our hearts;
unless it prepares us for a higher destiny, by
our free choice of virtue upon earth.
unless it prepares us for a higher destiny, by
our free choice of virtue upon earth.
Madame de Stael - Germany
70
Chap. VII. Of the most celebrated Philosophers
before and after Kant . . 99
Chap. VIII. Influence of the new German Philo-
sophy over the Developement of the Mind 128
Chap. IX. Influence of the new German Philo-
sophy on Literature and the Arts . 135
Chap. X. Influence of the new Philosophy on the
Sciences . . . . 146
Chap. XI. Influence of the new Philosophy upon
the Character of the Germans . 168
Chap. XII. Of the moral System, founded upon
personal Interest . . . 175
Chap. XIII. Of the moral System founded upon
National Interest . . . . 186
Chap. XIV. Of the Principle of Morals in the
new German Philosophy . . 202
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? iv
CONTENTS.
Chap. XV. Of scientific Morality . Page 213
Chap. XVI. Jacobi . . . 218
Chap. XVII. O/Woldemar . . 226
Chap. XVIII. Of a romantic Bias in the defec-
tions of the Heart . . . 230
Chap. XIX. Of Love in Marriage . . 236
Chap. XX. Modern Writers of the ancient School
in Germany . . . . 247
Chap. XXI. Of Ignorance and Frivolity of Spi-
rit in their Relations to Morals . 257
PART THE FOURTH.
^ RELIGION AND ENTHUSIASM.
Chap. I. General Considerationt upon Religion
in Germany . . . 267
Chap. II. Of Protestantism . . 278
Chap. HI. Moravian Mode of Worship 293
Chap. IV. Of Catholicism . . 300
Chap. V. Of the Religious Disposition called
Mysticism . . . 316
Chap. VI. Of Pain . . . 336
Chap. VII. Of the Religious Philosophers called
Theosophists . . . 851
Chap. VIII. Of the Spirit of Sectarismin Germany 357
Chap. IX. Of the Contemplation of Nature 368
Chap. X. Of Enthusiasm . . . 388
Chap. XI. Of the Influence of Enthusiasm on
Learning . . . . 395
Chap. XII. Influence of Enthusiasm upon Hap-
piness . . . . 403
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? PART THE THIRD.
PHILOSOPHY AND MORALS.
CHAPTER I.
Of Philosophy.
The world has been pleased, for some time
past, to throw great discredit upon the very
name of philosophy. The case is common
with all those terms, the signification of
which is capable of much extension: they^
become alternately the objects of benedic-
tion or blame among mankind, according
to their use in fortunate or unhappv periods:
but, in spite of the casual injustice or pane-
gyric of individuals and of nations, philo-
sophy, liberty, religion, never change their
value. Man has spoken evil things of the
sun, of love, and of life: he has suffered,
he has felt himself consumed, by these lights
of nature; but would he therefore extinguish
them?
VOL. III. B
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? 2 PHILOSOPHY AND MORALS.
Every thing that has a tendency to set
bounds to our faculties, bears the stamp of a
degrading doctrine. We ought to direct those
faculties to the lofty end of our existence--our
advance to moral perfection. But it is not by
the partial suicide of this or that power of
our nature, that we shall be rendered ca-
pable of rising towards such an object: all
our resources are not too. numerous to for-
ward our approach to it; and, if Heaven
had granted more genius to man, he would
have advanced so much the more in virtue.
Among the different branches of philoso-
phy, metaphysics have, especially, occupied
the attention of the Germans. The objects
which this pursuit embraces, may be divided
jinto three classes. The first relates to the
mystery of the creation; that is to say, ti&
I the Infinite in all things; the second, to the
formation of ideas in the human mind; and
the third, to the exercise of our faculties,
1 without ascending to their source.
The first of these studies, that which
applies itself to the discovery of the secret
of the universe, was cultivated among the
Greeks, as it now is among the Germans.
It is impossible to deny that such a pursuit,
however sublime in its principle, makes us
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? f HILOsdffllf.
3
feel our impotence at every step; and dis-
couragement follows those efforts which
cannot produce a result. The usefulness
of the third sort of metaphysics, that
whkih is! included in the observation of
the actions of our understanding, cannot be
contested; but this usefulness is confined
to. the circle of daily experience. The phi-
losophical reflections of the second class--
those which are directed to the nature
of the human mind, and to the origin
of our ideas--appear to me the most in-
teresting of all. It is not likely that we
should ever be able to know the eternal
truths which explain the existence of this
world: the desire that we feel for such
knowledge, is among the number of those
noble thoughts which draw us towards
another life: but it' is not for nothing,
that the faculty of self-examination has been
given to u*. Doubtless, to observe the
progress of our intellect, such as it exists,
is already to avail ourselves of this faculty;
nevertheless, in rising higher, in striving
to learn whether that intellect acts sponta-
neously, or whether we can only think when
thought is excited by external objects, we
shall cast additional light upon the free-will
b2
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? 4 PHILOSOPHY AND MORALS.
of man, and consequently upon vice and
virtue.
