SECTION I.

OF THE DIFFERENT SPECIES OF PHILOSOPHY.

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ORAL philofophy, or the fcience of human nature, may be treated after two different manners; each of which has its peculiar merit, and may contribute to the entertainment,. instruction, and reformation of mankind. The one confiders man chiefly as born for action; and as influenced in his actions by taste and fentiment; pursuing one object and avoiding another, according to the value, which these objects feem to poffefs, and according to the light, in which they present themselves. Virtue, of all objects, is the most valuable and lovely; and accordingly this fpecies of philofophers paint her in the moft amiable colors; borrowing all helps from poetry and eloquence, and treating their subject in an easy and obvious manner, fuch as is best fitted to please the imagination, and engage the affections. They felect the most striking obfervations and inftances from common life; place oppofite characters in a proper contraft; and alluring us into the paths of virtue, by the views of glory and happinefs, direct our steps in thefe paths, by the foundest precepts and moft illuftrious examples. They make us feel the difference betwixt vice and virtue; they excite and regulate our fentiments; and fo they can but bend our hearts to the love of probity and true honor, they think, that they have fully attained the end of all their labors.

THE other fpecies of philofophers treat man rather as a reasonable than an active being, and endeavor to form his understanding more than cultivate his manners. They regard mankind as a subject of fpeculation; and with a narrow scrutiny examine human nature, in order to find thofe principles, which regulate our understanding, excite our fentiments, and make us approve or blame any particular object, action, or behavior. They think it a reproach to all literature, that philofophy should not yet have fixed, beyond controverfy, the foundation of morals, reasoning, and criticism; and should for ever talk of truth and falfehood, vice and virtue, beauty and deformity, without being able to determine the fource of thefe diftinctions. While they attempt this arduous task, they are deterred by no difficulties; but proceeding from particular inftances to general principles, they ftill push on their enquiries to principles more general, and reft not fatisfied till they arrive at thofe original principles, by which, in every fcience, all human curiofity must be bounded. Tho' their fpeculations feem abstract and even unintelligible to common readers, they pleafe themfelves with the approbation of the learned and the wife; and think themfelves fufficiently compenfated for the labors of their whole lives, if they can difcover fome hidden truths, which may contribute to the inftruction of pofterity.

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'Tis certain, that the eafy and obvious philofophy will always, with the generality of mankind, have the preference to the accurate and abftrufe; and by many will be recommended, not only as more agreeable, but more ufeful than the other. It enters more into common life; moulds the heart and affections; and by touching those principles, which actuate men, reforms their conduct, and brings them nearer that model of perfection, which it defcribes. On the contrary, the abftrufe philofophy, being founded on a turn of mind, which cannot enter into bufinefs and action, vanishes when the philofopher leaves the fhade and comes into open day; nor can its principles eafily retain any influence over our conduct and behavior. The feelings of our fentiments, the agitations of our paffions, the vehemence of our affections, diffipate all its conclufions, and reduce the profound philofopher to a mere plebeian.

THIS alfo must be confeffed, that the most durable, as well as justest fame has been acquired by the eafy philofophy, and that abftract reafoners feem hitherto to have enjoyed only a momentary reputation, from the caprice or ignorance of their own age, but have not been able to fupport their renown with more equitable pofterity. 'Tis eafy for a profound philofopher to commit a mistake in his fubtile reasonings; and one mistake is the neceffary parent of another, while he pushes on his confequences, and is not deterred from embracing any conclufion, by its unusual appearance, or its contradiction to popular opinion. But a philofopher, who proposes only to reprefent the common fenfe of mankind in more beautiful and more engaging colors, if by accident he commits a miftake, goes no farther but renewing his appeal to common fenfe, and the natural fentiments of the mind, returns into the right path, and fecures himself from any dangerous illufions. The fame of CICERO florifhes at prefent; but that of ARISTOTLE is utterly decayed. La BRUYERE paffes the feas, and still maintains his reputation: But the glory of MALEBRANCHE is confined to his own nation and to his own age. And ADDISON, perhaps, will be red with pleasure, when LoCKE fhall be entirely forgotten.

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THE mere philofopher is a character which is commonly but little acceptable in the world, as being fuppofed to contribute nothing either to the advantage or pleasure of society; while he lives remote from communication with mankind, and is wrapped up in principles and notions equally remote from their comprehenfion. On the other hand, the mere ignorant is ftill more despised; nor is any thing deemed a furer fign of an illiberal genius in an age and nation where the sciences florish, than to be entirely void of all relish for those noble entertainments. The moft perfect character is fuppofed to lie between thofe extremes; retaining an equal ability and taste for books, company, and bufinefs; preferving in converfation that difcernment and delicacy which arife from polite letters; and in business, that probity and accuracy which are the natural refult of a juft philofophy. In order to diffuse and cultivate fo accomplished a character, nothing can be more ufeful than compofitions of the easy ftyle and manner, which draw not too much from life, require no deep application or retreat to be comprehended, and fend back the student among mankind full of noble fentiments and wife precepts, applicable to every exigence of human life. By means of fuch compofitions, virtue becomes amiable, science agreeable, company inftructive, and retirement entertaining.

