696.记事五：
有一次，我向主祷告，求蒙允许与亚里士多德、笛卡儿和莱布尼兹的门生们交谈，以了解他们对灵魂与身体之间相互作用的看法。当我停止祷告时，出现了九个人，三个亚里士多德学派，三个笛卡儿学派，三个莱布尼兹学派。他们站在我周围，左边是亚里士多德的崇拜者，右边是笛卡儿的追随者，后面是莱布尼兹的支持者。在远处，可以看到三个头戴桂冠者，彼此相距甚远；凭借天堂流入的觉知，我认出他们就是这些学派的真正领袖或创始人。而站在莱布尼兹后面的另一个人则紧紧抓着他的衣袖，我被告知他是克里斯提安·沃尔夫（近代德国数学家，莱布尼兹唯心论哲学的直接继承人，官能心理学思想的系统化者，被称为“官能心理学之父”）。
这九人见面互致问候后，开始以柔和的语调交谈。但就在这时，一个灵从地底升上来，右手举着火把，在他们面前挥动。这三派随即变成敌人，彼此怒视；因为他们急欲争吵和反驳。亚里士多德学派，也就是经院学者首先发言：“谁不明白，物体藉感官流入灵魂，如同人穿过门厅进入内室，灵魂就是根据这流入进行思考？当情人看到美丽少女或他的新娘时，难道他的眼睛不会发光，并把对她的爱传给灵魂？当守财奴看见鼓鼓的钱袋时，难道他所有的感官不会因它们而激情高涨？结果，他将这种热情传给灵魂，激起占有它们的欲望？当傲慢的人听到别人恭维他时，难道他不会竖起耳朵，将这些阿谀奉承之词传给他的灵魂？身体感官不就象大厅的入口，唯独通过它才能进入灵魂？这些以及大量类似例子必使人推断出，流入来自大自然，换句话说，它是物质的。”
对于这些话，笛卡儿学派用手指敲打前额，之后收回说：“哎呀，你是从表象说的，难道你没有意识到，不是眼睛热爱那少女或新娘，而是灵魂吗？同样，身体感官本身并不渴望袋子里的金钱，而是受灵魂控制。再者，难道耳朵会陶醉于奉承者的恭维吗？产生感觉的难道不是感知吗？感知是灵魂的功能，不是器官的。若你愿意，请告诉我们，使得舌与唇说话的是不是思维？使得手劳作的是不是意愿？然而思维和意愿都是灵魂的功能。所以，使得眼看、耳听，以及其它感官感觉、专心、注意的岂不是灵魂？这些以及无数类似例子，使每一个智慧超越身体感官印象之人皆可推断出，并不存在从身体向灵魂的流入，只存在从灵魂向身体的流入。我们称这为偶然流入，或灵性流入。”
听完这番话，站在这两个三人组后面的三个人，也就是莱布尼兹的支持者，提高嗓门说：“我们听到了双方的辩论，并比较了它们，发现在很多点上，后者的论据较有力，而在其它很多点上，前者的论据较有力。因此，若你们愿意，我们愿意解决这场争端。”当被问到如何解决时，他们说：“既不存在从灵魂向身体的流入，也不存在从身体向灵魂的流入，而是两项活动瞬间和谐进行，一位着名作家给它取了一个好听的名字，叫预定和谐。”
在这场争端最后，那个举着火把的灵再次出现，不过这次火把在左手。他在他们脑后挥动它，致使他们所有的观点变得混乱起来，他们大声叫喊说：“我们的灵魂和身体都不知道该站在哪一边，所以让我们抽签决定吧，我们会采纳第一支签表达的观点。”
于是，他们拿出三张纸，一张纸写上“物质流入”，第二张写上“灵性流入”，第三张写上“预定和谐”。他们把这三张纸放到一个倒置的帽子里，选出他们中的一员抽取。这人将手伸进帽子，抽出了一张纸，上面写着“灵性流入”。当看到并读出这行字时，他们都说（有的声音清晰流畅，有的则微弱压抑）：“我们采纳这个，因为它先出来的。”但此时一个天人突然站在旁边说：“不要以为这张写有‘灵性流入’的纸是偶然出来的，它是天意。因为你们的思想如此混乱，以致看不见真理，但真理将自己呈到抽签人手上，是为了你们能采纳它。”
696. 记事五:
有一次, 我向主祷告, 求蒙允许与亚里士多德, 笛卡儿和莱布尼兹的门生们交谈, 以了解他们对灵魂与身体之间相互作用的看法。 当我停止祷告时, 出现了九个人, 三个亚里士多德学派, 三个笛卡儿学派, 三个莱布尼兹学派。 他们站在我周围, 左边是亚里士多德的崇拜者, 右边是笛卡儿的追随者, 后面是莱布尼兹的支持者。 在远处, 可以看到三个头戴桂冠者, 彼此相距甚远; 凭借天堂流入的觉知, 我认出他们就是这些学派的真正领袖或创始人。 而站在莱布尼兹后面的另一个人则紧紧抓着他的衣袖, 我被告知他是克里斯提安•沃尔夫 (近代德国数学家, 莱布尼兹唯心论哲学的直接继承人, 官能心理学思想的系统化者, 被称为“官能心理学之父”)。
这九人见面互致问候后, 开始以柔和的语调交谈。 但就在这时, 一个灵从地底升上来, 右手举着火把, 在他们面前挥动。 这三派随即变成敌人, 彼此怒视; 因为他们急欲争吵和反驳。 亚里士多德学派, 也就是经院学者首先发言: “谁不明白, 物体藉感官流入灵魂, 如同人穿过门厅进入内室, 灵魂就是根据这流入进行思考? 当情人看到美丽少女或他的新娘时, 难道他的眼睛不会发光, 并把对她的爱传给灵魂? 当守财奴看见鼓鼓的钱袋时, 难道他所有的感官不会因它们而激情高涨? 结果, 他将这种热情传给灵魂, 激起占有它们的欲望? 当傲慢的人听到别人恭维他时, 难道他不会竖起耳朵, 将这些阿谀奉承之词传给他的灵魂? 身体感官不就象大厅的入口, 唯独通过它才能进入灵魂? 这些以及大量类似例子必使人推断出, 流入来自大自然, 换句话说, 它是物质的。 ”