A crowd of moral and religious questions
depends upon the manner in which we con-
sider the origin and formation of our ideas.
It is the diversity of their systems in this re-
spect, above all others, that distinguishes the
German from the French philosophers. We
may easily conceive, that if the difference is at
the fountain-head, it must show itself in the
derived streams: it is impossible, therefore,
to become acquainted with Germany, with-
out tracing the progress of that philosophy,
which, from the days of Leibnitz down to
our own, has incessantly exerted so great a
power over the republic of letters.
There are two methods of considering the
philosophy of the human mind ; either in
its theory or in its results. The examination
of the theory demands a capacity which be-
longs not to me; but it is easy to remark
the influence which this or that metaphysi-
cal opinion exercises over the developement
of the understanding and of the soul. The
Gospel tells us, " that we must judge of
"prophets by their works:" this maxim
may also guide our inquiry into the different
systems of philosophy; for every thing that
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? PHILOSOPHY.
5
is of immoral tendency must be sophistical.
This life has no value, unless it is subservient
to the religious education of.
our hearts;
unless it prepares us for a higher destiny, by
our free choice of virtue upon earth. Meta-
physics, social institutions, arts, sciences,
all ought to be appreciated accordingly as
they contribute to the moral perfection of
mankind: this is the touchstone granted lo
the ignorant as well as to the learned. For
if. the knowledge of the means belongs only
to the initiated, the results are discernible by
all the world.
It is necessary to be accustomed to that
mode 6f reasoning which is used in geome-
try, in. order to gain a full comprehension
of metaphysics. In this science, as in that
of calculation, if we omit the least link in
the chain of evidence, we destroy the whole
connexion. Metaphysical reasonings are
more abstract, and not less precise, than
mathematical; and yet their cibject is in-
definite. We must unite, as metaphysi-
cians, two of the most opposite faculties--
fancy, and the power of calculation: we have
to measure a cloud with the same accuracy
that. we. measure a field; and there is no
study which requires such closeness of at-
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? 6 PHILOSOPHY AND MORALS.
tention; nevertheless, in the most sublime
questions there is always some point of view
within the reach of every body, and it IB
that point which I design to seize and to
present.
I put a question one day to Fichte, who
possesses one of the strongest and most
thinking heads in Germany, whether ne
could not more easily tell me his moral
system than his metaphysical ? " The one
"depends upon the other," he replied; and
the remark was very profound: it compre-
hends all the motives of that interest which
we can take in philosophy.
We have been accustomed to regard it as
destructive of every belief of the heart; it
would then indeed be the enemy of man;
but it is not so with the doctrine of Plato,
nOr with that of the Germans: they consider
sentiment as a fact, the primitive phaeno-
menon of mind; and they look upon the
power of philosophical reasoning as destined
solely to investigate the meaning of this
fact.
The enigma of the universe has wasted
the meditations of many, who have still
deserved our admiration, because they felt
themselves summoned to something better
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? PHILOSOPHY.
7
than the present world. Geniuses of a lofty
kind love to wander unceasingly around the
abyss of thoughts that are without an end;
but still they must turn themselves away
from it, for the mind fatigues itself in vain,
in these efforts to scale the heavens.
The origin of thought has occupied the
attention of all true philosophers. Are there
. two natures in man? If there be but one,
is i$ mind or matter? If there be two, do
idea* come by the senses, or do they spring
up in the soul? Or, in truth, are they a
mixture of the action of external objects
upon us, and of the internal faculties which
we possess?
To these three questions, which at all
times have divided the philosophical world,
is united the inquiry which most imme-
diately touches upon virtue--the inquiry,
whether free-will or fatality decides the re-
solutions of man.
