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Note: This text has been automatically extracted via Optical Character Recognition (OCR) software. The text has not been manually corrected and should not be relied on to be an accurate representation of the item.
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oy v / f-n s - { . iriitiu ^ -i —*?—a-m . 'UI y . rj • ¦ r . ff / jjrr'f . ?^;' „' f : > v -: A" » KW ^ # HIMJSOI * £ nr ; j THB :-A ** HAl * - J n ^' The vAlph * ;< ofy tmtfrit > F ** Mif > te * f SAfcHWhUfK 4 f i * flii - ) A < ^^* ^ . ^^ Tfts ^ author % " tiys iferaiige vblui $£ piffi&li % | # e the wtJSrld with \ 6 ffyprtttmliibns ; He is rift ^^ Hiffise « $ ke * i but a truth . ^ rb ' jkmriifer ^ he Ifcirigs k ^ v «^ lation , not anf eiwjairyi HeoproQoohcBB » idbftha ^^» 8 i goije ^ efQtSrfrJ ^ . thftl tphUoepjjfaies ; anj ^ JsJigiofM , ^ vfl ^ fe ( L , tou £ in ^ ^^^ ^ A S * ??/^^^
which / Is « Ke exponent of 311 Tr ^ ttf-and ^ mcir sweepAw Md ^ ptty , llMrg ^; MbftIfii ^ td ^ place in thetf % tfead < btie Wtninod * principle whidh shaU enlighten the worid . i > i > &il -mio ? rn-v . ; \« jq *; S , l % j 5 ft fe always- a $ oxtteif of . legitimate an * punari ' when a man thus sets himself in antagonism to the W ^ i-W ^ him ^ - J ^^^ Wmiil ^ . - fW * : rate so , injuriously to the author that , instead of fishing ^ m arpmetals ; men w& ' sjiruj ?' their attouMers aritf ^ s ^ ohi A ! s ^ J phlldsop h ^' therefor , he has ! b « Jett gtfitty at' tto « - cutset 'of W < most unpfailosophical ; disdain' fort hid ? own ^ iaeej ;
but , we could witlinglyi ovftlo * k > & »* > « s * i a < mjKQ * v > warm fau } j ; in an , author w < hp ,. ) r ; eally ev ened , , , pem ; i trapls of thoug ht , or . re ^ e ^ ed , pl # | trapt ^ , mflijei . sphd , more even , and , more serviceable . Settmg : aside the claims of thfs writer iq < & , ppssek ' sfdn of ( J ^ s ' truih oh the' highest 6 f all' ' sutfje ^ sy let us calmly ^ k ' Whether h £ iairtp ^ daferessioii of man ' s truth * on the subject ^ or ' whether ei « env tori hefe . a plausible * tend ; truthfuuVlookiog scheme itOiptopfcsie ? , i . . i . i ! < >•; .. u We are bound to answer both questions , with <» a emphatic No . . The fault may be in our lone : tram-1
ing in the old phupsbtihies—itta leaven bf the worW 4 ttI ipbraricfe ^ wmeh W f /! nave' so 'dulled our vision , 'ihsatt we caundt rflcAgniae tbwpure white of truth , i Let it . be : granted ? bo 1 j iiictiihefau ^ t ^ fae ^ wholly ours , . we have | henu&o { raak c , ) Kpw * doe # tfvy » u ^ pr . expect . njantojd to be ^ oflyin ^ djMt # » & ' ^ ftpf -Jiv ^^ ^^^^^ mP # p rfFa K mm ?; unfitted , them to . recognize what he believes to , be . setfeVMfentry ^ 'for ^ &ivesVwe' ^ fc this sy&m aH W ju ^ e ' dtlie ^ ByateVnsV AWd ' wWfittd it farift ^ ttototoixiitiK * the ^ mth which ib theiex > J pon « nto £ aJiTiSuthVii on thftconfraty / iwe find , fit « af
PMHPH 8 mijctwe ^| afsijniB ^^/ conj >^ qi > o ^ 7 dfiM / a . ndpetap ^^^ rd ii ^^ , . ,, ( , M | uj First and foremost we have t »_ / dpplare ( pur , c ^ n ^ c tion that the author is radically unphilosophicajf in Mb tMU 6 ^ m ^ m \ k 'k ^ ri nevei- traJrie'rf ' a « y' on ^'« tiifciice ;' br -bo'trained a » ' iiot itb hiwr »* rtirf-i ciplined hia thoughts ftitrtefloctivd acdon ;> i Trustittg rathdrto the , anative tforclo / ofJwa iin ^ kat , and th « WPK H 9 fiWl | ff of , ^ ng rwi ^ ued < ^ rQftpfi ^ bHm » . thap t ( ? ^ W $ tfm * & x ra # H « ^ ^( f ^ H" !^ fe ; facomfts enmeshed ul the cobwebs of his own speculations .
