not with a sick man, that reproaches and threats can correct the one, and cannot cure the other. And further, according to this doctrine, chastisements would have no object save the prevention of future evil, without which the mere consideration of the evil already done would not be sufficient for punishment. Likewise gratitude would have as its sole aim that of procuring a fresh benefit, without which the mere consideration of the past benefit would not furnish a sufficient reason. Finally the author thinks that if this doctrine, which derives the resolution of the will from the representation of good and evil, were true, one must despair of human felicity, since it would not be in our power, and would depend upon things which are outside us. Now as there is no ground for hoping that things from outside will order themselves and agree together in accordance with our wishes, there will always lack something to us, and there will always be something too much. All these conclusions hold, according to him, against those also who think that the will makes its resolve in accordance with the final judgement of the understanding, an opinion which, as he considers, strips the will of its right and renders the soul quite passive. This accusation is also directed against countless serious writers, of accepted authority, who are here placed in the same class with Mr. Hobbes and Spinoza, and with some other discredited authors, whose doctrine is considered odious and insupportable. As for me, I do not require the will always to follow the judgement of the understanding, because I distinguish this judgement from the motives that spring from insensible perceptions and inclinations. But I hold that the will always follows the most advantageous representation, whether distinct or confused, of the good or the evil resulting from reasons, passions and inclinations, although it may also find motives for suspending its judgement. But it is always upon motives that it acts.
14. It will be necessary to answer these objections to my opinion before proceeding to establish that of our author. The misapprehension of my opponents originates in their confusing a consequence which is necessary absolutely, whose contrary implies contradiction, with a consequence which is founded only upon truths of fitness, and nevertheless has its effect. To put it otherwise, there is a confusion between what depends upon the principle of contradiction, which makes necessary and indispensable truths, and what depends upon the principle of the sufficient
reason, which applies also to contingent truths. I have already elsewhere stated this proposition, which is one of the most important in philosophy, pointing out that there are two great principles, namely, that of identicals or of contradiction, which states that of two contradictory enunciations the one is true and the other false, and that of the sufficient reason, which states that there is no true enunciation whose reason could not be seen by one possessing all the knowledge necessary for its complete understanding. Both principles must hold not only in necessary but also in contingent truths; and it is even necessary that that which has no sufficient reason should not exist. For one may say in a sense that these two principles are contained in the definition of the true and the false. Nevertheless, when in making the analysis of the truth submitted one sees it depending upon truths whose contrary implies contradiction, one may say that it is absolutely necessary. But when, while pressing the analysis to the furthest extent, one can never attain to such elements of the given truth, one must say that it is contingent, and that it originates from a prevailing reason which inclines without necessitating. Once that is granted, it is seen how we can say with sundry famous philosophers and theologians, that the thinking substance is prompted to its resolution by the prevailing representation of good or of evil, and this certainly and infallibly, but not necessarily, that is, by reasons which incline it without necessitating it. That is why contingent futurities, foreseen both in themselves and through their reasons, remain contingent. God was led infallibly by his wisdom and by his goodness to create the world through his power, and to give it the best possible form; but he was not led thereto of necessity, and the whole took place without any diminution of his perfect and supreme wisdom. And I do not know if it would be easy, apart from the reflexions we have just entertained, to untie the Gordian knot of contingency and freedom.
15. This explanation dismisses all the objections of our gifted opponent. In the first place, it is seen that contingency exists together with freedom. Secondly, evil wills are evil not only because they do harm, but also because they are a source of harmful things, or of physical evils, a wicked spirit being, in the sphere of its activity, what the evil principle of the Manichaeans would be in the universe. Moreover, the author has observed (ch. 4, sect. 4, § 8) that divine wisdom has usually forbidden actions
which would cause discomforts, that is to say, physical evils. It is agreed that he who causes evil by necessity is not culpable. But there is neither legislator nor lawyer who by this necessity means the force of the considerations of good or evil, real or apparent, that have prompted man to do ill: else anyone stealing a great sum of money or killing a powerful man in order to attain to high office would be less deserving of punishment than one who should steal a few halfpence for a mug of beer or wantonly kill his neighbour's dog, since these latter were tempted less. But it is quite the opposite in the administration of justice which is authorized in the world: for the greater is the temptation to sin, the more does it need to be repressed by the fear of a great chastisement. Besides, the greater the calculation evident in the design of an evil-doer, the more will it be found that the wickedness has been deliberate, and the more readily will one decide that it is great and deserving of punishment. Thus a too artful fraud causes the aggravating crime called stellionate, and a cheat becomes a forger when he has the cunning to sap the very foundations of our security in written documents. But one will have greater indulgence for a great passion, because it is nearer to madness. The Romans punished with the utmost severity the priests of the God Apis, when these had prostituted the chastity of a noble lady to a knight who loved her to distraction, making him pass as their god; while it was found enough to send the lover into exile. But if someone had done evil deeds without apparent reason and without appearance of passion the judge would be tempted to take him for a madman, especially if it proved that he was given to committing such extravagances often: this might tend towards reduction of the penalty, rather than supplying the true grounds of wickedness and punishment. So far removed are the principles of our opponents from the practice of the tribunals and from the general opinion of men.
