for it has been keenly felt that it was abandoning these subjects to the prejudices of the vulgar, to their erroneous opinions, to their blind passions; and that practical philosophy or common sense, acting in each man according to the extent of his views, would only embarrass relative truths and would create as many principles as individuals. Furthermore was it not to run counter to common sense itself, to submit intelligence and reason to it? Was it not subverting Nature, and, as it were, causing light to spring upward from below, seeking in the particular, the law which rules the Universal?
The skeptics who saw all these things triumphed, but their triumph only proved their weakness; for Reason, by which they demonstrated nothingness, is the sole weapon of which they can make use. This faculty overthrown in Kant, leaves them powerless, and delivers them defenceless to the irresistible axioms that the intelligence places a priori upon the primordial truths and the fundamental principles of the Universe, even as the sequel of these Examinations will demonstrate.
To the divine virtues will they know how to lead thee.
I have spoken at considerable length of the skeptics; but I have believed it necessary in explaining a dogmatic work, whose esprit is wholly opposed to that of skepticism. When Lysis wrote in Greece, there had been no one as yet who doubted either the existence of the gods, or that of the Universe, or made the distinction between good and evil, virtue and vice. Arcesilaus and Pyrrho were not born, and the clouds that they raised afterwards concerning these great subjects of the meditation of the sages were not even suspected. The minds had inclined rather toward credulity than toward doubt; toward superstition than toward atheism; it was more necessary to limit their curiosity than
