CHAPTER IX.

Is pilosophy possible as a science, and what are its conditions?-Giordano Bruno-Literary aristocracy, or the existence of a tacit compact among the learned as a privileged order -The author's obligations to the Mystics;-to Immanuel Kant-The difference between the letter and the spirit of Kant's writings, and a vindication of prudence in the teaching of philosophy-Fichte's attempt to complete the critical system-Its partial success and ultimate failure-Obligations to Schelling; and among English writers to Saumarez.

AFTER I had successively studied in the schools of Locke,

Berkeley, Leibnitz, and Hartley, and could find in neither of them an abiding place for my reason, I began to ask myself, Is a system of philosophy, as different from mere history and historic classification possible? If possible, what are its necessary conditions? I was for a while disposed to answer the first question in the negative, and to admit that the sole practicable employment for the human mind was to observe, to collect, and to classify. But I soon felt that human nature itself fought up against this wilful resignation of intellect; and as soon did I find, that the scheme taken with all its consequences and cleared of all inconsistencies was not less impracticable, than contra-natural. Assume in its full extent the position, nihil in intellectu quod non prius in sensu, without Leibnitz's qualifying præter ipsum intellectum, and in the same sense, in which it was understood by Hartley and Condillac: and what Hume had demonstratively deduced from this concession concerning cause and effect, will apply with equal and crushing force to all the other eleven categorical forms,* and the logical functions corresponding to them. How can we make bricks without straw? Or build without cement? We learn all things indeed by occasion of experience; but the very facts so learnt force us inward on the antecedents, that must be pre-supposed in order to render experience itself possible. The first book of Locke's Essays (if the supposed error, which it labours to subvert, be not a mere thing of straw, an absurdity which no man ever did, or indeed ever could believe) is formed on a Σόφισμα ἑτεροζητήσεως, and invol the old mistake of cum hoc: ergo, propter hoc.

The term, Philosophy, defines itself as an affectionate seeking after the truth; but Truth is the correlative of Being. This again is no way conceivable, but by assuming as a postulate, that both are ab initio, identical and co-inherent; that intelligence and

* Videlicet; quantity, quality, relation, and mode, each consisting of three subdivisions. Vide Kritik der reinen Vernunft, p. 95, and

106. See too the judicious remarks in Locke and Hume.

being are reciprocally each other's substrate. I presumed that this was a possible conception (i. e. that it involved no logical inconsonance) from the length of time during which the scholastic definition of the Supreme Being, as actus purissimus sine ullâ potentialitate, was received in the schools of Theology, both by the Pontifician and the Reformed divines. The early study of Plato and Plotinus, with the commentaries and the Theologia Platonica of the illustrious Florentine; of Proclus and Gemistius Pletho; and at a later period of the "De Immenso et Innumerabili," and the "De la causa, principio et uno," of the philosopher of Nola, who could boast of a Sir Philip Sidney, and Fulke Greville among his patrons, and whom the idolators of Rome burnt as an atheist in the year 1660; had all contributed to prepare my mind for the reception and welcoming of the Cogito quia sum, et sum quia Cogito; a philosophy of seeming hardihood, but certainly the most ancient, and therefore presumptively the most natural.

Why need I be afraid? Say rather how dare I be ashamed of the Teutonic theosophist, Jacob Behmen? Many, indeed, and gross were his delusions; and such as furnish frequent and ample occasion for the triumph of the learned over the poor ignorant shoemaker, who had dared think for himself. But while we remember that these delusions were such as might be anticipated from his utter want of all intellectual discipline, and from his ignorance of rational psychology, let it not be forgotten that the latter defect he had in common with the most learned theologians of his age. Neither with books nor with book-learned men was he conversant. A meek and shy quietist, his intellectual powers were never stimulated into feverous energy by crowds of proselytes, or by the ambition of proselyting. Jacob Behmen was an enthusiast in the strictest sense, as not merely distinguished, but as contra-distinguished, from a fanatic. While I in part translate the following observations from a contemporary writer of the Continent, let me be permitted to premise, that I might have transcribed the substance from memoranda of my own, which were written many years before his pamphlet was given to the world; and that I prefer another's words to my own, partly as a tribute due to priority of publication; but still more from the pleasure of sympathy in a case where coincidence only was possible.

Whoever is acquainted with the history of philosophy during the two or three last centuries, cannot but admit that there appears to have existed a sort of secret and tacit compact among the learned, not to pass beyond a certain limit in speculative

science. The privilege of free thought, so highly extolled, has at no time been held valid in actual practice, except within this limit; and not a single stride beyond it has ever been ventured without bringing obloquy on the transgressor. The few men of genius among the learned class, who actually did overstep this boundary, anxiously avoided the appearance of having so done. Therefore the true depth of science, and the penetration to the inmost centre, from which all the lines of knowledge diverge to their ever distant circumference, was abandoned to the illiterate and the simple, whom unstilled yearning, and an original ebulliency of spirit, had urged to the investigation of the indwelling and living ground of all things. These then, because their names had never been enrolled in the guilds of the learned, were persecuted by the registered livery-men as interlopers on their rights and privileges. All without distinction were branded as fanatics and phantasts; not only those whose wild and exorbitant imaginations had actually engendered only extravagant and grotesque phantasms, and whose productions were, for the most part, poor copies and gross caricatures of genuine inspiration; but the truly inspired likewise, the originals themselves! And this for no other reason, but because they were the unlearned, men of humble and obscure occupations. When, and from whom among the literati by profession, have we ever heard the divine doxology repeated, "I thank Thee O Father! Lord of Heaven and Earth! because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes." * No! the haughty priests of learning, not only banished from the schools and marts of science all who had dared draw living waters from the fountain, but drove them out of the very Temple, which meantime the buyers, and sellers, and money-changers were suffered to make a den of thieves.

