Theodicy Essays on the Goodness of God, the Freedom of Man and the Origin of Evil · Gottfried Wilhelm Leibniz
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Indeed, he explains himself in a manner which seems to overthrow his thesis and to grant real action to creatures. For in the proof of the eighth corollary of his second proposition these words occur: 'The natural motion of the soul, although determinate in itself, is indeterminate in respect of its objects. For it is love of good in general. It is through the ideas of good appearing [390] in individual objects that this motion becomes individual and determinate in relation to those objects. And thus as the mind has the power of varying its own ideas it can also change the determinations of its love. And for that purpose it is not necessary that it overcome the power of God or oppose his action. These determinations of motion towards individual objects are not invincible. It is this noninvincibility which causes the mind to be free and capable of changing them; but after all the mind makes these changes only through the motion which God gives to it and conserves for it.' In my own style I would have said that the perfection which is in the action of the creature comes from God, but that the limitations to be found there are a consequence of the original limitation and the preceding limitations that occurred in the creature. Further, this is so not only in minds but also in all other substances, which thereby are causes co-operating in the change which comes to pass in themselves; for this determination of which the author speaks is nothing but a limitation.
Now if after that one reviews all the demonstrations or corollaries of the letter, one will be able to admit or reject the majority of its assertions, in accordance with the interpretation one may make of them. If by 'reality' one means only perfections or positive realities, God is the only true cause; but if that which involves limitations is included under the realities, one will deny a considerable portion of the theses, and the author himself will have shown us the example. It is in order to render the matter more comprehensible that I used in the Essays the example of a laden boat, which, the more laden it is, is the more slowly carried along by the stream. There one sees clearly that the stream is the cause of what is positive in this motion, of the perfection, the force, the speed of the boat, but that the load is the cause of the restriction of this force, and that it brings about the retardation. It is praiseworthy in anyone to attempt to apply the geometrical method to metaphysical matters. But it must be admitted that hitherto success has seldom been attained: and M. Descartes himself, with all that very great skill which one cannot deny in him, never perhaps had less success than when he essayed to do this in one of his answers to objections. For in mathematics it is easier to succeed, because numbers, figures and calculations make good the defects concealed in words; but in metaphysics, where one is deprived of this aid (at least in ordinary [391] argumentation), the strictness employed in the form of the argument and in the exact definitions of the terms must needs supply this lack. But in neither argument nor definition is that strictness here to be seen.
The author of the letter, who undoubtedly displays much ardour and penetration, sometimes goes a little too far, as when he claims to prove that there is as much reality and force in rest as in motion, according to the fifth corollary of the second proposition. He asserts that the will of God is no less positive in rest than in motion, and that it is not less invincible. Be it so, but does it follow that there is as much reality and force in each of the two? I do not see this conclusion, and with the same argument one would prove that there is as much force in a strong motion as in a weak motion. God in willing rest wills that the body be at the place A, where it was immediately before, and for that it suffices that there be no reason to prompt God to the change. But when God wills that afterwards the body be at the place B, there must needs be a new reason, of such a kind as to determine God to will that it be in B and not in C or in any other place, and that it be there more or less promptly. It is upon these reasons, the volitions of God, that we must assess the force and the reality existent in things. The author speaks much of the will of God, but he does not speak much in this letter of the reasons which prompt God to will, and upon which all depends. And these reasons are taken from the objects.
I observe first, indeed, with regard to the second corollary of the first proposition, that it is very true, but that it is not very well proven. The writer affirms that if God only ceased to will the existence of a being, that being would no longer exist; and here is the proof given word for word: 'Demonstration. That which exists only by the will of God no longer exists once that will has ceased.' (But that is what must be proved. The writer endeavours to prove it by adding:) 'Remove the cause, you remove the effect.' (This maxim ought to have been placed among the axioms which are stated at the beginning. But unhappily this axiom may be reckoned among those rules of philosophy which are subject to many exceptions.) 'Now by the preceding proposition and by its first corollary no being exists save by the will of God. Therefore, etc.' There is ambiguity in this expression, that nothing exists save by the will of God. If one means that things [392] begin to exist only through this will, one is justified in referring to the preceding propositions; but if one means that the existence of things is at all times a consequence of the will of God, one assumes more or less what is in question. Therefore it was necessary to prove first that the existence of things depends upon the will of God, and that it is not only a mere effect of that will, but a dependence, in proportion to the perfection which things contain; and once that is assumed, they will depend upon God's will no less afterwards than at the beginning. That is the way I have taken the matter in my Essays.
