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the immediate object and the ultimate organ of inward vision, which rises to the brain like an Aurora Borealis, and there disporting in various shapes (as the balance of plus and minus, or negative and positive, is destroyed or re-established) images out both past and present. Aristotle delivers a just theory without pretending to an hypothesis; or in other words a comprehensive survey of the different facts, and of their relations to each other without supposition, i. e. a fact placed under a number of facts, as their common support and explanation; tho in the majority of instances these hypotheses or suppositions better deserve the name of TπоTоINσes, or suffictions. He uses indeed the word Kings, to express what we call represenΚινησεῖς, tations or ideas, but he carefully distinguishes them from material motion, designating the latter always by annexing the words Ev TOT, or κατα τοπον. On the contrary in his treatise "De Anima," he excludes place and motion from all the operations of thought, whether representations or volitions, as attributes utterly and absurdly heterogeneous.

The general law of association, or more accurately, the common condition under which all exciting causes act, and in which they may be generalized, according to Aristotle is this. Ideas by having been together acquire a power of recalling each other; or every partial represen


tation awakes the total representation of which it had been a part. In the practical determination of this common principle to particular recollections, he admits five agents or occasioning causes 1st, connection in time, whether simultaneous, preceding or successive; 2nd, vicinity or connection in space; 3rd, interdependence or necessary connection, as cause and effect; 4th, likeness; and 5th, contrast. As an additional solution of the occasional seeming chasms in the continuity of reproduction he proves, that movements or ideas possessing one or the other of these five characters had passed through the mind as intermediate links, sufficiently clear to recal other parts of the same total impressions with which they had co-existed, though not vivid enough to excite that degree of attention which is requisite for distinct recollection, or as we may aptly express it, afterconsciousness. In association then consists the whole mechanism of the reproduction of impressions, in the Aristolelian Peychology. It is the universal law of the passive fancy and mechanical memory; that which supplies to all other faculties their objects, to all thought the elements of its materials.

In consulting the excellent commentary of St. Thomas Aquinas on the Parva Naturalia of Aristotle, I was struck at once with its close

resemblance to Hume's essay on association.

The main thoughts were the same in both, the order of the thoughts was the same, and even the illustrations differed only by Hume's occasional substitution of more modern examples. I mentioned the circumstance to several of my literary acquaintances, who admitted the closeness of the resemblance, and that it seemed too great to be explained by mere coincidence; but they thought it improbable that Hume should have held the pages of the angelic Doctor worth turning over. But some time after Mr. Payne, of the King's mews, shewed Sir James Mackintosh some odd volumes of St. Thomas Aquinas, partly perhaps from having heard that Sir James (then Mr.) Mackintosh had in his lectures past a high encomium on this canonized philosopher, but chiefly from the fact, that the volumes had belonged to Mr. Hume, and had here and there marginal marks and notes of reference in his own hand writing. Among these volumes was that which contains the Parva Naturalia, in the old latin version, swathed and swaddled in the commentary afore mentioned !

It remains then for me, first to state wherein Hartley differs from Aristotle; then, to exhibit the grounds of my conviction, that he differed only to err; and next as the result, to shew, by what influences of the choice and judgment the associative power becomes either memory or fancy; and, in conclusion, to appropriate

the remaining offices of the mind to the reason, and the imagination. With my best efforts to be as perspicuous as the nature of language will permit on such a subject, I earnestly solicit the good wishes and friendly patience of my readers, while I thus go "sounding on my dim and perilous way."


That Hartley's system, as far as it differs from that of Aristotle, is neither tenable in theory, nor founded in facts.

Of Hartley's hypothetical vibrations in his hypothetical oscillating ether of the nerves, which is the first and most obvious distinction between his system and that of Aristotle, I shall say little. This, with all other similar attempts to render that an object of the sight which has no relation to sight, has been already sufficiently exposed by the younger Reimarus, Maasse, &c. as outraging the very axioms of mechanics in a scheme, the merit of which consists in its being mechanical. Whether any other philosophy be possible, but the mechanical; and again, whether the mechanical system can have any claim to be called philosophy; are questions for another place. It is, however, certain, that as long as we deny the former, and affirm the latter, we must bewilder ourselves, whenever we would pierce into the adyta of causation; and all that laborious conjecture can do, is to fill up the gaps of fancy. Under that despotism of the eye (the emanci

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