It is not improbable, after all, that our materialist philosophers may be going astray. The doctrines of Bacon and Locke were noble pronunciamentos in their way and day, and fulfilled in a memorable degree one of the great laws of human progression. They displaced Aristotle, Ptolemy, and those other ancients who were the Bacons and Lockes of the earlier generations. It is not improbable that the founders of the English school of philosophy may, in time, yield to new teachers of men and obey the supreme laws of mutation. Nothing is permanent; every thing tends to something newer and higher. Bacon and Locke may yet abdicate their supremacy, and go away with the other mental and physical Megatheriums of the world—having lived their appropriate and necessary lives. They have built a noble materialist edifice; but they who come after them and strive to raise a metaphysical superstructure from it are probably building upon the wrong foundation. There is nothing any where to show that mind and matter are subject to the same laws—that the development and destiny of one belong, at all, to the other. We may yet be fated to know something more of the origin and end of man than we have been able to gather, ever since the first syllable of recorded time; but it must be by some means widely different from the circumscribed and earth-grubbing; philosophies which have risen amongst us of late, and which sometimes make us regard with a feeling of preference the transcendentalisms, infinite misty soarings, and so forth, of the Kantean school. We are so tired of Aristides Bacon, Aristides Locke, and those other solid thinkers, so repeatedly called the Just and the True, that we feel ourselves at times disposed to ostracise them.