Among the ancients, fatality arose from
the will of the gods; among the moderns,
it is attributed to the course of events. The
ancient fatality gave a new evidence to free-
will ; for the will of man struggled against the
event, and moral resistance was unconquer-
able: the fatalism of the moderns, on the
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? 8 PHILOSOPHY ANDvMORALS.
contrary, necessarily destroys the belief in
free-will: if circumstances make us what we
are, we cannot oppose their empire; if ex-
ternal objects are the cause of all that passes
in our mind, what independent thought can
free us from their ascendency? The fatal-
ism which descended from heaven, filled
the soul with a holy terror; while that
which attaches us to earth only works our
degradation. It may be asked, to what
purpose all these questions? It may be an-
swered, to what purpose any thing that
bears no relation to them? For what is
there more important to man, than to know
whether he really is responsible for his ac-
tions; and what sort of a proportion there is
between the power of the will and the em-
pire of circumstances over it? What would
become of conscience, if our habits alone
gave birth to it; if it was nothing but the
product of colours, of sounds, of perfumes,
of circumstances, in short, of every kind,
with which we may have been surrounded
from our infancy?
That species of metaphysics, which en-
deavours to discover what is the source of
our ideas, has a powerful influence, by its con-
sequences, upon the nature and energy of our
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? PHILOSOPHY. 9
will; that species is at once the most exalted
and the most necessary of all our kinds of
knowledge; and the advocates of the highest
utility, namely of moral utility, cannot un-
dervalue ifcV' . ';-: . w" ? '
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? 10 PHILOSOPHY AND MORALS.
? ' ? ? CHAPTER II.
Of English Philosophy.
Every thing seems to testify in us the ex-
istence of a double nature. The influence
of the senses and that of the mind share our
being between them; and, accordingly as
Philosophy inclines towards the one or
the other, opinions and sentiments are in
every respect diametrically opposite. We
may also describe the dominion of the
senses, and that of thought, by other terms:
--there is in man that which perishes with
his earthly existence, and that which may
survive him; that which experience enables
him to acquire, and that with which his
moral instinct inspires him--the finite and
the infinite; but in what manner soever we
express ourselves, it is always necessary to
grant that there are two different principles
of life in a creature subject to death, and
destined to immortality.
A tendency to spiritualize has been always
very manifest among the people of the North;
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? find eyeu before the introduction of Chris-
tianity, this bias made itself perceptible
through the violence pf warlike passions.
The Greeks bad faith m exteivual miracle*
the German nations believe the miracles of
the soul. All their poetry is filled with
misgivings, with presages, with prophe-
cies of tibe heart; and while the Greeks
united themselves to nature by their in-
dulgence in pleasure, the inhabitants of the
North raised themselves to their Creator by
religious sentiments. In the South, Pagan-
ism deified the phenomena of nature; in the
North, they were inclined to believe in ma-
gic, because it attributes to the mind of man
a boundless power over the material world.
The soul and nature, liberty and necessity,
divide the dominion of existence; and just
as we place the commanding force within
ourselves or without us, we are the sons of
heaven, or the slaves of earth.
At the revival of letters, there were some
who occupied themselves with the sub-
tilties of the schools in metaphysics, and
others who believed in the superstitions of
magic in the sciences: the art of observation*
reigned no more in the empire of the senses,
than enthusiasm in the empire of the soul:
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? 12 PHILOSOPHY AND MORALS.
Tvith very few exceptions, there was neither
experience nbr inspiration among the philo-
sophers. A giant appeared--. this was Bacon:
never were the discoveries of thought, nor
the wonders of nature, so well conceived by
the same intelligence. There is not a phrase
in his writings which does not imply years
of reflection and of study; he animates his
metaphysics with his knowledge of the hu-
man heart; he knows how to generalize
facts by philosophy. In physical science he
has created the art of experiment: but it does
not; at all follow, as it has been attempted
toi make us believe, that he was the advocate
of that system exclusively, which grounds all
our ideas upon our sensations. He admits
inspiration in every thing that belongs to the
soul; and he thinks it. even necessary, in or-
der to interpret natural phenomena accord-
ing to general principles. But, in his age,
there were still alchemists, diviners, and sor-
cerers: they were ignorant enough of Religion,
in the greatest part of Europe, to believe that
there were some truths of which she forbade
the promulgation--she who leads us into all
truth. Bacon was struck with these errors;
--his age had a bias towards superstition, as
our age has towards incredulity. At the
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? ENGLISH PHILOSOPHY. <: 13
epoch in which he lived, it was right to en-
deavour to bring experimental philosophy
into favour; in our era, he would have felt
the necessity of reanimating the internal
source of moral beauty, and of recalling in-
cessantly this truth to the memory of man--
that he exists in himself, in his sentiment,
and in his will. When the age is supersti-
tious, the genius of observation is timid ; the
natural world is ill known :--when the age is
incredulous, enthusiasm exists no more, and
we are thenceforth ignorant of the soul and
of heaven.
