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1. Occasionalism: Geulincx.

The propagation and defense of a system of thought soon give occasion to its adherents to purify, complete, and transform it. Obscurities and contradictions are discovered, which the master has overlooked or allowed to remain, and the disciple exerts himself to remove them, while retaining the fundamental doctrines. In the system of Descartes there were two closely connected points which demanded clarification and correction, viz., his double dualism (1) between extended substance and thinking substance,

2. between created substance and the divine substance. In contrast with each other matter and mind are substances or independent beings, for the clear conception of body contains naught of consciousness, thought, representation, and that of mind nothing of extension, matter, motion. In comparison with God they are not so; apart from the creator they can neither exist nor be conceived. In every case where the attempt is made to distinguish between intrinsic and general (as here, between substance in the stricter and wider senses), an indecision betrays itself which is not permanently endured.

The substantiality of the material and spiritual worlds maintained by Descartes finds an excellent counterpart in his (entirely modern) tendency to push the concursus dei as far as possible into the background, to limit it to the production of the original condition of things, to give over motion, once created, to its own laws, and ideas implanted in the mind to its own independent activity; but it is hard to reconcile with it the view, popular in the Middle Ages, that the preservation of the world is a perpetual creation. In the former case the relation of God to the world is made an external relation; in the latter, an internal one. In the one the world is thought of as a clock, which once wound up runs on mechanically, in the second it is likened to a piece of music which the composer himself recites. If God preserves created things by continually recreating them they are not substances at all; if they are substances, preservation becomes an empty word, which we repeat after the theologians without giving it any real meaning.

Matter and spirit stand related in our thought only by way of exclusion; is the same true of them in reality? They can be conceived and can exist without each other; can they, further, without each other effect all that we perceive them to accomplish? There are some motions in the material world which we refer to a voluntary decision of the soul, and some among our ideas (e.g., perceptions of the senses) which we refer to corporeal phenomena as their causes. If body and soul are substances, how can they be dependent on each other in certain of their activities, if they are of opposite natures, how can they affect each other? How can the incorporeal, unmoved spirit move the animal spirits and receive impulses from them? The substantiality (reciprocal independence) of body and mind, and their interaction (partial reciprocal dependence), are incompatible, one or the other is illusory and must be abandoned. The materialists (Hobbes) sacrifice the independence of mind, the idealists (Berkeley, Leibnitz), the independence of matter, the occasionalists, the interaction of the two. This forms the advance of the last beyond Descartes, who either naïvely maintains that, in spite of the contrariety of material and mental substances, an exchange of effects takes place between them as an empirical fact, or, when he realizes the difficulty of the anthropological problem,--how is the union of the two substances in man possible,--ascribes the interaction of body and mind, together with the union of the two, to the power of God, and by this abandonment of the attempt at a natural explanation, opens up the occasionalistic way of escape. Further, in his more detailed description of the intercourse between body and mind Descartes had been guilty of direct violations of his laws of natural philosophy. If the quantity of motion is declared to be invariable and a change in its direction is attributed to mechanical causes alone, we must not ascribe to the soul the power to move the pineal gland, even in the gentlest way, nor to control the direction of the animal spirits. These inconsistencies also are removed by the occasionalistic thesis.