And yet it would not be easy to discover any substantial ground for this contemptuous pride in those literati, who have most distinguished themselves by their scorn of Behmen, De Thoyras, George Fox, &c.; unless it be that they could write orthographically, make smooth periods, and had the fashions of authorship almost literally at their fingers' ends, while the latter, in simplicity of soul, made their words immediate echoes of their feelings. Hence the frequency of those phrases among them, which have been mistaken for pretences to immediate inspiration; as for instance, "It was delivered unto me;" I strove not to speak ;” “1 said, I will be silent;" but the word was in my heart as a burning fire;" "and I could not forbear." Hence too the unwillingness to

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* Luke, x. 21.

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give offence; hence the foresight, and the dread of the clamours which would be raised against them, so frequently avowed in the writings of these men, and expressed, as was natural, in the words of the only book with which they were familiar. "Woe is me

that I am become a man of strife, and a man of contention; I love peace: the souls of men are dear unto me: yet because I seek for light every one of them doth curse me!" O! it requires deeper feeling and a stronger imagination than belong to most of those to whom reasoning and fluent expression have been as a trade learnt in boyhood, to conceive with what might, with what inward strivings and commotion, the conception of a new and vital truth takes possession of an uneducated man of genius. His meditations are almost inevitably employed on the eternal or the everlasting, for "the world is not his friend, nor the world's law." Need we, then, be surprised that, under an excitement at once so strong and so unusual, the man's body should sympathise with the struggles of his mind; or that he should at times be so far deluded as to mistake the tumultuous sensations of his nerves, and the co-existing spectres of his fancy, as parts or symbols of the truths which were opening on him? It has indeed been plausibly observed, that in order to derive any advantage, or to collect any intelligible meaning from the writings of these ignorant Mystics, the reader must bring with him a spirit and judgment superior to that of the writers themselves :

"And what he brings, what needs he elsewhere seek?"

PARADISE REGAINED.

-A sophism, which I fully agree with Warburton, is unworthy of Milton; how much more so of the awful Person in whose mouth he has placed it? One assertion I will venture to make, as suggested by my own experience, that there exist folios on the human understanding, and the nature of man, which would have a far juster claim to their high rank and celebrity, if in the whole huge volume there could be found as much fulness of heart and intellect as burst forth in many a simple page of George Fox, Jacob Behmen, and even of Behmen's commentator, the pious and fervid William Law.

The feeling of gratitude, which I cherish towards these men, has caused me to digress further than I had foreseen or proposed; but to have passed them over in an historical sketch of my literary life and opinions, would have seemed to me like the denial of a debt, the concealment of a boon. For the writings of these Mystics acted in no slight degree to prevent my mind from being

imprisoned within the outline of any single dogmatic system. They contributed to keep alive the heart in the head; gave me an indistinct, yet stirring and working presentiment, that all the products of the mere reflective faculty partook of death, and were as the rattling twigs and sprays in winter, into which a sap was yet to be propelled, from some root to which I had not penetrated, if they were to afford my soul either food or shelter. If they were too often a moving cloud of smoke to me by day, yet they were always a pillar of fire throughout the night, during my wanderings through the wilderness of doubt, and enabled me to skirt, without crossing, the sandy deserts of utter unbelief. That the system is capable of being converted into an irreligious Pantheism, I well know. The Ethics of Spinoza may, or may not, be an instance. But at no time could I believe, that in itself and essentially it is incompatible with religion, natural, or revealed: and now I am most thoroughly persuaded of the contrary. The writings of the illustrious sage of Königsberg, the founder of the Critical Philosophy, more than any other work, at once invigorated and disciplined my understanding. The originality, the depth, and the compression of the thoughts; the novelty and subtlety, yet solidity and importance, of the distinctions; the adamantine chain of the logic; and I will venture to add (paradox as it will appear to those who have taken their notion of Immanuel Kant, from Reviewers and Frenchmen) the clearness and evidence of the Critique of the Pure Reason; of the Judgment; of the Metaphysical Elements of Natural Philosophy, and of his Religion within the bounds of Pure Reason, took possession of me as with a giant's hand. After fifteen years familiarity with them, I still read these and all his other productions with undiminished delight and increasing admiration. The few passages that remained obscure to me, after due efforts of thought, (as the chapter on original apperception), and the apparent contradictions which occur, I soon found were hints and insinuations referring to ideas, which Kant either did not think it prudent to avow, or which he considered as consistently left behind in a pure analysis, not of human nature in toto, but of the speculative intellect alone. Here therefore he was constrained to commence at the point of reflection, or natural consciousness: while in his moral system he was permitted to assume a higher ground (the autonomy of the will) as a postulate deducible from the unconditional command, or (in the technical language of his school) the categorical imperative, of the conscience. He had been in imminent danger of persecution during the reign of the late king of Prussia, that