phasis of Babylonian confusion; yet, also, teeming and heaving with life and the instincts of truth—of truth hunting and chasing in the broad daylight, or of truth groping in the chambers of darkness; sometimes seen as it displays its cornucopia of tropical fruitage; sometimes heard dimly, and in promise, working its way through diamond mines. Not the tropics, not the ocean, not life itself, is such a type of variety, of infinite forms, or of creative power, as the German literature, in its recent motions (say for the last twenty years), gathering, like the Danube, a fresh volume of power at every stage of its advance. A banner it was, indeed, to me of miraculous promise, and suddenly unfurled. It seemed, in those days, an El Dorado as true and undeceiving as it was evidently inexhaustible. And the central object in this interminable wilderness of what then seemed imperishable bloom and verdure—the very tree of knowledge in the midst of this Eden—was the new or transcendental philosophy of Immanuel Kant.
I have described the gorgeousness of my expectations in those early days of my prelusive acquaintance with German literature. I have a little lingered in painting that glad aurora of my first pilgrimage to the fountains of the Rhine and of the Danube, in order adequately to shadow out the gloom and blight which soon afterwards settled upon the hopes of that golden dawn. In Kant, I had been taught to believe, were the keys of a new and a creative philosophy. Either 'ejus ductu,' or 'ejus auspiciis'—that is, either directly under his guidance, or indirectly under any influence remotely derived from his principles—I looked confidingly to see the great vistas and avenues of truth laid open to the philosophic inquirer. Alas! all was a dream. Six weeks' study was sufficient to close my hopes in that quarter for ever. The philosophy of Kant—so famous, so commanding in Germany, from about the period of the French Revolution—already, in 1805, I had found to be a philosophy of destruction, and scarcely, in any one chapter, so much as tending to a philosophy of reconstruction. It destroys by wholesale, and it substitutes nothing. Perhaps, in the whole history of man, it is an unexampled case, that such a scheme of speculation—which offers nothing seducing to human aspirations, nothing splendid to the human imagination, nothing even positive and affirmative to the human understanding—should have been able to found an interest so broad and deep among thirty-five millions of cultivated men. The English reader who supposes this interest to have been confined to academic bowers, or the halls of philosophic societies, is most inadequately alive to the case. Sects, heresies, schisms, by hundreds, have arisen out of this philosophy—many thousands of books have been written by way of teaching it, discussing it, extending it, opposing it. And yet it is a fact, that all its doctrines are negative—teaching, in no case, what we are, but simply what we are not to believe—and that all its truths are barren. Such being its unpopular character, I cannot but imagine that the German people have received it with so much ardour, from profound incomprehension of its meaning, and utter blindness to its drift—a solution which may seem extravagant, but is not so; for, even amongst those who have expressly commented on this philosophy, not one of the many hundreds whom I have myself read, but has retracted from every attempt to explain its dark places. In these dark places lies, indeed, the secret of its attraction. Were light poured into them, it would be seen that they are culs-de-sac, passages that lead to nothing; but, so long as they continue dark, it is not known whither they lead, how far, in what direction, and whether, in fact, they may not issue into paths connected directly with the positive and the infinite. Were it known that upon every path a barrier faces you insurmountable to human steps—like the barriers which fence in the Abyssinian valley of Rasselas—the popularity of this philosophy would expire at once; for no popular interest can long be sustained by speculations which, in every aspect, are known to be essentially negative and essentially finite. Man's nature has something of infinity within itself, which requires a corresponding infinity in its objects. We are told, indeed, by Mr. Bulwer, that the Kantian system has ceased to be of any authority in Germany—that it is defunct, in fact—and that we have first begun to import it into England, after its root had withered, or begun to wither, in its native soil. But Mr. Bulwer is mistaken. The philosophy has never withered in Germany. It cannot even be said that its fortunes have retrograded: they have oscillated: accidents of taste and ability in particular professors, or caprices of fashion, have given a momentary fluctuation to this or that new form of Kantianism,—an ascendency, for a period, to various, and, in some respects, conflicting, modifications of the transcendental system; but all alike have derived their power mediately from Kant. No weapons, even if employed as hostile weapons, are now forged in any armoury but that of Kant; and, to repeat a Roman figure which I used above, all the modern polemic tactics of what is called metaphysics, are trained and made to move either ejus ductu or ejus auspiciis. Not one of the new systems affects to call back the Leibnitzian philosophy, the Cartesian, or any other of earlier or later date, as adequate to the purposes of the intellect in this day, or as capable of yielding even a sufficient terminology. Let this last fact decide the question of Kant's vitality. Qui bene distinguit bene docet. This is an old adage. Now, he who imposes new names upon all the acts, the functions, and the objects of the philosophic understanding, must be presumed to have distinguished most sharply, and to have ascertained with most precision, their general relations—so long as his terminology continues to be adopted. This test, applied to Kant, will show that his spirit yet survives in Germany. Frederic Schlegel, it is true, twenty years ago, in his lectures upon literature, assures us that even the disciples of the great philosopher have agreed to abandon his philosophic nomenclature. But the German philosophic literature, since that date, tells another tale. Mr. Bulwer is, therefore, wrong; and, without going to Germany, looking only to France, he will see cause to revise his sentence. Cousin—the philosophic Cousin, the only great name in philosophy for modern France—familiar as he is with North Germany, can hardly be presumed unacquainted with a fact so striking, if it were a fact, as the extinction of a system once so triumphantly supreme as that of Kant; and yet Mr. Bulwer, admiring Cousin as he does, cannot but have noticed his efforts to naturalise Kant in France. Meantime, if it were even true that transcendentalism had lost its hold of the public mind in Germany, primâ facie, this would prove little more than the fickleness of that public which must have been wrong in one of the two cases—either when adopting the system, or when rejecting it. Whatever there may be of truth and value in the system, will remain unimpeached by such caprices, whether of an individual or of a great nation; and England would still be in the right to import the philosophy, however late in the day, if it were true even (which I doubt greatly) that she is importing it.
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