The question concerning the substantiality of mind and matter in relation to God, is involved from the very beginning in this latter problem, "How is the appearance of interaction between the two to be explained without detriment to their substantiality in relation to each other?" The denial of the reciprocal dependence of matter and spirit leads to sharper accentuation of their common dependence upon God. Thus occasionalism forms the transition to the pantheism of Spinoza, Geulincx emphasizing the non-substantiality of spirits, and Malebranche the non-substantiality of bodies, while Spinoza combines and intensifies both. And yet history was not obliging enough to carry out this convenient and agreeable scheme of development with chronological accuracy, for she had Spinoza complete his pantheism before Malebranche had prepared the way. The relation which was noted in the case of Bruno and Campanella is here repeated: the earlier thinker assumes the more advanced position, while the later one seems backward in comparison; and that which, viewed from the standpoint of the question itself, may be considered a transition link, is historically to be taken as a reaction against the excessive prosecution of a line of thought which, up to a certain point, had been followed by the one who now shrinks back from its extreme consequences. The course of philosophy takes first a theological direction in the earlier occasionalists, then a metaphysical (naturalistic) trend in Spinoza, to renew finally, in Malebranche, the first of these movements in opposition to the second. The Cartesian school, as a whole, however, exhibits a tendency toward mysticism, which was concealed to a greater or less extent by the rationalistic need for clear concepts, but never entirely suppressed.

Although the real interaction of body and mind be denied, some explanation must, at least, be given for the appearance of interaction, i.e. for the actual correspondence of bodily and mental phenomena. Occasionalism denotes the theory of occasional causes. It is not the body that gives rise to perception, nor the mind that causes the motion of the limbs which it has determined upon--neither the one nor the other can receive influence from its fellow or exercise influence upon it; but it is God who, "on the occasion" of the physical motion (of the air and nerves); produces the sensation (of sound), and, "at the instance" of the determination of the will, produces the movement of the arms. The systematic development and marked influence of this theory, which had already been more or less clearly announced by the Cartesians Cordemoy and De la Forge,[1] was due to the talented Arnold Geulincx (1624-69), who was born at Antwerp, taught in Lyons (1646-58) and Leyden, and became a convert to Calvinism. It ultimately gained over the majority of the numerous adherents of the Cartesian philosophy in the Dutch universities,--Renery (died 1639) and Regius (van Roy; Fundamenta Physicae, 1646; Philosophia Naturalis, 1661) in Utrecht; further, Balthasar Bekker (1634-98; The World Bewitched, 1690), the brave opponent of the belief in angels and devils, of magic, and of prosecution for witchcraft,--in the clerical orders in France and, finally, in Germany.

[Footnote 1: Gerauld de Cordemoy, a Parisian advocate (died 1684, Dissertations Philosophiques, 1666), communicated his occasionalistic views orally to his friends as early as 1658 (cf. L. Stein in the Archiv für Geschichte der Philosophie, vol. i., 1888, p. 56). Louis de la Forge, a physician of Saumur, Tractatus de Mente Humana, 1666, previously published in French; cf. Seyfarth, Gotha, 1887. But the logician, Johann Clauberg, professor in Duisburg (1622-65; Opera, edited by Schalbruch, 1691), is, according to the investigations of Herm. Müller (J. Clauberg und seine Stellung im Cartesianismus, Jena, 1891), to be stricken from the list of thinkers who prepared the way for occasionalism, since in his discussion of the anthropological problem (corporis et animae conjunctio) he merely develops the Cartesian position, and does not go beyond it. He employs the expression occasio, it is true, but not in the sense of the occasionalists. According to Clauberg the bodily phenomenon becomes the stimulus or "occasion" (not for God, but) for the soul to produce from itself the corresponding mental phenomenon.]

Geulincx himself, besides two inaugural addresses at Leyden (as Lector in 1662, Professor Extraordinary in 1665), published the following treatises: Quaestiones Quodlibeticae (in the second edition, 1665, entitled Saturnalia) with an important introductory discourse; Logica Fundamentis Suis Restituta, 1662; Methodus Inveniendi Argumenta (new edition by Bontekoe, 1675); and the first part of his Ethics--De Virtute et Primis ejus Proprietatibus, quae vulgo Virtutes Cardinales Vocantur, Tractatus Ethicus Primus, 1665. This chief work was issued complete in all six parts with the title, [Greek: Gnothi seauton] sive Ethica, 1675, by Bontekoe, under the pseudonym Philaretus. The Physics, 1688, the Metaphysics, 1691, and the Annotata Majora in Cartesii Principia Philosophiae, 1691, were also posthumous publications, from the notes of his pupils. In view of the rarity of these volumes, and the importance of the philosopher, it is welcome news that J.P.N. Land has undertaken an edition of the collected works, in three volumes, of which the first two have already appeared.[1] The Hague, 1891-92.[2]

[Footnote 1: On vol. i. cf. Eucken, Philosophische Monatshefte, vol. xxviii., 1892, p,200 seq.]

