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conviction that comes of insight. In spite, however, of all unscrupulous opposition, the Institute is in a fairly prosperous condition, and, if its members are not numerous, those who have entered it are among the most human-hearted men and the truest Christians that the present world has to show. They are almost exclusively Italians or Englishmen. The order has two novitiates, one at Domodossala in Piedmont, and one recently removed from Rugby to Wadhurst in Sussex. It has also several colleges and religious houses in various parts of Italy and England.

Such is a very meagre account of the life of one of the most remarkable men of this century, a man who, without courting publicity or fame, laboured for forty years, with all the force that was in him, to do the good as he understood it. The good which he sought to do met with many obstacles in his lifetime, and many more since that came to a close; but his order still keeps alive his spirit of piety, hope, and charity, and his works, in spite of all wilful misinterpretation, calumny, and denunciation, are slowly, but surely, extending their influence in every direction where influence is desirable. If a certain hostile body of men sharing his own creed have made it one of their special aims to oppose his good and his truth, their loss is greater than his, and this they will in time discover to their cost. As for us who do not share his creed or its intolerance, we can, with a charity even greater than his, overlook the fact that he held it, and, in spite of it, do him justice. We may differ with him in many, even fundamental, views and beliefs; we may think he wasted his powers in pursuing impossible aims; we may admit that he was in certain things far too credulous; we may see that he did not understand or appreciate some of the most manly and humane movements of his time; we may feel that he was frequently

unjust in his estimate of men who differed with him in opinion; we may even doubt the propriety of some of his acts; but we need not, and certainly shall not, thereby be prevented from admiring his purity of heart, his unselfishness and tenderness, his singleness and indivertibility of aim, the vastness of his knowledge, and the penetrating force of his intellect. Neither need we be deterred by theologic prejudice from examining his works, and respectfully accepting the truth they contain. By such acceptance we shall be hastening the justice which time is certain, sooner or later, to accord to him and them.

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BIBLIOGRAPHY.

THE following Bibliography is divided into two parts, the first comprehending Rosmini's own writings, the second, works bearing on Rosmini's life and philosophy. The former is, I believe, tolerably complete, although I have not been able to give the dates of all the editions of the various works. The latter, although I have spared no labour on it, is, I fear, far from complete. I ought, moreover, to state that I have omitted from it many essays and criticisms of whose existence I was well aware. I could not bring myself to search through the Civiltà Cattolica and other Catholic journals for articles whose aim is not truth or clear statement, but calumny, in the interest of religious dogmatism and party power.

Many of the books, whose titles I have given in whole or in part, I have not seen. Of those which I have been able to read or examine I have given full particulars, number of pages, etc. I shall be particularly grateful to any one who will in any way aid me in making this first attempt at a Rosminian bibliography more complete.

As there is much probability that Rosmini's works will one day appear in English, I have translated their titles, leaving those of the rest in the original Italian.

A. WORKS BY ANTONIO ROSMINI-SERBATI.

INTRODUCTORY.

1. On the Purposes of the Author (Degli Studi dell Autore. Discorso a' suoi Amici e a tutti quelli che gli sono benevoli e indulgenti). Casuccio, Casale, 1850, 8vo, pp. 226.

2. The Characteristics of Philosophy (I Caratteri della Filosofia). Originally published as prefaces to the two volumes of Opuscoli Filosofici, Boniardi-Pogliani, Milan, 1827-28; afterwards by Casuccio, Casale, 1850; 8vo, pp. 26.

3. Philosophical System (Sistema Filosofico). Originally written for Cesare Cantù's Storia Universale, and inserted in the volume, Documenti sui Sistemi moderni, Piomba Turin, 1845; reproduced by Fumi, Montepulciano, 1846, and by Casuccio, Casale, 1850, 8vo, pp. 84. There is an edition, with an introduction and marginal notes by Professor C. P. Paganini, printed by Benedini-Guidotti, Lucca, 1853, 8vo, pp. x., 156. This work was translated into German with the rest of Cantù's Storia Universale, and also by Biberbach, G. G. Manz, Regensburg, 1879. This is also the work translated in the present volume.

4. On the Essence of Cognition (Sull' Essenza del Conoscere: Lettera a Benedetto Monti). Published in the Pragmatologia Cattolica, Lucca, 1847; Casuccio, Casale, 1850; 8vo, pp. 13.

5. How to conduct Philosophical Studies (Come si possano condurre gli Studi della Filosofia). First printed in

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