development. But it will not do this unless there is some stimulus, some solicitation to induce it to overcome its limitation. There is found accordingly in our every condition a feeling of dissatisfaction, or, using Locke’s word, of “uneasiness;” and it is this which calls forth that activity which brings about a nearer approach to the soul’s real good. But Leibniz differs from Locke in saying that this feeling of uneasiness is not a distinct, or even in most cases a conscious, one. It is not pain, although it differs from pain only in degree. Uneasiness and pain are related to each other as appetite for food is to hunger,—the first suffices to stimulate us to satisfaction, but if the want is not met, results in actual pain; if met, these “half pains” become tributary to pleasure itself. These unconscious stimuli to action result in actions which meet the want, and the aggregation of these satisfactions results in pleasure. In Leibniz’s own words:—
“If these elements of pain were themselves true pains, we should always be in a state of misery, even in pursuing the good. But since there is always going on a summation of minute successes in overcoming these states of uneasiness, and these put us more and more at ease, there comes about a decided pleasure, which often has greater value even than the enjoyment of the good. Far, then, from regarding this uneasiness as a thing incompatible with happiness, I find that it is an essential condition of our happiness. For this does not consist in perfect possession, which would make us insensible and stupid, but in a constant progress towards greater results, which must always be accompanied, accordingly, by this element of desire or uneasiness.”
And again he says that “we enjoy all the advantages of pain without any of its inconveniences. If the uneasiness should become too distinct, we should be miserable in our awaiting the good which relieves it; but as it is, there is a constant victory over these half-pains, which we always find in desire, and this gives us a quantity of half-pleasures, whose continuance and summation (for they acquire force like a moving body as it falls) result in a whole and true pleasure.” In short, there is indeed an element of pain in all desire which stimulates us to action, and therefore to higher development. But ordinarily this element of pain is not present as such in consciousness, but is absorbed in the pleasure which accompanies the realization of the higher good. Thus Leibniz, accepting and emphasizing the very same fact that served Schopenhauer as a psychological base of pessimism, uses it as a foundation-stone of optimism.
But desire, or the conscious tendency towards something required as a good, accompanied by the dim feeling of uneasiness at its absence, does not yet constitute the complete act of volition. “Several impulses and inclinations meet in forming the complete volition which is the result of their conflict.” In the concrete act of will there are contained impulses which push us towards some end whose nature is not known; there is desire both in its inchoate stage, where pleasure and pain are not in consciousness, and in its formed state, where the pain and pleasure are definitely presented. Mixed with these desires and impulses are images of past experiences which call up the feelings which were formerly attached to them, and thus there are aroused indirectly additional impulses and desires. Out of this complicated mass of impulses, desires, and feelings, both original and reproduced, comes the “dominant effort” which constitutes complete will. But what governs the production of this prevailing or dominant effort, which we may interpret as the act of choice? The answer is simple: the result of the conflict of these various factors, the striking of the balance, is the choice. Some desire emerges from the confused complex, and that desire is the final determination of the will. This desire may not in all cases be the strongest in itself,—that is, the one whose satisfaction will allay the greatest “uneasiness,” for the others, taken together, may outweigh it; it may, so to speak, have a plurality, but not a majority, of volitional forces on its side,—and in this case a fusion of opposing factors may defeat it. But in any event the result will be the algebraic sum of the various desires and impulses.
It is not at all necessary, however, that the net outcome shall make itself apparent as a mechanical equivalent of the forces at work. The soul, Leibniz says, may use its skill in the formation of parties, so as to make this or that side the victor. How is this to be done, and still disallow the possibility of arbitrary choice? This problem is solved through action becoming deliberate. Deliberate action is impossible unless the soul has formed the habit of looking ahead and of arranging for modes of action which do not present themselves as immediate necessities. Only in this way can one look at the matter impartially and coolly; “at the moment of combat there is no time for discussion. Everything which then occurs throws its full force on the balance, and contributes to an outcome made up in the same way as in mechanics.” The formation of certain habits beforehand, therefore, is the secret of translating impulsive action into the deliberate sphere.
Of these habits the simplest consists in thinking only occasionally and incidentally of certain things. Imagination is the mother of desire. If we do not allow the imagination to dwell upon certain lines of thought, the probability of such thoughts acquiring sufficient force to become motives of weight is small. A still more effective method of regulating action is “to accustom ourselves to forming a train of thoughts of which reason, and not chance (that is, association), is the basis. We must get out of the tumult of present impressions, beyond our immediate surroundings, and ask: Dic cur hic? respice finem!” In other words, we must cross-question our impulses and desires, we must ask whence they come, that we may see how valid are the credentials which they offer. We must ask whither they tend, that we may measure them, not by their immediate interest, but by their relation to an end. The desires are not to be taken at their face-value, but are to be weighed and compared.
Such a process will evidently result in arresting instantaneous action. There will be a pause between the presentation of the desires and the overt act. During this pause it may well occur that the examination to which the desires have been subject has awakened contrary desires. The thought of the ignoble origin of a desire or of its repulsive, though remote, result will bring into action desires of an opposed kind. Thus the soul regulates action, not as if, however, it had any direct influence over desires, but by its ability of bringing other desires into the field. The will, in short, is not opposed to desire, though rational desire may be opposed to sensuous desire. “By various artifices, then,” Leibniz concludes, “we become masters of ourselves, and can make ourselves think and do that which we ought to will, and which reason ordains.” Such is the summary of Leibniz’s analysis of the elements and mechanism of volition. There was not much psychology existing at the time which could aid him in such an acute and subtle account; only in Aristotle could he have found much help. On the other hand, it has been so generally incorporated into current psychology that we may seem to have wasted space in repeating truisms.
Of moral action, however, we have as yet heard nothing. We have an account of a psychological mechanism; but for what ethical end does this work, and by what method? This question may best be answered by turning in more detail to the question of the “freedom of the will.” Freedom in the sense of arbitrary choice Leibniz wholly rejects, as we have seen. It is inconsistent with at least two of his fundamental principles; those, namely, of sufficient reason, and of continuity. “Everything that occurs must have a sufficient reason for its occurrence.” This oft-repeated dictum of Leibniz, the logical way of stating the complete rationality of experience, would be shattered into fragments by collision with groundless choice. It conflicts equally (indeed for the same reason) with the principle of continuity. “The present is pregnant with the future.” “Nature never makes leaps.” “An absolute equilibrium is a chimera.” “The soul is never wholly at rest.” These are only various ways of saying that the notion of arbitrary or unmotivated choice rests upon the assumption that there is a complete break in the life of the soul, so that it is possible for something to happen which bears no organic relation to anything that precedes. The notion of a state of the soul without motives, followed by the irruption of a certain line of conduct, the notion of an equilibrium broken by arbitrary choice, is simply the counterpart of the idea of a vacuum. All that makes Leibniz reject the latter conception makes it impossible for him to accept the former.
This should not be interpreted to mean that Leibniz denied the “freedom of the will.” What he denied is a notion of freedom
