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The metaphysic or the critique that the philosopher has reserved for himself he has to receive, ready-made, from positive science, it being already contained in the descriptions and analyses, the whole care of which he left to the scientists.
The skeptical Kant provides a refuge for the postulates of thought in the sanctuary of faith; the earnest, energetic Fichte, toward the end of his life, takes his place among the mystics; Schelling thinks with the fancy and dreams with the understanding; and under the broad cloak of the Hegelian dialectic method, beside the reflection of the Critique of Reason and of the Science of Knowledge, the fancies of the Philosophy of Nature, the deep inwardness of Böhme, even the whole wealth of empirical fact, found a place.
One curious example of this is figured in the work of M. CHIPIEZ, Histoire critique de l'Origine et de la Formation des Ordres grecs, p. 20. See also LAYARD, Discoveries, p. 444, where a bas-relief from the palace of Sennacherib is figured, upon which appears a coffer supported by a foot in the shape of a column, which ends in a regular volute. The Arch.
These statements are copied from a well-known book which made its appearance in 1781 and is entitled "The Critique of Pure Reason," by Immanuel Kant. They can be read there in Part I, Division 2, second section, second part. "First Antinomy of Pure Reason."
I recall a profoundly moving letter by the critic Garve, which is included in Kant's Prolegomena. Garve wrote an article upon The Critique of Pure Reason, and sent it to a journal at Goettingen, and the editor of the journal, in malice and animosity toward Kant, so altered it that it became an attack on the philosopher, and then published it unsigned.
In an elaborate critique he rent Pawkins to tatters one can fancy the man's disordered black hair, and his queer dark eyes flashing as he went for his antagonist and Pawkins made a reply, halting, ineffectual, with painful gaps of silence, and yet malignant. There was no mistaking his will to wound Hapley, nor his incapacity to do it.
He seeks to solve his problem by a detailed critique of Israelitish history, which is lacking in sympathy but not in spirit, and in which, introducing modern relations into the earliest times, he explains the Old Testament miracles in part as myths, in part as natural phenomena, and deprives the heroes of the Jews of their moral renown.
The theory of economics in general and of wages in particular, contained in the Bastiat-Schulze von Delitzsch, is substantially the same as that contained in Marx's Critique of Political Economy, published in 1859. Regarded solely as a theoretical socialist, Lassalle is rightly classed among the Marxians.
The Critique, in spite of some artificialities and pedantries in arrangement, presented a conception never before attained of the rich architecture of reason. It revealed the intricate organisation, comparable to that of the body, possessed by that fine web of intentions and counter-intentions whose pulsations are our thoughts.
This is not so much a critique of institutionalism as the plea of a Liberal Catholic that the logic of institutionalism should not be allowed to override all other considerations. The Baron is, indeed, himself a mystic, though also a strong believer in the necessity of institutional religion.
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