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reference to external objects; and our own experience every day assures us, that reason is not an infallible guide in regard to even the plainest truths. But, does it follow that the existence of an external world is a matter of uncertainty, or that mathematical demonstration is void of conclusiveness, though depending on the exercise of a faculty, for which it would be too much to claim the attribute of infallibility? These are consequences established by a process of reasoning exactly similar to that by which Dr Wardlaw has tried to subvert the authority of the natural faculties of man.

It is a truth which cannot be too frequently impressed on those who fancy, that by thrusting religion into the room of philosophy, they are doing a service to the interests of the former, that all revealed religion presupposes, and is built upon the prior religion of nature; and if this religion be the worthless thing which some are fain to make it, be it remembered, that the building is insecure in direct proportion to the badness of the ground on which it rests. Revelation does not, for the first time, inform us of the moral differences of actions; it assumes, as Dr Chalmers somewhere observes, that prior to the religion of the New Testaóment, the virtuous and the praiseworthy were objects of general ' recognition ;' and that human nature as such, not only occa

sionally exhibited what was just and true, and of good report,' but also could render to such an exhibition the homage of its

regard and of its reverence. The proper design of revelation, as Dr Paley has fairly stated, was to add sanctions and to supply motives, for the fulfilment of those moral duties which the law of nature clearly enough indicated, but which it wanted power adequately to enforce upon the consciences of men. Be it so that our reason is so depraved as to have lost its character of authoritative certainty, in regard either to physical or moral truth, then, in the first place, we are deprived of all assurance respecting those fundamental truths which natural theology has been generally supposed to teach ; and, secondly, if we be referred to faith in confirmation of their reality, still the evidences of that faith have no power of affecting our minds, except through the medium of those very powers whose authority has been previously thrown aside; so that this absurd endeavour to thrust Christianity into the room of philosophy, ends in the palpable triumph of scepticism over both.

This was a subject upon which Mr Stewart's noble eloquence poured some of its strongest lights; and it is because we see a repetition of attempts similar to those which he stigmatized, that we have been induced thus to notice them. In the preface to his last work, he mentions it as one of the circumstances which bad induced him to devote so large a portion of it to a systematic illustration of the doctrines of natural religion, that certain Scotish divines had discovered a disposition to set the evidence of these doctrines at nought, with a well-meant but shortsighted view to strengthen the cause of Christianity; not being aware, says he,

that they were only repeating the language of Bayle, Hume, * Helvetius, and many other modern authors of the same descrip* tion, who have endeavoured to cover their attacks upon those essential principles on which all religion is founded, under a pre

tended zeal for the interests of revelation. It was not thus," he adds, that Cudworth, and Barrow, and Locke, and Clarke, and * Butler reasoned on the subject. “ He” (says Locke, who has

forcibly and concisely expressed their common sentiments) 6" that takes away Reason to make way for Revelation, puts out • the light of both; and does much the same as if we would • persuade a man to put out his eyes, the better to receive the • sight of an invisible star by a telescope !" !

We have already stated generally the distinguishing feature of Dr Young's system of mental philosophy; namely, its classification or resolution of all the phenomena of consciousness into three primary powers, sensation, memory, and judgment. Whether that classification is not liable to some of the objections which he

The Philosophy of the Active and Moral Powers of Man ; published in 1828, immediately before the death of the author. We deeply regret that the proper time for duly noticing this admirable work passed away, without our being able, owing to the pressure of other avocations, to carry our intentions in regard to it into execution. Admirable we will call it; for whatever may be thought of its theory of moral approbation, or of some of its metaphysical classifications, it takes so wide and so comprehensive a view of its truly important subject, illustrates it with such varied learning, and elevates it with such noble lessons of wisdom and virtue, delivered in such winning language, as to render it beyond all question, one of the most instructive, improving, and agreeable presents that philosophy, warmed by benevolence, and adorned by genius, has yet conferred upon mankind. The fine sentences which close the section on Mr Stewart's writings, in Sir James Mackintosh's Dissertation on the Progress of Ethical Philosophy - another admirable work which also, alas ! strongly reproves our backward labours -can only be fully appreciated by those who have perused the almost posthumous treatise to which we have been alluding. The same phi• losophy which he had cultivated from his youth upward, employed his • dying hand. Aspirations after higher and brighter scenes of excellence, • always blended with his elevated morality, became more earnest and

deeper as worldly passions died away, and earthly objects vanished from « his sight.

has himself urged against the similar attempts of others, and whether it is founded upon a sound and complete investigation of phenomena, are points which would require a far more extended enquiry than we can at present enter upon. We must not, however, leave his work without observing, that though it occasionally contains some acute strictures on metaphysical systems, its author does not always express himself in a way calculated to give a just or correct account of the views of preceding enquirers. In commenting, for example, upon those systems which group all the mental powers under two grand heads, the Understanding and the Will, or, which is nearly equivalent, the Intellectual and the Active powers, he speaks as if those who adopted that classification were either ignorant of, or had overlooked the fact, that the mind, in all its operations, is essentially active. “We might

be led,' says he, from this division to imagine that there was no activity in the intellectual powers, but that they were perfectly

stationary and quiescent, accompanied by no changes, and pro• ducing none. Nothing,' he adds, could be more erroneous. Unquestionably nothing could be more erroneous;' but who is the philosopher who has either advanced or countenanced such an error ? Reid and Stewart are the most illustrious of those who, in modern times, have adopted the arrangement in question ; and what is their language in regard to it? • Although,' says the former, this general division may be of use in order to our pro. ceeding more methodically in our subject, we are not to understand it as if, in those operations which are ascribed to the Understanding, there were no exertion of will or activity, or as if o the Understanding were not employed in the operations ascrib

ed to the Will; for I conceive there is no operation of the un• derstanding wherein the mind is not active in some degree.'• In studying our internal frame,' says Mr Stewart, it may be • convenient to treat of our Intellectual powers apart from our • Active propensities; but in fact, the two are very intimately, and • indeed 'inseparately connected in all our mental operations.' We thus see that Dr Young has said absolutely nothing in regard to this classification that had not been said by the very writers who form the subjects of his critical strictures.

