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1858.]. He repudiated any supposed dowry of original truths or innate or connate ideas, and endeavored to show how, by acting on the report of the senses and personal experience, the understanding arrives at all the ideas of which it is conscious. The mode of procedure in this case is empiricism; the result with Locke was sensualism,—more fully developed by Condillac, in the next century. But the same method may lead, as in the case of Berkeley, to immaterialism, falsely called idealism. Or it may lead, as in the case of Helveticus, to materialism. Locke himself would probably have landed in materialism, had he followed freely the bent of his own thought, without the restraints of a cautious temper, and respect for the common and traditional opinion of his time. The "Essay" discovers an unmistakable leaning in that direction; as where the author supposes, "We shall never be able to know whether any mere material being thinks or no; it being impossible for us, by the contemplation of our own ideas, without revelation, to discover whether Omnipotency has not given to some systems of matter fitly disposed a power to perceive and think; it being, in respect of our notions, not much more remote from our comprehension to conceive that God can, if he pleases, superadd to matter a faculty of thinking, than that he should superadd to it another substance with a faculty of thinking, since we know not wherein thinking consists, nor to what sort of substances the Almighty has been pleased to give that power, which cannot be in any created being but merely by the good pleasure and bounty of the Creator. For I see no contradiction in it, that the first thinking eternal Being should, if he pleased, give to certain systems of created, senseless matter, put together as he thinks fit, some degrees of sense, perception, and thought." With such notions of the nature of thought, as a kind of mechanical contrivance, that can be conferred outright by an arbitrary act of Deity, and attached to one nature as well as another, it is evident that Locke could have had no idea of spirit as conceived by metaphysicians,—or no belief in that idea, if conceived. And with such conceptions of Deity and Divine operations, as consisting in absolute power dissociated from absolute reason, one would not be surprised to find him asserting, that God, if he pleased, might make two and two to be one, instead of four,—that mathematical laws are arbitrary determinations of the Supreme Will,—that a thing is true only as God wills it to be so,—in fine, that there is no such thing as absolute truth. The resort to "Omnipotency" in such matters is more convenient than philosophical; it is a dodging of the question, instead of an attempt to solve it. Divine ordination—"Διδς δ' έτελείετο βουλή"—is a maxim which settles all difficulties. But it also precludes all inquiry. Why speculate at all, with this universal solvent at hand?

The "contradiction" which Locke could not see was clearly seen and keenly felt by Leibnitz. The arbitrary will of God, to him, was no solution. He believed in necessary truths independent of the Supreme Will; in other words, he believed that the Supreme Will is but the organ of the Supreme Reason: "Il ne faut point s'imaginer, que les vérités éternelles, étant dépendantes de Dieu, sont arbitragés et dépendent de sa volonté." He felt, with Des Cartes, the incompatibility of thought with extension, considered as an immanent quality of substance, and he shared with Spinoza the unific propensity which distinguishes the higher order of philosophic minds. Dualism was an offence to him. On the other hand, he differed from Spinoza in his vivid sense of individuality, of personality. The pantheistic idea of a single, sole being, of which all other beings are mere modalities, was also and equally an offence to him. He saw well the illusoriness and unfruitfulness of such a universe as Spinoza dreamed. He saw it to be a vain imagination, a dream-world,