Nevertheless I recognize that the letter upon which I have just made observations is admirable and well deserving of perusal, and that it contains noble and true sentiments, provided it be taken in the sense I have just indicated. And arguments in this form may serve as an introduction to meditations somewhat more advanced. [393] * * * * * REFLEXIONS ON THE WORK THAT MR. HOBBES PUBLISHED IN ENGLISH ON 'FREEDOM, NECESSITY AND CHANCE' * * * * * 1. As the question of Necessity and Freedom, with other questions depending thereon, was at one time debated between the famous Mr. Hobbes and Dr. John Bramhall, Bishop of Derry, in books published by each of them, I have deemed it appropriate to give a clear account of them (although I have already mentioned them more than once); and this all the more since these writings of Mr. Hobbes have hitherto only appeared in English, and since the works of this author usually contain something good and ingenious. The Bishop of Derry and Mr. Hobbes, having met in Paris at the house of the Marquis, afterwards Duke, of Newcastle in the year 1646, entered into a discussion on this subject. The dispute was conducted with extreme restraint; but the bishop shortly afterwards sent a note to My Lord Newcastle, desiring him to induce Mr. Hobbes to answer it. He answered; but at the same time he expressed a wish that his answer should not be published, because he believed it possible for ill-instructed persons to abuse dogmas such as his, however true they might be. It so happened, however, that Mr. Hobbes himself passed it to a French friend, and allowed a young Englishman to translate it into French for the benefit of this friend.
This young man kept a copy of the English original, and published it later in England without the author's knowledge. Thus the bishop was obliged to reply to it, and Mr. Hobbes to make a rejoinder, and to [394] publish all the pieces together in a book of 348 pages printed in London in the year 1656, in 4to., entitled, _Questions concerning Freedom, Necessity and Chance, elucidated and discussed between Doctor Bramhall, Bishop of Derry, and Thomas Hobbes of Malmesbury_. There is a later edition, of the year 1684, in a work entitled _Hobbes's Tripos_, where are to be found his book on human nature, his treatise on the body politic and his treatise on freedom and necessity; but the latter does not contain the bishop's reply, nor the author's rejoinder. Mr. Hobbes argues on this subject with his usual wit and subtlety; but it is a pity that in both the one and the other we stumble upon petty tricks, such as arise in excitement over the game. The bishop speaks with much vehemence and behaves somewhat arrogantly. Mr. Hobbes for his part is not disposed to spare the other, and manifests rather too much scorn for theology, and for the terminology of the Schoolmen, which is apparently favoured by the bishop.
2. One must confess that there is something strange and indefensible in the opinions of Mr. Hobbes. He maintains that doctrines touching the divinity depend entirely upon the determination of the sovereign, and that God is no more the cause of the good than of the bad actions of creatures. He maintains that all that which God does is just, because there is none above him with power to punish and constrain him. Yet he speaks sometimes as if what is said about God were only compliments, that is to say expressions proper for paying him honour, but not for knowing him. He testifies also that it seems to him that the pains of the wicked must end in their destruction: this opinion closely approaches that of the Socinians, but it seems that Mr. Hobbes goes much further. His philosophy, which asserts that bodies alone are substances, hardly appears favourable to the providence of God and the immortality of the soul. On other subjects nevertheless he says very reasonable things. He shows clearly that nothing comes about by chance, or rather that chance only signifies the ignorance of causes that produce the effect, and that for each effect there must be a concurrence of all the sufficient conditions anterior to the event, not one of which, manifestly, can be lacking when the event is to follow, because they are conditions: the event, moreover, does not fail to follow when these conditions exist all together, because they are sufficient conditions. All which amounts to the same as I have said so many times, that everything comes to pass as a result of determining reasons, the knowledge [395] whereof, if we had it, would make us know at the same time why the thing has happened and why it did not go otherwise.
3. But this author's humour, which prompts him to paradoxes and makes him seek to contradict others, has made him draw out exaggerated and odious conclusions and expressions, as if everything happened through an absolute necessity. The Bishop of Derry, on the other hand, has aptly observed in the answer to article 35, page 327, that there results only a hypothetical necessity, such as we all grant to events in relation to the foreknowledge of God, while Mr. Hobbes maintains that even divine foreknowledge alone would be sufficient to establish an absolute necessity of events. This was also the opinion of Wyclif, and even of Luther, when he wrote _De Servo Arbitrio_; or at least they spoke so. But it is sufficiently acknowledged to-day that this kind of necessity which is termed hypothetical, and springs from foreknowledge or from other anterior reasons, has nothing in it to arouse one's alarm: whereas it would be quite otherwise if the thing were necessary of itself, in such a way that the contrary implied contradiction. Mr. Hobbes refuses to listen to anything about a moral necessity either, on the ground that everything really happens through physical causes.
