Cousin's pantheism follows necessarily from two doctrines that he, from first to last, maintains. First, there is only one substance. Second, Creation is necessary. He says in the Avertissement to the third edition of his Philosophical Fragments that he only in rare passages speaks of substance as one, and one only, and when he does so, he uses the word, not in its ordinary sense, but in the sense of Plato, of the most illustrious doctors of the church, and of the Holy Scripture in that sublime word, I AM that I AM; that is, in the sense of eternal, necessary, and self-existent Being. But this is not the case. The passages in which he asserts there is and can be only one substance, are not rare, but frequent, and to understand it in any of these passages in any but its ordinary sense, would make him write nonsense. He repeats a hundred times that there is, and can be, only one substance, and says, expressly, that substance is one or there is no substance, and that relative substances contradict and destroy the very idea of substance. He is talking, he says in his defence, of absolute substance. Be it so; interpret him accordingly. "Besides the one only absolute substance, there is and can be no substance, that is, no other one only absolute substance." Think you M. Cousin writes in that fashion? But we fully discussed this matter in our former article, and as the reviewer discreetly refrains from even attempting to show that we unjustly accused him of maintaining that there is and can be but one substance, we need not attempt any additional proof. The second doctrine, that creation is necessary, the reviewer concedes and asserts, "In Cousin, as we have attempted to explain, creation is not only possible, but NECESSARY," repeating Cousin's own words.
"As to Cousin's pantheism, if any one is disposed to believe that the systems of Spinoza and of Cousin have anything in common, we can only recommend to him a diligent study of both writers, freedom from prejudice, and a distrust of his own hastily formed opinions. It is too large a question to enter upon here, but we would like to ask the critic how he reconciles the two philosophers on the great question he last considered—the creation. In Spinoza, there is no creation. The universe is only the various modes and attributes of substance, subsisting with it from eternity in a necessary relation. In Cousin, creation, as we have attempted to explain, is 'not only possible but necessary.' The relation between the universe and the supreme Substance is not a necessary relation of substance and attribute, but a contingent relation of cause and effect, produced by a creative fiat." (P. 545.)
A necessitated creation is no proper creation at all. And Cousin denies that God does or can create from nothing; says God creates out of his own fulness, that the stuff of creation is his own substance, and time and again resolves what he calls creation into evolution or development, and makes the relation between the infinite and the finite, as we have seen, not that of creation, but that of generation, which is only development or explication. He also denies that individuals are substances, and says they have their substance in the one absolute substance. Let the reviewer read the preface to the first edition of the Fragments, reproduced without change in subsequent editions, and he will find enough more passages to the same effect, two at least in which he asserts that finite substances, not being able to exist in themselves without something beyond themselves, are very much like phenomena; and his very pretension is, that he has reduced the categories of Kant and Aristotle to two, substance or being, and phenomenon.
Now, the essential principle of pantheism is the assertion of one only substance and the denial of all finite substances. It is not necessary, in order to be a pantheist, to maintain that the apparent universe is an eternal mode or attribute of the one only substance, as Spinoza does; for pantheism may even assert the creation of modes and phenomena, which are perishable; its essence is in the assertion of one only substance, which is the ground or reality of all things, as Cousin maintains, and in denying the creation of finite substances, that can act or operate as second causes. Cousin, in his doctrine, does not escape pantheism, and we repeat, that he is as decided a pantheist as was Spinoza, though not precisely of the same school.
The reviewer says, p. 544, "We proceed to another specimen of the critic's accuracy; 'M. Cousin says pantheism is the divinization of nature, taken in its totality as God, But this is sheer atheism.'" Are we wrong? Here is what Cousin says in his own language: "Le panthéism est proprement la divinisation du tout, le grand tout donné comme Dieu, l'universe Dieu de la plupart de mes adversaires, de Saint-Simon, par example. C'est au fond un veritable athéisme." [Footnote 41] If he elsewhere gives a different definition, that is the reviewer's affair, not ours. We never pretended that Cousin never contradicts himself, or undertook to reconcile him with himself; but the reviewer should not be over-hasty in charging inaccuracy, misrepresentation, or ignorance where none is evident. He may be caught himself. The reviewer stares at us for saying Cousin's "exposition of the Alexandrian philosophy is a marvel of misapprehension." Can the reviewer say it is not? Has he studied that philosophy? We repeat, it is a marvel of misapprehension, both of Christian theology and of that philosophy itself. The Neoplatonists were pantheists and emanationists, and Cousin says the creation they asserted was a creation proper. Let that suffice to save us from the scathing lash of the reviewer.
[Footnote 41: Fragments Philosophiques, t i. pp. 18, 19.]
8. We said, in our article, "It was a great misfortune for M. Cousin that what little he knew of Catholic theology, caught up, apparently, at second hand, served only to mislead him. The great controversies on Catholic dogmas have enlightened the darkest passages of psychology and ontology, and placed the Catholic theologian on a vantage-ground of which they who know it not are incapable of conceiving. Before him your Descartes, Spinozas, Kants, Fichtes, Hegels, and Cousins dwindle into pigmies." The reviewer replies to this:
"This is something new indeed, and we think the great Gallican churchmen of the seventeenth century, whom Cousin understood so intimately, and for whom he had so sincere an admiration, would be the last to claim an exclusive vantage-ground from their knowledge of the controversies on Catholic dogma. For these men, alike of the Oratory and of Port Royal, were Cartesians, and their faith was interwoven with their philosophy; it was not in opposition to it. And they knew that that philosophy was based upon a thorough understanding of the great 'controversies on Catholic dogma,' which had been carried on in the schools by laymen as well as by ecclesiastics.
"But who is the Romish theologian the critic refers to, and how is it he makes so little use of his 'vantage-ground'? Since Descartes brought modern philosophy into being by its final secularization, we do not recollect any theologian so eminent that all the great men he has named dwindle into pigmies before him. Unless, indeed, this should take place from their being so far out of the worthy man's sight and comprehension, as to be 'dwarfed by the distance,' as Coleridge says." (Pp. 546, 547.)