it then even becomes a means to the proper development of natural powers. A given type of culture however can never be transferred from one people to another without modification. There is no culture which is adapted to all men, to all ages and in all places. Rousseau vigorously opposes the opinion that the Parisian enlightenment and culture of the middle of the eighteenth century should be regarded as typical of culture in general; and it was exceedingly vexatious to him that Voltaire and the Encyclopedists were endeavoring to introduce this culture into his beloved Switzerland. (The author of this text-book has endeavored to elaborate this conception of Rousseau's theory of nature more fully in his book entitled Rousseau und seine Philosophie.)
b. The psychology then in vogue still retained, in adherence to Aristotle, the twofold division of psychical elements into intelligence and will, the theoretical and the practical faculties. The question of a different division of the mental functions was agitated to a certain extent by Spinoza and the English psychologists of the eighteenth century (Shaftesbury and his disciples). But the real credit for securing the recognition of feeling as manifesting a distinct phase of psychic life nevertheless belongs to Rousseau. As a matter of fact, feeling possesses the character of immediacy and expansion which Rousseau regards peculiar to nature, whilst cognition consists of comparison, volition of preference or choice. It is feeling, furthermore, according to Rousseau, that constitutes the real value of human life. It is almost wholly independent of knowledge; in its climaxes, when it rises to ecstasies, it excludes clear ideas entirely. And it changes less rapidly than knowledge. (See, besides Emile: Reveries d'un promeneur solitaire.)
