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him, reaching far out of sight, but all moving without the least deviation in one straight line. It would be naturally taken for granted, that there was a guide at the head of the file: what if it were answered, No! Sir, the men are without number, and infinite blindness supplies the place of sight?

Equally inconceivable is a cycle of equal truths without a common and central principle, which prescribes to each its proper sphere in the system of science. That the absurdity does not so immediately strike us, that it does not seem equally unimaginable, is owing to a surreptitious act of the imagination, which, instinctively and without our noticing the same, not only fills up the intervening spaces, and contemplates the cycle (of B. C. D. E. F. &c.) as a continuous circle (A.) giving to all collectively the unity of their common orbit; but likewise supplies, by a sort of subintelligitur, the one central power, which renders the movement harmonious and cyclical.

THESIS III.

We are to seek therefore for some absolute truth capable of communicating to other positions a certainty, which it has not itself borrowed; a truth self-grounded, unconditional and known by its own light. In short, we have to find a somewhat which is, simply because it is. In order to be such, it must be one which is its own predicate, so far at least that all other nominal predicates must be modes and repetitions of itself. Its existence too must be such, as to preclude the possibility of requiring a cause or antecedent without an absurdity.

THESIS IV.

That there can be but one such principle,24 may be

24 [See note 29. S. C.]

proved a priori; for were there two or more, each must refer to some other, by which its equality is affirmed; consequently neither would be self-established, as the hypothesis demands. And a posteriori, it will be proved by the principle itself when it is discovered, as involving universal antecedence in its very conception.

SCHOLIUM. If we affirm of a board that it is blue, the predicate (blue) is accidental, and not implied in the subject, board. If we affirm of a circle that it is equi-radial, the predicate indeed is implied in the definition of the subject; but the existence of the subject itself is contingent, and supposes both a cause and a percipient. The same reasoning will apply to the indefinite number of supposed indemonstrable truths exempted from the profane approach of philosophic investigation by the amiable Beattie, and other less eloquent and not more profound inaugurators of common sense on the throne of philosophy; a fruitless attempt, were it only that it is the two-fold function of philosophy to reconcile reason with common sense, and to elevate common sense into reason.

THESIS V.

Such a principle cannot be any THING or OBJECt. Each thing is what it is in consequence of some other thing. An infinite, independent 25 thing, is no less a contradiction, than an infinite circle or a sideless triangle. Besides a thing is that, which is capable of

25 The impossibility of an absolute thing (substantia unica) as neither genus, species, nor individuum: as well as its utter unfitness for the fundamental position of a philosophic system, will be demonstrated in the critique on Spinozism in the fifth treatise of my Logosophia. [This is the great philosophical work, to preparations for which Mr. C. devoted so much time and thought during his latter years. S. C.]

being an object of which itself is not the sole percipient. But an object is inconceivable without a subject as its antithesis. Omne perceptum percipientem supponit.

But neither can the principle be found in a subject as a subject, contra-distinguished from an object: for unicuique percipienti aliquid objicitur perceptum. It is to be found therefore neither in object nor subject taken separately, and consequently, as no other third is conceivable, it must be found in that which is neither subject nor object exclusively, but which is the identity of both.

THESIS VI.

This principle, and so characterised manifests itself in the SUM or I AM; which I shall hereafter indiscriminately express by the words spirit, self, and selfconsciousness. In this, and in this alone, object and subject, being and knowing, are identical, each involving and supposing the other.26 In other words, it is a subject which becomes a subject by the act of constructing itself objectively to itself; but which never is an object except for itself, and only so far as by the very same act it becomes a subject. It may be described therefore as a perpetual self-duplication of one and the same power into object and subject, which presuppose each other, and can exist only as antitheses.

26 ["The I is nothing separate from its thinking;-the thinking of the I and the I itself are absolutely one; the I therefore in general is nothing out of thinking, consequently no thing, no matter, but to all infinity the non-objective. The I is certainly an object, but only for itself; it is not therefore originally in the world of objects. It first becomes an object by making itself an object, and it becomes an object not for something without, but ever for itself alone." Transfc. Id. Transl. pp. 47-8. S. C.]

SCHOLIUM. If a man be asked how he knows that he is? he can only answer, sum quia sum. But if (the absoluteness of this certainty having been admitted) he be again asked, how he, the individual person, came to be, then in relation to the ground of his existence, not to the ground of his knowledge of that existence, he might reply, sum quia Deus est, or still more philosophically, sum quia in Deo sum.

But if we elevate our conception to the absolute self, the great eternal I AM, then the principle of being, and of knowledge, of idea, and of reality; the ground of existence, and the ground of the knowledge of existence, are absolutely identical, Sum quia sum;27 I

27 It is most worthy of notice, that in the first revelation of himself, not confined to individuals; indeed in the very first revelation of his absolute being, Jehovah at the same time revealed the fundamental truth of all philosophy, which must either commence with the absolute, or have no fixed commencement; that is, cease to be philosophy. I cannot but express my regret, that in the equivocal use of the word that, for in that, or because, our admirable version has rendered the passage susceptible of a degraded interpretation in the mind of common readers or hearers, as if it were a mere reproof to an impertinent question, I am what I am, which might be equally affirmed of himself by any existent being.

The Cartesian Cogito ergo sum is objectionable, because either the Cogito is used extra gradum, and then it is involved in the sum and is tautological; or it is taken as a particular mode or dignity, and then it is subordinated to the sum as the species to the genus, or rather as a particular modification to the subject modified; and not pre-ordinated as the arguments seem to require. For Cogito is Sum Cogitans. This is clear by the inevidence of the converse. Cogitat, ergo est is true, because it is a mere application of the logical rule: Quicquid in genere est,

* [Principia Philosophiæ. Pars Prima, ppgh. VI. and X. See also De Methodo, IV. pp. 18-19, edit. 1664. S. C.]

am, because I affirm myself to be; I affirm myself to be, because I am.

THESIS VII.28

If then I know myself only through myself, it is contradictory to require any other predicate of self, but that of self-consciousness. Only in the self-consciousness of a spirit is there the required identity of object and of representation; for herein consists the

est et in specie. Est (cogitans), ergo est. It is a cherry tree; therefore it is a tree. But, est ergo cogitat, is illogical: for quod est in specie, non NECESSARIO in genere est. It may be true. I hold it to be true, that quicquid vere est, est per veram sui affirmationem; but it is a derivative, not an immediate truth. Here then we have, by anticipation, the distinction between the conditional finite I (which, as known in distinct consciousness by occasion of experience, is called by Kant's followers the empirical I) and the absolute I AM, and likewise the dependence or rather the inherence of the former in the latter; in whom " we live, and move, and have our being," as St. Paul divinely asserts, differing widely from the Theists of the mechanic school (as Sir J. Newton, Locke, and others) who must say from whom we had our being, and with it life and the powers of life.

28 [The contents of Theses VII. VIII. may be found scattered about in Schelling's Abhandlungen Phil. Schrift. 223-4-5. Only the sentences at the end of Thesis VII. from "Again, the spirit" to the end, I do not find formally expressed in Schelling's treatise, with the exception of the words "identity of object and subject." At pp. 223-4 Schelling says, " In regard to every other object I am obliged to ask how the being of the same is brought into connection (vermittelt) with my representation. But originally I am not any thing that exists for a knowing subject, out of myself, as matter does, but I exist for myself; in me is the original identity of subject and object, of knowing and of being." See also how this doctrine is applied in the TRANSCENDENTAL IDEALISM, p. 63.

The last sentence of Thesis VIII. I have not met with in Schelling. S. C.]

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