At a time when the progress of the hu-
man mind was unsure on every side, Bacon
collected all his forces to trace out the way
in which experimental philosophy ought to
proceed; and his writings, even yet, serve
for conductors to those who study nature.
As a minister of state, he was for a long
time occupied with government and with
politics. The strongest heads are those
which unite the taste and the habit for
meditation with a capacity for business.
Bacon, under both these views, was a won-
derful genius; but his philosophy and his
character failed in the same point. He was
not virtuous enough fully to feel the moral
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? 14 PHf tOStffti* ^Nli MORALS.
liberty of man: nevertheless, we cannot
compare him to the materialists of the last
age; and his successors have pushed the
theory of experience much beyond his in-
tention. He is far, I repeat it, from attri-
buting all our ideas to our sensations^ and
from considering analysis a* the sole instru-
ment of discovery. He frequently follows
& more daring path; and if he adheres to
experimental logic to remove all the preju-
dices which encumber his progress, it is to
the spring of genius alone that he trusts to
forward his advance.
"The human mind," says Luther, "is
"like a drunken peasant on horseback; when
'4 we put it up on one side, it falls down or*
"the other. "--Thus man Has incessantly
fluctuated between his two natures; some-
times his thoughts have disentangled him
from his sensations; sometimes his sensa-
tions have absorbed his thoughts, and he has
wished, successively, to refer every thing
to one or the other: it however appears to
me, that the moment for a fixed doctrine
has arrived* Metaphysics are about to un-
dergo a revolution, like that which Coperni-
cus has produced in the system of the world.
They are about to replace the soul of man in
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? ENGLISH PHILOSOPHY. 1$
the centre, and to make it, in every respect,
like the sun; round which external objects'
trace their circle, and from which they bor-
row their light.
The genealogical tree of the different
branches of human knowledge, in which1
every science is referred to a certain faculty,
is doubtless one of the titles of Bacon to the
admiration of posterity; but that which
constitutes his real glory is this--that he has1
announced his opinion, that there was no
absolute separation of one science from
another; but that general philosophy re-
united them all. He is not the author
of that anatomical method:, which consi-
ders the intellectual powers severally, or
each by itself; and which appears to be
ignorant of the admirable unity in the moral
being. Sensibility, imagination, reason, each
is subservient to the other. Every one
of these faculties would be nothing but
a disease, but weakness, instead of strength,
if it were not modified or completed by
the collective character of our nature.
The exact sciences, at a certain height, stand
in need of the Imagination. She, in her
turn, must support herself upon he accu-
rate knowledge of . Nature. Reason, of all
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? 16 PHILOSOPHY AND MORALS.
our faculties, appears to be that which
would most easily do without the assistance
of the others; and yet, if a person were en-
tirely unprovided with imagination and sen-
sibility, he might by that very want become,
if we may so express it, the fool of Reason;
and, seeing nothing in life but calculations
and material interests, deceive himself as
much concerning the characters and affec-
tions of men, as the enthusiastic being whose
fancy pictures all around him disinterested-
ness and love.
We follow a bad system of education,
when we aim at the exclusive developernent
of this or that quality of mind; for, to de-
vote ourselves to one faculty, is to take up
an intellectual trade. Milton says, with rea-
son, that our education is not good, excepting
when it renders us capable of every employ
in peace or war: all that makes the man
A Man, is the true object of instruction.
Not to know any thing of a science but
that portion of it which individually belongs
to us, is to apply the division of labour
(inculcated by Smith) to the liberal studies,
when it is only adapted to the mechanic
arts. When we arrive at that height where
every science touches upon all the rest in
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? feNGLtSIt PHILOSOPHY; 17
Some particulars, it is then that we approach
the region of universal ideas; and the air
which breathes from that region gives life to
all our thoughts.
The soul is a fire that darts its rays through
all the senses: it is in this fire that existence
consists: all the observations and all the
efforts of philosophers ought to turn towards
this point of individuality--the centre and
the moving power of our sentiments and our
ideas. Doubtless, the imperfection of lan-
guage compels us to make use of erroneous
expressions; we are obliged to repeat, accord-
ing to the customary phrase, such a person
is endowed with the power of reason, of
imagination, or of sensibility, &c. ; but, if
we wish to be understood in a single word,
we ought to say, he has soul--an abundance
of soul*. It is this divine spirit that makes
the whole man.
Love is the instructor who teaches us
more certainly what belongs to the mysteries
of the soul, than the utmost metaphysical
subtilty. We never attach ourselves to this
* M. Ancilloo, of whom I shall have occasion to speak
in the Fourth Part of this work, has made use of this ex-
pression in a book, upon which one cannot grow tired of
meditating.