对于这些话, 笛卡儿学派用手指敲打前额, 之后收回说: “哎呀, 你是从表象说的, 难道你没有意识到, 不是眼睛热爱那少女或新娘, 而是灵魂吗? 同样, 身体感官本身并不渴望袋子里的金钱, 而是受灵魂控制。 再者, 难道耳朵会陶醉于奉承者的恭维吗? 产生感觉的难道不是感知吗? 感知是灵魂的功能, 不是器官的。 若你愿意, 请告诉我们, 使得舌与唇说话的是不是思维? 使得手劳作的是不是意愿? 然而思维和意愿都是灵魂的功能。 所以, 使得眼看, 耳听, 以及其它感官感觉, 专心, 注意的岂不是灵魂? 这些以及无数类似例子, 使每一个智慧超越身体感官印象之人皆可推断出, 并不存在从身体向灵魂的流入, 只存在从灵魂向身体的流入。 我们称这为偶然流入, 或灵性流入。 ”
听完这番话, 站在这两个三人组后面的三个人, 也就是莱布尼兹的支持者, 提高嗓门说: “我们听到了双方的辩论, 并比较了它们, 发现在很多点上, 后者的论据较有力, 而在其它很多点上, 前者的论据较有力。 因此, 若你们愿意, 我们愿意解决这场争端。 ”当被问到如何解决时, 他们说: “既不存在从灵魂向身体的流入, 也不存在从身体向灵魂的流入, 而是两项活动瞬间和谐进行, 一位著名作家给它取了一个好听的名字, 叫预定和谐。 ”
在这场争端最后, 那个举着火把的灵再次出现, 不过这次火把在左手。 他在他们脑后挥动它, 致使他们所有的观点变得混乱起来, 他们大声叫喊说: “我们的灵魂和身体都不知道该站在哪一边, 所以让我们抽签决定吧, 我们会采纳第一支签表达的观点。 ”
于是, 他们拿出三张纸, 一张纸写上“物质流入”, 第二张写上“灵性流入”, 第三张写上“预定和谐”。 他们把这三张纸放到一个倒置的帽子里, 选出他们中的一员抽取。 这人将手伸进帽子, 抽出了一张纸, 上面写着“灵性流入”。 当看到并读出这行字时, 他们都说 (有的声音清晰流畅, 有的则微弱压抑) : “我们采纳这个, 因为它先出来的。 ”但此时一个天人突然站在旁边说: “不要以为这张写有‘灵性流入’的纸是偶然出来的, 它是天意。 因为你们的思想如此混乱, 以致看不见真理, 但真理将自己呈到抽签人手上, 是为了你们能采纳它。 ”
696. The fifth memorable occurrence. On one occasion I prayed to the Lord to be allowed to speak to followers of Aristotle, followers of Descartes, and followers of Leibniz all at once, so that I could learn what their thoughts were on the interaction between the soul and the body.
After I said this prayer, nine men were standing around me: three Aristotelians, three Cartesians, and three Leibnizians. The worshipers of Aristotle were to my left; the adherents of Descartes were to my right; and the supporters of Leibniz were behind me. At a great distance from me and quite far from each other, I saw three people wearing laurel. An inflow from heaven allowed me to perceive that they were the aforementioned masters and leaders themselves. One other person was standing behind Leibniz and holding the hem of his garment in his hand; I was told it was Wolff.
[2] When the nine men noticed each other, they greeted and spoke to each other cordially at first. Soon, however, a spirit rose up from hell with a flaming torch in his right hand. He waved it back and forth before their faces. This made them become enemies with each other, three by three. They stared at the other groups with grim looks on their faces because they had all been overcome with a lust for arguing and disputation.
