This matter is differentiated into particular things (which are not privations but perfections) through the addition of an individualizing principle (haecceitas) to the universal (quidditas).
The work which he then wrote, and which in his own judgment was his best, was published in 1820, under the title of An Attempt to demonstrate from Reason and Revelation the Necessary Existence, Essential Perfections, and Superintending Providence of an Eternal Being, who is the Creator, the Supporter, and the Governor of all Things (2 vols.
In this all-important doctrine of the Sephiroth, the Kabbalah insists upon the fact that these potencies are not creations of the En Soph, which would be a diminution of strength; that they form among themselves and with the En Soph a strict unity, and simply represent different aspects of the same being, just as the different rays which proceed from the light, and which appear different things to the eye, are only different manifestations of one and the same light; that for this reason they all alike partake of the perfections of the En Soph; and that as emanations from the Infinite, the Sephiroth are infinite and perfect like the En Soph, and yet constitute the first finite things.
The soul's destiny upon earth is to develop those perfections the germs of which are eternally implanted in it, and it ultimately must return to the infinite source from which it emanated.
The propositions maintained in the argument are - "(1) That something has existed from eternity; (2) that there has existed from eternity some one immutable and independent being; (3) that that immutable and independent being, which has existed from eternity, without any external cause of its existence, must be self-existent, that is, necessarily existing; (4) what the substance or essence of that being is, which is self-existent or necessarily existing, we have no idea, neither is it at all possible for us to comprehend it; (5) that though the substance or essence of the self-existent being is itself absolutely incomprehensible to us, yet many of the essential attributes of his nature are strictly demonstrable as well as his existence, and, in the first place, that he must be of necessity eternal; (6) that the self-existent being must of necessity be infinite and omnipresent; (7) must be but one; (8) must be an intelligent being; (9) must be not a necessary agent, but a being endued with liberty and choice; (to) must of necessity have infinite power; (I I) must be infinitely wise, and (12) must of necessity be a being of infinite goodness, justice, and truth, and all other moral perfections, such as become the supreme governor and judge of the world."
But he undertakes to prove from Scripture that there is a higher God, who really possesses the perfections which are falsely ascribed to the lower (iii.
His final conclusion is that there must be eternally " a most powerful and most knowing Being, in which, as the origin of all, must be contained all the perfections that can ever after exist," and out of which can come only what it has already in itself; so that as the cause of my mind, it must be Mind.
Thus the summum bonum for man is objectively God, subjectively the happiness to be derived from loving vision of his perfections; although there is a lower kind of happiness to be realized here 1 Abelard afterwards retracted this view, at least in its extreme form; and in fact does not seem to have been fully conscious of the difference between (I) unfulfilled intention to do an act objectively right, and (2) intention to do what is merely believed by the agent to be right.