Of his Lectures generally we have pleasure in saying, that they show him to have been a man of considerable mental vigour and acuteness; and that though composed solely for his class, and labouring under the disadvantages of posthumous publication, obviously much greater in the case of Lectures than in that of any work written from the first for the press, they are yet marked a perspicuous and manly style, which sometimes rises to stion, if not to eloquence. We shall conclude with an in regard to the question whether Metaphysical as well as

Physical enquiry, is capable of turnishing any positive advises to our previous knowledge ; and which w at once serve as a specimen of his style, and of his manner of thinking ce si subjects.

• The study of the philosophy of our retal construis is with the knowledge of important trathsIn oppositas been asserted that the subject of mind admits of de serie: int is real powers are not only inherent in all, but are study hasva se peasest and by the philosopher. This controtest has been esotet sy the sanguine Lopes expressed by some metapersicians. of ze megacy progress which may be expected in inteizama pelisspan is áuswing the Baconias method of induction. The prories as astrinant ani cheteistry, and the rapid and apparecchi actuacement is arts, bere been referred to as the trieszés cée Buenažan zine: si we have been called upon by sose to expect naar feetz nje gazissophy of the mind It must be suited Is a vueza nal indulge this expectation will assarely be Esaseesat Tse o sé external sature is so immense ; it sits of being pinget a sanniless variety of combinations; the sense sabetzace can be omtamsiated and modibed by so many different agesti a te same ime: ni se sa terials are so completely in our power, and so Tiss to she senses, that the elect of philosophy oe the loves sunt as. 4 urey se more striking and various than se our intzizena, mis

This view of the sabjects of steizi ai sensi : 053967 izs given rise to ample escussions, ite desta 1398 Tunc on the meaning of a word. It is maiztaiset 2* *3.11an 1:ní aim:53 only of obsertation, and zot of esperissen:; * argerint 2TT: 1 plies the capacity of exerting some power sterne Les sa um va employ it; and that, as we bare some is change de mi *** sf intellectual phenomena, me bare not ist. Eins sisarts 1971.For my own part I can see so reasca iz sé se zrn -255 riment. By all men it is understood to senza ume Tai kas & sate either for the observation of fact, or the peotidea or sale sex mouthfication. Observation is obvioest cientze means sé nada +255 riment. It is surely consistent i conson aaquazz ad. summon sense, when you have gained se ispredge of aay sms, to desire me to make a sza: per nent. You simsar. La 131 should make a trial eprise 13 ao seu more...! produce on my opinions. Tbe soos 72377. 03. 2015 limits of observation and experiet seens 's wrte 16 pro TRES cloud the argument. Bet altbeasb eterrain, ses firma particular purpose, is of the same tim em szernen 72, sa va madonbteily vary in their resalts is proporsas ze 1.fans sé "as materials on which they are espiopsi. We me leter, soziom 'n 22 pect the discovery of a new sezsai perer, a Es KZT Iyer.'s no sé a new metal, or a sex air: at the stai stato stile, * to be deserted till it can promise estreia de ne escena finest me steam engine, we must, I am an ahaston ten STK, wat nemt, s. selves with that easy kao ze wzda se se sui somos mery human being.'

Art. V.- Thoughts upon the Aristocracy of England. By Isaac

TOMKINS, Gent. London. 8vo : 1835.

T:
This tract relates mainly to the privileges of the Aristocracy and

their House of Parliament. It is very small, but very sharp, -indeed bitter. There is no doubt that it is rather a sketch than a finished picture, and a sketch somewhat bordering upon caricature. It will therefore not offend one class so much, as it will gratify another. The Aristocracy will say it is exaggeratedand they will also feel that it is too general to hurt individuals sorely; but the middle classes, in whose favour it is very warmly, and indeed most feelingly, conceived, will no doubt exceedingly enjoy it. We have an entire sympathy with Isaac Tomkins, gentleman, in his affectionate and even zealous attachment to his . order'—the hope, the stay, the comfort, and the true ornament of their country; but without altogether concurring in the caustic remarks which the follies of the upper classes have drawn from him. Nevertheless we can in no wise doubt that the ancient and unpopular reign of the privileged few has of late been rapidly verging towards its close ; and that the discussion of their pretensions to govern us cannot be longer delayed. The present pamphlet may help to bring on this controversy.

The reason why we thus speak of the Patrician reign is this: Formerly what we were accustomed to call our limited monarchy, was much more like an Aristocracy. The powerful influence of the Peers and their connexions in the House of Commons, and their direct sway in their own House of Parliament, gave them in reality the government of the state. We used to deny the evils of monarchy, as compared with a republic on the one hand, and an aristocracy on the other; and used to ascribe confusion, anarchy, and fickleness to the former, and pride, tyranny, corruption, and all other abominations to the latter-wrapping ourselves up in our self-satisfaction, and delighting to look down upon democratic France and aristocratic Venice—without once reflecting that when the people, as in America, are well educated and accustomed to freedom, self-government is a lesson they have learnt, and can easily and safely practise ;—without once seeming to be aware, that a government with an almost nominal King, may be an aristocracy, just as well as a government with an almost nominal Doge. In truth, England was, until 1832, governed by the Lords and their natural connexions ; for both King and Commons were subject to their sway. The Reform Bill happily controlled the Lords, and, restoring our rights, gave

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