ethodus Inveniendi Argumenta_ (new edition by
Bontekoe, 1675); and the first part of his Ethics--_De Virtute et Primis
ejus Proprietatibus, quae vulgo Virtutes Cardinales Vocantur, Tractatus
Ethicus Primus_, 1665. This chief work was issued complete in all six parts
with the title, _[Greek: Gnothi seauton] sive Ethica_, 1675, by Bontekoe,
under the pseudonym Philaretus. The _Physics_, 1688, the _Metaphysics_,
1691, and the _Annotata Majora in Cartesii Principia Philosophiae_, 1691,
were also posthumous publications, from the notes of his pupils. In view of
the rarity of these volumes, and the importance of the philosopher, it is
welcome news that J.P.N. Land has undertaken an edition of the collected
works, in three volumes, of which the first two have already appeared.[1]
The Hague, 1891-92.[2]

[Footnote 1: On vol. i. cf. Eucken, _Philosophische Monatshefte_, vol.
xxviii., 1892, p,200 _seq_.]

[Footnote 2: On Geulincx see V. van der Haeghen, _Geulincx, Etude sur sa
Vie, sa Philosophie, et ses Ouvrages_, Ghent, 1886, including a complete
bibliography; and Land in vol. iv. of the _Archiv fuer Geschichte der
Philosophie_, 1890. [English translation, _Mind_, vol. xvi. p. 223 _seq_.]]

Geulincx bases the _occasionalistic_ position on the principle, _quod
nescis, quomodo fiat, id non facis_. Unless I know how an event happens, I
am not its cause. Since I have no consciousness how my decision to speak or
to walk is followed by the movement of my tongue or limbs, I am not the one
who effects these. Since I am just as ignorant how the sensation in my mind
comes to pass as a sequel to the motion in the sense-organ; since, further,
the body as an unconscious and non-rational being can effect nothing, it is
neither I nor the body that causes the sensation. Both the bodily movement
and the sense-impression are, rather, the effects of a higher power, of the
infinite spirit. The act of my will and the sense-stimulus are only _causae
occasionales_ for the divine will, in an incomprehensible way, to effect,
in the one case, the execution of the movement of the limbs resolved upon,
and, in the other, the origin of the perception; they are (unsuitable)
instruments, effective only in the hand of God; he brings it to pass that
my will goes out beyond my soul, and that corporeal motion has results in
it. The meaning of this doctrine is misapprehended when it is assumed,--an
assumption to which the Leibnitzian account of occasionalism may m