practically agree in their religious ideas,—the dogmas of "Natural Religion." In agreement with Voltaire, Rousseau believes in a personal God, who is good, but not omnipotent; and he likewise explains the fact of evil and sin by reference to the resistance of matter. Like Voltaire, he also repudiates the materialism of La Mettrie and Holbach. But he nevertheless experienced a profound antipathy towards Voltaire's position. For him, the roots of religion are to be found entirely within the realm of the emotions. As we have observed, it springs from the yearning for self-assertion and self-development. This yearning is capable of such intensity as to transcend the possibility of satisfaction by any finite object. It is especially true in the solitude of nature that, according to Rousseau, this yearning rises to an affection, to an ecstasy of love, of admiration, of superabundant life. No idea is commensurate with religion; it transcends every conceivable object, every effort of expression. J'étouffle dans l'univers, says Rousseau (in a letter to Malesherbes). The fact that religion proceeds from the "deeper emotions": j'ai laissé là la raison, et j'ai consulté la nature, c'est-à-dire le sentiment intérieur qui dirige ma croyance (Letter to Vernes).
However, even though religion has its origin in a source which is independent of reason, according to Rousseau, it is still not in conflict with reason. He is convinced that the fundamental truths of natural religion can be established by rational proofs. He regards materialism absurd because neither motion, nor the uniformity of nature, nor the origin of psychic life is capable of explanation from mere matter. In his philosophy Rousseau is a Cartesian. But he does not believe in a creation out of nothing. Nothing can come into being through a sheer act of will.