MAN is a reasonable being; and as fuch, receives from science his proper food and nourishment: But fo narrow are the bounds of human understanding, that little fatisfaction can be hoped for in this particular, either from the extent or fecurity of his acquifitions. Man is a fociable, no lefs than a reasonable being: But neither can he always enjoy company agreeable and amufing, or preferve the proper relish of them. Man is alfo an active being; and from that difpofition, as well as from the various neceffities of human life, muft fubmit to bufinefs and oc- . cupation: But the mind requires fome relaxation, and cannot always fupport its bent to care and industry. It seems, then, that nature has pointed out a mixed kind of life as moft fuitable to human race, and fecretly admonifhed them to allow none of these biaffes to draw too much, fo as to incapacitate them for other occupations and entertainments. Indulge your paffion for science, says she, but let your science be human, and fuch as may have a direct reference to action and fociety. Abstruse thought and profound researches I prohibit, and will severely punish, by the penfive melancholy which they introduce, by the endless uncertainty in which they involve you, and by the cold reception which your pretended discoveries will meet with, when communicated. Be a philosopher; but, amidst all your philofophy, be ftill a man.

WERE the generality of mankind contented to prefer the eafy philofophy to the abstract and profound, without throwing any blame or contempt on the latter, it might not be improper, perhaps, to comply with this general opinion, and allow every man to enjoy, without oppofition, his own tafte and fentiment. But as the matter is often carried farther, even to the abfolute rejecting all profound reafonings or what is commonly called metaphyfics, we shall now proceed to confider what can reasonably be pleaded in their behalf.

We may begin with obferving, that one confiderable advantage which results from the accurate and abftract philofophy, is, its fubferviency to the eafy and humane; which, without the former, can never attain a fufficient degree of exactnefs in its fentiments, precepts, or reafonings. All polite letters are nothing but pictures of human life in various attitudes and fituations; and inspire us with different fentiments, of praise or blame, admiration or ridicule, according to the qualities of the object which they fet before us. An artist must be better qualified to fucceed in this undertaking, who, befides a delicate taste and a quick apprehenfion, poffeffes an accurate knowlege of the internal fabric, the operations of the underftanding, the workings of the paffions, and the various fpecies of fentiment, which difcriminate vice and virtue. However painful this inward fearch or enquiry may appear, it becomes, in fome measure, requifite to thofe, who would defcribe with fuccefs the obvious and outward appearances of life and manners. The anatomist presents to the eye the most hideous and difagreeable objects; but his fcience is highly useful to the painter in delineating even a VENUS or an HELEN. While the latter employs all the richest colours of his art, and gives his figures the most graceful and engaging airs; he muft ftill carry his attention to the inward ftructure of the human body, the pofition of the mufcles, the fabric of the bones, and the use and figure of every part or organ. Accuracy is, in every case, advantageous to beauty, and just reasoning to delicate fentiments. In vain would we exalt the one by depreciating the other..

BESIDES,

BESIDES, we may obferve, in every art or profeffion, even thofe which most concern life or action, that a fpirit of accuracy, however acquired, carries all of them nearer their perfection, and renders them more fubfervient to the interefts of fociety. And tho' a philofopher may live remote from business, the genius of philofophy, if carefully cultivated by feveral, muft gradually diffuse itself thro' the whole fociety, and bestow a fimilar correctness on every art and calling. The politician will acquire greater forefight and fubtilty, in the fubdividing and ballancing of power; the lawyer more method and finer principles in his reafonings; and the general more regularity in his difcipline, and more caution in his plans and operation. The stability of modern governments above the antient, and the accuracy of modern philofophy, have improved, and probably will still improve, by fimilar gradations.

WERE there no advantage to be reaped from these studies, beyond the gratification of an innocent curiofity, yet ought not even this to be defpifed; as being one acceffion to thofe few fafe and harmless pleasures which are beftowed on human race. The sweetest and most inoffenfive path of life leads thro' the avenues of science and learning; and whoever can either remove any obstructions in this way, or open up any new profpect, ought fo far to be efteemed a benefactor to mankind. And tho' these researches may appear painful and fatiguing, 'tis with some minds as with fome bodies, which being endowed with vigorous and florid health, require fevere exercise, and reap a pleasure from what, to the generality of mankind, may feem burthenfome and laborious. Obfcurity, indeed, is painful to the mind as well as to the eye; but to bring light from obfcurity, by whatever labor, must needs be delightful and rejoicing.