The Aristotelians, who were also scholastics, went first. They said, "Surely everyone sees that objects flow in through our senses to our souls, just as someone goes in through a doorway into a room. The soul experiences thought on the basis of that inflow. For example, when a man in love sees his beautiful bride, his eyes light up and bring his love for her to his soul. When misers see bags full of coins, all their senses feel a burning desire for the money; the senses bring this desire to their soul and stir up a longing to take it for themselves. When arrogant people hear someone praising them, their ears perk up and carry the praises to their soul. The bodily senses are entrances; they provide the only access to the soul. From these examples and countless others like them, the inescapable conclusion is that inflow comes from nature; it is physical. "
[3] The adherents of Descartes responded to this by pointing their fingers at their foreheads and then retracting them. "Oh, you are just speaking from how things appear to be!" they said. "Don't you know that it is not the eye but the soul that loves the young bride? It is not the physical senses that feel their own longing for the money in the bags; it is the soul. It is not the ear that seizes on the praises of flatterers. Perception leads to sensation, and perception belongs not to the external organ but to the soul.
"Say, if you can, what causes the tongue and lips to speak if it is not thought? What causes the hands to do work if it is not the will? And thought and will belong to the soul. If not the soul, what causes the eye to see, the ears to hear, and the other organs to sense things and notice and pay attention to them? From these and countless other examples, all who have wisdom that transcends their bodily senses conclude that there is no inflow of the body into the soul. The only inflow is of the soul into the body. We refer to this as occasional inflow and also spiritual inflow. "
[4] Upon hearing this the three men who were standing behind the other groups of three, the supporters of Leibniz, raised their voices and said, "We have heard these arguments from both sides and have compared them. In many regards the arguments of the latter group are stronger than those of the first group; but in many other respects, the arguments of the first group are stronger. Therefore, if we may, we are going to combine the two. "
"How?" the others asked.
