The World's Greatest Books [Volumes 1-15, 17-20]

Pantheism is commonly taken to mean that God is all things--the whole, the universe, the collection of all existences, of things infinite and infinitely diverse. From which notion the charge is brought against philosophy that it teaches that all things are God; that is to say, that God is, not the universal which is in and for itself, but the infinite multiplicity of individual things in their empirical and immediate existence.

If you say God is all that is here, this paper, etc., you have indeed committed yourself to the pantheism with which philosophy is reproached; that is, the whole is understood as equivalent to all individual things. But there is also the genus, which is equally the universal, yet is wholly different from this totality in which the universal is but the collection of individual things, and the basis, the content, is constituted by these things themselves. To say that there has ever been a religion which has taught this pantheism is to say what is absolutely untrue. It has never entered any man's mindthat everything is God; that is to say, that God is things in their individual and contingent existence. Far less has philosophy ever taught this doctrine.

Spinozism itself, as such, as well as Oriental pantheism, contains this doctrine: that the divine in all things is no more than that which is universal in their content, their essence; and in such sense that this essence is conceived of as a determinate essence.

When Brahma says, "In the metal I am the brightness of its shining; among the rivers I am the Ganges; I am the life of all that lives," he thereby suppresses the individual. He says not, "I am the metal, the rivers, the individual things of various kinds as such, nor in the fashion of their immediate existence."

Here, at this stage, what is expressed is no longer pantheism; but rather that of the essence in individual things.

In the living being are time and space. But in this individual being it is only the changeless element that is made to stand out. "The life of being that lives" is in this latter sphere of life the unlimited, the universal. But if it be said "God is all things," here we understand individuality with all its limitations, its finity, its passing existence. This notion of pantheism arises out of the conception of unity, not as spiritual unity but abstract unity; and then, when the idea takes its religious form, where only the substance, the One, is possessed of true reality, there is a tendency to forget that it is precisely in presence of this unity that individual and finite things are effaced, and to continue to place these in a material fashion side by side with this unity. They will not admit the teaching of the Eleatics, who, when they say "There is only One," add expressly that non-entity is not. All that is finite would be limitation, a negation of the One, but non-entity, the boundary, term, limit, and that which is limited, exist not at all.

Spinozism has been accused of atheism. But Spinozismdoes not teach that God is the world, that He is all things. Things have indeed a phenomenal existence--that is, an existence as appearances. We speak of our existence, and our life is indeed comprised in this existence, but to speak philosophically the world has no reality, it has no existence. Individual things are finite things to which no reality can be attributed; it may be said of them that they have no existence.

Spinozism--this is the accusation directed against it--involves by way of consequence that, if all things make but one, good and evil make but one; there is no difference between them; and thereby all religion is destroyed. In themselves, it is said there is no difference between good and evil; consequently it is a matter of indifference whether one be righteous or wicked. It may be granted that in themselves--that is, in God, who is the sole veritable reality--the difference between good and evil disappears. In God there is no evil. But the difference between good and evil can exist only on condition that God is the evil. But it cannot be allowed that evil is an affirmative thing, and that this affirmation is in God. God is good, and nothing else than good; the distinction between good and evil is not present in this unity, in this substance, and comes into existence only with differentiation.

God is unity abiding absolutely in itself. In the substance there is no differentiation. The distinction of good and evil begins with the distinction of God from the world, and particularly from man. It is the fundamental principle of Spinozism with regard to this distinction of God and the world that man must have no other end than God. The love of God, therefore, it is that Spinozism marks out for man as the law to be followed in order to bring about the healing of this breach.

And it is the loftiest morality that teaches that evil has no existence and that man is not bound to permit the substantial existence of this distinction, this negation.Yet it is possible for him to desire to maintain the difference and even to push it to the point of sheer opposition to God, who is the universal, self-contained and self-sufficing. In this case man is evil. But, alternatively, he may annul this distinction and place his true existence in God alone and in his aspiration towards Him; and in this case he is good.

In Spinozism there is indeed the difference between good and evil, opposition between God and man; but side by side with it we have also the principle that evil is to be deemed a non-entity. In God as God, in God as substance, there is no distinction. It is for man that the distinction exists, as also for him exists the distinction of good and evil.