310 ALEXANDER VON HUMBOLDT. 



it is only in the concluding part of that work, and then as 

 if by some extraneous influence, that any traces appear of the 

 modern theory of physics, which may be briefly described as 

 the principle of the conservation of force. We shall defer to 

 a future page our remarks upon the attitude assumed by 

 Humboldt towards this new theory of modern times, which 

 arose just as he was sinking into the grave ; for the present 

 let us return to the consideration of the first suggestions of 

 ' Cosmos.' 



If Humboldt's descriptions of the physical phenomena of the 

 universe are not to be regarded as an interpretation of the 

 laws of nature, nor an investigation into the connection exist- 

 ing between the causes of all phenomena, if his ' outlines ' of 

 this plan were not designed as a speculative philosophical in- 

 quiry, then the tendency to generalisation in the treatment of 

 his subject must be ascribed merely to an impulse towards the 

 ideal. The harmonising of all phenomena into -one governing 

 principle, in which no facts are admitted without absolute 

 proof, and all subordinate classifications are rejected, is often 

 improperly dignified by the name of ' philosophy,' even when 

 forming part of a system based upon the ideal rather than 

 upon reason. The so-called 'natural philosophy' of modern 

 times, as, for instance, the system devised by Schelling, must 

 also be regarded as an ideal conception of the universe, only 

 that its ideal character is concealed by the scientific pretensions 

 of its deductions, which, carried by Hegel to the verge of 

 absurdity, essentially restricted the ideal form of the system, 

 without substituting any genuine scientific principle. As 

 beauty, in its details, appears subservient to no law, though 

 displaying a complete harmony as a whole, so an ideal con- 

 ception of the universe offers no contradiction to one of a 

 rationalistic character ; it rather points out its necessity, for 

 as faith can only be strengthened by comprehension, so the ideal 

 can expectfrom its intercourse with reason but to be guided, re- 

 fined, and deepened, without fear of being extinguished, set 

 aside, or annihilated. By reason of the inexhaustible nature 

 of experience, the conception of the unity of nature will always 

 contain an element purely ideal, however far we may have 

 advanced in tracing the connection between the causes of 



