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 628 NEW BOOKS. example, to speak of a " struggle for existence in heaven " ; for there is nothing observable in the positions of the heavenly bodies of the nature of an end to which some are conformable and others not. The short study of Dreams, by the same author, starts from the theory of Delboeuf that all past experience is preserved, and that everything in dreams can be ex- plained by the reappearance of memories of experiences forgotten in waking life. This theory, however, is insufficient, the author contends, unless a reason can be given why particular memories are selected rather than others. He finds the required explanation in the suppression of volition and the predominance of emotion, which, in dreams, acts as "the condenser of experiences". Dreams are "the natural lyricism of life". From this follows the prophetic character of some dreams and presentiments. The disturbing action of the self-interested motives characteristic of volition being removed, ideas of desired or dreaded events are free to group them- selves in their true relations. The apparent fulfilment of a dream or presentiment may also in seme cases be an illusion. For it is a law of emotion that heightened and depressed states of feeling tend to alternate ; and thus a dream may be expressive of the mood that contrasts with that which has been experienced immediately before it in waking life, and the events occurring after the dream may be* seen through the medium of this (still continued) " consecutive emotion ". Prof. GIOVANNI CESCA. La Teorica della Conoscenza nella Filosofia Greca. Verona-Padova : Drucker e Tedeschi, 1887. Pp. 66. The general conclusion of this history of the theory of knowledge in Greek philosophy is that on the whole no important results were attained either as regards the nature, origin or validity of knowledge, because theory of knowledge was not studied " ex professo and independently," but continued to be dependent on and limited by metaphysical and ethical theories. As regards the question of the origin of knowledge, the author makes an exception in favour of the Stoics, who, he holds, combined the truth that is in sensationalism with the truth that is in nativism, by their acceptance of an empiricism modified by the recognition that perception is not a mere affection of sense caused by external objects, but involves an activity of the mind. As regards the nature and validity of knowledge, Greek philosophy in general remained essentially dogmatic, in the spirit of the early physical schools ; while its sceptical doctrines ended in absolute nihilism. An exception to this judgment is made in favour of the " phenomenalism " of ^Enesidemus, who had the merit of seeing that knowledge is not adequate to the object, but is relative to the knowing subject, " so that we know only our representations, that is, phenomena, and never their substratum, that is, things-iii-themselves ". " This doc- trine, however, is entirely isolated and was not recognised in its import- ance and extension, but only served a practical aim, so that, in spite of the just conceptions of the Stoics and of ^Enesidemus, we may conclude that Greek philosophy in general neither succeeded in making an important and valid contribution to the formation of Epistemology, nor in explaining the nature, origin and validity of knowledge." I Problemi della Filosofia della Storia. Prelezione letta nella Universita di Roma, il 28 Febbraio, 1887. Dal Prof. A. LABRIOLA. Roma : Loescher, 1887. Pp. 45. In this inaugural lecture, delivered by him on assuming temporarily the post of Prof. Barzellotti, now transferred to another university, the author states his general view of the Problems of Philosophy of History. He insists, against those who wish to consider history as one of the natural