Page:Encyclopædia Britannica, Ninth Edition, v. 10.djvu/117

Rh It is divided, according to the usual fashion of the Epicure- ans, into logic (which, with Gassendi as with Epicurus, is truly anionic), physics, and ethics. The logic, which con- tains at least one praiseworthy portion, a sketch of the history of the science, is divided into theory of right appre- hension (beue imaginari), theory of right judgment (bene proponere), theory of right inference (bene coll-igerc), theory of right method (bane ordinare). The ﬁrst part contains the specially empirical positions which Gassendi afterwards neglects 01' leaves out of account. The senses, the sole source of knowledge, are supposed to yield us immediately cognition of individual things; phantasy (which Gasscndi takes to be material in nature) reproduces these ideas; understanding compares these ideas, which are particular, and frames general ideas. Nevertheless, he at the same time admits that the senses yield knowledge—not of things—but of qualities only, and holds that we arrive at the idea of thing or substance by induction. He holds that the true method of research is the analytic, rising from lower to higher notions, yet he sees clearly, and admits, that inductive reasoning, as conceived by Bacon, rests on a general proposition not itself proved by induction. He ought to hold, and in disputing with Descartes he did apparently hold, that the evidence of the senses is the only convincing evidence; yet he maintains, and from his special mathematical training it was natural he should maintain, that the evidence of reason is absolutely satis- factory. The whole doctrine of judgment, syllogism, and method is a mixture of Aristotelian and Ramist notions. In the second part of the Syntayma, the physics, there is more that deserves attention ; but here, too, appears in the most glaring manner the inner contradiction between Gassendi’s fundamental principles. While approving of the Epicurean physics, he rejects altogether the Epicurean negation of God and particular providence. He states the various proofs for the existence of an immaterial, inﬁnite, supreme Being, asserts that this Being is the author of the visible universe, and strongly defends the doctrine of the foreknowledge and particular providence of God. At the same time he holds, in opposition to Epicureanism, the doctrine of an immaterial, rational soul, endowed with im- mortality and capable of free determination. It is alto- gether impossible to assent to the supposition of Lange (Gesc/z. des Jﬂrterialismus, 3d ed., i. 233), that all this portion of Gassendi’s system contains nothing of his own opinions, but is solely introduced from motives of self- defence. The positive exposition of atomism has much that is attractive, but the hypothesis of the calor citalis, a species of anima mmzdi which is introduced as physical explanation of physical phenomena, does not seem to throw much light on the special problems which it is invoked to solve. Nor is his theory of the weight essential to atoms as being due to an inner force impelling them to motion in any way reconcilable with his general doctrine of me- chanical causes. In the third part, the ethics, over and above the discussion on freedom, which on the whole is indeﬁnite, there is little beyond a milder statement of the Epicurean moral code. The ﬁnal end of life is happiness, and happiness is harmony of soul and body, tranquillitas animi et indolentia comoris. Probably, Gassendi thinks, perfect happiness is not attain- able in this life, but it may be in the life to come. The Syntagmais thus an essentially unsystematic work, and clearly exhibits the main characteristics of Gassendi’s genius. He was critical rather than constructive, widely read and trained thoroughly both in languages and in seience, but deﬁcient in speculative power and original force. Even in the department of natural science he shows the same inability steadfastly to retain principles and to work from them ; he wavers between the systems of Brahe and Copernicus. That his revival of Epicureanism had an im- portant inﬂuence on the general thinking of the may be admitted ; that it has any real importance in the history of philosophy cannot be granted.

1em  {{ti|1em|{{larger|GASTEIN}}, a beautiful and picturesque valley in the Austrian duchy of Salzburg, celebrated for its mineral springs. It is a side valley of the upper Salzach valley, and is about 25 miles long and 1;}- miles broad. It has an elevation of between 3000 and 3500 feet. Behind it, to the south, tower the mountains Malnitz or Nassfeld-Tauern, 7820 feet high, and the Ankogel, 10,700 feet high, and from the right and left of these mountains two smaller ranges run northwards forming its two side walls. The river Ache traverses the valley, and near Wildbad-Gastein forms two magniﬁcent waterfalls, the upper, the Kesselfall, 200 feet, and the lower, the Barenfall, 280 feet in height; and near these falls another called the Schleierfall, 250 feet high, is formed by the stream which drains the Pockhart-See. The principal villages are B'ockstein, Hof—Gast-ein, and Wildbad- Gastein, and the population of the whole valley is about 3800. Hof—Gastein, with a population of about 1000. possesses gold and silver mines which in the 16th century yielded 1180 lb of gold and 9500 lb of silver annually. They are now, however, much neglected and many of the old mines are covered by glaciers. The village contains a military hospital, and in the open platz there is a bust of the emperor Francis I. who, in 1828, caused a conduit of upwards of 5 miles long to be constructed for the purpose of conveying the mineral waters thither from Wildbad. IVildbad, the principal watering-place, is visited by upwards of 3000 persons annually, and among its visitors is the pre- sent emperor of Germany. The thermal springs, which were known as early as the, issue from the granite mountains, and have a temperature of 117° Fahr. They are made use of in cases of nervous affections, general debility, and skin diseases ; but the reason of their efﬁcacy is somewhat mysterious, as chemical analysis discovers only a slight difference in the ingredients from those of ordinary spring water. The village is formed chieﬂy of wooden houses rising above one another in terraces. A number of stone houses have, however, been built of late; and there are several ﬁne villas, one of which was constructed by the archduke John of Austria, and has a botanical garden.}}

1em 1em  GATAKER, (–1654), a learned English divine, was born in London in, and educated at St John’s College, Cambridge. From to he held the appointment of preacher to the society of Lincoln’s Inn, which he resigned on obtaining the rectory of Rotherhithe. In 1642 he was chosen a member of the