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God, says the Spinozist, is the single necessary, and also the only possible, substance. Everything else lives, moves, and is not outside God. Rather it is a modification of the divine being. One is all and all is one. 57 Such is Mendelssohn’s take on hen kai pan, which he admits has adherents but also goes against the common sense, and furthermore fails to make an internal distinction from within substance (conflating self-supporting and 16 G. L. Ercolini self-subsisting). ” 58 This refined reading of Lessing’s pantheism and appreciation of Spinoza, in Mendelssohn’s account, defends Lessing’s spirit of inquiry and ensures us it does not threaten theology but can indeed be consistent and reconciled on practical grounds.
Lewis White Beck, ed. Sylvere Lotringer and Lysa Hochroth, 7–20 (New York: Semiotext(e), 1997), 31. 11. ” trans. : Eighteenth Century Answers and Twentieth Century Questions,” ed. James Schmidt, 53–57 (Berkeley, CA: University of California Press, 1996). 12. James Schmidt, “Introduction: What is Enlightenment? : Eighteenth Century Answers to Twentieth Century Questions, ed. James Schmidt, 1–44 (Berkeley, CA: University of California Press, 1996), 2. 13. Immanuel Kant, “On the Wrongfulness of Unauthorized Publication of Books,” in Practical Philosophy, trans.
35 The passage on rhetoric, not without complexity, difficulty, and influence of its own that will have to be merely glossed here, is intriguing, bearing directly not only on this question of rhetoric in Enlightenment Germany but also on the connection to the central practices of debate and exchange in the learned journals: Since a combination of many words, based upon reason, is called “a statement,” we can arrive quite naturally at the well-known definition by Baum- The Pantheism Controversy 11 garten: a poem is a sensuously perfect statement.
