tends to concentre its forces, and to fit it for greater and stronger flights of science. By looking into physical causes, our minds are opened and enlarged; and in this pursuit, whether we take or whether we lose our game, the chase is certainly of service. Cicero, true as he was to the academic philosophy, and consequently led to reject the certainty of physical, as of every other kind of knowledge, yet freely confesses its great importance to the human understanding; "Est animorum ingeniorumque nostrorum naturale quoddam quasi pabulum consideratio contemplatioque natura." If we can direct the lights we derive from such exalted speculations, upon the humbler field of the imagination, whilst we investigate the springs, and trace the courses of our passions, we may not only communicate to the taste a sort of philosophical solidity, but we may reflect back on the severer sciences some of the graces and elegances of taste, without which the greatest proficiency in those sciences will always have the appearance of something illiberal. V. Joy and Grief VII. Of the Sublime III. The Difference between the removal of Pain and positive IV. Of Delight and Pleasure, as opposed to each other VI. Of the Passions which belong to Self-preservation VIII. Of the passions which belong to Society IX. The final cause of the difference between the Passions belonging to Self-preservation, and those which regard XIV. The effects of Sympathy in the distresses of others 88 ib. II. Proportion not the cause of Beauty in Vegetables III. Proportion not the cause of Beauty in Animals V. How the Sublime is produced VI. How Pain can be a cause of Delight VII. Exercise necessary for the finer Organs VIII. Why things not dangerous sometimes produce a passion 154 ib. . 156 ib. 174 . 176 177 . 178 179 . 181 182 . 183 184 . 186 187 |
