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FORE:Yet if teleology was, in some respects, a falling-off from the rigid mechanicism first taught by the pre-Socratic schools and then again by the Cartesian school, in at least one respect it marked a comparative progress. For the first attempts made both by ancient and modern philosophy to explain vital phenomena on purely mechanical principles were altogether premature; and the immense extension of biological knowledge which took place subsequently to both, could not but bring about an irresistible movement in the opposite direction. The first to revive teleology was Leibniz, who furnished a transition from the seventeenth to the eighteenth century by his monadology. In this, Atomism is combined with Aristotelian ideas, just as it had previously been combined with Platonic ideas by Descartes. The movement of the atoms is explained by their aspiration after a more perfect state instead of by mechanical pressure. But while Leibniz still relies on423 the ontological argument of Descartes to prove the existence of God, this was soon abandoned, along with the cosmological argument, for the argument from design, which was also that used by the Stoics; while in ethics the fitness of things was substituted for the more mechanical law of self-preservation, as the rule of conduct; and the subjection of all impulse to reason was replaced by the milder principle of a control exercised by the benevolent over the malevolent instincts. This was a very distinct departure from the Stoic method, yet those who made it were more faithful to teleology than Stoicism had been; for to condemn human feeling altogether was implicitly to condemn the work of Nature or of God.

FORE:Be this as it may, Spinoza takes up the Aristotelian identification of logical with dynamical connexion, and gives it the widest possible development. For the Stagirite would not, at any rate, have dreamed of attributing any but a subjective existence to the demonstrative series, nor of extending it beyond the limits of our actual knowledge. Spinoza, on the other hand, assumes that the whole infinite chain of material causes is represented by a corresponding chain of eternal ideas; and this chain he calls the infinite intellect of God.566 Here, besides the necessities of systematisation, the411 influence of mediaeval realism is plainly evident. For, when the absolute self-existence of Plato��s Ideas had been surrendered in deference to Aristotle��s criticism, a home was still found for them by Plotinus in the eternal Nous, and by the Christian Schoolmen in the mind of God; nor did such a belief present any difficulties so long as the divine personality was respected. The pantheism of Spinoza, however, was absolute, and excluded the notion of any but a finite subjectivity. Thus the infinite intellect of God is an unsupported chain of ideas recalling the theory at one time imagined by Plato.567 Or its existence may be merely what Aristotle would have called potential; in other words, Spinoza may mean that reasons will go on evolving themselves so long as we choose to study the dialectic of existence, always in strict parallelism with the natural series of material movements constituting the external universe; and just as this is determined through all its parts by the totality of extension, or of all matter (whether moving or motionless) taken together, so also at the summit of the logical series stands the idea of God, from whose definition the demonstration of every lesser idea necessarily follows. It is true that in a chain of connected energies the antecedent, as such, must be always precisely equal to the consequent; but, apparently, this difficulty did not present itself to Spinoza, nor need we be surprised at this; for Kant, coming a century later, was still so imbued with Aristotelian traditions as, similarly, to derive the category of Cause and Effect from the relation between Reason and Consequent in hypothetical propositions.568

FORE:The tidings of this disaster roused the people of England to a pitch of desperation. The Ministers were condemned for their gross neglect and imbecile procrastination, and Byng was execrated as a coward and a traitor. Meanwhile, the most culpable man of all, Newcastle, was trembling with terror, and endeavouring to find a scapegoat somewhere. Fox was equally trembling, lest Newcastle should make that scapegoat of him. He declared to Dodington that he had urged Newcastle to send succour to Minorca as early as Christmas, and that Cumberland had joined him in urging this, to no purpose. He asserted that Newcastle ought to answer for it. "Yes," replied Dodington, "unless he can find some one to make a scapegoat of." This was the very fear that was haunting Fox, and he hastened, in October, to the king, and resigned the seals. This was a severe blow to Newcastle, and he immediately thought of Murray to succeed him; but, unfortunately, Sir Dudley Ryder, the Lord Chief Justice, just then having died, Murray had fixed his ambition on occupying his seat on the bench. They were obliged to give it to him, with the title[123] of Mansfield, or make a mortal enemy of him. Newcastle then thought of conciliating Pitt. Pitt refused to belong to any Ministry at all in which Newcastle remained. Newcastle, in his perplexity, next tried Lord Egmont, and even old Granville, but both declined the honour; and not a man being to be found who would serve under him, he was compelled most reluctantly to resign. He had certainly presided over the destinies of the nation far too long.He had seen a large band heading for the ranch, and[Pg 128] had found a dead white man on the north road, he said, and he gesticulated madly, his voice choked with terror.