"There is no inflow from the soul into the body," they said, "and there is no inflow from the body into the soul. Instead, they both function side-by-side instantaneously and to the same effect. Our distinguished author gave this process a beautiful name: preestablished harmony. "
[5] At this point the spirit from hell came up and appeared again with the flaming torch in his hand, but this time it was in his left hand. He waved it back and forth near the backs of their heads. As a result, the ideas they all had became confused. They exclaimed, "Neither our soul nor our body knows which position to take! We should settle this argument by drawing lots. We will accept whichever lot is drawn first. "
They took three slips of paper, and wrote physical inflow on one, spiritual inflow on another, and preestablished harmony on the third. They placed all three in a deep hat, and chose someone to make the draw. He put in his hand and pulled out the slip that said spiritual inflow. Once they had seen it and read it, they all said, "We should adopt this, because it is what came up first. " But some said this in a clear and steady voice, while others said it faintly and hesitantly.
An angel suddenly appeared standing next to them and said, "Don't think that the slip of paper that said spiritual inflow was drawn by chance; that was providence. Because your ideas are confused, you don't see the truth of it, but in fact the real truth offered itself to your hand as the correct answer so that you would come to favor it. "
696. The fifth experience. 1
I once prayed the Lord to be allowed to talk with the disciples of Aristotle, and at the same time with the disciples of Descartes and those of Leibnitz, in order to learn what opinions they held on the interplay between the soul and the body. My prayer was answered by the appearance of nine men, three Aristotelians, three Cartesians and three Leibnitzians. They stood round me, the admirers of Aristotle on the left, the followers of Descartes on the right, and the supporters of Leibnitz behind me. A long way off, and separated by gaps, were to be seen three men apparently wearing laurel-wreaths; and the perception flowing in from heaven made me aware that these were the actual champions or founders of the schools. Another man stood behind Leibnitz holding on to the sleeve of his robe; I was told that he was Wolff 2 .
[2] The nine men on seeing one another began with polite greetings and conversation. But soon afterwards a spirit rose up from the underworld carrying a torch in his right hand, which he shook in their faces. This made them three by three to become enemies and they glowered at one another; for they were gripped by a desire to quarrel and dispute.
The Aristotelians, who were also Schoolmen 3 , began by saying: 'Anyone can see that objects flow into the soul by means of the senses, like anyone entering a room through the door, and that what the soul thinks depends upon the inflow. When a lover sees a pretty girl or his bride, does not his eye sparkle and transmit love for her to the soul? When the miser sees bags full of money, is not every one of his senses inflamed with longing from them, and as a result he transmits this to the soul, exciting a desire to possess them? When some haughty person hears himself being praised by another, does he not prick up his ears, and they transmit the compliments to the soul? The bodily senses are like fore-courts offering the only way in to the soul. These and countless similar examples must lead one to conclude that the inflow is from nature, in other words, physical.'
[3] On hearing this the Cartesians clapped their fingers to their brows, and now took them away to say: 'Dear, dear, you are speaking from appearances. Are you not aware that it is not the eye which loves a girl or a bride, but the soul? Likewise, the bodily sense does not desire the money in the bag of itself, but under the control of the soul. Likewise, neither do the ears in any other sense scoop up the compliments paid by toadies. Surely it is perception which produces sensation? And perception is a function of the soul, not of an organ. Tell us, if you can, what it is other than thought which makes the tongue and the lips speak? What is it but the will that makes the hands work? Thought and will are functions of the soul. So what is it but the soul which makes the eye see, the ears hear, and the remaining sense-organs feel, pay attention and notice? These and countless other examples allow everyone, whose wisdom goes beyond bodily sense-impressions, to conclude that there is no inflow from the body into the soul, but from the soul into the body. We call this incidental inflow, or spiritual inflow.'
