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THREE:

THREE:We are now in a position to understand the full force of Descartes�� Cogito ergo sum. It expresses the substantiality of self-conscious Form, the equal claim of thought with extension to be recognised as an element of the universe. This recognition of self-consciousness as the surest reality was, indeed, far from being new. The Greek Sceptics had never gone to the length of doubting their own personal existence. On the contrary, they professed a sort of subjective idealism. Refusing to go beyond their own consciousness, they found in its undisturbed self-possession the only absolute satisfaction that life could afford. But knowledge and reality had become so intimately associated with something independent of mind, and mind itself with a mere reflection of reality, that the denial of an external world393 seemed to the vulgar a denial of existence itself. And although Aristotle had found the highest, if not the sole absolute actuality in self-thinking thought, he projected it to such a distance from human personality that its bearing on the sceptical controversy had passed unperceived. Descartes began his demonstration at the point where all the ancient systems had converged, but failed to discover in what direction the conditions of the problem required that they should be prolonged. No mistake can be greater than to regard him as the precursor of German philosophy. The latter originated quite independently of his teaching, though not perhaps of his example, in the combination of a much profounder scepticism with a much wider knowledge of dogmatic metaphysics. His method is the very reverse of true idealism. The Cogito ergo sum is not a taking up of existence into thought, but rather a conversion of thought into one particular type of existence. Now, as we have seen, all other existence was conceived as extension, and however carefully thought might be distinguished from this as absolutely indivisible, it was speedily reduced to the same general pattern of inclusion, limitation, and expansion. Whereas Kant, Fichte, and Hegel afterwards dwelt on the form of thought, Descartes attended only to its content, or to that in which it was contained. In other words, he began by considering not how he thought but what he thought and whence it came��his ideas and their supposed derivation from a higher sphere. Take, for example, his two great methods for proving the existence of God. We have in our minds the idea of a perfect being��at least Descartes professed to have such an idea in his mind,��and we, as imperfect beings, could not have originated it for ourselves. It must, therefore, have been placed there by a perfect being acting on us from without. It is here taken for granted that the mechanical equivalence between material effects and their causes must obtain in a world where spatial relations, and therefore measurement, are presumably394 unknown. And, secondly, existence, as a perfection, is involved in the idea of a perfect being; therefore such a being can only be conceived as existing. Here there seems to be a confused notion that because the properties of a geometrical figure can be deduced from its definition, therefore the existence of something more than a simple idea can be deduced from the definition of that idea itself. But besides the mathematical influence, there was evidently a Platonic influence at work; and one is reminded of Plato��s argument that the soul cannot die because it participates in the idea of life. Such fallacies were impossible so long as Aristotle��s logic continued to be carefully studied, and they gradually disappeared with its revival. Meanwhile the cat was away, and the mice used their opportunity.The French hastened to comply with this condition, on the understanding that Ormonde would immediately draw off his troops from Quesnoy; and the duke was obliged to announce to Prince Eugene that he was under this necessity, in consequence of the terms agreed upon between France and England; in fact, that he must cease all opposition to the French. Ormonde, therefore, not only gave the command for the retirement of the English troops, but also of all those belonging to the German princes which were in British pay. Eugene and the Dutch field deputies protested most indignantly against this proceeding, and the mercenary troops themselves refused to follow Ormonde. In vain did he endeavour to move the officers of those troops; they despised the conduct of England in abandoning the advantageous position at which they had arrived for terminating the war gloriously, and releasing the common enemy of Europe from his just punishment to gratify party spirit in England.

THREE:By these endeavours Walpole managed to array a considerable body of the Commons against it. It was introduced on the 8th of December, and Sir John Pakington, Sir Richard Steele, Smith, Methuen, and others joined him in attacking it. Steele made a very powerful speech against it, but the grand assault was that of Walpole. He put out all his strength, and delivered a harangue such as he had never achieved till that day. He did not spare the motives of the king, though handling them with much tact, and was unsparingly severe on the Scottish clauses, and on the notorious subserviency of the Scottish representative peers. He declared that the sixteen elective Scottish peers were already a dead weight on the country; and he asked what they would be when made twenty-five, and hereditary? He declared that such a Bill would make the lords masters of the king, and shut up the door of honour to the rest of the nation. Amongst the Romans, he said, the way to the Temple of Fame was through the Temple of Virtue; but if this Bill passed, such would never be the case in this country. There would be no arriving at honours but through the winding-sheet of an old, decrepit lord, or the tomb of an extinct noble family. Craggs, Lechmere, Aislabie, Hampton, and other Ministerial Whigs supported the Bill; but, in the words of Speaker Onslow, the declamation of Walpole had borne down everything before it, and the measure was defeated by a majority of two hundred and sixty-nine to one hundred and seventy-seven.

THREE:VII.