Thtift It is thai he can ' sit down' BitfisfiUd ' with having di ^ tio ^ ered ' ' the' absolute' 4 mthj nnd aJI thd ^ 'h ile be cheating himself I w . ith ! metsphyuical juffn R leries like these ( which are the great trutta . fca announces as discoveries ) :. The , First Principle of ftl ding * ^ iHmin ^ cer )[ f ; i ^^ r ^ o % noraHti there c 6 M (} bi ? n 6 4 rr& . ^ f fkm ' tb ^ re ^ m . 'iiijfatticeWei-S tokld bb 1 «> rrtnibi >[ f tkfirt ttitre no < tt ¥ or tnocHmeythere ii ) oulA > bt nd twhappines * and thk virtue * wauldi disappear * \ v . \^ i 11 ( \ , .. The reader « i » yfimu ^ , l » ut > we aeavire l ) jm t ^ : Wi
velatkm cf iitofttf is 1 containBa in the above sente ^ idefl . ^ futeh ^ eraoitetoaftiotfis employed to p rov e tim thtelli ^ eticfe is the Princi |) l § xit [ 0 tnings , that God is Intelligence , that Man is a lesser IntelligenW , fhat ^ iftelHgiiKSe is ? happiness * nd perfeefcioh , whifettnhippfrieBg » nd » ijnpdrfectkm result from : g > ntttbntk orily . ' ' , ' ! 1 * we **' e * t > all'intelligent we should jifrfre \ vktvaM 9 i becatisfe' ^^ rightf convictions compel rljajhtSeiitinientsand ^ right awllonft ;^ ^ : i Wir beltere ^ n ave dbriS tfiej kithbr no injustice idWcf af ^ emen ^ 'Etnd ^ w ^ flsat ' iib cbtitradiction from scfentinertmnKerswKeri W say that such a
statem&rit-Implies' k ^ rblbtinti ^ disregard'fbr philosophic method ; fetid a profbun 41 ; ntfiicoiJception of huriiah naWfc "; We ^^ hbw ' tbis presently i \ nieanwhile let ilk simply demtuF ^ to the Jrratuitous assuniptibn with which he starts , vizi , tf at ThtelHgehce is the First ^^ FririBpte xif ill' thitigs ; That is the sort of phrase ^ htefr in ^ ta ^ nys'ictansvgUbty . utter , ; but more mtJdifsf enquirers tiiignt suggest r 1 st ; How do you kiibw ^ B ^ ^ ' fFAfffdd ybukhow of the FirstPrihi ciple' of [ flii ^ s , ^ nd' wfidibi ihtelHgence ? iind . Ydu , HaV ^ ariak % J 6 al'grbund for assuming the Deity Wtie'ihtelligent , -Tj'ttt- 'ttbhe' iFor aBsuming that He is how tan
IfltelHg ^ nce : ' : ^ rd : Further / Intelligence bit tnW |\ t % t Princpepf a . tfeing ?! That remains tb ; b 1 £ 'siportvn ' . ''" , ' * . ' ° ; ^ " ' ;! - " ' " ¦¦ ' '¦; . /"' ¦ ' /'' . ; ' '¦'¦' .. '"" . ^ ttpon" tnisl as ^ tiinntio'ri # iat' Inteilfgence is tnb ^ nSp ^^ E aM % ^/ df e ^ ry ctlat ^ thing , ^ a ^ nbVi iSs ^ W'W ^ n ^^ o ^ lbnk as ^ e # inaini ? w ^ H ^ Beit ^ aM crpSon ^ ne : ^ if all His ! owii way . ^ If ^ mah < $ n disptfov % cosmblogV V fcit th ^ smi | ^ HEit ^ nb : Injnlaii # ?<> & % * ^ a ^^ r , th " eM 6 ^ ei mi | 8 ^ t ' i ; he bleMses amidst ^ nema ^ ^ un ^ fcW ^ r ^ acijpn taneg ' ariir ^ vfe f ^ Mm fed ^ tufed' W ^ fh ? i
them j- as XHe-sairor /^ aia o ffnosts . . ; we qon'upfcretand ^ ifneM ^ eiirth' ^ na 8 p # aH ^ i ' jjf iKtrm a ^ ' Beings we'be ^ nHovfeel ^ b ^^ onfiaen ^ - ^ ¦** > ^ ^ " ' v * 7 " ^ V ' <> ¦
