Page:Lectures on the Philosophy of Religion volume 3.djvu/374

 of all realities. This has been termed possibility. The Notion as subjective, since it is distinguished from Being, is merely what is possible, or at all events it ought to be what is possible. According to the old Logic, possibility exists only where it can be shown that no contradiction exists. Realities are, in accordance with this idea, to be considered as existing in God only in their affirmative aspect, as limitless, and in such a way that negation is supposed to be eliminated. But it is easy to prove that in this case all that is left is the abstraction of something which is one with itself. For when we speak of realities we mean to imply that they represent different characteristics, such as wisdom, righteousness, almighty power, omniscience. These characteristics are attributes which may easily be shown to be in contradiction with each other. Goodness is not righteousness; absolute power is in contradiction with wisdom; for this latter presupposes final-ends. Power, on the other hand, means the limitlessness of negation and production. If, as is demanded, the Notion is not to contradict itself, all determinateness must be dropped, for every judgment or difference advances to the state of opposition. God is the Substance of all realities, it is said, and since one of these is Being, Being is consequently united with the Notion. This proof maintained itself until recent times, and we find it worked out particularly in Mendelssohn’s “Morning Hours.” Spinoza defines the Notion or conception of God by saying that it is that which cannot be conceived of apart from Being. The finite is something whose existence does not correspond to the Notion. The species is realised in existing individuals, but these are transitory; the species is the Universal for itself. In the case of the finite, existence does not correspond to the Notion. On the other hand, in the case of the Infinite, which is determined within itself, the reality must correspond to the Notion; this is the Idea, the unity of subject and object. Kant criticised