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 250 CRITICAL NOTICES: fited by greater facilities than Schopenhauer ever had, adequately to carry on the extended scale of consideration initiated by him ? In Pessimism, Buddhism is described as pessimism pure and simple a statement that careful inspection might, or might, not, render untenable, but which, if true, would seem rather to call for a whole chapter to its substantiation than for barely a. page. Juster proportion is observed by the late Professor Wallace in the Encyclopedia Britannica, yet, in his biography of Schopen- hauer, this author, instead of observing Schopenhauer's care to discriminate between Brahmanism and Buddhism, attributes to Gotama an animism and a pantheism which he was ever most, emphatic in denouncing (p. 210). Schopenhauer is perhaps too positive as to the essential identity of his teaching with that of Buddha. The latter's doctrine of the impermanence of all things hardly squares either with the former's idealism or illusionism (Maya is a later theory, not Buddhistic in origin). Gotama accepted the testimony of sense, but never saw in it ' surface ' concealing a deeper reality. His doctrine of ' grasping ' or ' craving,' involving animate things in re-birth, is no doubt virtu- ally the equivalent of the will-to-live, but there was no noumenal self affirmed for either it or Karma. And while neither thinker was optimist, if it be optimistic to be "perfectly well contented with things as they are," Gotama was not pessimistic as to man's individual capacity of working out his own salvation of perfect holiness and happiness here below. Professor Caldwell, however, rightly refuses to label Schopenhauerism as mere pessimism. He might, indeed, have given point to this repudiation by glancing at. passages fraught with a very different meaning. Schopenhauer may account most of us to be mistakes, something that had better not have been, yet one who could, as he did, aspire towards a time " when mankind would attain to such a maturity of intel- lectual development as to be able to produce and to receive true philosophy and do without creeds " (Parerga, 2te Aufl. Frauenstadt,. ii., 361) is, in the best sense of the word, an optimist. "Die Menschheit will vorwarts, der Wahrheit zu, die Gd)igel- bdnder reissen," nor shall the powers that be thrust him back,, runs one of his briefer utterances. Yet the main drift of his- philosophic deductions warrants Professor Caldwell' s verdict, that, inverting Hegel's method, he always seems to be explaining the higher by the lower (p. 519). These rare chords of hope and faith are scarcely heard in the tragic symphony of will-to-live with its. involution of folly and trouble, evil and pain and death, and with the resultant mandate to the wise man to crush out in himself the least stirring of the great motive principle. What was in- volved in the advantage Schopenhauer threw away, what that finer, because truer, superstructure of philosophical deduction might have been (had he thoroughly grasped the full signifi- cance of his advanced standpoint in recognising the claims of will) this in a critical treatise Professor Caldwell does, not do