cke, and appropriating
the idea of the monads from the one and the unknowableness of substance
from the other, he reaches the conviction--according to statements in his
letters--that sense-bodies are nothing but the appearances of intelligible
unities; that each being for us is an activity, whose substratum and
ground remains unknown to us; that self-consciousness and the knowledge
of external impressions yield phenomena alone, through the elaboration of
which we produce the intellectual worlds of the sciences. For the rest,
Genovesi thus advises his friends: Study the world, devote yourselves to
languages and to mathematics, think more about men than about the things
above us, and leave metaphysical vagaries to the monks! His countrymen
honor in him the man who first included ethics and politics in
philosophical instruction, and who used the Italian language both from the
desk and in his writings, holding that a nation whose scientific works are
not composed in its own tongue is barbarian.

[Footnote 1: In the following account we have made use of a translation of
the concluding section of Francesco Florentine's _Handbook of the History
of Philosophy_, 1879-81, which was most kindly placed at our disposal by
Dr. J. Mainzer. Cf. _La Filosofia Contemporanea in Italia_, 1876, by the
same author; further, Bonatelli, _Die Philosophic in Italien seit_, 1815;
_Zeitschrift fuer Philosophic und philosophische Kritik_, vol. liv. 1869, p.
134 _seq._; and especially, K. Werner, _Die Italienische Philosophic des
XIX. Jahrhunderts_, 5 vols., 1884-86. [The English reader may be referred to
the appendix on Italian philosophy in vol. ii. of the English translation
of Ueberweg, by Vincenzo Botta; and to Barzellotti's "Philosophy in Italy,"
_Mind_, vol. in. 1878.--TR.]]

The sensationalism of Condillac, starting from Parma, gained influence over
Melchiore Gioja (1767-1828; _Statistical Logic_, 1803; _Ideology_, 1822)
and Giandomenico Romagnosi (1761-1835; _What is the Sound Mind?_ 1827), but
not without experiencing essential modification from both. The importance
of these men, moreover, lies more in the sphere of social philosophy than
in the sphere of noetics.

Of the three greatest Italian philosophers of this century, Galluppi,
Rosmini, and Gioberti, the first named is more in sympathy with the Kantian
position than he himself will confess. Pasquale Galluppi[1] (1770-1846;
from 1831 professor at Naples) adheres to the principle of e