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2 54 THE FRENCH ILLUMINATION. Thoughts on the Interpretation of Nature, 1754: O God! I do not know whether thou art, but I will guide my thoughts and actions as though thou didst see me think and act, etc. Under the influence of Holbach's circle he finally reached (in the Conversation between D' Alembert and Diderot, and U Alcmbert' s Dream, written in 1769, but not published until 1830, in vol. iv. of the Mhnoires, Correspondance, et Ouvrages Ine'dits de Diderot') the position of naturalistic monism — there exists but one great individual, the All. Though he had formerly distinguished thinking substance from material substance, and had based the immortality of the soul on the unity of sensation and the unity of the ego, he now makes sensation a universal and essential property of matter {la pier re j-^«/), declares the talk about the simplicity of the soul metaphysico-theological nonsense, calls the brain a self-playing instrument, ridicules self-esteem, shame, and repentance as the absurd folly of a being that imputes to itself merit or demerit for necessary actions, and recog- nizes no other immortality than that of posthumous fame. But even amid these extreme conclusions, his enthusiasm for virtue remains too intense to allow him to assent to the audacious theories of La Mettrie and Helvetius. French natural science also tended toward materialism. Buf!on {Natural History, 1749 seq^ endeavors to facilitate the mechanical explanation of the phenomena of life by the assumption of living molecules, from which visible organisms are built up. Robinet {On Nattire, iy6i seg.), availing himself of Spinozistic and Leibnitzian conceptions, goes still further, in that he endows every particle of matter with sensation, looks on the whole world as a succession of living beings with increasing mentality, and subjects the interaction of the material and psychical sides of the individual, as well as the relation of pleasure and pain in the universe, to a law of harmonious compensation. The S)'ste7n of Nature, 1770, which bore on its title page the name of Mirabaud, who had died 1760, proceeded from the company of freethinkers accustomed to meet in the hospitable house of Baron von Holbach (died 1789), a native of the Palatinate. Its real author was Holbach himself, although his friends Diderot, Naigeon, Lagrange, the mathe-