merely as an auxiliary or remote cause, by removing the obstacles which
hinder the operation of the power of faith. With this anti-pantheistic
tendency he combines an anti-intellectualistic one--being and production
precedes and stands higher than contemplation; God's activity does not
consist in thought but in production, and human blessedness, not in the
knowledge but the love of God, even though the latter presupposes the
former. While man, as an end in himself, is immortal--and the whole man,
not his soul merely--the world of sense, which has been created only for
the conservation of man (his procreation and probation), must disappear;
above this world, however, a higher rears its walls to subserve man's
eternal happiness.

[Footnote 1: On Ramus cf. Waddington's treatises, one in Latin, Paris,
1849, the other in French, Paris, 1855.]

[Footnote 2: Schmid Schwarzenburg has written on Taurellus, 1860, 2d ed.,
1864.]

The high regard which Leibnitz expressed for Taurellus may be in part
explained by the many anticipations of his own thoughts to be found in
the earlier writer. The intimate relation into which sensibility and
understanding are brought is an instance of this from the theory of
knowledge. Receptivity is not passivity, but activity arrested (through the
body). All knowledge is inborn; all men are potential philosophers (and, so
far as they are loyal to conscience, Christians); the spirit is a thinking
and a thinkable universe. Taurellus's philosophy of nature, recognizing
the relative truth of atomism, makes the world consist of manifold simple
substances combined into formal unity: he calls it a well constructed
system of wholes. A discussion of the origin of evil is also given, with a
solution based on the existence and misuse of freedom. Finally, it is to