Recent Spiritualist Philosophy in France [pp. 679-697]

IN FRANCE.
And it would seem that this predominance of the will over the
intellect, has become characteristic of several recent philosophies; i. Fouillhe is in the line of current thought. This, for
example, is the doctrine of M. Secretan, of Lansanne, a thinker
of genuine worth and originality, whom we may appropriately
cite at this point, since his Philosophie de la LibertY, a work little
known hitherto in France, is beginning to exert an influence
upon our philosophically inclined youth. According to M.
Secretan, the essence of Deity is absolute liberty, and all his
attributes are but different names of that liberty. Bold as it is,
the philosophy of M. Serertan adheres to Christianity, and is
deeply religious in its character. Altogether different is another
philosophy, although resting upon the same principles, the
pessimist and misanthropic system of Schopenhauer. Intelligence is subordinate to will; this is the only thing-in-itself; intelligence is only a mode of its manifestation. This doctrine of
the will connects with the second philosophy of Schelling, which
he intended to be the positive part of his system, the first
forming the abstract and negative. To this thought also, M.
Ravaisson seems to incline in his Rapport. If we comprehend
the book of M Fouillee, this is also the final word of his philosophy, for as we have said, he makes intellect proceed from will,
and considers this as an absolute act, not determined, but demining, which consequently commands the motives, instead of
being guided by them.
We should be disposed to put higher than is ordinarily done
the place and power of the will. If, for example, we consider
not human but divine liberty, we can but admit that the philosophy of the schools for the most part allows a very insignificant part to that liberty in the creative act. It has nothing
to do but servilely execute a model all complete which the absolute intelligence has eternally borne in itself. Where would
be the omnipotence of an act so inferior? It is incessantly repeated that God made the world out of nothing, as if that were
a great marvel. What matters it of what the world was made?
It is the idea of the world that is the miracle, Dot the material of
which it is made. Is the creating of marble a greater work than
creating the statue? Such is ever the error of materialists who
believe matter to be more important than form.
We disavow the maxim of the schools, that God re t'
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