[4] On hearing this three men, who had been standing behind the previously mentioned groups of three and were supporters of Leibnitz, raised their voices and said: 'We have listened to the arguments on either side and compared them, and we have noticed that on many points one party prevails and on many others another. So, if we may, we should like to settle the dispute.'
When they were asked how, they said: 'There is no inflow from the soul into the body nor from the body into the soul, but both activities take place concordantly and instantaneously. This has been elegantly named by a famous writer, who called it pre-established harmony.'
[5] On the conclusion of this debate, the spirit carrying the torch appeared again, but now holding it in his left hand. He shook it towards the backs of their heads, so causing the ideas of all of them to become confused, and they cried out: 'Our soul does not know, neither does our body, which side to take. So let us draw lots to settle the dispute, and we will support the view represented by the first lot drawn.'
So they took three slips of paper and wrote on one 'Physical Inflow', on the second 'Spiritual Inflow' and on the third 'Pre-established Harmony'. They put the three slips into a hat held upside down and selected someone to draw one. He put his hand in and grasped with his hand the one on which was written 'Spiritual Inflow'. When they saw this and read it out, they all said, some however with a clear and fluent voice, some with a dull and withdrawn voice, 'Let us support this, since it came out first.' Then an angel suddenly appeared standing by, who said: 'Do not believe that the paper favouring Spiritual Inflow came out by chance; it was contrived. For your ideas are so confused that you cannot see its truth, but the truth of itself presented itself to his hand, so that you would support it.'
Footnotes:
1. This section is repeated from Interaction of the Soul and Body 19.
2. Christian Wolff (Arcana Coelestia 1679-1754), a follower of Leibnitz.
3. The Medieval scholars who taught logic.
696. Fifth Memorable Relation:
I once prayed to the Lord for permission to talk with the disciples of Aristotle, also with the disciples of Descartes and Leibnitz, in order that I might learn their views of the interaction between the soul and the body. When I had ceased praying, nine men approached, three of them disciples of Aristotle, three of Descartes, and three of Leibnitz; and they stood round about me, - the adorers of Aristotle on my left, at my right the followers of Descartes, and behind me the adherents of Leibnitz. Far away and widely separated from each other there seemed to be three men crowned with laurel, and by a perception flowing in from heaven, I recognized them as those great leaders or teachers themselves; while behind Leibnitz a man stood holding on to the skirt of his garment, who was said to be Wolf.
[2] When these nine men saw each other they at first saluted and spoke to each other in gentle tones. But just then a spirit with a torch in his right hand rose up from the lower regions, and waved the torch before their faces; and thereupon the three parties became enemies, and looked at each other with fierce countenances; for the lust of altercation and dispute seized them. The Aristotelians, who were also schoolmen, began by saying, "Who does not see that objects flow in through the senses into the soul, as one passes through a door into a chamber, and that the soul thinks in accordance with that influx? When the lover sees the beautiful virgin or bride does not his eye sparkle and hear the love of her to his soul? When a miser sees bags of money, is there not a burning for them in all his senses and from these is not this order transferred to his soul, exciting the desire to possess them? When a vain man hears another praising him, does he not prick up his ears, and do not these transmit the praises to his soul? Are not the senses of the body like entrance-halls, through which alone there is ingress to the soul? From these facts and innumerable others like them, who can draw any other conclusion than that influx is from nature, or is physical?"
