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THREE:The immortality of the soul is a subject on which idealistic philosophers habitually express themselves in terms of apparently studied ambiguity, and this is especially true of Plotinus. Here, as elsewhere, he repeats the opinions and arguments of Plato, but with certain developments which make his adhesion to the popular belief in a personal duration after death considerably more doubtful than was that of his master. One great difficulty in the way of Plato��s doctrine, as commonly understood, is that it attributes a permanence to individuals, which, on the principles of his system, should belong only to general ideas. Now, at first sight, Plotinus seems to evade this difficulty by admitting everlasting ideas of individuals no less than of generic types.514 A closer examination, however, shows that this view is even more unfavourable than Plato��s to the hope of personal immortality. For either our real self is independent of our empirical consciousness, which is just what we wish to have preserved, or, as seems more probable, the eternal existence which it enjoys is of an altogether ideal character, like that which Spinoza also attributed to the346 human soul, and which, in his philosophy, certainly had nothing to do with a prolongation of individual consciousness beyond the grave. As Madame de Sta?l observes of a similar view held at one time by Schelling, ��cette immortalit��-l�� ressemble terriblement �� la mort.�� And when, in addition to his own theory of individual ideas, we find Plotinus adopting the theory of the Stoics, that the whole course of mundane affairs periodically returns to its starting-point and is repeated in the same order as before,515 we cannot help concluding that human immortality in the popular sense must have seemed as impossible to him as it did to them. We must, therefore, suppose that the doctrine of metempsychosis and future retributions which he unquestionably professes, applies only to certain determinate cycles of psychic life; or that it was to him, what it had probably been to Plato, only a figurative way of expressing the essential unity of all souls, and the transcendent character of ethical distinctions.516Lord Lovat was the last who was brought to the block for this rebellion, and we will conclude our account of it with his trial and execution, though they did not take place till March, 1747. Lovat had not appeared in arms, nor committed any overt act, and therefore it was difficult to[110] convict him. The cunning old sycophant hoped to elude the law, as he had done so often before, but Murray of Broughton, the brother of Murray, afterwards Lord Mansfield, to save his own life, turned king's evidence, and won eternal infamy by sacrificing his own friends. He not only produced letters and other documents which amply proved the guilt of Lovat, but threw broad daylight on the whole plan and progress of the insurrection from 1740 onwards. The conduct of Lovat on his trial was as extraordinary as his life had been. He alternately endeavoured to excite compassion, especially that of Cumberland��who attended this, though he avoided the trials of the other insurgents��by representing how he had carried his Royal Highness in his arms about Kensington and Hampton Court Parks as a child, and then by the most amusing jests, laughter, execrations, and tricks, to puzzle or confuse the witnesses.

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THREE:

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