system of individual forces, harmoniously related under the direction of a primordial force, whose absolute activity permits the existence outside of itself of the appropriate activities of created things, which it directs without absorbing them. This system, therefore, may be reduced to three principal points: 1, it makes the idea of force predominate over the idea of substance, or rather reduces substance to force; 2, it sees in extension only a mode of appearance of force and compares the bodies of simple and unextended elements as more or less analogous, except in their degree, to what is called the soul; 3, it sees in the forces not only general agents or modes of action of a universal agent, as have the scientists, but it sees also individual principles, both substances and causes which are inseparable from the material, or rather which constitute matter itself; Dynamism thus understood, is only universal spiritualism.
In this introduction I have examined the different difficulties which might be raised against the Leibnizian Monadology from the point of view of the Cartesian spiritualism. They have still to be examined from the point of view of those who deny the plurality of substances, that is, from the Spinozistic or pantheistic point of view. Here, however, come in a wholly different class of ideas, which we cannot enter upon without extending this introduction beyond measure. We will merely say that the force of Leibniz's system is in the fact of individuality, of which the advocates of the unity of substance have never been able to give an explanation. It is true, we must pass here from the objective to the subjective standpoint, because it is in the consciousness that the individuality manifests itself in the most striking manner, while in nature it is more veiled. One's position, therefore, should be taken in the region of the individual consciousness in order to combat Spinozism. This point of view has been particularly developed in our day by Maine de Biran and by his school. We have been content to mention it merely, not desiring to skim over a problem which is connected with the knottiest points of metaphysics and of the philosophy of religion.
