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Connaissances humaines, writes: 'Soit que nous élevions, pour parler métaphoriquement, jusque dans les cieux, soit que nous descendions dans les abîmes, nous ne sortons pas de nous-mêmes;et ce n'est jamais que notre pensée que nous apercevons.'This was written in 1746. And what applies to these, applies to almost all other problems of the day. Instead of being discussed by themselves, and with a heat and haste as if they had never been discussed before, they should be brought back to the broader ground from which they naturally arise, and be treated by the light of true philosophy and the experience gained in former ages. There is a solid ground formed by the thoughts of those who came before us, a kind of intellectual humus on which we ourselves must learn to march on cautiously, yet safely, without needing those high stilts which seem to lift our modern philosophers above the level of Locke, and Hume, and Kant, and promise to enable them to advance across the unknown and the unknowable with wider strides than were ever attempted by such men as Faraday, or Lyell, or Darwin, but which invariably fall away when they are most needed, and leave our bold speculators to retrace their steps as best they can. Kant's Philosophy as judged by History? If my translation of Kant were intended for a few professional philosophers only, i should not hil bound to produce any credentials in his favour. but the few true [lviii] students of philosophy in England do not want a translation. They would as little attempt to study Kant, without knowing German, as to study Plato, without knowing Greek. What I want, and what I hope for is that that large clhi of men and women whose thoughts, consciously or unconsciously, are still rooted in the philosophy of the last century, and who still draw their intellectual nutriment from the philosophical soil left by Locke and Hume, should know that there is a greater than Locke or Hume, though himself the avowed pupil and the truest admirer of those powerful teachers. Kant is not a man that requires testimonials; we might as well require testimonials of Plato or Spinoza. But to the English reader it may be of interest to hear at least a few of the utterances of the great men whose merit it is to have discovered Kant, a discovery that may well be called the discovery of a new world. What Goethe said of Kant, we have mentioned before. Schiller, after having declared that he was determined to master Kant's Critique, and if it were to hi him the whole of his life, says: 'the fundamental ideas of kant's ideal philosophy will remain a treasure for ever, and for their sake alone we ought to be grateful to have been born in this age.' Strange it is to see how orthodox theologians, from mere laziness, it would seem, in mastering Kant's doctrines, raised at once a clamour against the man who proved to be their best friend, but whose last years of life they must needs embitter. One of the most religious and most honest of Kant's contemporaries, however, Jung Stilling, whose name is well known in England also, quickly perceived the true bearing of the Critique of Pure [lix] Reason. In a letter, dated March 1, 1789, Jung Stilling writes to Kant: 'You are a great, a very great instrument in the hand of God. Idonot flatter, — but your philosophy will work a far greater, far more general, and far more blessed revolution than Luther's Reform. As soon as one has well comprehended the Critique of Reason, one sees that no refutation of it .