own views at a higher value than those of other nations and other centuries; and this gives rise to doubts in their minds.
They will further perceive that such doubts as these must exist in their minds with reference to every belief which seems to be determined by the caprice either of themselves or of those who originated the popular opinions. The willful adherence to a belief, and the arbitrary forcing of it upon others, must, therefore, both be given up and a new method of settling opinions must be adopted, which shall not only produce an impulse to believe, but shall also decide what proposition it is which is to be believed. Let the action of natural preferences be unimpeded, then, and under their influence let men conversing together and regarding matters in different lights, gradually develop beliefs in harmony with natural causes. This method resembles that by which conceptions of art have been brought to maturity. The most perfect example of it is to be found in the history of metaphysical philosophy. Systems of this sort have not usually rested upon observed facts, at least not in any great degree. They have been chiefly adopted because their fundamental propositions seemed "agreeable to reason." This is an apt expression; it does not mean that which agrees with experience, but that which we find ourselves inclined to believe. Plato, for example, finds it agreeable to reason that the distances of the celestial spheres from one another should be proportional to the different lengths of strings which produce harmonious chords. Many philosophers have been led to their main conclusions by considerations like this; but this is the lowest and least