[3] To these remarks the followers of Descartes, holding their fingers to their foreheads a while and then withdrawing them, replied by saying, "Alas you speak from appearances; do you not know that it is not the eye but the soul that loved the virgin or bride; and likewise that the senses of the body do not desire the money in the bags from themselves, but from the soul; and again, not otherwise do the ears drink in the praise of flatterers? Is not perception the cause of sensation? And perception belongs to the soul, not to the organ. Tell us, if you can, what is it but the thought that causes the tongue and lips to speak? And what is it but the will that causes the hand to work? Yet thought and will belong to the soul. So what is it but the soul that causes the eye to see, the ear to hear, and the other organs to feel, to attend to objects and turn toward them? From these facts and innumerable others like them anyone who is wise above the sensual things of the body concludes that influx is not from the body into the soul, but from the soul into the body; this we call occasional and also spiritual influx."
[4] On hearing this the three men who stood behind the former triads and who were adherents of Leibnitz, raised their voice and said, "We have heard the arguments of both sides and have compared them, and have perceived that in many respects the last arguments are the stronger, while in many other respects the first are the stronger. Therefore, with your permission we will settle the dispute."
When asked how they would do this, they said, "There is no influx of the soul into the body, not of the body into the soul, but there is a unanimous and instantaneous operation of the two together, which a celebrated author has designated by the beautiful term, preestablished harmony."
[5] After all this the spirit again appeared with the torch in his hand, but this time in his left hand, and he waved the torch at the backs of their heads, whereby the ideas of all of them became confused, and they cried out, "Neither our souls nor our bodies know what side we should take; therefore let us decide the dispute by lot; we will adopt whichever comes out first."
And they took three pieces of paper, on one of which they wrote the words, Physical influx; on the second, Spiritual Influx; and on the third, Preestablished Harmony. They put the three papers in a cap, and chose one of their number to draw. He put his hand into the cap and drew out the paper on which was written, Spiritual Influx. When they saw this and read it, they all said, - some speaking in a clear and flowing and some in a faint and restrained tone, "We adopt that, because it came out first." But then an angel suddenly stood near and said, "Do not think that the paper that was for Spiritual Influx came out by chance; it came providentially; for you, with your confused ideas do not see its truth; but the truth offered itself to the hand of him who drew the lot, in order that you might adopt it."
696. The fifth experience. I once prayed to the Lord that I might be permitted to speak with the disciples of Aristotle, 1 and also with those of Descartes 2 and Leibnitz, 3 that I might hear their opinions on the intercourse between the soul and the body. After I had prayed, nine persons presented themselves, three disciples of Aristotle, three of Descartes, and three of Leibnitz; and they stood round me, the admirers of Aristotle on the left, the followers of Descartes on the right, and the supporters of Leibnitz behind. A great distance away, and far apart from one another, three men were seen, crowned as it were with laurel, whom I recognized by a perception which flowed into me from heaven as those leaders or great teachers themselves. Behind Leibnitz stood one who was holding the skirt of his garment, and I was told that he was Wolff. 4
[2] When those nine men caught sight of one another, at first they greeted one another courteously and affably. Presently, however, there arose from beneath a spirit with a torch in his right hand, which he waved before their faces. Thereupon they became opponents, three against three, and they looked fiercely upon each other; for they were seized with the passion of altercation and dispute. The Aristotelians, who were also schoolmen, began the debate, saying: "Every one perceives that objects enter by influx through the senses into the soul, just as a man enters a room through the door, and that the soul thinks according to the influx. When a lover sees a lovely maiden, his betrothed, his eyes sparkle and convey the love of her to his soul. When a miser sees purses containing money, he burns for them in every sense, through which he sends the burning into his soul, eliciting there the longing to possess them. When a vain man hears his praises sung by someone, he pricks up his ears, and these transmit the praises to his soul. The bodily senses are like entrance halls, through which alone there is ingress to the soul. From these examples, and innumerable others like them, who can draw any other conclusion than that influx is from nature, and therefore physical?"