But one is nevertheless justified in making a great difference between the necessity which constrains the wise to do good, and which is termed moral, existing even in relation to God, and that blind necessity whereby according to Epicurus, Strato, Spinoza, and perhaps Mr. Hobbes, things exist without intelligence and without choice, and consequently without God. Indeed, there would according to them be no need of God, since in consequence of this necessity all would have existence through its own essence, just as necessarily as two and three make five. And this necessity is absolute, because everything it carries with it must happen, whatever one may do; whereas what happens by a hypothetical necessity happens as a result of the supposition that this or that has been foreseen or resolved, or done beforehand; and moral necessity contains an obligation imposed by reason, which is always followed by its effect in the wise. This kind of necessity is happy and desirable, when one is prompted by good reasons to act as one does; but necessity blind and absolute would subvert piety and morality.
4. There is more reason in Mr. Hobbes's discourse when he admits that [396] our actions are in our power, so that we do that which we will when we have the power to do it, and when there is no hindrance. He asserts notwithstanding that our volitions themselves are not so within our power that we can give ourselves, without difficulty and according to our good pleasure, inclinations and wills which we might desire. The bishop does not appear to have taken notice of this reflexion, which Mr. Hobbes also does not develop enough. The truth is that we have some power also over our volitions, but obliquely, and not absolutely and indifferently. This has been explained in some passages of this work. Finally Mr. Hobbes shows, like others before him, that the certainty of events, and necessity itself, if there were any in the way our actions depend upon causes, would not prevent us from employing deliberations, exhortations, blame and praise, punishments and rewards: for these are of service and prompt men to produce actions or to refrain from them. Thus, if human actions were necessary, they would be so through these means.
But the truth is, that since these actions are not necessary absolutely whatever one may do, these means contribute only to render the actions determinate and certain, as they are indeed; for their nature shows that they are not subject to an absolute necessity. He gives also a good enough notion of _freedom_, in so far as it is taken in a general sense, common to intelligent and non-intelligent substances: he states that a thing is deemed free when the power which it has is not impeded by an external thing. Thus the water that is dammed by a dyke has the power to spread, but not the freedom. On the other hand, it has not the power to rise above the dyke, although nothing would prevent it then from spreading, and although nothing from outside prevents it from rising so high. To that end it would be necessary that the water itself should come from a higher point or that the water-level should be raised by an increased flow. Thus a prisoner lacks the freedom, while a sick man lacks the power, to go his way.
5. There is in Mr. Hobbes's preface an abstract of the disputed points, which I will give here, adding some expression of opinion. _On one side_ (he says) the assertion is made, (1) 'that it is not in the present power of man to choose for himself the will that he should have'. That is _well_ said, especially in relation to present will: men choose the objects through will, but they do not choose their present wills, which spring from reasons and dispositions. It is true, however, that one can seek new [397] reasons for oneself, and with time give oneself new dispositions; and by this means one can also obtain for oneself a will which one had not and could not have given oneself forthwith. It is (to use the comparison Mr. Hobbes himself uses) as with hunger or with thirst. At the present it does not rest with my will to be hungry or not; but it rests with my will to eat or not to eat; yet, for the time to come, it rests with me to be hungry, or to prevent myself from being so at such and such an hour of day, by eating beforehand. In this way it is possible often to avoid an evil will.
Even though Mr. Hobbes states in his reply (No. 14, p. 138) that it is the manner of laws to say, you must do or you must not do this, but that there is no law saying, you must will, or you must not will it, yet it is clear that he is mistaken in regard to the Law of God, which says _non concupisces_, thou shalt not covet; it is true that this prohibition does not concern the first motions, which are involuntary. It is asserted (2) 'That hazard' (_chance_ in English, _casus_ in Latin) 'produces nothing', that is, that nothing is produced without cause or reason. Very _right_, I admit it, if one thereby intends a real hazard. For fortune and hazard are only appearances, which spring from ignorance of causes or from disregard of them. (3) 'That all events have their necessary causes.' _Wrong_: they have their determining causes, whereby one can account for them; but these are not necessary causes. The contrary might have happened, without implying contradiction. (4) 'That the will of God makes the necessity of all things.' _Wrong_: the will of God produces only contingent things, which could have gone differently, since time, space and matter are indifferent with regard to all kinds of shape and movement.