[Footnote 2: On Geulincx see V. van der Haeghen, Geulincx, Étude sur sa Vie, sa Philosophie, et ses Ouvrages, Ghent, 1886, including a complete bibliography; and Land in vol. iv. of the Archiv für Geschichte der Philosophie, 1890. [English translation, Mind, vol. xvi. p. 223 seq.]]

Geulincx bases the occasionalistic position on the principle, quod nescis, quomodo fiat, id non facis. Unless I know how an event happens, I am not its cause. Since I have no consciousness how my decision to speak or to walk is followed by the movement of my tongue or limbs, I am not the one who effects these. Since I am just as ignorant how the sensation in my mind comes to pass as a sequel to the motion in the sense-organ; since, further, the body as an unconscious and non-rational being can effect nothing, it is neither I nor the body that causes the sensation. Both the bodily movement and the sense-impression are, rather, the effects of a higher power, of the infinite spirit. The act of my will and the sense-stimulus are only causae occasionales for the divine will, in an incomprehensible way, to effect, in the one case, the execution of the movement of the limbs resolved upon, and, in the other, the origin of the perception; they are (unsuitable) instruments, effective only in the hand of God; he brings it to pass that my will goes out beyond my soul, and that corporeal motion has results in it. The meaning of this doctrine is misapprehended when it is assumed,--an assumption to which the Leibnitzian account of occasionalism may mislead one,--that in it the continuity of events, alike in the material and the psychical world, is interrupted by frequent scattered interferences from without, and all becoming transformed into a series of disconnected miracles. An order of nature such as would be destroyed by God's action does not exist; God brings everything to pass; even the passage of motion from one body to another is his work. Further, Geulincx expressly says that God has imposed such laws on motion that it harmonizes with the soul's free volition, of which, however, it is entirely independent (similar statements occur also in De la Forge). And with this our thinker appears--as Pfleiderer[1] emphasizes--closely to approach the pre-established harmony of Leibnitz. The occasionalistic theory certainly constitutes the preliminary step to the Leibnitzian; but an essential difference separates the two. The advance does not consist in the substitution by Leibnitz of one single miracle at creation for a number of isolated and continually recurring ones, but (as Leibnitz himself remarks, in reply to the objection expressed by Father Lami, that a perpetual miracle is no miracle) in the exchange of the immediate causality of God for natural causation. With Geulincx mind and body act on each other, but not by their own power; with Leibnitz the monads do not act on one another, but they act by their own power.[2]--When Geulincx in the same connection advances to the statements that, in view of the limitedness and passivity of finite things, God is the only truly active, because the only independent, being in the world, that all activity is his activity, that the human (finite) spirit is related to the divine (infinite) spirit as the individual body to space in general, viz., as a section of it, so that, by thinking away all limitations from our mind, we find God in us and ourselves in him, it shows how nearly he verges on pantheism.

[Footnote 1: Edm. Pfleiderer, Geulincx, als Hauptvertreter der occasionalistischen Metaphysik und Ethik, Tübingen, 1882; the same, Leibniz und Geulincx mit besonderer Beziehung auf ihr Uhrengleichnis, Tübingen, 1884.]

[Footnote 2: See Ed. Zeller, Sitzungsberichte der Berliner Akademie der Wissenschaften, 1884, p. 673 seq.; Eucken, Philosophische Monatshefte, vol. xix., 1893, p. 525 seq; vol. xxiii., 1887, p. 587 seq.]

