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1858.] his ideas into her language, and even paraphrasing them. From this view of Leibnitz, as implying insincerity, we utterly dissent.

The author of the "Théodicée" was not more interested in philosophy than he was in theology. His thoughts and his purpose did equal justice to both. The deepest wish of his heart was to reconcile them, not by formal treaty, but in loving and condign union. We do not, however, object to an esoteric and exoteric view of the doctrine in question; and we quite agree with Feuerbach that the phrase préétablie does not express a metaphysical determination. It is one thing to say, that God, by an arbitrary decree from everlasting, has so predisposed and predetermined every motion in the world of matter that each volition of a rational agent finds in the constant procession of physical forces a concurrent event by which it is executed, but which would have taken place without his volition, just as the mail-coach takes our letter, if we have one, but goes all the same, when we do not write,—this is the gross, exoteric view,—and a very different thing it is to say, that the monads composing the human system and the universe of things are so related, adjusted, accommodated to each other, and to the whole, each being a representative of all the rest and a mirror of the universe, that each feels all that passes in the rest, and all conspire in every act, more or less effectively, in the ratio of their nearness to the prime agent. This is Leibnitz's idea of preëstablished harmony, which, perhaps, would be better expressed by the term "necessary consent." "In the ideas of God, each monad has a right to demand that God, in regulating the rest from the commencement of things, shall have regard to it; for since a created monad can have no physical influence on the interior of another, it is only by this means that one can be dependent on another."—"The soul follows its own laws and the body follows its own, and they meet in virtue of the preëstablished harmony which exists between all substances, as representatives of one and the same universe. Souls act according to the laws of final causes by appetitions, etc. Bodies act according to the laws of efficient causes or the laws of motion. And the two kingdoms, that of efficient causes and that of final causes, harmonize with each other."

The Preëstablished Harmony, then, is to be regarded as the philosophic statement of a fact, and not as a theory concerning the cause of the fact. But, like all philosophic and adequate statements, it answers the purpose of a theory, and clears up many difficulties. It is the best solution we know of the old contradiction of free-will and fate,—individual liberty and a necessary world. This antithesis disappears in the light of the Leibnitian philosophy, which resolves freedom and necessity into different points of view and different stages of development. The principle of the Preëstablished Harmony was designed by Leibnitz to meet the difficulty, started by Des Cartes, of explaining the conformity between the perceptions of the mind and the corresponding affections of the body, since mind and matter, in his view, could have no connection with, or influence on each other. The Cartesians explained this correspondence by the theory of occasional causes, that is, by the intervention of the Deity, who was supposed by his arbitrary will to have decreed a certain perception or sensation in the mind to go with a certain affection of the body, with which, however, it had no real connection. "Car il" (that is, M. Bayle) "est persuadé avec les