New-York daily tribune., 1859-08-06

ada the preeent 20 the past, when oons1ee al &C.
eoppished ths. can be scoonpl.shed, all though, u
huc.ar life tina. can be thought, :; e, Eeectcism CT
stationary philosophy: ard with third spsees,
which accepts the past as pat, feels tnst vha' re-
mains 20 be accomplished exceeds sI ths; has been
accomplished, wha. remains % be .hought exceeds ell
tha, hss been thought, g., Rasionslsm, sn esssn-
tislly progressive philosophy.
Tsis uyemis sed let ne see 70 which category belong
the philosophical works published in Itsy since
ls4s. Although Catholicism has ts headquarters in
Italy though dogmstic philosophy is taught il al
the schools by Jssus priests and ars, Italian ge-
MUS owing 70 IT, innate power, has preserved ito In
dependence during three hundred years OF political
and religious slavery has scared so fer beyond the
doctrines Of the Rornish Church. sfrontng its tor
tures and its s.skes, .nat human progress has not
been enriched by single grea, dea which ha. not
originated in Italy from Calico, who pplifted me-
chsnics 20 science VINO opened the heavens 10 a.
tronony to Alsssandro Volta, who gave new diree-
ton 10 physics and 20 chemistry; from Bruno, the
iptistor Of modern philosophy, TO Vico tie revesier
Of the philosophy Of history.
ROsMISI AND GIOBERTI.
Yet amid the herd Of Jesnits priests and ars, the
chiefs Of dogma.ism note, in our own trs two
great minds Antonio Rosmin, VINO died in loo5 and
Vpcenzo Giobert, in 1853. Both acquired great re-
nown in Italy. and contributed but too powerfully
to her misfortunes, irunda.ing her with sophisms,
striving to reconduct her the times Of Gregory Vll
by means of more than fifty volumes on " TIE Origin
"of Ideas "Psyekology, "Natsral Lar, "Anthro-
" pology," The theory Of The Sapernaturai," 9 The
" moral and ciVu preemiHcrce Of the Italians, "
" The Good and the BeaatYal," the Civil Regene.a a.
ton Of Italy, and many other subjects, Poiemics
Theology, Morals etc, etc.
Both Rosnin and Gioberti based their speculations
on the dogmss OF the Catholic Church, accepting
them ss thsorems to be demonstrated; both agreed
that philosophy s the servsn: of theology and pro.
ceedipg along two different lines, arrived at the same
conclusions Rosmip kept 10 the analytical method
and used psychology as an instrument Globertl ad-
bered to the syLthetcal method aud used onoogy as
an instrument. Both quarreed on the road, and
ended by demolishDg each other. RosmiDi proved
the Real Being Of Goberti to be an absurdity,
while Gioberti devoted three volumes TO demon
strate the nulhty Of the Possible Being Of Rosmin.
Each succeeded in vanquishing his adversary, be-
cause their mutual consisted in the point OF de-
parture and the point of arrival OF their respective sys
TENS. Meanwhile the Jesuts on the one hand lsuded
the modern Plato TO the skies, while the Jansenlss
on the other extolled the modern Aristotle. The
crowd Of pedants and idiots applauded Abbot Plato
and Abbot Aristotle while Italy, stunned by the
clatters almost believed them to be SUCH and alas
in one OF the most solemn moments Of her political
hfe placed her hopes of liberty in the Pope, and for
getting Dante nailed Giobert the prophet OF the
nation.
Rosmini, in his thirty volumes Of philosophical
speculstions which form ponderous introduction to
the Catholic religion starts from the following point
Philosophy is servant, theology is it master. The
psychological method which he folowedled him to the
affirmation of possible or ideal being He first es'
tabshed that existence per Sc s not cognizabe-that
the only materials of coguizance the existing ndi-
vduals of species that existence per 81 is only per-
ceyed by an act which act is not in tsef cognzance
and differs from tha: act by which the species and idea
is intuitivey known. BY combining these two acts Of
the mind a. o the dim perception Of existence per Sc,
and the intuition of the idea, ineffective perception
is obtained which is affirmation, Judgment, con.
vincing MS of the reality Of Being which corresponds
TO the Intellectual object intuitvely known by us.
All the qualities Of things whether accidental OF sn5-
s.antial have equally their ineffective essence-the
idea; all belong TO pure and formal cognizance;
strictly speah ing, il is only existence per 50 which cor
stitutes the matter of coguizsnce that is excluded
from il. Confronting the varou, ideas one with the
other the most deter inmate retner into the esst de-
terminate; while perfect equstlon runs between
them all so that idea determined IN all possible
modes multiplied into an infinite number OF ideas
this infinite number of ideas is recognized 10 have
retxisted in the indeteminste idea, although 1t was
not therein distinguished. Consequently, by pyra-
mdica distribution of ideas, placing the most par
ticuar and multiple below and upon these the least
particular and least numerous, ascend sf necessity
10 primary ides which forms the apex Of the pyrs-
mid and c,mprehends all the rest which mulipies
itself by means Of different determinations into al the
others. Thus one arrives at the reflected intuition OF
the idea of an indeterminate possible Being; at the
discovery Of the true and pure fount OF a science.
In this way Rosmipi unconscously reached the con-
clnson Of the idealists-God exists nssmuch as we
think Of Him. then terrified at the heterodox result
Of his system SO incapable is Catholicism Of philo
sopheal basis be sought instantly for remedy and
plunged into contradictions This possible or ideal
Being" he saws, "is endowed with such charac-
teriscs that we are compelled to acknowledge tha.
"it is not created thing neither is il an sppurte-
nance of any created thing; neither is it G,d for
"God is not simple idea and much lees is Hs an IN
determins,e idea applicable TO snything; hence we
must retain the possible or ideal Being to be an ap
"purtenance Of God Hence the contradictions, for
if God be simple and indvisble substance, how can
anything accidental exist in him How, therefore,
can the ideal Being be al appurtenance of God
Failing to find satisfactory reply, and desirous Of
preserving intact both his orthodoxy and the results
of his philosophical speeula.ons, he takes refuge in
theological scphism. Theology speaks Of two lights,
the light Of God and the light which God sheds upon
-. - NJ IL y
in three ways-the light of glory, by which man be-
s,;6a b..f IN tbe vision Of Cod. the hght OF rrAce