165. The argument founded on the idea of the universality of being, that is, the impossibility of more than one being, because the idea of being is absolute and embraces every thing, is a sophism in which there is a transition from the ideal order to the real, by which an indeterminate and abstract idea is converted into an absolute being. To form a perfect conception of this idea and its relations to the reality, see what has been said in the fifth book, when treating of the idea of being.
166. Spinosa, Fichte, Cousin, Krause, and all who have taught pantheism under one form or another, start with a wrong definition of substance. It is impossible to overrate the necessity of acquiring clear and distinct ideas of this definition, for there is no doubt but that here is the origin of the error of the pantheists, and the secret to put a stop to their progress. When one examines profoundly the principles of systems which have made so much noise in the philosophical world, one is surprised at contemplating their insubsistency in its nakedness. The doctrines summed up in Chapter XIV. should be kept always in sight.
167. In the importance and transcendency of the definition, the notion of the infinite may compete with that of substance. It is incredible to what extent this word has been abused without any care to explain its different senses, or its origin, or the legitimacy of its applications.
All the arguments which the pantheists pretend to found on the idea of the infinite vanish like smoke when we clearly understand the character, the origin, and the application of this idea.[71]
168. I will conclude with one remark. I am profoundly convinced that the most baneful systems in philosophy arise in great part from confusion of ideas, and the superficiality with which the most fundamental points of ontology, ideology, and psychology are examined. My ruling idea in the present work is to prevent this evil; this is why I have so greatly extended the part of fundamental philosophy, abstracting, as far as possible, all secondary questions. These last are easily answered, after we have once acquired a clear and exact knowledge of the fundamental ideas of human science. (4)