Correspondence, by Benedict de Spinoza, [1883], at sacred-texts.com
Correspondence, by Benedict de Spinoza, [1883], at sacred-texts.com
[Spinoza again answers the argument in favour of ghosts. (The Hague, 1674).]
Dear Sir,—I hasten to answer your letter, received yesterday, for if I delay my reply, I may have to put it off longer than I should like. The state of your health would have made me anxious, if I did not understand that you are better. I hope you are by this time quite well again.
The difficulties experienced by two people following different principles, and trying to agree on a matter, which depends on many other questions, might be shown from this discussion alone, if there were no reason to prove it by. Pray tell me, whether you have seen or read any philosophers, who hold that the world has been made by chance, taking chance in your sense, namely, that God had some design in making the world, and yet has not kept to the plan he had formed. I do not know, that such an idea has ever entered anyone's mind. I am likewise at a loss for the reasons, with which you want to make me believe, that chance and necessity are not contraries. As soon as I affirm that the three angles of a triangle are equal to two right angles necessarily, I deny that they are thus equal by chance. As soon as I affirm that heat is a necessary effect of fire, I deny that it is a chance effect. To say, that necessary and free are two contrary terms, seems to me no less absurd and repugnant to reason. For no one can deny, that God freely knows Himself and all else, yet all with one voice grant that God knows Himself necessarily. Hence, as it seems to me, you draw no distinction between constraint or force and necessity. Man's wishes to live, to love, &c., are not under constraint, but nevertheless are
necessary; much more is it necessary, that God wishes to be, to know, and to act. If you will also reflect, that indifference is only another name for ignorance or doubt, and that a will always constant and determined in all things is a necessary property of the understanding, you will see that my words are in complete harmony with truth. If we affirm, that God might have been able not to wish a given event, or not to understand it, we attribute to God two different freedoms, one necessary, the other indifferent; consequently we shall conceive God's will as different from His essence and understanding, and shall thus fall from one absurdity into another.
The attention, which I asked for in my former letter, has not seemed to you necessary. This has been the reason why you have not directed your thoughts to the main issue, and have neglected a point which is very important.
Further, when you say that if I deny, that the operations of seeing, hearing, attending, wishing, &c., can be ascribed to God, or that they exist in Him in any eminent fashion, you do not know what sort of God mine is; I suspect that you believe there is no greater perfection than such as can be explained by the aforesaid attributes. I am not astonished; for I believe that, if a triangle could speak, it would say, in like manner, that God is eminently triangular, while a circle would say that the divine nature is eminently circular. Thus each would ascribe to God its own attributes, would assume itself to be like God, and look on everything else as ill-shaped.
The briefness of a letter and want of time do not allow me to enter into my opinion on the divine nature, or the questions you have propounded. Besides, suggesting difficulties is not the same as producing reasons. That we do many things in the world from conjecture is true, but that our reflections are based on conjecture is false. In practical life we are compelled to follow what is most probable; in speculative thought we are compelled to follow truth. A man would perish of hunger and thirst, if he refused to eat or drink, till he had obtained positive proof that food and drink would be good for him. But in philosophic reflection this is not so. On the contrary, we must take care not to admit as true anything, which is
only probable. For when one falsity has been let in, infinite others follow.
Again, we cannot infer that because sciences of things divine and human are full of controversies and quarrels, therefore their whole subject-matter is uncertain; for there have been many persons so enamoured of contradiction, as to turn into ridicule geometrical axioms. Sextus Empiricus and other sceptics, whom you quote, declare, that it is false to say that a whole is greater than its part, and pass similar judgments on other axioms.
However, as I pass over and grant that in default of proof we must be content with probabilities, I say that a probable proof ought to be such that, though we may doubt about it, we cannot maintain its contrary; for that which can be contradicted resembles not truth but falsehood. For instance, if I say that Peter is alive, because I saw him yesterday in good health, this is a probability, in so far as no one can maintain the contrary; but if anyone says that lie saw Peter yesterday in a swoon, and that he believed Peter to have departed this life to-day, he will make my statement seem false. That your conjecture about ghosts and spectres seems false, and not even probable, I have shown so clearly, that I can find nothing worthy of answer in your reply.
To your question, whether I have of God as clear an idea as I have of a triangle, I reply in the affirmative. But if you ask me, whether I have as clear a mental image of God as I have of a triangle, I reply in the negative. For we are not able to imagine God, though we can understand Him. You must also here observe, that I do not assert that I thoroughly know God, but that I understand some of His attributes, not all nor the greater part, and it is evident that my ignorance of very many does not hinder the knowledge I have of some. When I learned Euclid's Elements, I understood that the three angles of a triangle are equal to two right angles, and this property of a triangle I perceived clearly, though I might be ignorant of many others.
As regards spectres or ghosts, I have hitherto heard attributed to them no intelligible property: they seem like phantoms, which no one can understand. When you say
that spectres, or ghosts, in these lower regions (I adopt your phraseology, though I know not why matter below should be inferior to matter above) consist in a very thin rarefied and subtle substance, you seem to me to be speaking of spiders' webs, air, or vapours. To say, that they are. invisible, seems to me to be equivalent to saying that they do not exist, not to stating their nature; unless, perhaps, you wish to indicate, that they render themselves visible or invisible at will, and that the imagination, in these as in other impossibilities, will find a difficulty.
The authority of Plato, Aristotle, and Socrates, does not carry much weight with me. I should have been astonished, if you had brought forward Epicurus, Democritus, Lucretius, or any of the atomists, or upholders of the atomic theory. It is no wonder that persons, who have invented occult qualities, intentional species, substantial forms, and a thousand other trifles, should have also devised spectres and ghosts, and given credence to old wives' tales, in order to take away the reputation of Democritus, whom they were so jealous of, that they burnt all the books which he-had published amid so much eulogy. If you are inclined to believe such witnesses, what reason have you for denying the miracles of the Blessed Virgin, and all the Saints? These have been described by so many famous philosophers, theologians, and historians, that I could produce at least a hundred such authorities for every one of the former. But
I have gone further, my dear Sir, than I intended: I do not desire to cause any further annoyance by doctrines which I know you will not grant. For the principles which you follow are far different from my own.