demonstrations every where presented, of a love of darkness, rather
than light; pleasing, that the worst evils are seen to be so
remediable; and so clear the proofs of a gradual, but sure progress
towards the remedy.

The writer is not very familiar with those authors, who have so much to
say on the problem of life--the question, What is life? He supposes
them to follow a train of thought, something like this: The life of a
creature is that perfection and flourish of its faculties, of which its
constitution is capable, and which some of the race are destined to
reach. Thus, the life of the lion is realized, when the animal ranges
undisputed lord of the sunny desert; finds sufficiency of prey for
himself and offspring, which he raises to inherit dominion; lives the
number of years he is capable of enjoying existence, and then closes
it, without excessive pains, lingering regrets, or fearful
anticipations.

Life differs from happiness. It is supposable, that the lion, tamed
and petted, trained to feed somewhat after man's chosen manner, may be
as happy as if at liberty in his native range. But such happiness is
not the animal's life; since this implies the kind of happiness proper
to the creature's constitution, in distinction from that induced by
forced habits.

To happiness add knowledge and intellectual culture, and all together
do not realize the idea of life. The tame lion may be taught many
arts, assimilating him to the intelligence of man; but these remove him
so much further from his appropriate life. Thus there may be a
cultivated intelligence, which constitutes no part of the creature's
life; and this without considering the same as a moral agent.

Macauley remarks, that the Jesuits seem to have solved the problem, how
far intellectual culture may be carried, without producing intellectual
emancipation. I suppose it would be only varying the expression of his
thought to say, Jesuitical education strikingly exemplifies, how much
intellectual culture may be superinduced upon the mind, without
awakening intellectual life--without developing a spontaneous aptness
to appreciate, seek, find, embrace the truth. The head is filled with
the thoughts of others-many ascertained facts and just conclusions. It
can reason aright in the circles of thought, where it has been trained
to move; but elsewhere, no spontaneous activity--no self-directed power
of thinking justly on new emergencies and questions not yet s