ss of Buddhism dedicate
themselves to a selfish pursuit of material advantages, who have lost
all belief in a future, and are living without any God.

* * * * *

The large space given to the statement of the purpose and drift of 'The
Intellectual Development of Europe,' will allow only a brief
consideration, in this paper, of the two great points presented by its
author. These are, the question of the relative value of moral and
intellectual truths in the progress of the human race; and the nature of
the law of individual and social development. Both Professor Draper and
Mr. Buckle affirm, and endeavor to support the affirmation with array of
proof, that intellectual truths are more important and more concerned in
the march of society, in the advancement of mankind, than moral ones;
and both conclude that the great object of life, its final achievement,
is intellectual culture and mental unfoldment in the individual and in
the race. To the consideration of these points we will, therefore,
direct our attention.

The social, political, religious, and scientific development of the
world proceeds under the operation of two grand antagonistic principles.
One is the principle of Unity. The other that principle which is the
opposite of unity, which we will call Individuality. The first tends to
bring about cooeperation, consolidation, convergence, dependence; the
second to produce separation, isolation, divergence, and independence.
Unity is the principle which tends to order; Individuality to freedom.
The desire of order is the animating sentiment of conservatism. The love
of freedom is the vital essence of progress. Unity is the static, and
Individuality the motic force of human society. Both are inherent in the
nature of things, and equally important as elements of a true social
organization. Unity is allied to the affections, which are synthetic in
their character; Individuality, to the intellect, which is mainly
analytical, critical, and disruptive in its tendency. Unity is
predominant in religion, which is static in its nature; Individuality,
in science, which is primarily disturbing. In the distribution of the
mental faculties, Unity relates to the moral powers, and Individuality
to the intellectual; the former being, as both Mr. Buckle and Professor
Draper have shown, more stationary in their character than the latter.

Unity is represented in social affairs by the institutions of comm