Such a conclusion would be illegitimate. The experiments which have led us to adopt as more convenient the fundamental conventions of geometry bear on objects which have nothing in common with those geometry studies; they bear on the properties of solid bodies, on the rectilinear propagation of light. They are experiments of mechanics, experiments of optics; they can not in any way be regarded as experiments of geometry. And even the principal reason why our geometry seems convenient to us is that the different parts of our body, our eye, our limbs, have the properties of solid bodies. On this account, our fundamental experiments are preeminently physiological experiments, which bear, not on space which is the object the geometer must study, but on his body, that is to say, on the instrument he must use for this study.
On the contrary, the fundamental conventions of mechanics, and the experiments which prove to us that they are convenient, bear on exactly the same objects or on analogous objects. The conventional and general principles are the natural and direct generalization of the experimental and particular principles.
Let it not be said that thus I trace artificial frontiers between the sciences; that if I separate by a barrier geometry properly so called from the study of solid bodies, I could just as well erect one between experimental mechanics and the conventional mechanics of the general principles. In fact, who does not see that in separating these two sciences I mutilate them both, and that what will remain of conventional mechanics when it shall be isolated will be only a very small thing and can in no way be compared to that superb body of doctrine called geometry?
One sees now why the teaching of mechanics should remain experimental.
Only thus can it make us comprehend the genesis of the science, and that is indispensable for the complete understanding of the science itself.
Besides, if we study mechanics, it is to apply it; and we can apply it only if it remains objective. Now, as we have seen, what the principles gain in generality and certainty they lose in objectivity. It is, therefore, above all with the objective side of the principles that we must be familiarized early, and that can be done only by going from the particular to the general, instead of the inverse.
The principles are conventions and disguised definitions. Yet they are drawn from experimental laws; these laws have, so to speak, been exalted into principles to which our mind attributes an absolute value.
Some philosophers have generalized too far; they believed the principles were the whole science and consequently that the whole science was conventional.
This paradoxical doctrine, called nominalism, will not bear examination.
How can a law become a principle? It expressed a relation between two real terms A and B. But it was not rigorously true, it was only approximate. We introduce arbitrarily an intermediary term C more or less fictitious, and C is by definition that which has with A exactly the relation expressed by the law.
Then our law is separated into an absolute and rigorous principle which expresses the relation of A to C and an experimental law, approximate and subject to revision, which expresses the relation of C to B. It is clear that, however far this partition is pushed, some laws will always be left remaining.
We go to enter now the domain of laws properly so called.