§ [151]. There remains but one further fundamental thesis for the establishment of the Spinozistic philosophy, the thesis which maintains the exclusive existence of the one "absolutely infinite being," or God. The exclusive existence of God follows from his existence, because of the exhaustiveness of his nature. His is the nature "consisting in infinite attributes, of which each expresses eternal and infinite essentiality." He will contain all meaning, and all possible meaning, within his fixed and necessary constitution. It is evident that if such a God exist, nothing can fall outside of him. One such substance must be the only substance. But upon what grounds are we to assert God's existence?
To proceed further with Spinoza's philosophy we must introduce two terms which are scarcely less fundamental in his system than that of substance. The one of these is "attribute," by which he means kind or general property; the other is "mode," by which he means case or individual thing. Spinoza's proof of God consists in showing that no single mode, single attribute, or finite group of modes or attributes, can be a substance; but only an infinite system of all modes of all attributes. Translated into common speech this means that neither kinds nor cases, nor special groups of either, can stand alone and be of themselves, but only the unity of all possible cases of all possible kinds.
The argument concerning the possible substantiality of the case or individual thing is relatively simple. Suppose an attribute or kind, A, of which there are cases am1, am2, am3, etc. The number of cases is never involved in the nature of the kind, as is seen for example in the fact that the definition of triangle prescribes no special number of individual triangles. Hence am1, am2, am3, etc., must be explained by something outside of their nature. Their being cases of A does not account for their existing severally. This is Spinoza's statement of the argument that individual events, such as motions or sensations, are not self-dependent, but belong to a context of like events which are mutually dependent.
The question of the attribute is more difficult. Why may not an attribute as a complete domain of interdependent events, itself be independent or substantial? Spinoza's predecessor, Descartes, had maintained precisely that thesis in behalf of the domain of thought and the domain of space. Spinoza's answer rests upon the famous ontological argument, inherited from scholasticism and generally accepted in the first period of modern philosophy. The evidence of existence, he declares, is clear and distinct conceivability.
"For a person to say that he has a clear and distinct—that is, a true—idea of a substance, but that he is not sure whether such substance exists, would be the same as if he said that he had a true idea, but was not sure whether or no it was false."[314:6]
Now we can form a clear and distinct idea of an absolutely infinite being that shall have all possible attributes. This idea is a well-recognized standard and object of reference for thought. But it is a conception which is highly qualified, not only through its clearness and distinctness, but also through its abundance of content. It affirms itself therefore with a certainty that surpasses any other certainty, because it is supported by each and every other certainty, and even by the residuum of possibility. If any intelligible meaning be permitted to affirm itself, so much the more irresistible is the claim of this infinitely rich meaning. Since every attribute contributes to its validity, the being with infinite attributes is infinitely or absolutely valid. The conclusion of the argument is now obvious. If the being constituted by the infinite attributes exists, it swallows up all possibilities and exists exclusively.
The Limits of Spinoza's Argument for God.
§ [152]. The vulnerable point in Spinoza's argument can thus be expressed: that which is important is questionable, and that which is unquestionable is of doubtful importance. Have I indeed a clear and distinct idea of an absolutely infinite being? The answer turns upon the meaning of the phrase "idea of." It is true I can add to such meaning as I apprehend the thought of possible other meaning, and suppose the whole to have a definiteness and systematic unity like that of the triangle. But such an idea is problematic. I am compelled to use the term "possible," and so to confess the failure of definite content to measure up to my idea. My idea of an absolutely infinite being is like my idea of a universal language: I can think of it, but I cannot think it out, for lack of data or because of the conflicting testimony of other data. If I mean the infinity of my being to be a term of inclusiveness, and to insist that the all must be, and that there can be nothing not included in the all, I can scarcely be denied. But it is reasonable to doubt the importance of such a truth. If, on the other hand, I mean that my infinite being shall have the compactness and organic unity of a triangle, I must admit that such a being is indeed problematic. The degree to which the meaning of the part is dependent upon the meaning of the whole, or the degree to which the geometrical analogy is to be preferred to the analogy of aggregates, like the events within a year, is a problem that falls quite outside Spinoza's fundamental arguments.
Spinoza's Provision for the Finite.