very much misplaced in strict philosophical investigations; and these particular figures, which might be quite consistent with the atheistical philosophy of Lucretius, sound ill in the mouth of a pious Christian, which Mr. Coleridge undoubtedly was. He probably adopted them unconsciously from Bacon; but Bacon's use of the word Nature ought rather to have served as a warning than an example; for it has contributed, in no small degree, to the atheistical philosophy of recent times.
The prevalent natural philosophy of the present day is that which is called corpuscular, because it assumes the existence of a first matter, consisting of corpuscula or atoms, which are supposed to be definite, though extremely small, quantities, invested with the qualities of extension, impenetrability, and the like; and from certain combinations of these qualities, Life is considered, by some persons, to be a necessary result. This philosophy Mr. Coleridge combats. The supposed atoms, he says, are mere abstractions of the mind; and Life is not a thing, the result of atomic arrangement or action, but is itself an act, or process. He refutes various definitions of Life, such as, that it is the sum of all the functions by which death is resisted; or, that it depends on the faculty of nutrition, or of antiputrescence. His own definition he proposes merely as an hypothesis. Life, he says, is "the principle of Individuation," that is to say, it is a power which