16. Thirdly, the distinction between physical evil and moral evil will still remain, although there be this in common between them, that they have their reasons and causes. And why manufacture new difficulties for oneself concerning the origin of moral evil, since the principle followed in the solution of those which natural evils have raised suffices also to account for voluntary evils? That is to say, it suffices to show that one could not have prevented men from being prone to errors, without changing the
constitution of the best of systems or without employing miracles at every turn. It is true that sin makes up a large portion of human wretchedness, and even the largest; but that does not prevent one from being able to say that men are wicked and deserving of punishment: else one must needs say that the actual sins of the non-regenerate are excusable, because they spring from the first cause of our wretchedness, which is original sin. Fourthly, to say that the soul becomes passive and that man is not the true cause of sin, if he is prompted to his voluntary actions by their objects, as our author asserts in many passages, and particularly ch. 5, sect. 1, sub-sect. 3, § 18, is to create for oneself new senses for terms. When the ancients spoke of that which is εφ' ‛ημιν, or when we speak of that which depends upon us, of spontaneity, of the inward principle of our actions, we do not exclude the representation of external things; for these representations are in our souls, they are a portion of the modifications of this active principle which is within us. No agent is capable of acting without being predisposed to what the action demands; and the reasons or inclinations derived from good or evil are the dispositions that enable the soul to decide between various courses. One will have it that the will is alone active and supreme, and one is wont to imagine it to be like a queen seated on her throne, whose minister of state is the understanding, while the passions are her courtiers or favourite ladies, who by their influence often prevail over the counsel of her ministers. One will have it that the understanding speaks only at this queen's order; that she can vacillate between the arguments of the minister and the suggestions of the favourites, even rejecting both, making them keep silence or speak, and giving them audience or not as seems good to her. But it is a personification or mythology somewhat ill-conceived. If the will is to judge, or take cognizance of the reasons and inclinations which the understanding or the senses offer it, it will need another understanding in itself, to understand what it is offered. The truth is that the soul, or the thinking substance, understands the reasons and feels the inclinations, and decides according to the predominance of the representations modifying its active force, in order to shape the action. I have no need here to apply my system of Pre-established Harmony, which shows our independence to the best advantage and frees us from the physical influence of objects. For what I have just said is sufficient to answer the
objection. Our author, even though he admits with people in general this physical influence of objects upon us, observes nevertheless with much perspicacity that the body or the objects of the senses do not even give us our ideas, much less the active force of our soul, and that they serve only to draw out that which is within us. This is much in the spirit of M. Descartes' belief that the soul, not being able to give force to the body, gives it at least some direction. It is a mean between one side and the other, between physical influence and Pre-established Harmony.
17. Fifthly, the objection is made that, according to my opinion, sin would neither be censured nor punished because of its deserts, but because the censure and the chastisement serve to prevent it another time; whereas men demand something more, namely, satisfaction for the crime, even though it should serve neither for amendment nor for example. So do men with reason demand that true gratitude should come from a true recognition of the past benefit, and not from the interested aim of extorting a fresh benefit. This objection contains noble and sound considerations, but it does not strike at me. I require a man to be virtuous, grateful, just, not only from the motive of interest, of hope or of fear, but also of the pleasure that he should find in good actions: else one has not yet reached the degree of virtue that one must endeavour to attain. That is what one means by saying that justice and virtue must be loved for their own sake; and it is also what I explained in justifying 'disinterested love', shortly before the opening of the controversy which caused so much stir. Likewise I consider that wickedness is all the greater when its practice becomes a pleasure, as when a highwayman, after having killed men because they resist, or because he fears their vengeance, finally grows cruel and takes pleasure in killing them, and even in making them suffer beforehand. Such a degree of wickedness is taken to be diabolical, even though the man affected with it finds in this execrable indulgence a stronger reason for his homicides than he had when he killed simply under the influence of hope or of fear. I have also observed in answering the difficulties of M. Bayle that, according to the celebrated Conringius, justice which punishes by means of medicinal penalties, so to speak, that is, in order to correct the criminal or at least to provide an example for others, might exist in the opinion of those who do away with the freedom that is exempt from necessity.
True retributive justice, on the other hand, going beyond the medicinal, assumes something more, namely, intelligence and freedom in him who sins, because the harmony of things demands a satisfaction, or evil in the form of suffering, to make the mind feel its error after the voluntary active evil whereto it has consented. Mr. Hobbes also, who does away with freedom, has rejected retributive justice, as do the Socinians, drawing on themselves the condemnation of our theologians; although the writers of the Socinian party are wont to exaggerate the idea of freedom.