FORE:We must return from victory abroad to discontent at home. On the 28th of January, 1817, the Prince Regent opened the fifth Session of Parliament. In his speech he expressed indignation at "the attempts which had been made to take advantage of the distresses of the country for the purpose of exciting a spirit of sedition and violence;" and he declared himself determined to put down these attempts by stern measures. The seconder of the Address in the Commons had the good sense to believe that the demagogues and their acts would die of themselves. Certainly, if the demagogues had no cause on which to base their efforts, those efforts must have proved fruitless; and the wisdom of Government consisted in seriously inquiring whether there were such causes. To attempt to insure peace by smothering distress is the old remedy of tyrants, and is like heaping fuel on fire to put it out. Whilst this debate was proceeding, a message arrived from the Lords to announce that the Regent, on his return from the House, had been insulted, and some missile thrown through the windows of his carriage. The House agreed upon an Address to the Regent on this event, and then adjourned.The great philosopher of this period was John Locke (b. 1632; d. 1704). Locke had much to do with the governments of his time, and especially with that extraordinary agitator and speculator, Ashley, Lord Shaftesbury, whom he attended in his banishment, and did not return till the Revolution. Yet, though so much connected with government, office, and the political schemers, Locke remained wonderfully unworldly in his nature. His philosophical bias, no doubt, preserved him from the corrupt influences around him. He was a staunch advocate of toleration, and wrote three letters on Toleration, and left another unfinished at his death. In these he defended both religious and civil liberty against Jonas Proast and Sir Robert Filmer, advocates of the divine right of kings. His "Thoughts on Education" and his "Treatises on Government" served as the foundations of Rousseau's "Emile" and his "Contrat Social." Besides these he wrote numerous works of a theological kind, as "The Vindication of the Reasonableness of Christianity;" and in his last years, "A Discourse upon Miracles," "Paraphrases of St. Paul," and "An Essay for the Understanding of St. Paul's Epistles;" a work "On the Conduct of the Understanding," and "An Examination of Father Malebranche's Opinion of Seeing all Things in God." But his great work is his "Essay concerning the Human Understanding." This may be considered the first pure and systematic treatise on metaphysics in the English language; and though the pursuit of the science since his time has led to the rejection of many of his opinions, the work will always remain as an able and clearly-reasoned attempt to follow the method of Bacon in tracing the nature and operations of the understanding.
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