subjectiva mentitur, ut plurimum, repugnantiam aliquam objectivam, et incautos facile fallit, limitibus, quibus mens humana circumscribitur, pro iis habitis, quibus ipsa rerum essentia con. tinetur.*. -Kant de Mundi Sensibilis atque Intelligibilis forma et principiis, 1770.

*TRANSLATION.

"Hence it is clear, from what cause many reject the notion of the continuous and the infinite. They take, namely, the words irrepresentable and impossible in one and the same meaning; and, according to the forms of sensuous evidence, the notion of the continuous and the infinite is doubtless impossible. I am not now pleading the cause of these laws, which not a few schools have thought proper to explode, especially the former (the law of continuity)." But it is of the highest importance to admonish the reader, that those, who adopt so perverted a mode of reasoning, are under a grievous error. Whatever opposes the formal principles of the understanding and the reason is confessedly impossible; but not therefore that, which is therefore not amenable to the forms of sensuous evidence, because it is exclusively an object of pure intellect. For this non-coincidence of the sensuous and the intellectual (the nature of which I shall presently lay open) proves nothing more, but that the mind cannot always adequately represent in the concrete, and transform into distinct images, abstract notions derived from the pure intellect. But this contradiction, which is in itself merely subjective (i. e. an incapacity in the nature of man) too often passes for an incongruity or impossibility in the object (i. e. the notions themselves) and seduce the incautious to mistake the limitations of the human faculties for the limits of things, as they really exist."

I take this occasion to observe, that here and elsewhere Kant uses the terms intuition, and the verb active (Intueri, germanice Anschauen) for which we have unfortunately no correspondent word, exclusively for that which can be represénted in space and time. He therefore consistently and rightly denies the possibility of intellectual intuitions. But as I see no adequate reason for this exclusive sense of the term, I have reverted to its wider signification authorized by our elder theologians and metaphysicians, according to whom the term comprehends all truths known to us withouta medium.

Critics, who are most ready to bring this charge of pedantry and unintelligibility, are the most apt to overlook the important fact, that besides the language of words, there is a language of spirits (sermo interior) and that the former is only the vehicle of the latter. Consequently their assurance, that they do not understand the philosophic writer, instead of proving any thing against the philosophy, may furnish an equal and (cæteris paribus) even a stronger presumption against their own philosophic talent.

Great indeed are the obstacles which an English metaphysician has to encounter. Amongst his most respectable and intelligent judges, there will be many who have devoted their attention exclusively to the concerns and interests of human life, and who bring with them to the perusal of a philosophic system an habitual aversion to all speculations, the utility and application of which are not evident and immediate. To these I would in the first instance merely oppose an authority, which they themselves, hold venerable, that of Lord Bacon: non inutiles scientiæ existimande sunt, quarum in se nullus est usus, si ingenia acuant et ordinent.

There are others, whose prejudices are still more formidable, inasmuch as they are grounded in their moral feelings and religious principles,

which had been alarmed and shocked by the impious and pernicious tenets defended by Hume, Priestley, and the French fatalists or necessitarians; some of whom had perverted metaphysical reasonings to the denial of the mysteries and indeed of all the peculiar doctrines of christianity; and others even to the subversion of all distinction between right and wrong. I would request such men to consider what an eminent and successful defender of the christian faith has observed, that true metaphysics are nothing else but true divinity, and that in fact the writers, who have given them such just offence, were sophists, who had taken advantage of the general neglect into which the science of logic has unhappily fallen, rather than metaphysicians, a name indeed which those writers were the first to explode as unmeaning. Secondly, I would remind them, that as long as there are men in the world to whom the Triautor is an instinct and a command from their own nature, so long will there be metaphysicians and metaphysical speculations; that false metaphysics can be effectually counteracted by true metaphysics alone; and that if the reasoning be clear, solid and pertinent, the truth deduced can never be the less valuable on account of the depth from which it may have been drawn.

A third class profess themselves friendly to me

taphysics, and believe that they are themselves metaphysicians. They have no objection to system or terminology, provided it be the method and the nomenclature to which they have been familiarized in the writings of Locke, Hume, Hartley, Condiliac, or perhaps Dr. Reid, and Professor Stewart. To objections from this cause, it is a sufficient answer, that one main object of my attempt was to demonstrate the vagueness, or insufficiency of the terms used in the metaphysical schools of France and Great Britain since the revolution, and that the errors which I propose to attack cannot subsist, except as they are concealed behind the mask of a plausible and indefinite nomenclature.

But the worst and widest impediment still remains. It is the predominance of a popular philosophy, at once the counterfeit and the mortal enemy of all true and manly metaphysical research. It is that corruption, introduced by certain immethodical aphorisming Eclectics, who, dismissing not only all system, but all logical connection, pick and choose whatever is most plausible and showy; who select, whatever words can have some semblance of sense attached to them without the least expenditure of thought, in short whatever may enable men to talk of what they do not understand, with a careful avoidance of every thing that might awaken them to a moment's suspicion of their

ignorance. This alas! is an irremediable disease, for it brings with it, not so much an indisposition to any particular system, but an utter loss of taste and faculty for all system and for all philosophy. Like echos that beget each other amongst the mountains, the praise or blame of such men rolls in vollies long after the report from the original blunderbuss. Sequacitas est potius et coitio quam consensus: et tamen (quod pessimum est) pusillanimitas ista non sine arrogantiâ et fastidio se offert. Novum Organum.

I shall now proceed to the nature and genesis of the imagination; but I must first take leave to notice, that after a more accurate perusal of Mr. Wordsworth's remarks on the imagination in his preface to the new edition of his poems, I find that my conclusions are not so consentient with his, as I confess, I had taken for granted. In an article contributed by me to Mr. Southey's Omniana, on the soul and its organs of sense, are the following sentences. "These (the human faculties) I would arrange under the different senses and powers; as the eye, the ear, the touch, &c.; the imitative power, voluntary and automatic; the imagination, or shaping and modifying power; the fancy, or the aggregative and associative power; the understanding, or the regulative, substantiating and realizing power; the speculative reason