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FORE:As a means of popularity, they insisted on the standing army being abolished in time of peace, on the strict limitation of placemen in Parliament, and on the return to triennial Parliaments. These were hard topics for the patriots now in power to digest. But the depression of trade continued, and no one could suggest a remedy but that of reducing taxation at the very time that all parties were zealous for the prosecution of the war. Finding no other solution to their difficulties, the public turned again to the demand of an inquiry into the administration of Walpole, hoping to lay bare in that the causes of their sufferings. Accordingly Lord Limerick, on the 23rd of March, rose and proposed a committee to inquire into the administration of Walpole, not for twenty, but for the last ten years. Pulteney not only voted, but spoke in favour of this motion, and it was carried by a majority of seven. Lord Limerick was chosen chairman, and such was the partial and vindictive spirit in which they went to work in examining papers and witnesses, that the honourable-minded Sir John Barnard, though so staunch an opponent of Walpole when in power, declared that he would no longer take part in the labours of a committee which displayed so little regard to the general inquiry, but concentrated all their efforts on the ruin of one individual.How much originality there may be in the anti-materialistic arguments of Plotinus we cannot tell. He certainly marks a great advance on Plato and Aristotle, approximating, in this respect, much more closely than they do to the modern standpoint. The indivisibility and permanence of mind had, no doubt, been strongly insisted on by those teachers, in contrast with the extended and fluctuating nature of body. But they did not, like him, deduce these characteristics from a direct analysis of consciousness as such. Plato inferred the simplicity and self-identity of mind from the simplicity and self-identity of the ideas which it contemplates. Aristotle went a step further, or perhaps only expressed the same meaning more clearly, when he associated immateriality with the identity of subject and object in thought.444 Moreover, both Plato and Aristotle seem to have rested the whole spiritualistic case on objective rather than on subjective considerations; although, as we have seen, the subjective interest was what dominated all the while in their thoughts. Starting with the analogy of a living body, Plato argues, both in the Phaedrus and in the Laws, that soul must everywhere be the first cause of motion, and therefore must exist prior to body.445 The elaborate scientific analysis of Aristotle��s Physics leads up to a similar conclusion; and the ontological analysis of the Metaphysics starts with the distinction between Form and Matter in bodies, to end with the question of their relative priority, and of the objective machinery by which they are united. Plotinus, too, sometimes refers to mind as the source300 of physical order; but this is rather in deference to his authorities than because the necessity of such an explanation seemed to him, as it did to them, the deepest ground of a spiritualistic philosophy. On the other hand, his psychological arguments for the immateriality of the soul are drawn from a wider area of experience than theirs, feeling being taken into account no less than thought; instead of restricting himself to one particular kind of cognition for evidence of spiritual power, he looks for it in every manifestation of living personality.

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