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Com me lui il Post Date: Thu, 7 Aug 2008 7:52:56 +0000 (9) IN these latter days there have not been wanting some to count the illustrious Malebranche among the partisans of pantheism. We cannot conceive how M Cousin could say ; " Malebranche est avec Spinosa le plus grand disciple de Descartes. Com me lui il a tire des principes de leur commun maitre les consequences que ces principes renfermaient. Autor of the post: Undefined The slightest glance Post Date: Thu, 7 Aug 2008 8:08:13 +0000 Malebranche est a la lettre Spinoza chre- tien." We repeat that we cannot conceive how any one, who had read ever so little of the great metaphysician works, should assert such a para dox. The slightest glance at his writings suffices to show in them the most lofty spiritualism united with profound respect for the donmas of our most holy religion. Autor of the post: Undefined Who would have thought Post Date: Thu, 7 Aug 2008 8:27:12 +0000 When we treat of the various philosophical systems of the origin of ideas and the problem of the universe, we shall have other occasions to vindicate the wise and pious author of the Investigation de la Veritc. Yet we were unwilling to pass by tho present occasion without doing him the justice to defend him from iirnintations, which he would, were he living, repel as intolerable calumnies. Who would have thought when he wrote those works, on every page of which we find, God, the mind, the Christian religion, eternal truth, and original sin, with frequent texts from the sacred Scriptures and St Augustine, that he would ever he ranked with Spinoza, with the absurd epithet of Christian Spinoza ? Such is at times the sad lot of great men, thus to he held as chiefs of sects they abhorred. Autor of the post: Undefined " Et c est ainsi," Post Date: Thu, 7 Aug 2008 8:42:07 +0000 Malebranche styled Spinoza, Vimpie de nos jours, and M Cousin dares call Malebranche the Christian Spinoza. (10) WE are not ignorant of the difficulties to which Leibnitz s systems are subject ; but it is necessary to show that in this sreat man s mind the erroneous doctrines of modern Germans had no place. " Et c est ainsi," he says, in his Monadologie (No 38), " que la der- niere raison des choses doit etre dans une substance necessaire, dans laquelle Je detail des changrnens ne soit qu eminemment, comme dans la source, et c est ce que nous appelons Dieu. Autor of the post: Undefined " D ou il s Post Date: Thu, 7 Aug 2008 8:54:29 +0000 Or cette substance etantune raison suffisante de tout ce detail, lequel est aussi lie par- tout, il n y a qu un Dieu, et ce Dieu suffit. " On pent juger aussi que cette substance supreme quiest unique, universelle, et necessaire, n ayant rien hors d elle qui en soit inde- pendant, et etant une suite simple de 1 etre possible, doit etre inca pable de limites et contenirtout autant de realite qu il est possible. " D ou il s ensuit, que Dieu est absolument parfait, la perfection n etant autre chose, que la grandeur de la realite positive prise pr. Autor of the post: Undefined H s ensuit aussi que Post Date: Thu, 7 Aug 2008 9:09:11 +0000 - cisement en mettant a part les limites ou bornes dans ies choses qui en ont. Et la, ou il n y a point de bornes, c est-a-dire, en Dieu, la perfection est absolument infinie. H s ensuit aussi que les creatures ont leur perfections de 1 influ- ence de Dieu, mais qu elles ont leurs imperfections de leur nature propre, incapable d etre sans bornes. Autor of the post: Undefined " In his dissertation Post Date: Thu, 7 Aug 2008 9:22:38 +0000 Car c est en cela qu elles sont distinguies de Dieu. " II est vrai aussi, qu en Dieu est non seulement la source des ex istences, mais encore celle des essences, en tant que reelles, ou de ce qu il y a de reel dans la possibilite." In his dissertation on the Platonic philosophy he combats the pan theistic tendencies of Valentine Weigel, in these words: " Valenti- num Weigelium, qui non tantum vitam beatam peculiar! libero per Deificatiouem explicat, sed et passim mortem et quietem hujusmodi commendat, vellern cum aliis Quietistis suspicionem similis senten- tise non dedisse. Autor of the post: Undefined "Sed nihil in Platone animadverto Post Date: Thu, 7 Aug 2008 9:37:19 +0000 Spinoza aliter eodei i tendebat ; ei una substantia est, Deus ; creaturse ejus modificationes, et figunr in cera continue per motum nascentes et pereuntes. Ita ipsi, pc-riiuk- ut Almerico, anima non superest, nisi per suum ease ideale in Deo ut ibi ab seterno fuit. "Sed nihil in Platone animadverto, unde colligam, animos pro- priam sibi substantiam non servare ; quod etiam sane philosophanli extra controversiam est, neque intelligi contraria potest scntentia, nisi Deum et animam corporea fmgas, neque enim aliter ex Deo animas, tanquam particulas divellas ; sed talis de Deo atque anima notio, aliunde absurda est. Autor of the post: Undefined Platon Post Date: Thu, 7 Aug 2008 9:48:16 +0000 " (Leibnitz. Epist ad Hanschium de Philos. Platon. Autor of the post: Undefined The holy doctor asks if Post Date: Thu, 7 Aug 2008 9:58:26 +0000 ) So far was Leibnitz from deeming the tendency to pantheism an elevated philosophy, that, as we have just seen, he considered it the result of a rude imagination. It is very remarkable that under an historical as under a metaphysical aspect Leibnitz agrees with St Thomas ; both express the same ideas in very similar words. The holy doctor asks if the soul is made from the substance of God, and there takes occasion to examine the origin of the error, and says : " Respondeo dicendum, quod dicere animam esse de substantia Dei, manifestam improbabilitatern continet. 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