PROPOSITION XII.

In the concept of Essence, considered only as internally possible, is not included the concept of an existence capable of producing that possible existence outside its causes.

The truth of this position is indubitable; if the nature of the internally possible be such as, in accordance with the common judgment of mankind, it has been defined to be in the third Prolegomenon to this Chapter. For, though it be true that possible Essence, taken adequately for all that is included in the concept, connotes aptitude of existence, (otherwise it would not be real); yet that aptitude itself has two partial respects which together are completive of it in its integrity. That is to say, aptitude of existence on the part of the possible Essence may be regarded either absolutely or relatively: -- absolutely, inasmuch as that Essence in its supposed constitutives exhibits nothing that renders its existence an impossibility; relatively, inasmuch as it is considered in relation to a power which is capable of producing it, should that power so will.

Now, unless it is maintained that human reason cannot separate these two ideas, so as to represent to itself the one apart from the other, which would be tantamount to destroying all distinction between external and internal possibility; it cannot be denied that in the concept of internal possibility, as such, is not included the idea of a power capable of producing such possible Essence.

It would have been hardly necessary to insist upon a point so evident in itself; had it not been for the fact that Descartes, whose philosophical views have had, and still retain, a serious influence on modern thought, has maintained the strange theory that internal possibility depends upon the Divine Will. Such an opinion, spite of the intention of its author, invariably leads to conclusions which destroy all science, and are subversive of the first principles of thought; as will be made clear by what follows.

If the Divine Will constitutes the internal possibility of things; then, antecedently to the act of the Divine Will, (speaking after the manner of men), there is neither possibility nor impossibility. Consequently, if God willed it, a four-sided triangle would be equally possible with a three-sided triangle, or an animal stone with an animal quadruped.

Furthermore: on this Cartesian hypothesis, nothing possible, antecedently to the act of the Divine Will, would be Being more than No Being. There would be at first simple indifference, which is tantamount to No thing. But then how could the Divine Will act? For it is impossible that it should be terminated and, so to say, determined to No thing. Yet the Divine Will could have no object or term of Its own act in such case. For Will does not determine its own object, but only tends towards that object which has been already determined for it by the intellect; whereas the hypothesis in question admits no determination anterior to the acting of the Will. Indeed, by logical sequence, the absolute Entity of the Divine Nature itself would, to say the least, receive a serious wound. For Infinite Being is infinitely possible, because infinitely actual; one does not see, therefore, how It, likewise, does not depend on the Divine Will.

Again: Science, properly so called, is concerned with necessary truths alone; with essences, not with existences. But such a hypothesis would destroy all necessary truth. For the Divine Will is perfectly free in all those acts which are terminated outside of God Himself. Consequently, the objects or terms of such acts, antecedently to the Divine Volition, may or may not be. Therefore, they are contingent. But all possible essences, including essences that are now, or were, actual (as having once been possible), are objects or terms of the Divine Volition. Therefore, they are contingcnt. But beyond these no possibility; and, therefore, no Thing. Consequently, there can be no necessary truths.

Lastly, the theory in question is condemned by the testimony of common sense. For men are constantly forming ideas of internal possibility or impossibility from a consideration of the intrinsic notes by which the things contemplated are ideally constituted, without any reference direct or indirect to the Divine Will. And this they do naturally, i.e. under the guidance of our common nature.