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the Being, Society, he is also a Being himself, and does not bear to society the mere relation which the hand or the foot does to the human body. We shall propose no new philosophy, no universal and unerring principles or guide, in place of those which we assail. A Moral Pathology, which feels its way in life, and adapts itself to circumstances, as they present themselves, is the nearest approach to philosophy, which it is either safe or wise to attempt. All the rest must be left to Religion, to Faith, and to Providence. This inadequacy of philosophy has, in all ages and nations, driven men to lean on religious faith for support. Though assailing all common theories, we are but giving bold and candid expression to the commonest of thoughts. The universal admiration of the passages we are about to cite, proves the truth of our theory, whilst it debars us of all claim to originality:
SOLOMON, melancholy, gloomy, dissatisfied, and tossed upon a sea of endless doubt and speculation, exclaims, "Vanity of vanities, saith the Preacher; all is vanity." But, at length, he finds rest from the stormy ocean of philosophy, in the calm haven of faith. How beautiful and consoling, and how natural, too, his parting words:
"Let us hear the conclusion of the whole matter: Fear God and keep his commandments, for this is the whole duty of man."
"For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be `evil."
In his Tenth, or Golden Satire, JUVENAL comes to a like conclusion, after having indulged in like speculations:
Nil ergò optabunt homines?
Si consilium vis,
Permittes ipsis expendere numinibus, quid
Conveniat nobis, rebusque sit utile nostris.
Nam pro jucundis aptissama quæque dabunt diis
The Epicurean HORACE, in his first Satire, sees the same difficulty, but gives a less satisfactory solution:
Est modus in rebus; sunt certi denique fines,
BURKE'S beautiful words, "What shadows we are, and what shadows we pursue!" convey the same thought, without attempting a solution.
SHAKSPEARE employs the profoundest philosophy, to assail all philosophy:
"There are more things in heaven and earth,
The infidel, VOLTAIRE, admits that "philosophy had ascertained few truths, done little good;" and
when he sums up that little, satisfies the reader that it has done nothing-unless it be to perplex and mislead.
He, Voltaire, also, in another connection, exclaims, mournfully:
"I now repeat this confession, still more emphatically, since the more I read, the more I meditate, and the more I acquire, the more I am enabled to affirm, that I know nothing."
NEWTON, admitting his own ignorance, is a standing monument of the inadequacy and futility of moral researches and speculations.
Man, the frail being of a day,
Vain thy ardor, vain thy grace,
'Tis sad to think, but me the farce of life persuades,
Come now, ye host of fading lives, like the race of withering leaves,
Who live a day, creatures of clay, tribes that flit like shadows
Ephemeral, wingless insects, dreamy shapes, that death expects Soon to bind in phantom sheaves.
We will conclude our citations, which we might continue to the crack of doom, (for all who have written well and much, have indulged similar reflections,) with Doctor Johnson's Rasselas, which is intended to expand and apply what others had concisely and tersely stated. The Doctor's is an elaborate failure.
Philosophy can neither account for the past, comprehend the present, nor foresee and provide for the future. "I'll none of it."
FREE TRADE, FASHION AND CENTRALIZATION.
Liberty and political economy beget and encourage free trade, as well between different localities and different nations, as between individuals of the same towns, neighborhoods or nations. The nations possessed of most skill and capital, and commercial enterprise, and cunning, gradually absorb the wealth of those nations who possess less of those qualities. The effect of international free trade, aided by the facilities of the credit system, of the mail, and speedy steam communication, is to centralize wealth in a few large cities, such as New York, Paris and London; and of social free trade to aggregate wealth in a few hands in those cities. Theoretically, the disparities of shrewdness, of skill and business capacity, between nations and individuals, would, in the commercial and trading war of the wits, rob the weak and simple, and enrich the strong and cunning. The facts of history, and of the increasing inequalities of social, individual and national wealth, under the system of free trade, stimulated by political economy, correspond with the theory. Every month brings