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judgment; while, on the other hand, arises the idea of motion 
with its subordinate laws, true both to nature and to the life of 
man, the highest product of the scientific and pure reason and 
the noblest generalization the world has yet known, because it 
is the only one that neither limits nor enslaves . 
15. The celebrated Leibnitz advanced under the guidance of 
M. Huygens still further on this road. He says that M. Huygens 
made him understand that monads or simple substances are 
the only true substances. “ I found then,” he says “ that their 
nature consists in force, and that it was thus necessary to con- 
ceive them after the notion we have of souls.” (!) “ Material 
atoms,” he further explains, “ are contrary to reason, seeing that 
they are composed of parts. Those are only substantial atoms, 
that is to say, real units, absolutely without parts, which are the 
principles of action and the last elements in the analysis of sub- 
stances. They may be called metaphysical points. They have 
something vital in them and a kind of perception.” 
16. There exists at the present moment a strong counter-eddy 
of thought, carrying us back from whatever had been supposed to 
be learnt as to the constitution of matter, and threatening to 
land many of the votaries of speculative science in the nihilism 
of Eastern philosophy. This tendency is referred to in a paper 
“ on Darwinism and Theology,” by Edward Ery, in the Spectator 
of September 21st, 1872. The writer says, “ I have no fear even 
of the tendencies of modern science. I may read it wrongly (as 
I know that I read it little and ignorantly), but to me its ten- 
dencies seem towards a sublime spirituality , towards the belief 
that all matter is but force, and all force is but mind.” 
17. This tendency to “ sublime spirituality ” is well illustrated 
in the most advanced school of modern Germany. I find in 
th q Revue Scientifique of 7th September, 1872, under the head 
Une Philosophic nouvelle en Allemagne, that the origin of the 
school appears to have been in the writings of Schopenhauer, 
who published in 1819 his great work, entitled The World 
considered as Representation and Will. He says: “I have 
had the happiness of being initiated in the Vedas, a great 
benefit in my eyes ; for this age is, according to me, destined to 
receive from the Sanscrit literature an impulsion equal to that 
which the sixteenth century received from the renaissance of 
the Greeks.” It is easy to trace in his notions'the influence of 
the speculations of Buddhism. Indeed, he was at so little pains 
to conceal the source of his inspiration, that he obtained at 
great expense an image of Buddha, which “he showed with 
pride and, perhaps, with malice, to his visitors;” one of whom, 
M. Eoucher, relates these circumstances. In this Indian 
philosophy everything is may a, illusion; the world is a dream. 
