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nin, and others. * With respect to Reviews, we have specified the only two that have had any standing and permanency of merit. As to the monthly review called Journal des Savants, it would be a gross error to rank it among the ordinary periodicals of any country. It is in fact a review of the highest order, but at once private and national; it only notices works of the first merit and utility; it is printed by the royal press, and the committee of authors, who prepare its articles, is composed of sixteen members belonging to the various sections of the Royal Institute. It is in the Journal des Savants that the admirable classical dissertations of Letronne and Burnouf, the valuable scientific investigations of Biot and Libri, the philosophical analyses of Cousin and Villemain, are found.”
Berlin. We alluded in our last Number to the installation of Schelling, as Lecturer on Philosophy at Berlin. The seventh volume of Hegel's Works, containing the second part of the Encyclopädie now in the course of publication, we have since received. The editor Michelet speaks thus in the preface respecting Schelling, his author's successor in the professional chair.
"That the appearance of this work should happen to be cotemporaneous with the arrival of Schelling in Berlin, is one of those turns of fate in which history is rich. Here let the author of the Natur Philosophie behold the completion of the edifice, of which he could only lay the foundation. Here let him salute the Genius of the friend who came after him in a work, from which he himself, as the father of this science, among all the living derives the greatest honor. But if he supposes it to be his mission to 'conduct philosophy out of the undeniably difficult position in which it now finds itself,' and to save it from 'miserable shipwreck and the destruction of all great convictions,' in order to 'actually lead it through into the promised land of philosophy; he must not expect that he can resume the sceptre of philosophy long since wrested from his grasp, without a scientific refutation of these genuine children of his own philosophizing. The leaf in the history of philosophy,' which he left half written forty years ago, has long since been turned over by his successor and filled up. The results have been deduced and acknowledged by life. The history of philosophy has not been silent, because Schelling held his peace. Philosophy has not wanted a 'free, unembarrassed, on all sides unfettered movement,' because Schelling, on account of his inward nature,' feels himself hampered and uncomfortable in the scientific strictness of a dialectically progressive method. If he does but repeat again in this Metropolis of German philosophy, where its fortunes are to be decided,' the promises of forty years if the whole world is still to misunderstand himif his first philosophy has yielded only the unthinkable' (das nicht zu denkende) while his second fetches all that is positive in it from a region without the rational; then, notwithstanding his most explicit assurances to the contrary, he has sacrificed the genuine freedom of scientific reasoning, and will founder against the shadow of the giant, whom he thought to overpass.
"At all events we await him here on the battle ground, where the hero-forms of modern German philosophy still go about; and so far from being troublesome' to us, so far from our not being able to 'dispose of him,' we may see cause to ascribe his relapse into a philosophy of Revelation to the impossibility of remaining still on the dizzy height of the youthful stand-point of his intellectual intuition."
JAMES PIERREPONT GREAVES.
(Continued from the last Dial, page 255.)
VIGOR, rather than elegance, must necessarily be a principal characteristic in the intelligent manifestations from a truly deepened soul. By such a being all antique lore and modern science are contemplated, from a position the very opposite of that whence they are viewed by the literary student. The course of the latter is to be introduced to the recorded wisdom, or rather to the record of the sayings of the wise, and step by step he comes into these as acquirements or possessions, which, like money for the commercial man, are made the end of his pursuits. The former, the true student, on the contrary, expands from within, reaches from a central point into all circumferential points; fills out old expressions with new life; and animates scientific axioms from a depth and purpose, of which even their enunciators were mostly unconscious. Accordingly we find that whether in conversation, in correspondence, or in books, the untiring spirit in Mr. Greaves constantly descended in livingness, in warmth, in energy, into every various form or terminology presented to it. Whatever may have been the terms offered, the interpreting power laid hold of them and turned them inwards, giving to every expression a newer and larger value. As far as any theory or plan may be attributed to him, as a preconception in his own mind, it appears to have been constantly to throw the speaker, or writer, or reader from the exterior to an interior or antecedent position, from doing and knowing, to BEING. Whenever the sentence or sentiment had a relation to either of the former, he would invert or introvert it to the latter, as 36
VOL. III.— NO. III.
one instance may elucidate. For instance, in his copy of the Nicomachian Ethics, the following passage occurs, thus amended.
"Science is the knowledge of things necessary." Pre-science is the presence of things essential.
As this mode originated in the psychic depths, so the result of such treatment upon the speaker's or reader's mind. was almost sure to be the opening of a new and deeper vein of thought, not unfrequently preparatory to the germination of new being. Terminologies were rent asunder, and by this flexible and fluent pouring in of an essential, vital meaning to any phraseology, he at once was preserved from sinking into the narrowness and miserable fixedness of a verbal philosophy, and opened to every author a higher value than he originally designed for his own words.
It was with the intention of a public benefit by this process, that in the year 1827 the Contrasting Magazine was published for a short period. The following extracts will in some degree exemplify the corrections which he would have suggested to the respective authors, though it may be remarked that in subsequent years he would have given a still deeper rendering to many passages.
LOCKE ON THE CONDUCT OF THE UNDERSTANDING.
