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tise,' next in order, then the 'Exposition of Cartesianism and Metaphysical Reflections,' and so that these represent the successive stages through which the thought of Spinoza has to be traced in its progress from the time when it referred everything to the unity of nature to the time when it referred everything to the unity of substance -from the Brief Treatise' to the Ethics;' but the reasons for arranging these works in the order indicated are merely probabilities, and some of them very feeble probabilities.

For a

The literature regarding Spinoza is enormous. general view of it consult Ueberweg's History of Philosophy,' vol. ii. pp. 56-60 (Eng. tr.), and, if still fuller information is desired, Van der Linde's 'B. Spinoza Bibliographie' (1871). The recently published monograph of Theodore Camerer-' Die Lehre Spinoza's'-is an extremely thorough and able work. The 'Benedictus de Spinoza' of R. Willis may be recommended to the merely English reader.

NOTE XXXIX., page 377.

MODERN GERMAN PANTHEISM.

In my 'Philosophy of History in Europe' I have given some account of the philosophies of Fichte, Schelling, and Hegel, and literary references which may be useful to those who are engaged in their study.

The collected edition of Fichte's work by his son is in eight volumes. His Popular Writings' have been translated into English by Dr William Smith; his 'Science

of Knowledge' and 'Science of Rights' by A. E. Kroeger. His philosophy is ably described in Kuno Fischer's Geschichte der Neuern Philosophie,' Bd. v., in Harms' 'Philosophie seit Kant,' and in the special works of Busse and Löwe, &c. The best account, perhaps, of his religious doctrine is Fr. Zimmer's 'Joh. Gottl. Fichte's Religionsphilosophie' (1878).

The complete edition of Schelling's works is in fourteen volumes. There is a careful exposition of the successive modifications of his doctrine of the Absolute in the two last articles of the second volume of Hoffmann's 'Philosophische Schriften.' Several of his writings have been translated in the 'Journal of Speculative Philosophy,' edited by W. T. Harris.

The complete edition of Hegel's works is in eighteen volumes. Haym and Rosenkranz have treated of his life from very different points of view. There is an English translation of his 'Logic' by Wallace; of his 'Philosophy of History' by Sibree; and of his 'Phenomenology of Spirit,' 'Propaedeutik,' and parts of his 'History of Philosophy,' in the 'Journal of Speculative Philosophy.' Cabot's article "Hegel" in the 'North American Review,' April 1868, and Dr Hutchison Stirling's "Secret of Hegel," may be mentioned.

The various recent phases of modern German pantheism have been perhaps nowhere more minutely delineated than in the volumes of Hoffmann's 'Philosophische Schriften.'

NOTE XL., page 379.

MODERN FRENCH PANTHEISM.

The philosophy of Cousin has been treated of by Damiron, by Alaux, by Secretan, by Janet, &c. In the work already several times referred to I have examined what may be held to be the pantheistic principles and consequences involved in his theory of history. On the question whether he can be correctly described as a pantheist or not, see Dr Henry's preface to the fourth edition of his translation of the Elements of Psychology' (N. Y., 1856), and an article of Dr Hodge, entitled "The Princeton Review and Cousin's Philosophy," reprinted from the Princeton Review' in the Brit. and For. Ev. Rev., vol. v., No. xvii. (1856).

The Saint-Simonian religion and polity rested on the pantheistic conception that God is all that is, and that matter and spirit are not separate existences, but the two sides or aspects of the Divine substance. On this subject, see pp. 58-68 of the previously mentioned Étude of M. Ferraz.

In M. Caro's 'L'Idée de Dieu' the views of M. Renan and of M. Vacherot regarding God are subjected to a thorough and decisive criticism.

NOTE XLI., page 379.

MODERN ENGLISH PANTHEISM.

Pantheism is advocated by Mr Charles Bray in "Illusion and Delusion; or, Modern Pantheism versus Spiritualism," and by F. W. J., in 'Spiritual Pantheism.' Both tracts are undated, and both were published at the press of the late Mr Scott of Norwood.

In Mr J. Allanson Picton's 'Mystery of Matter' (1873) there is an eloquent essay on what is called "Christian Pantheism;" and in the 'Sermons' (1875) of the late Rev. Peter S. Menzies of Melbourne there is an eloquent discourse bearing the same title. This socalled "Christian pantheism" is represented as distinct from, and opposed to, the pantheism "which absorbs in a mechanically-ruled, eternal universe the free personality of God," and the pantheism "which represents moral good and moral evil as equally agreeable to God, and equally the direct creation of His will."

Much has been written about the pantheism of Mr. Carlyle. Some would, perhaps, class Mr Matthew Arnold as a pantheist, in virtue of his faith in a "stream of tendency which makes for righteousness."

Pantheism has been unfortunate in Britain; indeed, it has not been presented in a form worthy of discussion. It has displayed itself to rather more advantage in America. See 'Transcendentalism in New England: A History.' By Octavius B. Frothingham (New York, 1876).

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