BUT this obfcurity, in the profound and abstract philofophy, is objected to, not only as painful and fatiguing, but as the inevitable fource of uncertainty and error. Here indeed lies the jufteft and most plaufible objection against a confiderable part of metaphyfics, that they are not properly a fcience, but arife either from the fruitless efforts of human vanity, which would penetrate into fubjects utterly inacceffible to the understanding, or from the craft of popular fuperftition, which, being unable to defend themfelves on fair ground, raise these intangling brambles to cover and protect their weakness. Chaced from the open country, these robbers fly into the foreft, and lie in wait to break in upon every unguarded avenue of the mind, and overwhelm it with religious fears and prejudices. The ftoutest antagonist, if he remits his watch a moment, is oppreffed: And many, thro' cowardice and folly, open the gates to the enemies, and willingly receive them with reverence and fubmiffion, as their legal fovereigns.

BUT is this a juft caufe why philofophers fhould defift from fuch researches, and leave fuperftition ftill in poffeffion of her retreat? Is it not reasonable to draw a direct contrary conclufion, and perceive the neceffity of carrying the war into the most secret receffes of the enemy? In vain do we hope, that men, from frequent difappointments, will at last abandon fuch airy fciences, and difcover the proper province of human reafon. For befides, that many perfons find too fenfible an intereft in perpetually recalling fuch topics; befides this, I fay, the motive of blind defpair can never reasonably have place in the fciences; fince, however unsuccessful former attempts may have proved, there is ftill room to hope, that the industry, good fortune, or improved fagacity of fucceeding generations

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may reach discoveries unknown to former ages. Each adventurous genius will still leap at the arduous prize, and find himself ftimulated, rather than difcouraged, by the failures of his predeceffors; while he hopes, that the glory of atchieving fo hard an adventure is referved for him alone. The only method of freeing learning, at once, from these abftrufe queftions, is to enquire feriously into the nature of human understanding, and fhew, from an exact analyfis of its powers and capacity, that it is, by no means, fitted for fuch remote and abstruse subjects. We must submit to this fatigue, in order to live at ease for ever after: And must cultivate true metaphyfics with fome care, in order to deftroy the falfe and adulterate. Indolence, which, to fome perfons, affords a fafeguard against this deceitful philofophy, is, with others, over-ballanced by curiofity; and defpair, which, at fome moments, prevails, may give place afterwards to fanguine hopes and expectations. Accurate and just reafoning is the only catholic remedy, fitted for all perfons and all difpofitions, and is alone able to fubvert that abftrufe philosophy and metaphyfical jargon, which, being mixed up with popular fuperftition, renders it, in a manner, impenetrable to careless reafoners, and gives it the air of fcience and wisdom.

BESIDES this advantage of rejecting, after deliberate enquiry, the most uncertain and disagreeable part of learning, there are many pofitive advantages, which refult from an accurate fcrutiny into the powers and faculties of human nature. 'Tis remarkable concerning the operations of the mind, that tho' most intimately present to us, yet whenever they become the object of reflection, they seem involved in obfcurity, nor can the eye readily find those lines and boundaries, which difcriminate and diftinguish them. The objects are too fine to remain long in the fame aspect or fituation; and must be apprehended, in an inftant, by a fuperior penetration, derived from nature, and improved by habit and reflection. It becomes, therefore, no inconfiderable part of science barely to know the different operations of the mind, to separate them from each other, to clafs them under their proper divifions, and to correct all that feeming diforder, in which they lie involved, when made the object of reflection and enquiry. This talk of ordering and diftinguishing, which has no merit, when performed with regard to external bodies, the objects of our fenfes, rifes in its value, when directed towards the operations of the mind, in proportion to the difficulty and labor, which we meet with in performing it. And if we can go no farther than this mental geography, or delineation of the diftinct parts and powers of the mind, 'tis at least a fatisfaction to go fo far; and the more obvious this science may appear (and it is by no means obvious) the more contemptible still muft the ignorance of it be esteemed, in all pretenders to learning and philofophy.

NOR can there remain any fufpicion, that this fcience is uncertain and chimerical; unless we should entertain fuch a scepticism as is entirely fubverfive of all fpeculation, and even action. It cannot be doubted, that the mind is endowed with feveral powers and faculties, that these powers are totally diftinct from each other, that what is really distinct to the immediate perception may be distinguished by reflection; and confequently, that there is a truth and falfhood in all propofitions on this fubject, and a truth and falfhood, which lie not beyond the compafs of human understanding. There are many obvious diftinctions of this kind, fuch as those betwixt the will and understanding, the imagination and paffions, which

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