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Hall's sentiments resulted from an inquiry conducted under such solemn impressions, and among these may be mentioned his renunciation of Materialism, which, he often declared, he buried in his father's grave." M. COMTE, "Cours," I. 44, 89, 141; IV. 675; V. 45, 303. M. CROUSSE, "Des Principes," pp. 16, 20, 84, 88. M. CABANIS, "Rapports du Phisique et du Moral de l'Homme," 3 vols.
"Systême de la Nature," II. 102. M. CROUSSE, "Des Principes," Paris, 1846, pp. 81, 93: "Pour qui sait voir, le Monde sent, se ment, parle, et pense." "The Purpose of Existence," pp. 85, 89. London, 1850. "Letters on the Laws of Man's Nature and Development." By H. G. ATKINSON and HARRIET MARTINEAU. London, 1852. MR. MORELL, "History of Philosophy," II. 71.
But if we compare the first with the new Encyclopedie, the former concocted by Voltaire, D'Alembert and Diderot, the latter by Pierre Leroux and his associates, we shall find that Infidelity has assumed greater hardihood, and has appeared under less restraint in recent than in former times; while the speculations of Comte and Crousse are as thoroughly atheistic as those of D'Holbach himself.
M. Crousse affirms that "all nature is animated by an internal force which moves it;" that this is the true spontaneity, the causality, which is the origin of all sensible manifestations, for "mens agitat molem et magno se corpore miscet;" that "matter, the most cold and indifferent, is full of life, capable of engendering thought, and containing mind in it, at least potentially;" and that, to every man who has true insight, "the world feels, moves, speaks, and thinks."
Ibid., "Theodicée Chretiénne," pp. 437, 444, 449. MR. MORELL'S "Historical and Critical View," II. 104, 153. PIERRE LEROUX, "De l'Humanité," I. vi. 3, 295. L. D. CROUSSE, "Des Principes, ou Philosophie Première," 2d Edition, Paris, 1846. ABBÉ MARET, "Theodicée Chretienne," p. 94. ABBÉ GOSCHLER, sur "l'Histoire du Pantheisme." ABBÉ MARET, "Essai," chap. PIERRE LEROUX, "De l'Humanité," I. 249.
More recently, M. Comte has affirmed that "the subject of all our researches is one," and that "all natural phenomena are the necessary results either of the laws of extension or of the laws of motion;" while M. Crousse is quite clear that "intelligence is a property or effect of matter," and that "body and spirit together constitute matter."
M. BROUSSAIS, "Traité de Physiologie appliquée a la Pathologie," 1828. "Systême de la Nature," I. 2, 10, 86, 101, and passim. This eloquent text-book of the Atheism of the last century is dissected and refuted by M. BERGIER in his "Examen du Materialisme," 2 vols. Paris, 1771. M. COMTE, "Cours," I. 44, 141. M. CROUSSE, "Des Principes," pp. 84, 86.
M. CROUSSE, "Des Principes," pp. 199, 211, 296. BAYLE, "Pensées," III. 67. The well-known lines of the sixth Æneid, "Principio coelum, ac terras, camposque liquentes," &c. are thus applied. ABBÉ MARET, "Essai," pp. 152, 156, 221. DR. MERLE D'AUBIGNÉ, "History of Reformation," V. 84. ABBÉ MARET, "Essai," p. 89; "Theodicée," p. 368. FRED. VON SCHLEGEL, "Philosophy of Life," p. 417.
The writings of Comte, Crousse, Cabanis, and Broussais, afford ample evidence of its growing prevalence in France; and although it has been said by a recent historian of Philosophy that in England there has been no formal avowal, or at least no recognized school, of Materialism, since the publication of Dr.
We select only two specimens from the recent literature of France; they might be multiplied indefinitely. Pierre Leroux, the editor of the "Encyclopedie Nouvelle," says, in his "Essay on Humanity," dedicated to the poet Beranger: "It is the God immanent in the Universe, in Humanity, in each Man, that I adore." "The worship of Humanity was the worship of Voltaire." "What, is Humanity considered as comprehending all men? Is it something, or is it nothing but an abstraction of our mind? Is Humanity a collective being, or is it nothing but a series of individual men?" "Being, or the soul, is eternal by its nature. Being, or the soul, is infinite by its nature. Being, or the soul, is permanent and unchangeable by its nature. Being, or the soul, is one by its nature. Being, or the soul, is God by its nature." "Socrates has proved our eternity and the divinity of our nature." The next specimen is a singular but very instructive one. It is derived from the treatise of M. Crousse, who holds that "intelligence is a property or an effect of matter;" "that the world is a great body, which has sense, spirit, and reason;" that "matter, in appearance the most cold and insensible, is in reality animated, and capable of engendering thought." It might be amusing, were it not melancholy, to refer to one of his proofs of this position: "Une horologe mesure le temps; certes, c'est l
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