e doctrine of Harmonia praestabilita-Hylozoism-Materialism-None of these systems, or any possible theory o

be supposed to be different modes, or degrees in perfection, of a common substratum. To this possibility, however, it was not the fashion to advert. The soul was a thinking substance, and body a space-filling substance. Yet the apparent action of each on the other pressed heavy on the philosopher on the one hand; and no less heavily on the other hand pressed the evident truth, that the law of causality holds only between homogeneous things, that is, things having some common property; and cannot extend from one world into another, its contrary. A close analysis evinced it to be no less absurd than the question whether a man's affection for his wife lay N

s. Besides, it answers no purpose; unless, indeed, a difficulty can be solved by multiplying it, or we can acquire a clearer notion of our soul by being told that we have a million of souls, and that every atom of our bodies has a soul of its own. Far mo

as hitherto left, not only as incomprehensible as he found it, but has aggravated it into a comprehensible absurdity. For, grant that an object from without could act upon the conscious self, as on a consubstantial object; yet such an affection could only engender something homogeneous with itself. Motion could only propagate motion. Matter has no Inward. We remove one surface, but to meet with another. We can but divide a particle into particles; and each atom comprehends in itself the properties of the material universe. Let any reflecting mind make the experiment of explaining to itself the evidence of our sensuous intuitions, from the hypothesis that in any given perception there is a something which has been communicated to it by an impact, or an impression ab extra. In the first place, by the impact on the percipient, or ens representans, not the object itself, but only its action or effect, wi

God by sp

l, and all i

materialist is to fall back into the common rank of soul-and- bodyists; to affect the mysterious, and declare the whole process a revelation given, and not to be understood, which it would be profane to examine to

ture is unimaginable. But as soon as it becomes intelligible, it ceases to be materialism. In order to explain thinking, as a material phaenomenon, it is necessary to refine matter into a mere modification of intelligence, with the two-fold function of appearing

diateness of perception, and places us in a dream-world of phantoms and spectres, the inexplicable swarm and equivocal generation of motions in our own brains.-3. That this hypothesis neither involves the explanation, nor precludes the necessity, of a mechanism and co-adequate forces in the percipient, which at the more than magic touch of the impulse from without is to create anew for itself the correspondent object. The formation of a copy is not solved by the mere pre-existence of an original; the copyist of Raffael's Transfiguration must repeat more or less perfectly the process of Raffael. It would be easy to explain a thought from the image on the retina, and that from the geometry of light, if this very light did not present the very same difficulty. We might as rationally chant the Brahim creed of the tortoise