s" of _body_ and _soul_, were
equally recognized, and were employed jointly, in connection with his
favorite doctrine of Unisubstancisme. They constituted the opposite
poles of his theory, but were both essential to its completeness. But
most of his followers, influenced by an excessive desire for
simplification, have attempted to blend the two into one; and have
either merged the spiritual in the corporeal, or virtually annihilated
the material by resolving it into the mental. Hence two distinct, and
even opposite forms of Pantheism,--the _material_ or _hylozoic_, and the
_ideal_ or _spiritual_.

The former was the first in the order of historical development, so far
as modern Europe is concerned. It was most in accordance with the
Sensational Philosophy which prevailed in the school of Condillac,[127]
and which continued to maintain its ascendancy until it was assailed by
the reviving spirit of Idealism. It was the characteristic feature of
the Atheism of the last century, and was fully exhibited in the "Systeme
de la Nature." The recent revival of Idealism has done much to check its
progress, but it has not effected its destruction; on the contrary, the
theory of Material or Hylozoic Pantheism is an error as inveterate as it
is ancient, and it is continually reappearing even in the light of the
intellectual and spiritual Psychology of the nineteenth century.

This theory, although it has been propounded as a religious creed, rests
mainly on a philosophical dogma. It is based ultimately on the
supposition that nothing exists in the universe except _matter_ and its
laws; that _mind_ is the product of material organization; and that all
the phenomena of thought, of feeling, of conscience, and even of
religion, may be accounted for by ascribing them to certain powers
inherent in matter, and evolved by certain peculiarities of cerebral
structure. This fundamental assumption, on which the whole theory of
Hylozoic Pantheism ultimately rests, will be subjected to examination in
the sequel. We think that it may be best discussed separately and apart,
for this among other reasons, that it stands equally related to the old
mechanical Atheism and the new material Pantheism, and that, in point of
fact, it has been applied indifferently to the support of both. Our
remarks at present, therefore, will be directed, not to the refutation
of Materialism, but to the exposition and exposure of the Pantheism
which has been founded upon i