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Updated: May 4, 2025
For I maintain that all the Souls, Entelechies or primitive forces, substantial forms, simple substances, or Monads, whatever name one may apply to them, can neither spring up naturally nor perish. And the qualities or derivative forces, or what are called accidental forms, I take to be modifications of the primitive Entelechy, even as shapes are modifications of matter.
May not Bacon be right? May it not be true that God does in science, as well as in ethics, hide things from the wise and prudent, from the proud, complete, self-contained systematiser like Aristotle, who must needs explain all things in heaven and earth by his own formulae, and his entelechies and energies, and the rest of the notions which he has made for himself out of his own brain, and then pack each thing away in its proper niche in his great cloud-universe of conceptions?
The want of substantial reality in the objects of the senses, according to the sceptics; the harmonies or numbers, the prototypes and ideas, to which the Pythagoreans and Platonists reduced all things: the ONE and ALL of Parmenides and Plotinus, without Spinozism; the necessary connection of things according to the Stoics, reconcilable with the spontaneity of the other schools; the vital-philosophy of the Cabalists and Hermetists, who assumed the universality of sensation; the substantial forms and entelechies of Aristotle and the schoolmen, together with the mechanical solution of all particular phaenomena according to Democritus and the recent philosophers all these we shall find united in one perspective central point, which shows regularity and a coincidence of all the parts in the very object, which from every other point of view must appear confused and distorted.
Whether modern natural science is right in this or not, whether or not it has neglected an element of truth in the old theory of Entelechies which it cannot dispense with, especially in regard to living organisms, it is beyond dispute that, from the most general point of view, and in particular with reference to teleology, religion does not need to concern itself in the least about this opposition. “Purposes,” “ideas,” “guidance” in the religious sense, are quite unaffected by the manner in which the result is realised; everything depends upon the special and particular value of what has been attained or realised.
Here a diatribe against Voltaire, and as for Rousseau, his characters are polemics and systems masquerading. Julie and Claire are entelechies informing spirit awaiting flesh and bones. "You might slip off on a side issue at this, and say that we owe a new and original literature to the Peace and the Restoration of the Bourbons, for you are writing for a Right Centre paper.
Here a diatribe against Voltaire, and as for Rousseau, his characters are polemics and systems masquerading. Julie and Claire are entelechies informing spirit awaiting flesh and bones. "You might slip off on a side issue at this, and say that we owe a new and original literature to the Peace and the Restoration of the Bourbons, for you are writing for a Right Centre paper.
The latter, again, was not in itself a religious world-outlook, it was simply an attempt at an interpretation of the processes of nature, and especially of evolution, which might be quite neutral towards religion, or might be purely naturalistic. It was the theory of Entelechies and formæ substaniales.
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