Letter XLI. To Huyghens

Correspondence, by Benedict de Spinoza, [1883], at sacred-texts.com

LETTER XLI. (XXXVI.)

SPINOZA TO CHRISTIAN HUYGHENS.

[Further discussion concerning the unity of God. Spinoza asks for advice about polishing lenses. (Voorburg, May, 1666.)]

Distinguished Sir,—I have been by one means or another prevented from answering sooner your letter, dated 19th May. As I gather that you suspend your judgment with regard to most of the demonstration I sent you (owing, I believe, to the obscurity you find in it), I will here endeavour to explain its meaning more clearly.

First I enumerated four properties, which a Being existing by its own sufficiency or force must possess. These four, and others like them, I reduced in my fifth observation to one. Further, in order to deduce all things necessary for the demonstration from a single premiss, I endeavoured in my sixth observation to demonstrate the existence of God from the given hypothesis; whence, lastly, taking (as you know) nothing beyond the ordinary meaning of the terms, I drew the desired conclusion.

Such, in brief, was my purpose and such my aim. I will now explain the meaning of each step singly, and will first start with the aforesaid four properties.

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In the first you find no difficulty, nor is it anything but, as in the case of the second, an axiom. By simple I merely mean not compound, or not made up of parts differing in nature or other parts agreeing in nature. This demonstration is assuredly universal.

The sense of my third observation (that if the Being be thought, it cannot be conceived as limited by thought, but only as infinite, and similarly, if it be extension, it cannot be conceived as limited by extension) you have excellently perceived, though you say you do not perceive the conclusion; this last is based on the fact, that a contradiction is involved in conceiving under the category of non-existence anything, whose definition includes or (what is the same thing) affirms existence. And since determination implies nothing positive, but only a limitation of the existence of the nature conceived as determinate, it follows that that, of which the definition affirms existence, cannot be conceived as determinate. For instance, if the term extension included necessary existence, it would be alike impossible to conceive extension without existence and existence without extension. If this were established, it would be impossible to conceive determinate extension. For, if it be conceived as determinate, it must be determined by its own nature, that is by extension, and this extension, whereby it is determined, must be conceived under the category of non-existence, which by the hypothesis is obviously a contradiction. In my fourth observation, I merely wished to show, that such a Being could neither be divided into parts of the same nature or parts of a different nature, whether those of a different nature involved necessary existence or not. If, I said, we adopt the second view, the Being would be destroyed; for destruction is merely the resolution of a thing into parts so that none of them expresses the nature of the whole; if we adopt the first view, we should be in contradiction with the first three properties.

In my fifth observation, I merely asserted, that perfection consists in being, and imperfection in the privation of being. I say the privation; for although extension denies of itself thought, this argues no imperfection in it. It would be an imperfection in it, if it were in any degree

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deprived of extension, as it would be, if it were determinate; or again, if it lacked duration, position, &c.

My sixth observation you accept absolutely, and yet you say, that your whole difficulty remains (inasmuch as there may be, you think, several self-existent entities of different nature; as for instance thought and extension are different and perhaps subsist by their own sufficiency). I am, therefore, forced to believe, that you attribute to my observation a meaning quite different from the one intended by me. I think I can discern your interpretation of it; however, in order to save time, I will merely set forth my own meaning. I say then, as regards my sixth observation, that if we assert that anything, which is indeterminate and perfect only after its kind, exists by its own sufficiency, we must also grant the existence of a Being indeterminate and perfect absolutely; such a Being I will call God. If, for example, we wish to assert that extension or thought (which are each perfect after their kind, that is, in a given sphere of being) exists by its own sufficiency, we must grant also the existence of God, who is absolutely perfect, that is of a Being absolutely indeterminate. I would here direct attention to what I have just said with regard to the term imperfection; namely, that it signifies that a thing is deficient in some quality, which, nevertheless, belongs to its nature. For instance, extension can only be called imperfect in respect of duration, position, or quantity: that is, as not enduring longer, as not retaining its position, or as not being greater. It can never be called imperfect, because it does not think, inasmuch as its nature requires nothing of the kind, but consists solely in extension, that is in a certain sphere of being. Only in respect to its own sphere can it be called determinate or indeterminate, perfect or imperfect. Now, since the nature of God is not confined to a certain sphere of being, but exists in being, which is absolutely indeterminate, so His nature also demands everything which perfectly expresses being; otherwise His nature would be determinate and deficient.

This being so, it follows that there can be only one Being, namely God, who exists by His own force. If, for the sake of an illustration, we assert, that extension involves existence; it is, therefore, necessary that it should

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be eternal and indeterminate, and express absolutely no imperfection, but perfection. Hence extension will appertain to God, or will be something which in some fashion expresses the nature of God, since God is a Being, who not only in a certain respect but absolutely is in essence indeterminate and omnipotent. What we have here said oy way of illustration regarding extension must be asserted of all that we ascribe a similar existence to. I, therefore, conclude as in my former letter, that there is nothing external to God, but that God alone exists by His own sufficiency. I think I have said enough to show the meaning of my former letter; however, of this you will be the best judge. * * * * *

(The rest of the letter is occupied with details about the polishing of lenses.)