The prevalent natural philosophy of the present day is that which is called _corpuscular_, because it assumes the existence of a first matter, consisting of _corpuscula_ or atoms, which are supposed to be definite, though extremely small, _quantities_, invested with the _qualities_ of extension, impenetrability, and the like; and from certain combinations of these qualities, Life is considered, by some persons, to be a necessary result. This philosophy Mr. Coleridge combats. The supposed atoms, he says, are mere abstractions of the mind; and Life is not a thing, the result of atomic arrangement or action, but is itself an act, or process. He refutes various definitions of Life, such as, that it is the sum of all the functions by which death is resisted; or, that it depends on the faculty of nutrition, or of anti-putrescence. His own definition he proposes merely as an hypothesis. Life, he says, is “the principle of Individuation,” that is to say, it is a power which discloses itself from within, combining many qualities into one individual thing. This individualising principle unites, as he conceives, with the cooperating action of magnetism, electricity, and chemistry. At least, such is the inference to be drawn from the present state of science; though it is easily conceivable that future discoveries may bring us acquainted with powers more directly connected with Life. The most general law governing the action of Life, as a tendency to individuation, is here designated _polarity_; for instance, the power termed magnetism (not meaning that there is necessarily an actual tangible magnet in the case) has two poles, the negative, answering to attraction, rest, carbon, &c., and the positive, answering to repulsion, mobility, azote, &c.; and as the magnetic needle which points to the north necessarily indicates thereby the south, so the power disposing to rest has necessarily a counteracting influence disposing to mobility, between which lies the point of indifference. Now this quality, to which Mr. Coleridge gives the name of polarity, is in truth nothing more than an exemplification of the doctrine of opposites, the πρός ἂλληλα ἀντικειμένω ἀντίθεσις, which the Eleatic Philosopher, in Plato’s “Sophist,” applies to the idea of existence and non-existence, and which accompanies every other idea as its shadow, whether in physics, in intellect, or in morals; for the finite is opposed to the infinite, the false to the true, the evil to the good, and so forth; which we say, not to derogate from the value of Mr. Coleridge’s application of the doctrine, of which he has very ably availed himself; but merely to explain the term polarity, by referring it, as a species, to a higher genus of intellectual conceptions.