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Rh demonstrative connection, at least a natural and manifest affinity; inasmuch as a steady adherence to his logical method (or, in other words, the habitual exercise of patient reflection), by accustoming us to break asunder the obstinate associations to which materialism is indebted for the early hold it is apt to take of the fancy, gradually and insensibly predisposes us in favour of his metaphysical conclusion. It is to be regretted, that, in stating this conclusion, his commentators should so frequently make use of the word spirituality; for which I do not recollect that his own works afford any authority. The proper expression is immateriality, conveying merely a negative idea; and, of consequence, implying nothing more than a rejection of that hypothesis concerning the nature of Mind, which the scheme of materialism so gratuitously, yet so dogmatically assumes.

The power of Reflection, it is well known, is the last of our intellectual faculties that unfolds itself; and, in by far the greater number of individuals, it never unfolds itself in any considerable degree. It is a fact equally certain, that, long before the period of life when this power begins to exercise its appropriate functions, the understanding is already preoccupied with a chaos of opinions, notions, impressions and associations, bearing on the most important objects of human inquiry; not to mention the innumerable sources of illusion and error connected with the use of a vernacular language, learned in infancy by rote, and identified with the first processes of thought and perception. The consequence is, that when Man begins to reflect, he finds himself (if I may borrow an allusion of M. Turgot’s) lost in a labyrinth, into which he had been led blindfolded. To the same purpose, it was long ago complained of by Bacon, “that no one has yet been found of so constant and severe a mind, as to have determined and tasked himself utterly to abolish theories and common notions, and to apply his intellect, altogether smoothed and even, to particulars anew. Accordingly, that human reason which we have, is a kind of medley and unsorted collection, from much trust and much accident, and the childish notions which we first drank in. Whereas, if one of ripe age and sound senses, and a mind thoroughly cleared, should apply himself freshly to experiment and particulars, of him were better things to be hoped.”

What Bacon has here recommended, Descartes attempted to execute; and so exact is the coincidence of his views on this fundamental point with those of his predecessor, that it is

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