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

.,rJ.s had been directed by sectarisn o. ii'' tS
o. ,b. .,,i,i. of ruth and that must rsc1n"sho
81. Inn. a new world confused a. ye;, wAs opeoihs
.. or, before nv eyes. TINS task, wnch Pfoau1e
81. ,o6ltud ana inetf faceable revolution tnfoas1'uS
- s,,i-. nature AZ tirst caused ueihen"ous s-i-ss
..-.;,,. ,bs bel,.fs which hai sucked q WIN ny
.. .-o,be,. uilk. which had been connrmei ~ Feie-
- t. and against the snafhems, oi no
% IN. soop q calm serenity took r's~ss"n
- .onl and cancelled every vestige OF ne ''''s
-. vyhsr Ib.3 examined the doctrines OF ne Va
" - C.,bol;c schools turned TO the p1n'ipiss oi
..h. Js,sepis.s uext consulted Pfotes an 'ss'e'
" ";p,.rrocs.ed the philosophy OF the pa, csn'e'!'
"nondered the works Of modern crites '"I'
..sions symbols; and the first indispu'"o''' u1N
" "nescbabe conclusion in which my mind i'"-'
was this: In Reason resides the supreme cf'enVn
"of al Truth. This principle established, my NJ
"lectual and moral emancipation was compete A~'
nrircips led ne 10 the nega,ion ofeve'ythng super
natural. of all positive theology OF al theco'A
" authority: j, revealed to me the universal "a" :"
:. .cor,;nual progress Of successive tfsnsicfmslon,
"ub;cb governs the life Of the physical and mora,
:. ..,o,l,-of beings and ideas; OF ne,ufe ana
. =. of science-of religion and civilization Whcn
d" restores bsrmepy between the h,eJees eha
the heart. Thus peace vas res'orea " ny
" soul-po longer that ephemerh ald neeau'e
"neace which purchased q. the pfce OF ign''snce
" modification. and blind obedience, which piayses
the faculties of the spirit and dus the powers O. mo
.sbody but profound and impertu'oaoe peace dei'
al ,o, the free cor temptation Of truth and ron me
sentiment of human digrity Thus have eapereh'ed
within myself both the toasted felicity OF tie oeLev
ers and the preten nded despair Of the unbehevers'
have tested alike the consultations and the sTestees
ot mysticism and philosophy of the church, ana hu-
:" mapity and do not hesitate to Say that Foallrot
exchange one hour of my present happiness ioT an
entire eternity OF those delights whicn deaHea my
, youth
| Ansonio Franch is a nom de plume. Cris.oio'o b.
psyino is the real name of the young phi.osopher.
Frarchi teaching in the footsteps OF Jacob 10 3er-
uary. of Leroux and Lamernais in France, aims 20
! nfuse new spirit into philosophy by ba'lns II on
/ sentiment Hitherto ts cold, meager systems nave
dsgused the greater part OF studlous youth, be-
esuse they sacrifice the heart to the intellect because
| in order 10 explain man they commence by initiating
him and finish by reducing him to machine for man
uscturng sylogisms.
Sentmeu. and re sson, according to Franehi are the
forces which constitute human life; the grandeur OF
people as of an individual, depends upon the degree
of development and intensity to which those forces
| attain Human life is one; therefore al the known
phe nomena are related TO single generic function
of the spirit which knowledge Sentiment and rea-
son are the specific functions of knowledge thus
to il are referable the phenomena which belong 10
sentiment and which constitute sensble knowledge
the phenomena which belong to reason and constitute
raanal know edge. These two functions are distinct
though not separate in every human sct one or the
other predomnstes but often they intervene together
The products of these two functions form the complex
of human activity which may be reduced 20 two SUI
! preme teachipgs-reigion and philosophy; religion
appears to us as symbol which poeticay represents
the forces of sentiment, and philosophy as system
which scientifically translates the powers OF reason
The principle of psychological classification consi.ts
in the relation of the human mind to things known by
that mId; thus classification of functions ought tn
follow that of phenomena. He speaks of functions
not of faculties because functions signify the cause
together with the effect the force and the &c. of the
| subject From the function of sentiment, sensible
knowledge originates this is subdivded into three
distinct degrees. Sensations exposed sentiments
whose terms those exterior objects which make
impression on the organs o. senses. Imagination,
fantastic sentiments whose terms images and phsn-
tasms which reproduce past far off objects and
new their Impressions and Ideal sentiments, whose
erm is element which unolds itself in the sonl
| der the influence Of sensations and Of images but
does not proceed from them, because it entirely tran
scends the sphere Of bodies, and of this eepeut is
the good the beautiful the true-partial forms and
aspects Of the Infinite
Sensation is the link by which man communicates
with the nature of the animal. Sentimen. Is the link
by which man communicates with the nature Of God.
These phenomena of Sentiment sensible cognitions,
have among themselves a common character, e.,
they all spontaneous, because the manifestation Of
Sentiment precedes the apparton of VIII; immediate
because the knowledge is direct in sensations physcL
contact exists; in imagnations fantastic; in eenti-
ments dea-concrete because every act of the sensi
tive function points 10 its object as to distinct indivs
ibe reality. From the function Of reason originate
rational cogntons these also subtvided INTO three
dstipct grades: Perceptions, which affirm the real
relation Of terms known a. objective and subsisspt-
Belief which afirms real the mere ideal or poseibe
relation Of terms in part objective and known, in part
objective and Conceptions, which affirm the
ideal possible relations Of terms known subjects
i've mental. This order Of knowledge has also gen
eral and common characters which distinguish it
from the preceding. 1t is reflex because the mind
tends towards the affirmation Of the relation Of objects
mediate because the object only in contact with
reason by means of judgment q series of judg-
ments; abstract, because each rational cognifon i'm
plies something purely ineffective. But knowledge
does not constitute the entire man. but only one ele-
ment. knowledge IN man is coordinate with practice
thought with acton; for we know in order 10 do
The practical function Of instinct corresponds 70 the
of will corresponds to the cognzaDt faculty Of reason
a -. 4 4