Geulincx's services to noëtics have been duly recognized by Ed. Grimm (Jena, 1875), although with an excessive approximation to Kant. In this field he advances many acute and suggestive thoughts, as the deduction which reappears in Lotze, that the actually existent world of figure and motion cognized by thought, though the real world, is poorer than the wonderful world of motley sensuous appearance conjured forth in our minds on the occasion of the former, that the latter is the more beautiful and more worthy of a divine author. Further, the conviction, also held by Lotze, that the fundamental activities of the mind cannot be defined, but only known through inner experience or immediate consciousness (he who loves, knows what love is; it is a per conscientiam et intimam experientiam notissima res); the praiseworthy attempt to give a systematic arrangement, according to their derivation from one another, to the innate mathematical concepts, which Descartes had simply co-ordinated (the concept of surface is gained from the concept of body by abstracting from the third dimension, thickness--the act of thus abstracting from certain parts of the content of thought, Geulincx terms consideratio in contrast to cogitatio, which includes the whole content); and, finally, the still more important inquiry, whether it is possible for us to reach a knowledge of things independently of the forms of the understanding, as in pure thought we strip off the fetters of sense. The possibility of this is denied; there is no higher faculty of knowledge to act as judge over the understanding, as the latter over the sensibility, and even the wisest man cannot free himself from the forms of thought (categories, modi cogitandi). And yet the discussion of the question is not useless: the reason should examine into the unknowable as well as the knowable; it is only in this way that we learn that it is unknowable. As the highest forms of thought Geulincx names subject (the empty concept of an existent, ens or quod est) and predicate (modus entis), and derives them from two fundamental activities of the mind, a combining function (simulsumtio, totatio) and an abstracting function (one which removes the _nota subjecti). Substance and accident, substantive and adjective, are expressions for subjective processes of thought and hence do not hold of things in themselves. With reference to the importance, nay, to the indispensability, of linguistic signs in the use of the understanding, the science of the forms of thought is briefly termed grammar.

The principle ubi nihil vales, ibi nihil velis, forms the connection between the occasionalistic metaphysics and ethics, the latter deducing the practical consequences of the former. Where thou canst do nothing, there will nothing. Since we can effect nothing in the material world, to which we are related merely as spectators, we ought also not to seek in it the motives and objects of our actions. God, does not require works, but dispositions only, for the result of our volition is beyond our power. Our moral vocation, then, consists in renunciation of the world and retirement into ourselves, and in patient faithfulness at the post assigned to us. Virtue is amor dei ac rationis, self-renouncing, active, obedient love to God and to the reason as the image and law of God in us. The cardinal virtues are diligentia, sedulous listening for the commands of the reason; obedientia, the execution of these justitia, the conforming of the whole life to what is perceived to be right; finally, humilitas, the recognition of our impotency and self-renunciation (inspectio and despectio, or derelictio, neglectus, contemptus, incuria sui). The highest of these is humility, pious submission to the divine order of things; its condition, the self-knowledge commended in the title of the Ethics; the primal evil, self-love (Philautia--ipsissimum peccatum). Man is unhappy because he seeks happiness. Happiness is like our shadows; it shuns us when we pursue it, it follows us when we flee from it. The joys which spring from virtue are an adornment of it, not an enticement to it; they are its result, not its aim. The ethics of Geulincx, which we cannot further trace out here, surprises one by its approximation to the views of Spinoza and of Kant. With the former it has in common the principle of love toward God, as well as numerous details; with the latter, the absoluteness of the moral law (in rebus moralibus absolute praecipit ratio aut vetat, nulla interposita conditione); with both the depreciation of sympathy, on the ground that it is a concealed egoistic motive.

The denial of substantiality to individual things, brought in by the occasionalists, is completed by Spinoza, who boldly and logically proclaims pantheism on the basis of Cartesianism and gives to the divine All-one a naturalistic instead of a theological character.

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