ads, consequently the connection between soul and body, is not composition, but an organic relation,—in some sort, a spontaneous relation. The soul forms its own body, and moulds it to its purpose. This hypothesis was afterward embraced and developed as a physiological principle by Stahl. As all the atoms in one body are organically related, so all the beings in the universe are organically related to each other and to the All. One creature, or one organ of a creature, being given, there is given with it the world's history from the beginning to the end. All bodies are strictly fluid; the universe is in flux.
The principle of continuity answers the same purpose in Leibnitz's system that the single substance does in Spinoza's. It vindicates the essential unity of all being. Yet the two conceptions are immeasurably different, and constitute an immeasurable difference between the two systems, considered in their practical and moral bearings, as well as their ontological aspects. Spinoza[1] starts with the idea of the Infinite, or the All-One, from which there is no logical deduction of the individual. And in Spinoza's system the individual does not exist except as a modality. But the existence of the individual is one of the primordial truths of the human mind, the foremost fact of consciousness. With this, therefore, Leibnitz begins, and arrives, by logical induction, to the Absolute and Supreme. Spinoza ends where he begins, in pantheism; the moral result of his system, Godward, is fatalism,—manward, indifferentism and negation of moral good and evil. Leibnitz ends in theism; the moral result of his system, Godward, is optimism,—manward, liberty, personal responsibility, moral obligation.
He demonstrates the being of God by the necessity of a sufficient reason to account for the series of things. Each finite thing requires an antecedent or contingent cause. But the supposition of an endless sequence of contingent causes, or finite things, is absurd; the series must have had a beginning, and that beginning cannot have been a contingent cause or finite thing. "The final reason of things must be found in a necessary substance in which the detail of changes exists eminently, (ne soit qu'éminemment,) as in its source; and this is what we call God."[2] The idea of God is of such a nature, that the being corresponding to it, if possible, must be actual. We have the idea; it involves no bounds, no negation, consequently no contradiction. It is the idea of a possible, therefore of an actual.
"God is the primitive Unity, or the simple original Substance of which all the creatures, or original monads, are the products, and are generated, so to speak, by continual fulgurations from moment to moment, bounded by the receptivity of the creature, of whose existence limitation is an essential condition."[3]
The philosophic theologian and the Christianizing philosopher will rejoice to find in this proposition a point of reconciliation between the extramundane God of pure theism and the cardinal principle of Spinozism, the immanence of Deity in creation,—a principle as dear to the philosophic mind as that of the extramundane Divinity is to the theologian. The universe of Spinoza is a self-existent unit, divine in itself, but with no Divinity behind it. That of Leibnitz is an endless series of units from a self-existent and divine source. The one is an infinite deep, the other an everlasting flood.
The doctrine of the Preëstablished Harmony, so intimately and universally associated with the name of Leibnitz, has found little favor with his critics, or even with his admirers. Feuerbach calls it his weak side, and thinks that Leibnitz's philosophy, else so profound, was here, as in other instances, overshadowed by the popular creed; that he accommodated himself to theology, as a highly cultivated and intelligent man, conscious of his superiority, accommodates himself to a lady in his conversation with her, translating