[3] The followers of Descartes, pressing their fingers to their forehead in deep thought now withdrew them and replied to these words as follows: "Alas! you speak from appearances. You must know that it is not the eye but the soul that loves the maiden, the betrothed; likewise that the bodily sense does not from itself desire the money in the purse, but from the soul; and the ears in no other way accept the praises of the flatterer. It is perception that causes sensation, and perception is a faculty not of the organ, but of the soul. Tell us, if you can, what causes the tongue and lips to speak but thought, or the hands to work but the will; and thought and will belong to the soul; also, what but the soul causes the eye to see, the ears to hear, and the other organs to feel, to give attention to and to observe objects. From these and many similar examples every one whose wisdom is raised above the sensual things of the body concludes that there is not an influx of the body into the soul, but of the soul into the body; and this we call occasional, and also spiritual influx."
[4] On hearing these words the three supporters of Leibnitz, who stood behind the others, gave voice to their opinions, saying: "We have heard and compared the arguments on both sides, and we find that both have much in their favor; and, therefore, if you agree, we will settle the dispute." When asked on what grounds they would do so, they replied: "There is not influx of the soul into the body, nor of the body into the soul; but there is simultaneous and instantaneous operation of both together, and this a celebrated author has designated by the admirable name of pre-established harmony."
[5] Thereupon the spirit again appeared with the torch which was now in his left hand, and waved it at the back of their heads. This caused the ideas of all to become confused, and they exclaimed, "Neither our soul nor our body knows which side to take; let us then, decide this dispute by lot; we will abide by that which comes out first." So they took three pieces of paper, on one of which they wrote Physical Influx, on the second Spiritual Influx, and on the third Pre-established Harmony. These they put into a cap, and appointed one of their number to draw; and he, putting in his hand, drew out the paper on which was written Spiritual Influx. On seeing and reading this, they all said, some in a clear and fluent voice and others in a voice indistinct and hesitating, "Let us abide by this because it came out first." But the angel suddenly stood near and said: "Do not suppose that the piece of paper in favor of Spiritual Influx came out by chance; it came out by design. For you do not see its truth, because your ideas are confused; but the truth offered itself to the hand for your acceptance."
Footnotes:
1. Aristotle, Greek philosopher, 384-322 B.C.; born at Stagiros, so called The Stagirite. He took all knowledge for his province, but had little appreciation of mathematics. He created the science of logic.
2. Descartes, French philosopher, A.D. 1596-1850. According to his theory the essence of the mind, as appears from his proposition, Cogito, ergo sum, is consciousness or thinking; and the essence of matter is extension. Thus the universe falls into two discrete worlds, that of thinking substances and that of extended substances.
3. Leibnitz, German philosopher, A.D. 1646-1716. He maintained the metaphysical against mechanical causes in the interpretation of the world. He taught the pre-established harmony of the universe, founded upon spiritual agencies, dependent only upon God, which reflected in themselves the whole universe.
4. Wolff, Johann Christian, A.D. 1679-1754, a German philosopher of little originality or depth. His leading ideas are taken from Leibnitz.
696. QUINTUM MEMORABILE.
Quondam precatus sum ad Dominum, ut daretur loqui cum Discipulis ARISTOTELIS, et simul cum Discipulis CARTESII, et cum Discipulis LEIBNITZII, propter finem, ut opiniones mentis eorum de Commercio Animae et Corporis haurirem: post precationem 1 aderant novem Viri, tres Aristotelici, tres Cartesiani, et tres Leibnitziani, et steterunt circum me; a latere sinistro adoratores Aristotelis, ad dextrum sectatores Cartesii, et a tergo fautores Leibnitzii: e longinquo ad distantiam, et per intervalla inter se, visi sunt sicut tres laureati, et ex perceptione, quae e Coelo influxit, cognovi quod essent ipsi Antesignani seu Archididascali; post Leibnitzium stabat unus manu tenens alam vestis ejus, et dicebatur quod esset Wollfius.