The last resort a man has recourse to, in the conduct of himself, is his understanding. For though we distinguish the faculties of the mind, and give the supreme command to the will, as to an agent, yet the truth is, the man, which is the agent, determines himself, to this or that voluntary action, upon some precedent knowledge, or appearance of knowledge, in the understanding.
No man ever sets himself about anything but upon some view or other which serves him for a reason for what he does. And whatsoever faculties he employs, the understanding, with such light as it has, well or ill informed, constantly leads; and by that light, true or
The last resort a man ought to have recourse to, in the conduct of himself, is his understanding. For though we distinguish the faculties of the mind, and attribute the clearest conception to the understanding, as to the distinctive faculty; yet, the true course of nature is the man, which is the agent, ought to deter mine himself to this or that voluntary action, upon some primitive motive in the feelings, which can never be an apparent one. No man ever should set himself about any thing upon some view or other, and thus make the effect of what he does, serve him for a reason for what he does; and whatsoever faculties then he employs, the feelings, with that love which must be developed in them,
false, all his operative powers are ought constantly to lead; and, by
The will itself, how absolute and uncontrollable soever it may be thought, never fails in its obedience to the dictates of the understanding. Temples have their sacred images, and we see what influence they have always had over a great part of mankind. But, in truth, the ideas and images in men's minds are the visible powers that constantly govern them, and to these they all universally pay a ready submission. It is therefore of the highest concernment, that great care should be taken of the understanding, to conduct it right in the search of knowledge and in the judgments it makes.
SERMON BY T.
From the Sacred Scriptures alone have the knowledge of God and the practice of true religion, in all ages, been derived; for where divine revelation has not been known, the worship of the true God, and an uniform observation of the duties of morality, have never existed.
WAITE, D. C. L.
From the development of the divine germ in mun alone have the knowledge of God and the practice of true religion, in all ages, been indrawn; for where the divine germ in man has not been developed, though the Sacred Scriptures have been known, the true worship of God, and an uniform observation of the duties of godliness, have never existed.
SWEDENBORG'S HEAVENLY MYSTERIES.
GENESIS. CHAPTER XII. NOS. 1383 ET SEQ.
Amongst other wonderful things experienced in another life, are to be reckoned perceptions, of which there are two kinds. One that is angelic, consisting in the perception of what is true and good, and of what is from the Lord, and what from self; and also in the perception of the ground and quality of thoughts, words, and actions. The other kind is what is common to all, but is enjoyed by the angels in the highest perfection, and by spirits, according to the quality of each; consisting in this, that they discern the
Amongst other spiritual but little observed things experienced in man's interior life, are to be reckoned intuitions, of which there are two kinds. One that is divine, consisting in the intuition of the source of all truth and goodness, and the distinction between the divine principle and the principle of selfishness, and thereby in the intuition of the ground and quality of thoughts, words, and actions. The other kind is the human intuition, which never arrives at full clearness, except by the presence of the divine nature,
nature and temper of another, the and is proportionate in every indiinstant he appears in view. vidual to the degree of his interior development; consisting in this, that we discern our own nature and character the instant we turn our view inwards.
There are men who attach themselves to exterior things, especially to all such as are visible and palpable, who are disposed to reason on all subjects, having no intuition of what is good and true. Nay, the more they reason, the less intuition they have, inasmuch as arguing often suppresses wisdom, putting on its appearance only.
There are spirits who belong to the province of the skin, especially that part of it which is rough and scaly, who are disposed to reason on all subjects, having no perception of what is good and true. Nay, the more they reason, the less perception they have, inasmuch as they suppose wisdom to consist in reasoning, and in appearing to be wise.
I have sometimes discoursed concerning perception with those in another life, who, during their abode in the world, supposed themselves able to penetrate into all things, and to understand that the angels perceive, that they think and speak, will and act from the Lord, but still they were not able to conceive what perception is ; supposing, that if all things thus entered by influx, they would be deprived thereby of all life, because thus they would think nothing from themselves, or their own propriety, in which they conceived all life to consist.
I have sometimes discoursed concerning intuition with men confined to exterior life, who, in consequence of the experience they have acquired, suppose themselves able to penetrate into all things, and to understand that man may be taught by the spirit of God, so as to think and speak, will and act, from the Lord; but still they were not able to conceive what intuition is, supposing that if all ideas thus were to be derived from a divine power within them, they would be deprived thereby of all life, because thus they would think nothing from themselves, or their own essence, in which they conceived all life to
These contrasts were not limited to authors with whose doctrines he might wholly or in part disagree, but were bestowed upon such as he justly admired. For instance, William Law, whose writings every profound, as well as merely talented reader will acknowledge as first of their class, did not fail to excite his pen to this coördinate commentary, and the greater depth of the writer was not the hindrance to his fluency, but the more certain invitation. Two writers only appear to have remained uncontrasted in his library, namely, Plato and Behmen; but these he read when it was his custom to make marginal notes: thus in Behmen's "True Regeneration," chap. 3, sec. 12.
"Thus the creature stirreth up with its desire, good and evil,