is neutral upon the question whether 'self-love is the
immediate motive of all our actions,' and considers that question
unmeaning, 'as not believing it possible that a man should be at once
subject and object.' He writes an essay to show that there is no
foundation 'for a philosophy of history in the analogy between the
progressive improvement of mankind and that of which individuals are
capable,' and he holds (in opposition to Maine) that Carlyle is a
'philosophic historian.' The only direct reference to contemporary
politics is characteristic. Fane had argued that 'some elements of
socialism' should be 'employed in that reconstruction of society which
the spirit of the age demands.' Maine agrees, but Fitzjames denies that
any reconstruction of society is needed.

Theological discussions abound. Fitzjames thinks that there are grounds
independent of revelation for believing in the goodness and unity of an
intelligent First Cause. He reads an essay to prove that we can form a
notion of inspiration which does not involve dictation. He thinks it
'more agreeable to right reason' to explain the Biblical account of the
creation by literal interpretation than 'on scientific principles,' but
adds the rider, 'so far as it can be reconciled with geological facts.'
He denies that the Pentateuch shows 'traces of Egyptian origin.' He
thinks that Paley's views of the 'essential doctrines of Christianity'
are insufficient. He approves the 'strict observance of the Sabbath in
England,' but notes that he does not wish to 'confound the Christian
Sunday with the Jewish Sabbath.'

The instinct which leads a young man to provide himself with a good set
of dogmatic first principles is very natural; and the free and full
discussion of them with his fellows, however crude their opinions may
be, is among the very best means of education. I need only remark that
the apostles appear to have refrained from discussion of immediate
politics, and to have been little concerned in some questions which were
agitating the sister University. They have nothing to say about
Apostolical Succession and the like; nor are there any symptoms of
interest in German philosophy, which Hamilton and Mansel were beginning
to introduce. At Cambridge the young gentlemen are content with Locke
and Mill; and at most know something of Coleridge and Maurice. Mr.
Watson compares these meetings to those at Newman's rooms in Oxford as
described by Mark Pattison. There a luc