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You must not be surprised to find that a system such as yours cannot resist the searching of a severe criticism. All essays of this kind, equal in breadth and boldness to yours, have had no other fate. It was also most natural that your philosophical progress began with you individually, as with the human race in general. The first object on which man’s spirit of inquiry first attempted its strength was, at all times, the universe. Hypotheses relating to the origin of the world, and the combination of its parts, had occupied the greatest thinkers for ages, when Socrates called down the philosophy of his day from heaven to earth. But the limits of human wisdom were too narrow for the proud intellect of his followers. New systems arose on the ruins of the former ones. The penetrating mind of subsequent ages explored the immeasurable field of possible answers to those ever-recurring questions, bearing on the mysterious interior of nature, which could not be disclosed by any human intellect. Some, indeed, succeeded in giving a certain coloring of distinctness, completeness, and evidence to their views. There are many conjuring tricks by which the pride of reason seeks to avoid the disgrace of not being able to exceed the bounds of human nature in extending the circle of its knowledge. It is a frequent conceit with men to believe that they have discovered new truths, when they have dissected a conception into the separate elements out of which it was first compounded by an act of caprice. Not unfrequently an imperceptible assumption lies at the basis of a chain of consequences, whose breaks and deficiencies are cunningly concealed, while the false conclusions are admired as sublime wisdom. In other cases, partial experiences are accumulated to found a hypothesis, and all contradictory phenomena are either ignored, or the meaning of words is changed according to the requirements of the reasoning. Nor is it only the philosophical quack who employs these conjuring tricks to deceive the public; without being conscious of it, the most upright and the least prejudiced thinker uses analogous means to satisfy his thirst for knowledge directly that he issues from the only sphere where reason can legitimately enjoy the fruit of its activity.

After what you have heard me say on former occasions, Julius, these expressions must cause you no little astonishment; yet they are not the product of a sceptical caprice. I could lay before you the foundations on which they rest, but this would require, as prelude, a somewhat dry examination into the nature of human knowledge,–and I prefer to reserve this for a time when you will feel the want of it. You have not yet arrived at that state of mind when humiliating truths on the limits of human knowledge can have any interest for you. Make a first essay with the system which has supplanted your own in your mind. Examine it with the same impartiality as severity. Proceed in the same manner with other theories with which you have recently become acquainted; and if none of them can fully satisfy your requirements, you will ask yourself if, after all, these requirements are reasonable.

Perhaps you will tell me this is a poor consolation. You will infer that resignation is your only refuge after so many brilliant hopes had been raised. “Was it worth while,” you will say, “to challenge me to a full exercise of my reason in order to set bounds to it at the very moment when it was beginning to bear the noblest fruit? Was I only to become acquainted with a higher enjoyment in order to feel with a double keenness how painful it is to be thus bounded?”

Nevertheless, it is this very feeling of discouragement that I expressly wish to banish from your soul. My aim is this: to remove all that places an obstacle to the free enjoyment of your being, to bring to life in you the germ of all lofty inspiration–the consciousness of the nobility of your soul. You have been awakened from the slumber in which you were rocked by the slavery of others’ opinions; but you would never reach the degree of grandeur to which you are called if you dissipated your strength in the pursuit of an unattainable end. This course was all proper up to the present time; it was the natural consequence of your recently acquired freedom. It was necessary that the ideas which had most engaged you previously should give the first impulse to the activity of your mind.. Among all possible directions that your mind could take, is its present course the most fertile in results? The answer would be given, sooner or later, by your own experience. My part was confined to hastening, if possible, this crisis.