6. _On the other side_ (according to Mr. Hobbes) it is asserted, (1) 'That man is free' (absolutely) not only 'to choose what he wills to do, but also to choose what he wills to will.' That is _ill_ said: one is not absolute master of one's will, to change it forthwith, without making use of some means or skill for that purpose. (2) 'When man wills a good action, the will of God co-operates with his, otherwise not.' That is _well_ said, provided one means that God does not will evil actions, although he wills to permit them, to prevent the occurrence of something which would be worse than these sins. (3) 'That the will can choose whether it wills to will or not.' _Wrong_, with regard to present volition. (4) 'That things happen without necessity by chance.' _Wrong_: what happens without necessity [398] does not because of that happen by chance, that is to say, without causes and reasons. (5) 'Notwithstanding that God may foresee that an event will happen, it is not necessary that it happen, since God foresees things, not as futurities and as in their causes, but as present.' That begins _well_, and finishes _ill_. One is justified in admitting the necessity of the consequence, but one has no reason to resort to the question how the future is present to God: for the necessity of the consequence does not prevent the event or consequent from being contingent in itself.
7. Our author thinks that since the doctrine revived by Arminius had been favoured in England by Archbishop Laud and by the Court, and important ecclesiastical promotions had been only for those of that party, this contributed to the revolt which caused the bishop and him to meet in their exile in Paris at the house of Lord Newcastle, and to enter into a discussion. I would not approve all the measures of Archbishop Laud, who had merit and perhaps also good will, but who appears to have goaded the Presbyterians excessively. Nevertheless one may say that the revolutions, as much in the Low Countries as in Great Britain, in part arose from the extreme intolerance of the strict party. One may say also that the defenders of the absolute decree were at least as strict as the others, having oppressed their opponents in Holland with the authority of Prince Maurice and having fomented the revolts in England against King Charles I. But these are the faults of men, and not of dogmas. Their opponents do not spare them either, witness the severity used in Saxony against Nicolas Krell and the proceedings of the Jesuits against the Bishop of Ypres's party.
8. Mr. Hobbes observes, after Aristotle, that there are two sources for proofs: reason and authority. As for reason, he says that he admits the reasons derived from the attributes of God, which he calls argumentative, and the notions whereof are conceivable; but he maintains that there are others wherein one conceives nothing, and which are only expressions by which we aspire to honour God. But I do not see how one can honour God by expressions that have no meaning. It may be that with Mr. Hobbes, as with Spinoza, wisdom, goodness, justice are only fictions in relation to God and the universe, since the prime cause, according to them, acts through the necessity of its power, and not by the choice of its wisdom. That is [399] an opinion whose falsity I have sufficiently proved. It appears that Mr. Hobbes did not wish to declare himself enough, for fear of causing offence to people; on which point he is to be commended. It was also on that account, as he says himself, that he had desired that what had passed between the bishop and him in Paris should not be published.
He adds that it is not good to say that an action which God does not will happens, since that is to say in effect that God is lacking in power. But he adds also at the same time that it is not good either to say the opposite, and to attribute to God that he wills the evil; because that is not seemly, and would appear to accuse God of lack of goodness. He believes, therefore, that in these matters telling the truth is not advisable. He would be right if the truth were in the paradoxical opinions that he maintains. For indeed it appears that according to the opinion of this writer God has no goodness, or rather that that which he calls God is nothing but the blind nature of the mass of material things, which acts according to mathematical laws, following an absolute necessity, as the atoms do in the system of Epicurus. If God were as the great are sometimes here on earth, it would not be fitting to utter all the truths concerning him. But God is not as a man, whose designs and actions often must be concealed; rather it is always permissible and reasonable to publish the counsels and the actions of God, because they are always glorious and worthy of praise.
Thus it is always right to utter truths concerning the divinity; one need not anyhow refrain from fear of giving offence. And I have explained, so it seems to me, in a way which satisfies reason, and does not wound piety, how it is to be understood that God's will takes effect, and concurs with sin, without compromising his wisdom and his goodness. 9. As to the authorities derived from Holy Scripture, Mr. Hobbes divides them into three kinds; some, he says, are for me, the second kind are neutral, and the third seem to be for my opponent. The passages which he thinks favourable to his opinion are those which ascribe to God the cause of our will. Thus Gen. xlv. 5, where Joseph says to his brethren, 'Be not grieved, nor angry with yourselves, that you sold me hither: for God did send me before you to preserve life'; and verse 8, 'it was not you that sent me hither, but God.' And God said (Exod. vii. 3), 'I will harden Pharaoh's heart.' And Moses said (Deut. ii. 30), 'But Sihon King of [400] Heshbon would not let us pass by him: for the Lord thy God hardened his spirit, and made his heart obstinate, that he might deliver him into thy hand.' And David said of Shimei (2 Sam. xvi. 10), 'Let him curse, because the Lord hath said unto him: Curse David. Who shall then say, wherefore hast thou done so?' And (1 Kings xii. 15), 'The King [Rehoboam] hearkened not unto the people; for the cause was from the Lord.' Job xii.
Ideas discussed in this chapter
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