VOL. III. C
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Chap. VII. Of the most celebrated Philosophers
before and after Kant . . 99
Chap. VIII. Influence of the new German Philo-
sophy over the Developement of the Mind 128
Chap. IX. Influence of the new German Philo-
sophy on Literature and the Arts . 135
Chap. X. Influence of the new Philosophy on the
Sciences . . . . 146
Chap. XI. Influence of the new Philosophy upon
the Character of the Germans . 168
Chap. XII. Of the moral System, founded upon
personal Interest . . . 175
Chap. XIII. Of the moral System founded upon
National Interest . . . . 186
Chap. XIV. Of the Principle of Morals in the
new German Philosophy . . 202
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? iv
CONTENTS.
Chap. XV. Of scientific Morality . Page 213
Chap. XVI. Jacobi . . . 218
Chap. XVII. O/Woldemar . . 226
Chap. XVIII. Of a romantic Bias in the defec-
tions of the Heart . . . 230
Chap. XIX. Of Love in Marriage . . 236
Chap. XX. Modern Writers of the ancient School
in Germany . . . . 247
Chap. XXI. Of Ignorance and Frivolity of Spi-
rit in their Relations to Morals . 257
PART THE FOURTH.
^ RELIGION AND ENTHUSIASM.
Chap. I. General Considerationt upon Religion
in Germany . . . 267
Chap. II. Of Protestantism . . 278
Chap. HI. Moravian Mode of Worship 293
Chap. IV. Of Catholicism . . 300
Chap. V. Of the Religious Disposition called
Mysticism . . . 316
Chap. VI. Of Pain . . . 336
Chap. VII. Of the Religious Philosophers called
Theosophists . . . 851
Chap. VIII. Of the Spirit of Sectarismin Germany 357
Chap. IX. Of the Contemplation of Nature 368
Chap. X. Of Enthusiasm . . . 388
Chap. XI. Of the Influence of Enthusiasm on
Learning . . . . 395
Chap. XII. Influence of Enthusiasm upon Hap-
piness . . . . 403
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? PART THE THIRD.
PHILOSOPHY AND MORALS.
CHAPTER I.
Of Philosophy.
The world has been pleased, for some time
past, to throw great discredit upon the very
name of philosophy. The case is common
with all those terms, the signification of
which is capable of much extension: they^
become alternately the objects of benedic-
tion or blame among mankind, according
to their use in fortunate or unhappv periods:
but, in spite of the casual injustice or pane-
gyric of individuals and of nations, philo-
sophy, liberty, religion, never change their
value. Man has spoken evil things of the
sun, of love, and of life: he has suffered,
he has felt himself consumed, by these lights
of nature; but would he therefore extinguish
them?
VOL. III. B
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? 2 PHILOSOPHY AND MORALS.
Every thing that has a tendency to set
bounds to our faculties, bears the stamp of a
degrading doctrine. We ought to direct those
faculties to the lofty end of our existence--our
advance to moral perfection. But it is not by
the partial suicide of this or that power of
our nature, that we shall be rendered ca-
pable of rising towards such an object: all
our resources are not too. numerous to for-
ward our approach to it; and, if Heaven
had granted more genius to man, he would
have advanced so much the more in virtue.
Among the different branches of philoso-
phy, metaphysics have, especially, occupied
the attention of the Germans. The objects
which this pursuit embraces, may be divided
jinto three classes. The first relates to the
mystery of the creation; that is to say, ti&
I the Infinite in all things; the second, to the
formation of ideas in the human mind; and
the third, to the exercise of our faculties,
1 without ascending to their source.
The first of these studies, that which
applies itself to the discovery of the secret
of the universe, was cultivated among the
Greeks, as it now is among the Germans.
It is impossible to deny that such a pursuit,
however sublime in its principle, makes us
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? f HILOsdffllf.
3
feel our impotence at every step; and dis-
couragement follows those efforts which
cannot produce a result. The usefulness
of the third sort of metaphysics, that
whkih is! included in the observation of
the actions of our understanding, cannot be
contested; but this usefulness is confined
to. the circle of daily experience. The phi-
losophical reflections of the second class--
those which are directed to the nature
of the human mind, and to the origin
of our ideas--appear to me the most in-
teresting of all. It is not likely that we
should ever be able to know the eternal
truths which explain the existence of this
world: the desire that we feel for such
knowledge, is among the number of those
noble thoughts which draw us towards
another life: but it' is not for nothing,
that the faculty of self-examination has been
given to u*. Doubtless, to observe the
progress of our intellect, such as it exists,
is already to avail ourselves of this faculty;
nevertheless, in rising higher, in striving
to learn whether that intellect acts sponta-
neously, or whether we can only think when
thought is excited by external objects, we
shall cast additional light upon the free-will
b2
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? 4 PHILOSOPHY AND MORALS.
of man, and consequently upon vice and
virtue.
