I. ON THE STUDY OF MATHEMATICS, AS AN EXERCISE OF MIND. 257 II. ON THE CONDITIONS OF CLASSICAL LEARNING. WITH RELA- PAGE I. APPENDIX, PHILOSOPHICAL. II. APPENDIX, LOGICAL. 'B.) ON AFFIRMATION AND NEGATION-ON PROPOSITIONAL FORMS— III. APPENDIX, EDUCATIONAL. (B.) THE EXAMINATION AND HONORS FOR A DEGREE IN ARTS, INTRODUCTORY ESSAY. THE remarkable passage, in which Pascal exhibits, in contrast, the greatness and the littleness of man, has received a striking illustration in the history of speculative philosophy. For, while it embraces some of the richest and profoundest truth ever given to the world, it abounds in the strangest absurdities. What Varro says upon this point is as true now as it was in his day: nihil tam absurde dici potest quod non dicatur ab aliquis philosophorum. And yet some of the greatest names in history adorn its annals-Pythagoras, Socrates, Plato, Aristotle, Anselm, Aquinas, Descartes, Locke, Berkeley, Leibnitz, Edwards, Kant, Vico, Schelling, Hegel, Reid, and though last, not least, Hamilton, universally acknowledged in Europe and in this country, as "the first philosophical critic of the age."1 Philosophy, too, has often mingled with the highest forms of literature -nay, more-has penetrated into the life of whole nations, exalting, strengthening, and refining their character, by means of those august and beautiful thoughts— "Which wander through eternity. As an intellectual gymnasium it has proved of immense service to innu 1 Sir William Hamilton, Bart., is Professor of Logic and Metaphysics in the University of Edinburgh. He is descended from a noble Scottish family, one of whom, it is said by De Quincey, drew sword at the celebrated battle of Drumclog. He was admired, even when a young man, for his extraordinary literary attainments. His friends called him the Walking Encyclopedia. De Quincey, a competent judge, pronounces this impression correct, and says, that not in the region of metaphysics alone, but in almost all other departments of knowledge, he was, even then, thoroughly read. His manners are simple and dignified; his whole character that of a great and a good Though rejecting ontological speculation in the domain both of philosophy and theology, he cherishes evidently the deepest veneration for the great truths not only of" natural religion," but of Christianity. He possesses a thorough contempt for the irreligious pantheism of the German philosophy, and especially for the mythic theory of Strauss and Bauer. No one, however, can become familiar with his writings without being impressed with his extraordinary candor, as well as his complete mastery of the entire field of philosophical speculation. His candor is not simply a moral quality, but the natural accompaniment of knowledge and power. man. merable minds, in the way of discipline.1 It is well known, also, that it lies at the basis of all theological science worthy of the name, giving strength and massive grandeur to the systems of Athanasius, Augustine, Anselm, and Calvin. Sometimes perverting the simplicity of Christian faith, it has often come to its rescue, and beaten back the hosts of infidelity and error. If through philosophy the Germans have been seduced from evangelical truth, by philosophy they are returning to it.2 Thought encounters thought, speculation wages war with speculation, till at last truth emerges from the strife, vigorous and triumphant. Error, indeed, is often long-lived, but it is not immortal. It may re-appear in different ages, but it must die out at last. On the other hand, truth, which has its essence in the Divine mind, as well as in the course and constitution of nature, is imperishable. "The eternal years of God are hers." On which ground we vindicate the amplest and freest discussion in the domain both of religion and philosophy. It must be allowed, however, that the aberrations of speculative inquiry, thus far, form the larger portion of its history. Sir William Hamilton, with all his enthusiasm for philosophical research, is compelled to say, "that the past history of philosophy has, in a great measure, been only a history of variation and error.” 13 For this there must exist some great underlying cause, Is it in the nature of the subject, or in the mode of its investigation, or in both? We should reply, in both; for the subject is one of extreme tenuity and difficulty, and the mode in which it has been investigated exceedingly variant and empirical. It embraces, in its higher relations, a vast and all but illimitable range of inquiry, although, at first sight, it may seem to lie within a narrow compass, and on the very surface of the soul. But it calls up at the outset the great questions pertaining to the foundations of our knowledge, with the possibility of scientific, or what some call, absolute truth, the limits of the human intellect, the reality of the distinction between subject and object, the world without and the world within ; and at a higher point of inquiry, the relations of the finite to the infinite, the mind of man to the mind of God. 1 For proof of this see the papers in this volume on University Reform, the Study of Mathematics, &c., most of which, though written for specific occasions, contain much interesting information on this and kindred topics. 2 The philosophy of Jacobi, eminently spiritual and favorable to Christianity, has exerted great influence in the restoration of the German mind to better views. The movement commenced by Schleiermacher, whose last words were, "In this faith I die," has been advanced by the labors of Neander, Tholuck, Nitzsch, Müller, and others. The theory of Strauss, based upon the Hegelian philosophy, is even now effete in Germany. The French philosophy, at one time sunk in sensualism, has been emancipated by the labors of Cousin, Jouffroy, Damiron, and others. In this respect a great and happy change has been effected. 3 Reid's Collected Works, vol. i. Note A. p. 747. |