ind gathered up in one. The difficulty is greatly increased
when the new is confused with the old, and the common logic is the
Procrustes' bed into which they are forced.

The Hegelian philosophy claims, as we have seen, to be based upon
experience: it abrogates the distinction of a priori and a posteriori
truth. It also acknowledges that many differences of kind are resolvable
into differences of degree. It is familiar with the terms 'evolution,'
'development,' and the like. Yet it can hardly be said to have
considered the forms of thought which are best adapted for the
expression of facts. It has never applied the categories to experience;
it has not defined the differences in our ideas of opposition, or
development, or cause and effect, in the different sciences which make
use of these terms. It rests on a knowledge which is not the result of
exact or serious enquiry, but is floating in the air; the mind has been
imperceptibly informed of some of the methods required in the sciences.
Hegel boasts that the movement of dialectic is at once necessary and
spontaneous: in reality it goes beyond experience and is unverified
by it. Further, the Hegelian philosophy, while giving us the power of
thinking a great deal more than we are able to fill up, seems to be
wanting in some determinations of thought which we require. We cannot
say that physical science, which at present occupies so large a share
of popular attention, has been made easier or more intelligible by the
distinctions of Hegel. Nor can we deny that he has sometimes interpreted
physics by metaphysics, and confused his own philosophical fancies with
the laws of nature. The very freedom of the movement is not without
suspicion, seeming to imply a state of the human mind which has entirely
lost sight of facts. Nor can the necessity which is attributed to it be
very stringent, seeing that the successive categories or determinations
of thought in different parts of his writings are arranged by the
philosopher in different ways. What is termed necessary evolution seems
to be only the order in which a succession of ideas presented themselves
to the mind of Hegel at a particular time.

The nomenclature of Hegel has been made by himself out of the language
of common life. He uses a few words only which are borrowed from his
predecessors, or from the Greek philosophy, and these generally in a
sense peculiar to himself. The first stage of his philosophy answers to
the word