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the lines, which we have drawn, in order to exclude the conceptions of others. l'ai trouvé que la plupart des sectes ont raison dans une bonne partie de ce quelles avancent, mais non pas tant en ce quelles nient.

A system, which aims to deduce the memory with all the other functions of intelligence, must of course place its first position from beyond the memory, and anterior to it, otherwise the principle of solution would be itself a part of the problem to be solved. Such a position therefore must, in the first instance be demanded, and the first question will be, by what right is it demanded? On this account I think it expedient to make some preliminary remarks on the introduction of POSTULATES in philosophy. The word postulate is borrowed from the science of mathematics. (See Schell. abhandl. zur Erläuter. des id. der Wissenschaftslehre). In geometry the primary construction is not demonstrated, but postulated. This first and most simple construction in space is the point in motion, or the line. Whether the point is moved in one and the same direction, or whether its direction is continually changed, remains as yet undetermined. But if the direction of the point have been determined, it is either by a point without it, and then there arises the strait line which incloses no space; or the direction of the point is not determined

by a point without it, and then it must flow back again on itself, that is, there arises a cyclical line, which does inclose a space. If the strait line be assumed as the positive, the cyclical is then the negation of the strait. It is a line, which at no point strikes out into the strait, but changes its direction continuously. But if the primary line be conceived as undetermined, and the strait line as determined throughout, then the cyclical is the third compounded of both. It is at once undetermined and determined; undetermined through any point without, and determined through itself. Geometry therefore supplies philosophy with the example of a primary intuition, from which every science that lays claim to evidence must take its commencement. The mathematician. does not begin with a demonstrable proposition, but with an intuition, a practical idea.

But here an important distinction presents itself. Philosophy is employed on objects of the INNER SENSE, and cannot, like geometry appropriate to every construction a correspondent outward intuition. Nevertheless philosophy, if it is to arrive at evidence, must proceed from the most original construction, and the question then is, what is the most original construction or first productive act for the INNER SENSE. The answer to this question depends on the direction which is given to the

INNER SENSE. But in philosophy the INNER SENSE cannot have its direction determined by any outward object. To the original construction of the line, I can be compelled by a line drawn before me on the slate or on sand. The stroke thus drawn is indeed not the line itself, but only the image or picture of the line. It is not from it, that we first learn to know the line; but, on the contrary, we bring this stroke to the original line generated by the act of the imagination; otherwise we could not define it as without breadth or thickness. Still however this stroke is the sensuous image of the original or ideal line, and an efficient mean to excite every imagination to the intuition of it.

It is demanded then, whether there be found any means in philosophy to determine the direction of the INNER SENSE, as in mathematics it is determinable by its specific image or outward picture. Now the inner sense has its direction determined for the greater part only by an act of freedom. One man's consciousness extends only to the pleasant or unpleasant sensations caused in him by external impressions; another enlarges his inner sense to a consciousness of forms and quantity; a third in addition to the image is conscious of the conception or notion of the thing; a fourth attains to a notion of his notions-he reflects on his own reflections; and thus we may say

without impropriety, that the one possesses more or less inner sense, than the other. This more or less betrays already, that philosophy in its first principles must have a practical or moral, as well as a theoretical or speculative side. This difference in degree does not exist in the mathematics. Socrates in Plato shows, that an ignorant slave may be brought to understand and of himself to solve the most difficult geometrical problem. Socrates drew the figures for the slave in the sand. The disciples of the critical philosophy could likewise (as was indeed actually done by La Forge and some other followers of Des Cartes) represent the origin of our representations in copperplates; but no one has yet attempted it, and it would be utterly useless. To an Esquimaux or New Zealander our most popular philosophy would be wholly unintelligible. The sense, the inward organ, for it is not yet born in him. So is there many a one among us, yes, and some who think themselves philosophers too, to whom the philosophic organ is entirely wanting. To such a man, philosophy is a mere play of words and notions, like a theory of music to the deaf, or like the geometry of light to the blind. The connection of the parts and their logical dependencies may be seen and remembered; but the whole is groundless and hollow, unsustained by living contact, un

exists by and in the act that affirms its existence, which is known, because it is, and is, because it is known. The words of Plotinus, in the assumed person of nature, hold true of the philosophic energy. Το θεωρἂν με θεώρημα ποιεί, ὥσπερ οἱ Γεωμέτραι θεωρέντες γράφεσιν. ἀλλ ̓ ἐμὲ μὴ γραφέσης, θεωρέσης δὲ, ὑφίςανται αἱ τῶν σωμάτων γράμμαι. With me the act of contemplation makes the thing contemplated, as the geometricians contemplating describe lines correspondent; but I not describing lines, but simply contemplating, the representative forms of things rise up into existence.

The postulate of philosophy and at the same time the test of philosophic capacity, is no other than the heaven-descended KNOW THYSELF! (E cælo descendit, vw GERUTOV). And this at once practically and speculatively. For as philosophy is neither a science of the reason or understanding only, nor merely a science of morals, but the science of BEING altogether, its. primary ground can be neither merely speculative or merely practical, but both in one. All knowledge rests on the coincidence of an object with a subject. (My readers have been warned in a former chapter that for their convenience as well as the writer's, the term, subject is used by me in its scholastic sense as equivalent to mind or sentient being, and as

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