of active matter does away with a first cause for motion, because even if motion be essential to matter, we will still have to explain why no portion of matter is ever spontaneously in motion.
In short, according to Leibniz, every being is essentially active. That which does not act does not exist; quid non agit non existit. Now, whatever acts is force; therefore, everything is force or a compound of forces. The essence of matter is not, as Descartes thought, inert extension, it is action, effort, energy. Furthermore the body is a compound and the compound presupposes a simple. The forces, therefore, which compose the body are simple elements, unextended—incorporeal atoms. Thus the universe is a vast dynamism, a wise system of individual forces, harmoniously related under the direction of a primordial force, whose absolute activity permits the existence outside of itself of the appropriate activities of created things, which it directs without absorbing them. This system, therefore, may be reduced to three principal points: (1) it makes the idea of force predominate over the idea of substance, or rather reduces substance to force; (2) it sees in extension only a mode of appearance of force and compares the bodies of simple and unextended elements as more or less analogous, except in their degree, to what is called the soul; (3) it sees in the forces not only general agents or modes of action of a universal agent, as have the scientists, but it sees also individual principles, both substances and causes which are inseparable from the material, or rather which constitute matter itself; Dynamism thus understood, is only universal spiritualism.
In this introduction I have examined the different difficulties which might be raised against the Leibnizian Monadology from the point of view of the Cartesian spiritualism. They have still to be examined from the point of view of those who deny the plurality of substances, that is, from the Spinozistic or pantheistic point of view. Here, however, come in a wholly different class of ideas, which we cannot enter upon without extending this introduction beyond measure. We will merely say that the force of Leibniz’s system is in the fact of individuality, of which the advocates of the unity of substance have never been able to give an explanation. It is true, we must pass here from the objective to the subjective standpoint, because it is in the consciousness that the individuality manifests itself in the most striking manner, while in nature it is more veiled. One’s position, therefore, should be taken in the region of the individual consciousness in order to combat Spinozism. This point of view has been particularly developed in our day by Maine de Biran and by his school. We have been content to mention it merely, not desiring to skim over a problem which is connected with the knottiest points of metaphysics and of the philosophy of religion.
Metaphysics
I. Concerning the divine perfection and that God does everything in the most desirable way.
The conception of God which is the most common and the most full of meaning is expressed well enough in the words: God is an absolutely perfect being. The implications, however, of these words fail to receive sufficient consideration. For instance, there are many different kinds of perfection, all of which God possesses, and each one of them pertains to him in the highest degree.
We must also know what perfection is. One thing which can surely be affirmed about it is that those forms or natures which are not susceptible of it to the highest degree, say the nature of numbers or of figures, do not permit of perfection. This is because the number which is the greatest of all (that is, the sum of all the numbers), and likewise the greatest of all figures, imply contradictions. The greatest knowledge, however, and omnipotence contain no impossibility. Consequently power and knowledge do admit of perfection, and in so far as they pertain to God they have no limits.
Whence it follows that God who possesses supreme and infinite wisdom acts in the most perfect manner not only metaphysically, but also from the moral standpoint. And with respect to our selves it can be said that the more we are enlightened and informed in regard to the works of God the more will we be disposed to find them excellent and conforming entirely to that which we might desire.
II. Against those who hold that there is in the works of God no goodness, or that the principles of goodness and beauty are arbitrary.
Therefore I am far removed from the opinion of those who maintain that there are no principles of goodness or perfection in the nature of things, or in the ideas which God has about them, and who say that the works of God are good only through the formal reason that God has made them. If this position were true, God, knowing that he is the author of things, would not have to regard them afterwards and find them good, as the Holy Scripture witnesses. Such anthropological expressions are used only to let us know that excellence is recognized in regarding the works themselves, even if we do not consider their evident dependence on their author. This is confirmed by the fact that it is in reflecting upon the works that we are able to discover the one who wrought. They must therefore bear in themselves his character. I confess that the contrary opinion seems to me extremely dangerous and closely approaches that of recent innovators who hold that the beauty of the universe and the goodness which we attribute to the works of God are chimeras of human beings who think of God in human terms. In saying, therefore, that things are not good according to any standard of goodness, but simply by the will of God, it seems to me that one destroys, without realizing it, all the love of God and all his glory; for why praise him for what he has done, if he would be equally praiseworthy in doing the contrary? Where will be his justice and his wisdom if he has only a certain despotic power, if arbitrary will takes the place of reasonableness, and if in accord with the definition of tyrants, justice consists in that which is pleasing to the most powerful? Besides it seems that every act of willing supposes some reason for the willing and this reason, of course, must precede the act. This is why, accordingly, I find so strange those expressions of certain philosophers who say that the eternal truths of metaphysics and Geometry, and consequently the principles of goodness, of justice, and of perfection, are effects only of the will of God. To me it seems that all these follow from his understanding, which does not depend upon his will any more than does his essence.
Конец ознакомительного фрагмента.
Текст предоставлен ООО «ЛитРес».
Прочитайте эту книгу целиком, купив полную легальную версию на ЛитРес.
Безопасно оплатить книгу можно банковской картой Visa, MasterCard, Maestro, со счета мобильного телефона, с платежного терминала, в салоне МТС или Связной, через PayPal, WebMoney, Яндекс.Деньги, QIWI Кошелек, бонусными картами или другим удобным Вам способом.