Vife ^ we ; ar ) 6 ^ 0 b ^ siteiftnJr tolil , is only I ^ nbrance ' , and ' tner ^^ oula ^ wl ribV'Vfttue Wer | ^ t " n 8 t for Ticl The author is 8 tra # eiy ^ JsSSketf Irf . s ' lippb'sihg' this is a discoyCTy ^ fliis jffia . ^ Il ' is ' ais ' otd as Socrates . Indeed ' we 'niay ^ sayVm passing , that the ideas in this book , so far from being Jiovel , will be recog " nised , by every , m ^ taph . ysjpail ? reader , as Jiavip ^/ re ¦ qiuxkt&y been promulgated , and a& having passed iuirough ; his , ' ' ftfcte reader ' s , imrul ^ but > as having ! pas ^ ed tW 6 wli if ^ -Teteciitfd as ^ ude ijr false . The ip ^ uiiar * ' ' ^ ri-bf io W'hidh' w 6 tt 6 V direct ittenffart-i-| Viz ., iJi ^ Y ^ is ; JJgnpranpe , ^ anjd that Knowledge compels . right actions-rrr-ccmld : only > bfc' entertained by-one tnMtccustorned to scientific methods ^ and will afford us a gobd illustra ' tion of the author ' s rea aonfh ^' : ' ^ ' ' ' : / ' ' ^ 1 . ' ' : ' •¦ ' - ¦ ' ¦ ¦
. ; , ;;; . ; , ;;; ,. , . ,... Staiting wirfi the asBiimptioatliat Intelligence is ! th » o > reat >* reitif ^ > and first principle of things ^ he of coujffefe ^ fefeek ) s in mW bnftr t ^ e intelligent iflan : ¦ '' ^? wm ^^ x ^ Hmw . $ * ^^^ typpgwp ^ y &w gwe '¦ , sp ' ^ K < sp ^ ATuym . map , thbi iNT « l . L , iGtKNT PRiKOppXi ^ '' Ryi thiagfand raetb » d ^ f © Hminatiou i anyihin ^ r cboid be proved , i Btit we < a » btffain _ frttm parodied atid qubte' this ' jpriii fiir <¦¦
T ii i i i i r-r iif 4 (* lk' ** 4 Plvi * . ** ' . « - « m ' ¦ - * ip , « J - . »^«> ' . i ^ mm ' r ? i ; kuu > . , ir .,,-..,, ,- > , » :. ;¦ . •> . ;> ..- . ^ --r ... I 'iMnaJd . nota moroL . bcinpiittir i » he < a religioua iboUNV i' k * niaSinply « n in * elHgrait on inteH *\ cHJttal \ boing . i i / Mfiihia fcndwle ( lgei » er )» blev ; hi «»^ tdi . oompreljend' iiiai irflatiofoshipit ^ vtbtf Dekt ^ his ; iCrilator a r ^ v < r « ntiall if eeila ^ tot piovPC ( b 6 owH 0 ^» b ^ c jieoeMflaiyi reanlr ; of ; the ioonviction . Call this reliKiAn , < OT » rt » Y . « 5 > ti » iWaifc > ofvhstii , afce \
The " he ^ Cte'T 1 s a logical 'B ^ heiice we db nttt fWfillW njian was , ^ mplyia wMacular , b f'WK . pecau ^ e , wiWWU wwhoIos he oouUli nut mov « , ouuld > not , liv ^ cquld ndt think . Caniicrt thenuthor rtad' tht ; plahn laiftfUatftt of'fiUit ; \ Wlicfi iUly > i tlfafr i ^ an " iB < W 6 , t yittipfy jii'JkU ' 1 ? n . j 4 , 'X « u * '« ' : « AvVv' « . rk ^/' r . in « i- "' iiUU , A' w «;» 1 nJ thj ^ bt' a ¦ a
, : ^^ . ;«; . ym ; m $ m » WK * p ^ various modes of action—ryituV ln ^ lmciUinj ^ uaq eW ^ flffrtL . Mwh MfhiV ritl W PHKht | il « a vto con , Y 49 f e b * m 1 iof i ^ lw JJaa » ca , l m ^ twktt i » Iuh philosophy . Fotti itiis . quiteVidle-tosay . that if man really knew the whole odhRBAuences of hiw a « fia l > e never would act 0 th 6 rVlt * tHfth rightly - l ^ lle be-( iaupe iflffii " if . " ie » i » p nnfn ^ nsp , ! . T ^ p se who ; tnlk in this Way fprget , that , man Gtumotior ^ ao all the consequences . If he were otherwise cohHtituted ^—ty ho h » d iio passion ^ ' lit * "desires , no instihctSr— if h ^ ymre p ^ rel ^ ' and 8 »» J ( tty aWititblljgedt bein ^ , ( tyy pmp gjye him kpowledge anil y ' p . u ' . gjijr ^ ' ^ im virtue ; then Vice would be simple Ignorance . ...
