It is very evident that the Scottish academic metaphysicians of last century, while they pay a dignified respect to Christianity, have not identified themselves with its profound peculiarities.Without meaning to excuse this deficiency, I may yet affirm that some incidental advantages have sprung from this <reticence>.It was certainly better that they should have kept at a respectful distance from Christianity, than that they should have approached it only, like the great German metaphysical systems, to set all its truths in rigid philosophic framework, -- to absorb them all within themselves, as by a devouring flame.But the peculiar advantage arising from their method consists in this, that they have, by induction, established a body of ethical truth on grounds independent of revealed {300} religion; and this can now be appealed to in all defences of Christianity, and as an evidence of the need of something which philosophy is incompetent to supply.Divines can now found on those great truths which the Scottish philosophers have established, as to there being a distinct moral faculty and an immutable moral law, and then press on those whose conscience tells them that they have broken that law, to embrace the provision which revelation has made to meet the wants of humanity.
The space which I have occupied with the " Mental and Moral Philosophy" precludes me from entering on the two volumes of " Political Economy," published partly from manuscripts left by Stewart himself, and partly from notes by pupils.The views expounded will scarcely be regarded as much advancing the science in the present day; but they did good service when delivered for twenty years in lectures.
They are still worthy of being looked at on special topics;they may form an interesting chapter in the history of the literature of political economy, and they illustrate the character of Stewart's intellect and philosophy.
An estimate of the influence which has been exercised by Stewart may form an appropriate close to this article.
In Scotland, he increased the reputation of the Edinburgh University.Horner speaks of " many young Englishmen who had come to Edinburgh to finish their education," and not a few of these had been attracted by Stewart.He has had a greater influence than perhaps any other, in diffusing through out Scotland a taste for mental and moral science.I have referred to the power exercised on him by Reid; but, if Stewart owed much to Reid, Reid owed nearly as much to his grateful pupil, who finished and adorned the work of his master, and by his classical taste has recommended the common-sense philosophy to many who would have turned away with disdain from the simpler manner of Reid.And here I am tempted to give utterance to the feeling, that Reid has been peculiarly fortunate in those who have attached themselves to his school.If Stewart helped to introduce Reid to polite society, Sir William Hamilton, by his unmatched logic and vast erudition, has compelled philosophers to give him -- notwithstanding the some what untechnical character of his writings -- a place in their {301} privileged circle.By his expositions of Reid, and his own in dependent labors, Mr.Stewart aided in throwing back a tide of scepticism: -- which had appeared in France in the previous century; in England toward the beginning of the eighteenth century, on the back of the licentious reigns of Charles II.and James ".; and, in Scotland, about the middle of that century.This tide came to a height about the time of the French Revolution, and it was one of the avowed aims of Stewart, " to stem the inundation of sceptical, or rather atheistical, publications which were imported from the Continent." Nor is it to be forgotten, that Stewart, directly by his lectures and indirectly by his pupils, contributed as much as any man of his age, to diffuse throughout Scotland a taste for elegant literature, and enlarged and liberal opinions in politics.
As to England, Sir J.Mackintosh, writing to Stewart in 1802, speaks of the want of any thing which he could call purely philosophical thinking; and Horner, in 1804, declares, that the highest names in the estimation of those in the metropolis, who felt any interest in speculative pursuits, were Hobbes and Hartley.Such works as the " Moral Philosophy " of Paley, were fitted to lower still farther, rather than elevate, this taste.It was altogether, then, for the benefit of English thought, that Stewart did become gradually known in South Britain, where his elegant style, his crowning good sense, and the moderation of his opinions, recommended him to many who had imbibed as great an aversion to Scotch metaphysics as ever George III.had.There are still Englishmen who abhor the infidelity of Hume, and who despise the plainness of Reid, who suspect the rhetoric of Brown, and are frightened by the bristling nomenclature and logical distinctions of Hamilton, but who are attracted by the writings of Stewart, which are felt to be as pleasing and as regular as their own rich fields bounded by hedge-rows.In England he has so far been of use in creating a philosophical spirit, where none existed before, and in checking the utilitarianism of Paley.lie is also entitled to a share of the credit of the great measures of reform, which such pupils as Horner, Brougham, Lord John Russell, Palmerston, Jeffrey, and Lansdowne carried in Parliament.
Perhaps these eminent men have never estimated the amount of wholesome impulse which they received in early life from the prelections and lofty character of the Edinburgh professor.
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In France the influence of Reid and Stewart has been considerable, and has been of the most beneficial character.