than that effected by a pre-established harmony. Is it possible to
retain the strong points of the theory while securing organic
interpenetration of all modes of existence? Lotze, for one,
deemed it possible. Here is an interesting and typical passage
from his "Philosophy of Religion." "If it is once held
conceivable that a single supreme intelligence may exert an
influence on the reciprocal relations of the elements of the
world, then similar intelligence may also be imagined as
immediately active in all these individual elements themselves;
and instead of conceiving them as controlled merely by blindly
operative forces, they may be imagined as animated spiritual
beings, who strive after certain states, and offer resistance to
certain other states. In such case there may be imagined the
gradual origin of ever more perfect relations, from the
reciprocal action of these elements, almost like the reciprocal
action of a human society; and that too without necessarily
arriving at the assumption to which we are here inclined, of a
single, supreme, intelligent Being. Our reasoning issues rather
in a sort of polytheistic or pantheistic conception, and that too in
quite tolerable agreement with experience."

Lotze, then, conceives the monads to be organically related, and
so combined into one world. He himself inclines to regard them
as all dependent upon one supreme Being. But it is to be
carefully observed that he does not negative the pluralist
hypothesis as inconceivable or impracticable. Indeed, a little
later in the same context, he allows that "a multiplicity of beings
who share with each other in the creation and control of the
world" is more in harmony with the immediate impressions of
experience than "the hasty assumption of one only supreme