A crowd of moral and religious questions
depends upon the manner in which we con-
sider the origin and formation of our ideas.
It is the diversity of their systems in this re-
spect, above all others, that distinguishes the
German from the French philosophers. We
may easily conceive, that if the difference is at
the fountain-head, it must show itself in the
derived streams: it is impossible, therefore,
to become acquainted with Germany, with-
out tracing the progress of that philosophy,
which, from the days of Leibnitz down to
our own, has incessantly exerted so great a
power over the republic of letters.
There are two methods of considering the
philosophy of the human mind ; either in
its theory or in its results. The examination
of the theory demands a capacity which be-
longs not to me; but it is easy to remark
the influence which this or that metaphysi-
cal opinion exercises over the developement
of the understanding and of the soul. The
Gospel tells us, " that we must judge of
"prophets by their works:" this maxim
may also guide our inquiry into the different
systems of philosophy; for every thing that
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? PHILOSOPHY.
5
is of immoral tendency must be sophistical.
This life has no value, unless it is subservient
to the religious education of.
our hearts;
unless it prepares us for a higher destiny, by
our free choice of virtue upon earth. Meta-
physics, social institutions, arts, sciences,
all ought to be appreciated accordingly as
they contribute to the moral perfection of
mankind: this is the touchstone granted lo
the ignorant as well as to the learned. For
if. the knowledge of the means belongs only
to the initiated, the results are discernible by
all the world.
It is necessary to be accustomed to that
mode 6f reasoning which is used in geome-
try, in. order to gain a full comprehension
of metaphysics. In this science, as in that
of calculation, if we omit the least link in
the chain of evidence, we destroy the whole
connexion. Metaphysical reasonings are
more abstract, and not less precise, than
mathematical; and yet their cibject is in-
definite. We must unite, as metaphysi-
cians, two of the most opposite faculties--
fancy, and the power of calculation: we have
to measure a cloud with the same accuracy
that. we. measure a field; and there is no
study which requires such closeness of at-
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? 6 PHILOSOPHY AND MORALS.
tention; nevertheless, in the most sublime
questions there is always some point of view
within the reach of every body, and it IB
that point which I design to seize and to
present.
I put a question one day to Fichte, who
possesses one of the strongest and most
thinking heads in Germany, whether ne
could not more easily tell me his moral
system than his metaphysical ? " The one
"depends upon the other," he replied; and
the remark was very profound: it compre-
hends all the motives of that interest which
we can take in philosophy.
We have been accustomed to regard it as
destructive of every belief of the heart; it
would then indeed be the enemy of man;
but it is not so with the doctrine of Plato,
nOr with that of the Germans: they consider
sentiment as a fact, the primitive phaeno-
menon of mind; and they look upon the
power of philosophical reasoning as destined
solely to investigate the meaning of this
fact.
The enigma of the universe has wasted
the meditations of many, who have still
deserved our admiration, because they felt
themselves summoned to something better
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? PHILOSOPHY.
7
than the present world. Geniuses of a lofty
kind love to wander unceasingly around the
abyss of thoughts that are without an end;
but still they must turn themselves away
from it, for the mind fatigues itself in vain,
in these efforts to scale the heavens.
The origin of thought has occupied the
attention of all true philosophers. Are there
. two natures in man? If there be but one,
is i$ mind or matter? If there be two, do
idea* come by the senses, or do they spring
up in the soul? Or, in truth, are they a
mixture of the action of external objects
upon us, and of the internal faculties which
we possess?
To these three questions, which at all
times have divided the philosophical world,
is united the inquiry which most imme-
diately touches upon virtue--the inquiry,
whether free-will or fatality decides the re-
solutions of man.
