine anticipators in the history of calculus. The other was Archimedes."

"In the entire history of Greek mathematics, all but the incomparable Archimedes and a few of the more heterodox sophists appear to have hated or feared the mathematical infinite. Analysis was thwarted when it might have prospered."

"Wallis rejected as absurd and inconceivable the now usual idea of a negative number as being less than nothing, but accepted the view that it is something greater than infinity."

"Every material body has some natural movement, and can change its place. But an infinite body would occupy every place, and every place would be its own place. ...Every mathematical body must be imagined as having some shape. But shape is defined by some term or boundary, and nothing infinite can have a boundary."

"For if they imagine infinite spaces of time before the world, during which God could not have been idle, in like manner they may conceive outside the world infinite realms of space, in which, if any one says that the Omnipotent cannot hold His hand from working, will it not follow that they must adopt Epicurus’ dream of innumerable worlds? with this difference only, that he asserts that they are formed and destroyed by the fortuitous movements of atoms, while they will hold that they are made by God’s hand, if they maintain that, throughout the boundless immensity of space, stretching interminably in every direction round the world, God cannot rest, and that the worlds which they suppose Him to make cannot be destroyed. ... there is no place beside the world ...no time before the world."

"If, then, there is some end of the things we do, which we desire for its own sake (everything else being desired for the sake of this), and if we do not choose everything for the sake of something else (for at that rate the process would go on to infinity, so that our desire would be empty and vain), clearly this must be the good and the chief good."

"It remains to dispose of the arguments which are supposed to support the view that the infinite exists not only potentially but as a separate thing. Some have no cogency; others can be met by fresh objections that are valid. 1) In order that coming to be should not fail, it is not necessary that there should be a sensible body which is actually infinite. The passing away of one thing may be the coming to be of another, the All being limited. 2) There is a difference between touching and being limited. The former is relative to something and is the touching of something (for everything that touches touches something), and latter is an attribute of some one of the things which are limited. On the other hand, what is limited is not limited in relation to anything. Again, contact is not necessarily possible between any two things taken at random. 3) To rely on mere thinking is absurd, for then the excess or defect is not in the thing but in the thought. One might think that one of us is bigger than he is and magnify him ad infinitum. But it does not follow that he is bigger than the size we are, just because some one thinks he is, but only because he is the size he is. The thought is an accident. a) Time indeed and movement are infinite, and also thinking, in the sense that each part that is taken passes in succession out of existence. b) Magnitude is not infinite either in the way of reduction or of magnification in thought. This concludes my account of the way in which the infinite exists, and of the way in which it does not exist, and of what it is."

"It is plain that the infinite is a cause in the sense of matter, and that its essence is privation, the subject as such being what is continuous and sensible. All the other thinkers, too, evidently treat the infinite as matter--that is why it is inconsistent in them to make it what contains, and not what is contained."

"Our account does not rob the mathematicians of their science, by disproving the actual existence of the infinite in the direction of increase, in the sense of the untraversable. In point of fact they do not need the infinite and do not use it. They postulate only that the finite straight line may be produced as far as they wish."

"With magnitudes the contrary holds. What is continuous is divided ad infinitum, but there is no infinite in the direction of increase. For the size which it can potentially be, it can also actually be. Hence since no sensible magnitude is infinite, it is impossible to exceed every assigned magnitude; for if it were possible there would be something bigger than the heavens."

"In the direction of largeness it is always possible to think of a larger number: for the number of times a magnitude can be bisected is infinite. Hence this infinite is potential, never actual: the number of parts that can be taken always surpasses any assigned number. But this number is not separable from the process of bisection, and its infinity is not a permanent actuality but consists in a process of coming to be, like time and the number of time."

"What is one is indivisible whatever it may be, e.g. a man is one man, not many. Number on the other hand is a plurality of 'ones' and a certain quantity of them. Hence number must stop at the indivisible: for 'two' and 'three' are merely derivative terms, and so with each of the other numbers."

"Parmenides must be thought to have spoken better than Melissus. The latter says that the whole is infinite, but the former describes it as limited, 'equally balanced from the middle'. ...it is absurd and impossible to suppose that the unknowable and indeterminate should contain and determine."