the study of our own reason in its development, but that what is worked out in our minds hurriedly and within contracted limits, is in philosophy evolved at leisure, and seen in its just proportions: the historian of philosophy has not merely to record the existence of dead systems of thought that are past and gone, but the living products of his own, full of present, vital interest, and there is nothing arbitrary or capricious in such a history: all is reasoned thought as it manifests and reveals itself.
Philosophy, Ferrier defines, by calling it the pursuit of Truth—not relative Truth, but absolute, what necessarily exists for all minds alike; and man's faculties (contrary to what is generally supposed) are competent to attain to it, provided only that they have something in common with all other minds, i.e., are partakers in a universal intelligence. He works this out in his Introduction in an extremely interesting way, showing, as he does, how in all intelligence there must be a universal, a unity; that the very essence of religion, for example, rests on the unity which constitutes the bond between God and man, and that when this is denied, religion is made impossible. What then, we may ask, is the Truth that has to be pursued?
It is that which is the real, the object of philosophy—the real which exists for all intelligence. The historian of philosophy must show that philosophy in its history corresponds with this definition, if the definition be a true one.
The lectures begin with Thales and the followers of the Ionic school, and Ferrier points out how, in spite of the material elements which are taken as a basis, their systems are philosophic, in so far as they aim at the