Among the ancients, fatality arose from
the will of the gods; among the moderns,
it is attributed to the course of events. The
ancient fatality gave a new evidence to free-
will ; for the will of man struggled against the
event, and moral resistance was unconquer-
able: the fatalism of the moderns, on the
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? 8 PHILOSOPHY ANDvMORALS.
contrary, necessarily destroys the belief in
free-will: if circumstances make us what we
are, we cannot oppose their empire; if ex-
ternal objects are the cause of all that passes
in our mind, what independent thought can
free us from their ascendency? The fatal-
ism which descended from heaven, filled
the soul with a holy terror; while that
which attaches us to earth only works our
degradation. It may be asked, to what
purpose all these questions? It may be an-
swered, to what purpose any thing that
bears no relation to them? For what is
there more important to man, than to know
whether he really is responsible for his ac-
tions; and what sort of a proportion there is
between the power of the will and the em-
pire of circumstances over it? What would
become of conscience, if our habits alone
gave birth to it; if it was nothing but the
product of colours, of sounds, of perfumes,
of circumstances, in short, of every kind,
with which we may have been surrounded
from our infancy?
That species of metaphysics, which en-
deavours to discover what is the source of
our ideas, has a powerful influence, by its con-
sequences, upon the nature and energy of our
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? PHILOSOPHY. 9
will; that species is at once the most exalted
and the most necessary of all our kinds of
knowledge; and the advocates of the highest
utility, namely of moral utility, cannot un-
dervalue ifcV' . ';-: . w" ? '
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? 10 PHILOSOPHY AND MORALS.
? ' ? ? CHAPTER II.
Of English Philosophy.
Every thing seems to testify in us the ex-
istence of a double nature. The influence
of the senses and that of the mind share our
being between them; and, accordingly as
Philosophy inclines towards the one or
the other, opinions and sentiments are in
every respect diametrically opposite. We
may also describe the dominion of the
senses, and that of thought, by other terms:
--there is in man that which perishes with
his earthly existence, and that which may
survive him; that which experience enables
him to acquire, and that with which his
moral instinct inspires him--the finite and
the infinite; but in what manner soever we
express ourselves, it is always necessary to
grant that there are two different principles
of life in a creature subject to death, and
destined to immortality.
A tendency to spiritualize has been always
very manifest among the people of the North;
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? find eyeu before the introduction of Chris-
tianity, this bias made itself perceptible
through the violence pf warlike passions.
The Greeks bad faith m exteivual miracle*
the German nations believe the miracles of
the soul. All their poetry is filled with
misgivings, with presages, with prophe-
cies of tibe heart; and while the Greeks
united themselves to nature by their in-
dulgence in pleasure, the inhabitants of the
North raised themselves to their Creator by
religious sentiments. In the South, Pagan-
ism deified the phenomena of nature; in the
North, they were inclined to believe in ma-
gic, because it attributes to the mind of man
a boundless power over the material world.
The soul and nature, liberty and necessity,
divide the dominion of existence; and just
as we place the commanding force within
ourselves or without us, we are the sons of
heaven, or the slaves of earth.
At the revival of letters, there were some
who occupied themselves with the sub-
tilties of the schools in metaphysics, and
others who believed in the superstitions of
magic in the sciences: the art of observation*
reigned no more in the empire of the senses,
than enthusiasm in the empire of the soul:
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? 12 PHILOSOPHY AND MORALS.
Tvith very few exceptions, there was neither
experience nbr inspiration among the philo-
sophers. A giant appeared--. this was Bacon:
never were the discoveries of thought, nor
the wonders of nature, so well conceived by
the same intelligence. There is not a phrase
in his writings which does not imply years
of reflection and of study; he animates his
metaphysics with his knowledge of the hu-
man heart; he knows how to generalize
facts by philosophy. In physical science he
has created the art of experiment: but it does
not; at all follow, as it has been attempted
toi make us believe, that he was the advocate
of that system exclusively, which grounds all
our ideas upon our sensations. He admits
inspiration in every thing that belongs to the
soul; and he thinks it. even necessary, in or-
der to interpret natural phenomena accord-
ing to general principles. But, in his age,
there were still alchemists, diviners, and sor-
cerers: they were ignorant enough of Religion,
in the greatest part of Europe, to believe that
there were some truths of which she forbade
the promulgation--she who leads us into all
truth. Bacon was struck with these errors;
--his age had a bias towards superstition, as
our age has towards incredulity. At the
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? ENGLISH PHILOSOPHY. <: 13
epoch in which he lived, it was right to en-
deavour to bring experimental philosophy
into favour; in our era, he would have felt
the necessity of reanimating the internal
source of moral beauty, and of recalling in-
cessantly this truth to the memory of man--
that he exists in himself, in his sentiment,
and in his will. When the age is supersti-
tious, the genius of observation is timid ; the
natural world is ill known :--when the age is
incredulous, enthusiasm exists no more, and
we are thenceforth ignorant of the soul and
of heaven.
At a time when the progress of the hu-
man mind was unsure on every side, Bacon
collected all his forces to trace out the way
in which experimental philosophy ought to
proceed; and his writings, even yet, serve
for conductors to those who study nature.
