TWO:Corresponding to the universal space which contains all particular spaces, there was, in the Neo-Platonic system, a universal Thought which contained all particular thoughts,the Nous about which we heard so much in studying Plotinus.405 Such a conception is utterly strange to the modern mind, but it was familiar enough to Spinoza; and we can see how it would be suggested by the common forms of reasoning. The tendency of syllogism is either to subsume lower under higher notions until a summum genus is reached, or to resolve all subjects into a single predicate, or to connect all predicates with a single subject. The analogies of space, too, would tell in the same direction, bringing nearer the idea of a vast thought-sea in which all particular thoughts, or what to a Cartesian meant the same thing, all particular minds, were contained. And Neo-Platonism showed how this universal Mind or Thought could, like the space which it so much resembled, be interpreted as the product of a still higher principle. To complete the parallelism, it remained to show that Thought, which before had seemed essentially finite, is, on the contrary, co-infinite with Extension. How this was done will appear a little further on.Finally, in man himself, thought is not distinguished from feeling; it is, in fact, the essence of mind, just as extension is the essence of body; and all spiritual phenomena are modes of thought in the same sense that all physical phenomena are modes of space. It was, then, rather a happy chance than genuine physiological insight which led Descartes to make brain the organ of feeling no less than of intellection; a view, as Prof. Huxley has observed, much in advance of that held by Bichat a hundred and fifty years later. For whoever deduced all the mental manifestations from a common essence was bound in consistency to locate them in the same bodily organ; what the metaphysician had joined the physiologist could not possibly put asunder.
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