mother for half a moment from the breast in order to be kissed.

To attempt to subordinate the idea of time to that of likeness.

Every man asks how? This power to instruct is the true substratum of philosophy.

Godwin's philosophy is contained in these words: Rationem defectus esse defectum rationis.—Hobbes.

Hartley just able to speak a few words, making a fire-place of stones, with stones for fire—four stones for the fire-place, two for the fire—seems to illustrate a theory of language, the use of arbitrary symbols in imagination. Hartley walked remarkably soon and, therefore, learnt to talk remarkably late.

Anti-optimism! Praised be our Maker, and to the honour of human nature is it, that we may truly call this an inhuman opinion. Man strives after good.

Materialists unwilling to admit the mysterious element of our nature make it all mysterious—nothing mysterious in nerves, eyes, &c., but that nerves think, etc.! Stir up the sediment into the transparent water, and so make all opaque.

As we recede from anthropomorphism we must go either to the Trinity or Pantheism. The Fathers who were Unitarians were anthropomorphites.

Empirics are boastful and egotists because they introduce real or apparent novelty, which excites great opposition, [while] personal opposition creates re-action (which is of course a consciousness of power) associated with the person re-acting. Paracelsus was a boaster, it is true; so were the French Jacobins, and Wolff, though not a boaster, was persecuted into a habit of egotism in his philosophical writings; so Dr. John Brown, and Milton in his prose works; and those, in similar circumstances, who, from prudence, abstain from egotism in their writings are still egotists among their friends. It would be unnatural effort not to be so, and egotism in such cases is by no means offensive to a kind and discerning man.

Some flatter themselves that they abhor egotism, and do not suffer it to appear primâ facie, either in their writings or conversation, however much and however personally they or their opinions have been opposed. What now? Observe, watch those men; their habits of feeling and thinking are made up of contempt, which is the concentrated vinegar of egotism—it is lætitia mixta cum odio, a notion of the weakness of another conjoined with a notion of our own comparative strength, though that weakness is still strong enough to be troublesome to us, though not formidable.

By deep feeling we make our ideas dim, and this is what we mean by our life, ourselves. I think of the wall—it is before me a distinct image. Here I necessarily think of the idea and the thinking I as two distinct and opposite things. Now let me think of myself, of the thinking being. The idea becomes dim, whatever it be—so dim that I know not what it is; but the feeling is deep and steady, and this I call I—identifying the percipient and the perceived.

Hartley, looking out of my study window, fixed his eyes steadily and for some time on the opposite prospect and said, "Will yon mountains always be?" I shewed him the whole magnificent prospect in a