But who does- not , see the vicious reasoning which employ * such an if / . Men-r-as at present constituted-rare intelligent , but they are also instinctiye and emotive brings . Intelligence is one mode of , action by which an organization manifests itself ; but it is only one mode , and is controlled by other niodes . Instincts , Desires , Passions are not leas integral portions of the human soul , and they mislead men into vicious actions , more than ignorance misleads them . No greater mistake can be committed than to place all our actions under the impulse of the intellect , and to Suppose that our knowledge of what is right will compel us to do what is right : —
i * ' Video meliora proboque , Deteriora sequor / ' . " ¦ ¦¦ I know and testify to the good , yet I follow the badY * ¦ In the face of this universal experience , how can a niari assert that Vice is the same as Ignorance , and that we do wrong because we are unenlightened , when it is clear that , in most cases , the wrong we do is owing to odr instincts and passions diregardirig the intellect , and acting in defiance of it . Talce a familiar illustration . Jones is fond of port ; a
piwt does him no apparent injury ; a bottle makes him quaffelsbme , reckless , and profligate . He knows well- enough that , if he drink a bottle of pbrfj he wiir fchuriip his wife , destroy the furniture , pfrss Wp ¦ riiglit ih a roundhouse , arid suffer ' terrible headache bri thfe rttbrrow . He knows this as well as'hfe knows most things : he foresees the consequences ; aijd—^ dririks the bottle ! Now , it is quite true'that bur bp ' pbp . ^ nt might say , Jones only parttdtly foresaw the bonsequencfes—his conviction was hot ' absolute—he suffered his desires to
so-; plli ' s'ticate with him- ^ he listened to the sneaking suggestion thiat this time , perhaps , he should not become' intoxicated , and sb on * whereas , if he clearly and uririiistakeably saw his action in its true ljf ^ ht— -saw thd inevitable Consequences , and recogimied tiherii as inevitable , then he would not drink jthe bb ' ttle . ' 'Some kuch reservation as this there ImtXst be in the minds of those who talk about Vice ( being ¦ Ighorance . But are they aware of what it jamourtts'tb ? It amounts to this ! Give man the ofrinisciehde of an angel , and he will act like an diigel ! ' ' '
. Wha £ are these hindrances to a perfect prevision of ( Cons ^' qpenpes—what are these sophistications ;—these * perhVp $ e 8 , " but the operation of tfyose other faculties w ^ icli man has besides reason , and which make Ivrp a man , not , a mere intelligence ? " Oh , " says ttis school , "make Mm an intelligent being , and then f * . . ... Make the Lion cease to be carnivorous in his instincts , and lie will become a pleasant playfellow for your dogs and children !
