Des Cartes, in his second 'Meditation,' says--_Imaginari nihil aliud est
quam rei corporeos figuram seu imaginem contemplari_--which sentence
indicates that he agreed with D'Alembert as to the exclusive limitation
of imagination to things material and sensible.

The same opinion seems to have been held by Locke, who in the concluding
chapter of his 'Essay on the Human Understanding,' states as something
certain, and therefore beyond dispute, that 'the understanding can only
compass, first--the nature of things as they are in themselves, their
relations and manner of operation--or secondly, that which man ought to
do, as a rational and voluntary agent, for the attainment of any end,
especially happiness--or thirdly, the ways and means by which the
knowledge of both the one and the other of these is attained and
communicated.'

Adam Smith too, in book 5, c. 1, of his 'Wealth of Nations,' assures us
the ancient Greek philosophy was divided, into three branches--Physics,
Ethics, and Logic; and after praising such general division of
philosophy, as being perfectly agreeable to the nature of things, says
that, 'as the human, mind and the Deity, in whatever their essence may
be supposed to consist, are parts of the great system, of the universe,
and parts too, productive of the most important effects, whatever was
taught in the ancient schools of Greece concerning their nature, made a
part of the system of Physics.'

Dr. Campbell, in his 'Philosophy of Rhetoric,' ventures to assign 'local
habitation,' as well as 'name' to spirit itself. Nay, he makes something
of Deity, and the Soul; for spirit, says he, which here comprises only
the Supreme Being and the human Soul, is surely as much included under