[2] Novem illi Viri, cum intuerentur se mutuo, faceta voce se primum salutabant et affabantur. Sed mox tunc ex Inferis exsurgebat Spiritus cum facula in manu dextra, et vibrabat illam ante facies illorum, inde facti sunt inimici tres contra tres, et torvo vultu se aspiciebant; invasit enim libido altercandi et litigandi; et tunc exorsi sunt Aristotelici, qui quoque erant Scholastici, dicentes, quis non videt quod objecta per Sensus influant in animam, sicut quis per fores intrat in conclave, et quod Anima cogitet secundum Influxum; nonne dum Amator videt pulchram Virginem aut Sponsam, oculus ejus scintillat, et fert amorem ejus ad animam; nonne Avarus cum videt crumenas in quibus nummi, ad illas ardet omni Sensu, et inde hoc infert in animam, et excitat cupidinem possidendi illas; nonne cum aliquis Superbus audit laudes de se ab altero, arrigit aures, et hae perferunt illas ad animam; suntne Sensus corporis sicut atria, per quae ad Animam unice fit ingressus; quis ex his et innumeris similibus aliter potest concludere, quam quod Influxus e natura seu physicus sit.
[3] Ad haec dicta Sectatores Cartesii tenentes digitos sub fronte, et nunc retrahentes illos respondebant, dicendo, heu, loquimini ex apparentiis; nonne scitis, quod non oculus amet Virginem aut Sponsam sed Anima; pariter quod nec Sensus corporis cupiat nummos in crumena ex se, sed ex Anima; pariter quod nec aures arripiant laudes assentantium aliter; nonne perceptio est quae facit sentire, et perceptio est animae, et non organi; dicite, si potestis, quid aliud facit linguam et labia loqui quam cogitatio, et quid aliud facit manus operari quam voluntas, ac cogitatio et voluntas sunt Animae; ita quid facit oculum videre, et aures audire, ac reliqua organa sentire, attendere et advertere ad objecta, quam Anima; ex his et ex innumeris similibus aliis, unusquisque, qui supra sensualia corporis sapit, concludit, quod non sit Influxus corporis in animam, sed animae in corpus, quem nos vocamus Influxum occasionalem, et quoque spiritualem.
[4] His auditis, tres Viri, qui post triades priores steterunt, qui erant fautores Leibnitzii, extulerunt vocem, dicentes, audivimus argumenta ab utraque parte, et contulimus illa, et percepimus, quod in multis praevaleant haec illis, et in multis his illa, quare, si licet, componemus lites; et ad interrogationem quomodo, dixerunt; Non est aliquis Influxus Animae in Corpus, nec Corporis in Animam, sed est unanima et instantanea 2 operatio utriusque simul, quam celebris Auctor pulchro nomine insignivit, vocando Harmoniam praestabilitam.
[5] His peractis, rursus apparuit Spiritus cum facula in manu, sed nunc sinistra, et vibravit illam ad occipitia illorum, inde confusae factae sunt ideae omnium, et conclamabant, non scit anima nostra nec corpus, in quam partem transeamus, quare dirimamus has lites per Sortem, et Sorti, quae primum exit, favebimus; et sumserunt tres schedulas, et uni illarum inscripserunt INFLUXUS PHYSICUS, alteri INFLUXUS SPIRITUALIS, 3 et tertiae HARMONIA PRAESTABILITA, et miserunt tres illas in cavum pilei, et elegerunt unum qui expromeret, et hic immissa manu apprehendit illam, super qua scriptum fuit, INFLUXUS SPIRITUALIS: qua visa et lecta, dixerunt omnes, quidam tamen claro et fluente sono, quidam obscuro et intracto, faveamus huic, quia primum exivit. At subito tunc adstitit Angelus, et dixit, ne credatis, quod Chartula pro INFLUXU SPIRITUALI exiverit fortuito, sed ex proviso: vos enim, quia in confusis ideis estis, non videtis veritatem ejus, sed ipsa veritas obtulit se illam manui ut ei faveatis.
Footnotes: