intelligible by himself.
XII. God is intelligible by all created intellects, provided it be his will to present himself immediately to them, and strengthen and elevate them as may be necessary.
XIII. There is no repugnance in immediate intelligibility being communicated to some beings, which are consequently intelligible by themselves.
XIV. Our soul, while united to our body, is not immediately intelligible, and we know it only by its acts.
XV. In this want of immediate intelligibility is found the reason of the difficulty of ideological and psychological studies, and the obscurity which we experience in passing from direct to reflex knowledge.
XVI. Therefore, the philosophy of the me, or that which seeks to explain the internal and external world by starting from the me, is impossible; it commences by denying one of the fundamental facts of psychology.
XVII. Therefore, the doctrine of universal identity is also absurd, since it gives both intelligence and immediate intelligibility to matter, which can have neither.
XVIII. Spiritualism, therefore, is a truth which springs as well from subjective as from objective philosophy, from intelligence as from intelligibility.
XIX. We must, therefore, go beyond ourselves, and even rise above the universe to find the origin of either subjective or objective representation.
XX. Therefore, we must ascend to a primitive, infinite activity, which places intelligences in communication among themselves and with the corporeal world.
XXI. Therefore, purely ideological and psychological philosophy leads us to God.
XXII. Therefore, philosophy cannot commence by a single fact, the origin of all other facts, but must, and does end with this supreme fact, the infinite existence, which is God.(12)
CHAPTER XIII.
REPRESENTATION OF CAUSALITY AND IDEALITY.
126. Besides the representation of identity, there is what I have called the representation of causality. A being may represent itself, a cause its effect. Productive activity is inconceivable, if the principle of the productive act does not in some manner contain the thing produced. Therefore we say that God, the universal cause of all that does or can exist, contains in his essence all real and possible beings in a virtual or eminent manner. A being can just as well present whatever it contains in itself, as it can represent itself; causality, therefore, under the conditions above explained, may be an origin of representation.
127. And here we would remark how profound a philosopher St. Thomas shows himself to be, when he explains the manner in which God knows his creatures. In his Summa Theologica,[7] he asks if God knows things distinct from himself, and answers in the affirmative; not that he regards the divine essence as a mirror, but that by recourse to a more profound consideration he seeks the origin of this knowledge in causality. This is his doctrine in a few words: It is manifest that God knows himself perfectly; therefore he knows all his power, and consequently all the things to which it extends. Another reason, or rather enlargement of the same reason, is, that the being of the first cause is its intellect: all effects pre-exist in God as in their cause; they must, therefore, be in him in an intelligible manner, since they are his intellect itself. God then sees himself by his essence; but he sees other things not in themselves, but in his essence, inasmuch as his essence contains the similitude of everything.
The same doctrine is found in another place,[8] where he asks if they who see the divine essence see all things in God.
128. Representation of ideality is that which neither proceeds from the identity of the thing representing with that represented, nor from the relation of cause and effect. Our ideas are of this class, for they are neither identical with their objects nor do they cause them. It is impossible for us to know whether, besides this representative force which we experience in our ideas, there are finite substances capable of representing things distinct from, and not caused by, themselves. Leibnitz maintains that there are such substances; but, as we have seen, his system of monads must be regarded as merely hypothetical. It is better to say nothing than to make conjectures which lead to no result; we shall therefore content ourselves with establishing the following propositions:
I. If any being represent another which is not its effect, it has not this representative force of itself, but has received it from another.
II. The communication of intelligences can only be explained by recurring to a first intelligence, which, being the cause of the others, can give them the force to act upon one another, and consequently to produce representation.
129. Causality may be a principle, but is not a sufficient reason, of representation.
In the first place, a cause cannot represent its effect unless intelligible in itself. Thus, although we attribute to matter an activity of its own, we cannot concede it the power to represent its effects, for want of the indispensable condition of immediate intelligibility.
130. In order that effects may be intelligible in their cause, it must of necessity possess the character of cause in its fulness, by uniting all the conditions and determinations requisite to the production of the effect. Free causes do not represent their effects, because these effects with relation to their causes are found only in the sphere of possibility. The production may be realized, but is not necessary; and thus the possible, but not the real, is seen in the cause. God knows future contingencies, which depend upon the human will, not precisely because he knows the activity of man, but because he sees in himself, without succession of time, not only all that may, but all that will happen; since nothing can exist in the present or in the future without his will or permission. He also knows future contingencies dependent solely on his own will, because he knows from all eternity what he has resolved, and his decrees are indefectible and immutable.
131. Even if we refer to the necessary order of nature, and suppose one or more second causes to be known, it is not possible to see in them all their effects with entire security, unless the cause act in isolation, or all the others are known together with it. As experience shows us that all the parts of nature are in intimate and reciprocal communication, we cannot suppose the above isolation, and consequently the action of every second cause is subjected to the combinations of others, which may either impede or modify its effect. Hence the difficulty of establishing general, and at the same time, perfectly safe laws in all that concerns nature.
132. The preceding considerations, it is to be observed, demonstrate anew the impossibility of transcendental science based upon a fact from which all other facts proceed. Intellectual representation is not explained by substituting necessary emanation for free creation. Even supposing the variety of the universe to be purely phenomenal, and at bottom only a being always one, identical, and absolute, it cannot be denied that the phenomena are governed by certain laws, and subject to various conditions. Either the human intellect can see the absolute in such a way as to discern by a simple intuition whatever is contained in it, all that it is or can be, under all possible forms; or else it is condemned to follow the unfolding of the unconditioned, the absolute, and the permanent, through its conditioned, relative, and variable forms. The former, which is a sort of ridiculous plagiarism from the dogma of beatific vision, is, in treating of the intellect in its present state, so palpable an absurdity, as to merit neither debate nor refutation. The latter subjects the intellect to all the fatigue of investigation, and destroys at one blow all the illusory promises of transcendental science.
133. The understanding is, in its acts, subject to a law of succession, or the idea of time. The same thing obtains in nature, whether it is so verified in reality, or time is considered as a subjective condition which we transfer to objects; be this doctrine of Kant, which we shall in due time examine, as it may, it is certain that succession, at least for us, exists, and that we cannot ignore it. In this hypothesis an infinite evolution can be known to us only in an infinite time. Thus, by a metaphysical necessity, we are unable to know not only the future evolution of the absolute,