The error , as we have already indicated , lies in eliminating from human nature all the conditions except intelligence , and theorizing as to how men vrould . act ^ they were * so constituted . But Nature is ; notto- be coerced by our philosophy ; on tlie contraKyelje insists upon our philosophy taking its shape ,-from her : and this command The Alpha viplatoaiin ewery chapter . : In justice to the author we should add that his error is-natural to , a : roan uceuatoia&ed to meditation
and arwakie * otfthe control ' eitercieed by reason dvBr thVpafciMons . PernOnal history » u < rf * ents what universal history confirms , that greater morality acoompanieK ^ nqreased enlightenment ; and hence it iji : d j ii ta ^ y leap to '/ jump : to thfe . cbnclttsion that kjiowJetig © ih . virtiiew But ilie oouc ^ lu » iou i « false n « yerthelefj 8 . ' We have no space bore for an essay oh ,, moral cyltujre , lj ( U , t mu ' ^ t briefly aay that the progress of morality has befln coincident with but Aq ' x . Upviy ^ ' from pr ^ cs ^ of int ; pl % e , n ( o . The moral faaulties . havo undci-goiio a change no lens than the state' Of iht ^ HiirenftC : Social experience
lMs [ ettvcatetf- \ socwi / fe ( ilifiy $ ; tbc ii ^ U : ^ ej : |; hu . s , of oo ur-fte , ' tfuided- thiH odnoation—it has thrown its l ! g h ' . t ;' \ ' u pQ ^ j' ! '(; h ' ci ; . o . bjec . tSr 7 Tbu ; t ; ''it has not been the motive force . ¦ To do unto others at » you would be tl ^ nc by is not more clearly appirehemled l ^ y tho intellectsof our day , ' than it Waw by tluv intellects of many ' eentMrkm'afco ; but in our day th « moral lawis nearer its fulfilment , hot hecauso t | ic intellect apprehends it , but because tho social < syinjmthiflfi dckuovyled ' goit—be ^ ftuse our nioral culture , or the education of our feelings , i « mich that thoy are enllHted in its caune .
There aro many other points \ nmn which we slu » ul < V cumbai The Alpha , but ' we ' have cxamiued its fundnrnontal positions , and they suilice'to nhow that tho revelation does not come from heaven , nor w it likely to make many convertw . But we must
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bandeau on her forehead ^ has the ^ woBdp" concorde " very illegibly engiivjeidi ' itthvk Is ! riakd : —Sow * la Republique Frangais on voit des- trusses ( detresse ) , maisvnne voit pas la concord ( Under the Republic w ^ sWcnsiress , Dut ,-we ^ . ^ M ^ i ^ f ^^^ ' 1 ^ reverse of the medal shows the words , " Liberte . Egal » $ e , « Fr » tet » it ^ . "/ Afteteachwwrd ^ therei ^ ftfjltt ] sto |» nfor ,. fts tkcKrejach call it , unpoint , ^ ou , hay ^ o » J ^ r tOrWinember < iat poiat { m 8 awj * ovte > n 4 ? ifeen ( read the inscription aa an ; ir < ony , trr-Libertt ? r point Egiiitihpointl Frat 4 rnit 6 ? poitoti \ ^ ^ v fi' H ! j : rip . ' : > : ti \ i ; : ' ';^ L ''^ ' ^ tt .-. ) . - ' ^ ; . ; : >> - . £ ' ^ ? - " m ' P ^ fajfa ) age of Newspapers , v } A ; rec ^ t calcpf la ^ nj , made in ; ^ ienpa : gives no less , tha ^ 128 $ 2 t jqur ^ iaif and ; p ? pei& . m ^ ^ ^ W * J ^ S ^ PRfe " nsA lificludin ^ J % reu ^ Aijf tria \ ; There ra ^ e , of ^(? i | rse , ; mftny ^ rpy inpial papers . not ; included ii ^ th ^ s , list ^ , b ^ VlhejfpJjflw ^ g . ^ I ^ . ris ^ n is curipug . ; , In ^ a r ^ I ^ nd ^ n , 97 ^ : ^ Berjin , 7 ft | f in ! I ^ ip s ^ g , ^; in $$ ,. < P ^ ens | iVffg , %$ Th ^ piimbej : of jqurnah ? pubh ^ e ^ \^ &ru uffl m < & <§ WVRMiJfcrtfa i » $ ® . QffpW l ^ DLgoage ^ W ; ftj £ i pfflfffe , ihim $ W *; * : fi | W > Wrf I ^ s . an ^ J ^ d ^^ ut ^ gettiei- ..., ^ ., J -., ;( 3 ,, ! ii ; -,, ^ i
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Un * ^ a ! 851 . ] ® Ht & fcat&ifc 85
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Leader (1850-1860), Jan. 25, 1851, page 85, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/l/issues/vm2-ncseproduct1867/page/13/
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