As a minister of state, he was for a long
time occupied with government and with
politics. The strongest heads are those
which unite the taste and the habit for
meditation with a capacity for business.
Bacon, under both these views, was a won-
derful genius; but his philosophy and his
character failed in the same point. He was
not virtuous enough fully to feel the moral
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? 14 PHf tOStffti* ^Nli MORALS.
liberty of man: nevertheless, we cannot
compare him to the materialists of the last
age; and his successors have pushed the
theory of experience much beyond his in-
tention. He is far, I repeat it, from attri-
buting all our ideas to our sensations^ and
from considering analysis a* the sole instru-
ment of discovery. He frequently follows
& more daring path; and if he adheres to
experimental logic to remove all the preju-
dices which encumber his progress, it is to
the spring of genius alone that he trusts to
forward his advance.
"The human mind," says Luther, "is
"like a drunken peasant on horseback; when
'4 we put it up on one side, it falls down or*
"the other. "--Thus man Has incessantly
fluctuated between his two natures; some-
times his thoughts have disentangled him
from his sensations; sometimes his sensa-
tions have absorbed his thoughts, and he has
wished, successively, to refer every thing
to one or the other: it however appears to
me, that the moment for a fixed doctrine
has arrived* Metaphysics are about to un-
dergo a revolution, like that which Coperni-
cus has produced in the system of the world.
They are about to replace the soul of man in
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? ENGLISH PHILOSOPHY. 1$
the centre, and to make it, in every respect,
like the sun; round which external objects'
trace their circle, and from which they bor-
row their light.
The genealogical tree of the different
branches of human knowledge, in which1
every science is referred to a certain faculty,
is doubtless one of the titles of Bacon to the
admiration of posterity; but that which
constitutes his real glory is this--that he has1
announced his opinion, that there was no
absolute separation of one science from
another; but that general philosophy re-
united them all. He is not the author
of that anatomical method:, which consi-
ders the intellectual powers severally, or
each by itself; and which appears to be
ignorant of the admirable unity in the moral
being. Sensibility, imagination, reason, each
is subservient to the other. Every one
of these faculties would be nothing but
a disease, but weakness, instead of strength,
if it were not modified or completed by
the collective character of our nature.
The exact sciences, at a certain height, stand
in need of the Imagination. She, in her
turn, must support herself upon he accu-
rate knowledge of . Nature. Reason, of all
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? 16 PHILOSOPHY AND MORALS.
our faculties, appears to be that which
would most easily do without the assistance
of the others; and yet, if a person were en-
tirely unprovided with imagination and sen-
sibility, he might by that very want become,
if we may so express it, the fool of Reason;
and, seeing nothing in life but calculations
and material interests, deceive himself as
much concerning the characters and affec-
tions of men, as the enthusiastic being whose
fancy pictures all around him disinterested-
ness and love.
We follow a bad system of education,
when we aim at the exclusive developernent
of this or that quality of mind; for, to de-
vote ourselves to one faculty, is to take up
an intellectual trade. Milton says, with rea-
son, that our education is not good, excepting
when it renders us capable of every employ
in peace or war: all that makes the man
A Man, is the true object of instruction.
Not to know any thing of a science but
that portion of it which individually belongs
to us, is to apply the division of labour
(inculcated by Smith) to the liberal studies,
when it is only adapted to the mechanic
arts. When we arrive at that height where
every science touches upon all the rest in
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? feNGLtSIt PHILOSOPHY; 17
Some particulars, it is then that we approach
the region of universal ideas; and the air
which breathes from that region gives life to
all our thoughts.
The soul is a fire that darts its rays through
all the senses: it is in this fire that existence
consists: all the observations and all the
efforts of philosophers ought to turn towards
this point of individuality--the centre and
the moving power of our sentiments and our
ideas. Doubtless, the imperfection of lan-
guage compels us to make use of erroneous
expressions; we are obliged to repeat, accord-
ing to the customary phrase, such a person
is endowed with the power of reason, of
imagination, or of sensibility, &c. ; but, if
we wish to be understood in a single word,
we ought to say, he has soul--an abundance
of soul*. It is this divine spirit that makes
the whole man.
Love is the instructor who teaches us
more certainly what belongs to the mysteries
of the soul, than the utmost metaphysical
subtilty. We never attach ourselves to this
* M. Ancilloo, of whom I shall have occasion to speak
in the Fourth Part of this work, has made use of this ex-
pression in a book, upon which one cannot grow tired of
meditating.
VOL. III. C
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