In the Leibnitzian theodicy the least satisfactory part is the justification of moral evil. We miss the view defended in such grand outlines by Hegel, and so ingeniously by Fechner, that the good is not the flower of a quiet, unmolested development, but the fruit of energetic labor; that it has need of its opposite; that it not merely must approve itself in the battle against evil without and within the acting subject, but that it is only through this conflict that it is attainable at all. Virtue implies force of will as well as purity, and force develops only by resistance. Although he does not appreciate the full depth of the significance of pain, Leibnitz's view of suffering deserves more approval than his questionable application to the ethical sphere of the quantitative view of the world, with its interpretation of evil as merely undeveloped good. But, in any case, the compassionate contempt of the pessimism of the day for the "shallow" Leibnitz is most unjustifiable. CHAPTER VIII. THE GERMAN ILLUMINATION. %1. The Contemporaries of Leibnitz.% The period between Kepler and Leibnitz in Germany was very poor in noteworthy philosophical phenomena. The physicist, Christoph Sturm[1] of Altdorf (died 1703), was a follower of Descartes, Joachim Jungius[2] (died 1657) a follower of Bacon, though not denying with the latter the value of the mathematical method in natural science. Hieronymus Hirnhaym, Abbot at Prague (_The Plague of the Human Race, or the Vanity of Human Learning_, 1676), declared the thirst for knowledge of his age a dangerous disease, knowledge uncertain, since no reliance can be placed on sense-perception and the principles of thought contradict the doctrines of faith, and harmful, since it contributes nothing to salvation, but makes its possessors proud and draws them away from piety. He maintained, further, that divine authority is the only refuge for man, and moral life the true science. Side by side with such skepticism Hirnhaym's contemporary, the poet Angelus Silesius (Joh. Scheffler, died 1667), defended mysticism. The teacher of natural law, Samuel Pufendorf[3] (1632-94, professor in Heidelberg and Lund, died in Berlin), aimed to mediate between Grotius and Hobbes. Natural law is demonstrable, its real ground is the will of God, its noëtical ground (not revelation, but) reason and observation of the (social) nature of man, and the fundamental law the promotion of universal good. The individual must not violate the interests of society in satisfying his impulse to self-preservation, because his own interests require social existence, and, consequently, respect for its conditions. [Footnote 1: Chr. Sturm: _Physica Conciliatrix_, 1687; _Physica Electiva_, vol. i. 1697, vol. ii. with preface by Chr. Wolff, 1722; _Compendium Universalium seu Metaphysica Euclidea_.] [Footnote 2: J. Jung _Logica Hamburgiensis_, 1638; cf. Guhrauer, 1859.]