in the University of Edinburgh), " Mind and Brain ; " Huxley's " Discourse on the Physical Basis of Life ; " his " Evidence of Man's Place in Nature ; " and " Introduction to the Classification of Animals ; " and his " Lay Sermons and Essays ; " Professor Tyndall's " Essay on Heat ; " " The Correlation and Conservation of Forces : A Series of Expositions, by Professor Grove, Professor Helmholtz, Dr. Mayer, Dr. Faraday, Professor Liebig, and Dr. Carpenter ; with an Litroduction by Edward L. Youmans, M. D. ; " Alexander Bain (Professor of Logic in the University of Aber- deen), " The Senses and the Intellect ; " " The Emotions and the Will ; " " Mental and Moral Science ; " " Kraft und StofF, von Ludwig Biichner, Zehnte Auflage. Leipzig, 1869." By the same author, " Die Stellung des Menschen in der Natur in Vergangen- heit, Gegenwart und Zukunft. Oder Woher kommen wir ? Wer sind wir ? Wohin gehen wir ? Leipzig, 1869." Also, " Sechs Vorlesungen uber die Darwin'sche Theorie von der Verwandlung der Arten und die erste Entstehung der Organismenwelt. Leipzig, 1868."
§ 5. Pantheism. A. What Pantheism is. If the etymology of the word Pantheism be allowed to determine its meaning, the answer to the question, What is Pantheism ? is easy. The universe is God, and God is the universe. To ttSv 0e6? eo-rt. This is not only the signification of the word and the popular idea usually attached to it, but it is the formal definition often given of the term. Tiius Wegscheider says, " Pantheismus [est] ea sen- tentia, qua mundum non secretum a numine ac dispai*atum, sed ad ipsam Dei essentiara pertinere quidam opinati sunt."^ This, however, is pronounced by the advocates of the doctrine to be a gross misrepresentation. The idea that the universe, as the aggregate of individual things, is God, is, they say, a form of thought, which the earliest philosophy of the East had surmounted. It might as well be said that the contents of a man's consciousness, at any one time, were the man himself; or that the waves of the ocean were the ocean itself. It is because so many Pantheists take the word in the sense above indicated, that they deny that they are Pantheists, and affirm their belief in the being of God. As the system which is properly designated Pantheism, does ex- clude the popular view of the subject, derived from the etymology of the word ; and as it has been held in very different forms, it is
1 Instilutiones Theohcjim, fifth edit., Halle, 1826, p. 215.
300 PART I. — THEOLOGY. [Ch. HI. — Anti-Theism.
not easy to give a concise and satisfactory answer to the question, What is Pantheism? The three principal forms in which the doctrine has been presented, are, (1.) Tliat which ascribes to the Infinite and Universal Being, the attributes (to a certain extent at least) of both mind and matter, namely, thought and extension. (2.) That which ascribes to it only the attributes of matter, Mate- rialistic Pantheism. (3.) That which ascribes to it only the attributes of spirit, Idealistic Pantheism.
Creneral Principles of the St/stem.
For the purpose of theological instruction it is sufficient to state what these several systems unite in denying, and what they sub- stantially agree in affirming.
1. They deny all dualism in the universe. The essential distinc- tion between matter and mind, between soul and body, between God and the world, between the Infinite and the Finite is repudi- ated. Tliere is but one substance, but one real Being. Hence the doctrine is called Monism, or, the All One doctrine. " The idea," says Cousin,^ " of the finite, of the infinite, and of their necessary connection as cause and eflfect, meet in every act of in- telligence, nor is it possible to separate them from each other ; though distinct, they are bound together, and constitute at once a triplicity and unity." "The first term (the infinite), though abso- lute, exists not absolutely in itself, but as an absolute cause which must pass into action, and manifest itself in the second (the finite). The finite cannot exist without the infinite, and the infinite can only be realized by developing itself in the finite."
All philosophy is founded, he says, on the ideas of " unity and multiplicity," " of substance and phenomenon." " Behold," he says, " all the propositions which we had enumerated reduced to a single one, as vast as reason and the possible, to the opposition of unity and plurality, of substance and phenomenon, of being and ap- pearance, of identity and diffi?rence." ^ All men, he says, believe, " as it were, in a combination of phenomena which would cease to be at the moment in which the eternal substance should cease to sustain them ; they believe, as it were, in the visible manifestation of a concealed principle which speaks to them under this cover, and which they adore in nature and in consciorsness." ^ "As God is made known only in so far as he is absolute cause, on this account,
1 Psychology, b_v Henrj', first edition, p. xviii.
2 History of Phibsophy, translated by Wight, N. Y. 1852, p. 78. 8 Ibid. p. 121.