inct. In the sense which everybody attaches to
the word existence, God, as I conceive him, _does not exist_". Of course,
in the mind of a lover of the infinite, this fact is not derogatory to
God, but derogatory to existence. The infinite remains the first and the
ultimate term in thought, the fundamental dimension common to all things,
however otherwise they may be qualified; it remains the eternal background
against which they all are defined and into which they soon disappear.
Evidently, in this divine--because indestructible and necessary--dimension,
Being is incapable of making choices, adopting paths of evolution, or
exercising power; it knows nothing of phenomena; it is not their cause
nor their sanction. It is incapable of love, wrath, or any other passion.
"I will add", writes M. Benda, "something else which theories of an
impersonal deity have less often pointed out. Since infinity is
incompatible with personal being, God is incapable of morality." Thus mere
intuition and analysis of the infinite, since this infinite is itself
passive and indifferent, may prove a subtle antidote to passion, to folly,
and even to life.

I think M. Benda succeeds admirably in the purpose announced in his title
of rendering his discourse coherent. If once we accept his definitions,
his corollaries follow. Clearly and bravely he disengages his idea of
infinity from other properties usually assigned to the deity, such as
power, omniscience, goodness, and tutelary functions in respect to life,
or to some special human society. But coherence is not completeness, nor
even a reasonable measure of descriptive truth; and certain considerations
are omitted from M. Benda's view which are of such moment that, if they
were included, they might transform the whole issue. Perhaps the chief of
these omissions is that of an organ for thought. M. Benda throughout is
engaged simply in clarifying his own ideas, and repeatedly disclaims any
ulterior pretensions. He finds in the panorama of his thoughts an idea of
infinite Being, or God, and proceeds to study the relation of that
conception to all others. It is a task of critical analysis and religious
confession: and nothing could be more legitimate and, to some of us, more
interesting. But whence these various ideas, and whence the spell which
the idea of infinite Being in particular casts over the meditative mind?
Unless we can view these movements of thought in their natural setting and
order of g