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would have entertained a notion of reading--had understood more than
any other would have conceived the possibility of understanding; and
although, while he flourished, there were not wanting some authors at
Rouen to assert "that his dicta evinced neither the purity of the
Academy, nor the depth of the Lyceum"--although, mark me, his doctrines
were by no means very generally comprehended, still it did not follow
that they were difficult of comprehension. It was, I think, on account
of their self-evidency that many persons were led to consider them
abstruse. It is to Bon-Bon--but let this go no farther--it is to Bon-Bon
that Kant himself is mainly indebted for his metaphysics. The former was
indeed not a Platonist, nor strictly speaking an Aristotelian--nor did
he, like the modern Leibnitz, waste those precious hours which might
be employed in the invention of a fricasée or, facili gradu, the
analysis of a sensation, in frivolous attempts at reconciling the
obstinate oils and waters of ethical discussion. Not at all. Bon-Bon was
Ionic--Bon-Bon was equally Italic. He reasoned à priori--He reasoned
also à posteriori. His ideas were innate--or otherwise. He believed in
George of Trebizonde--He believed in Bossarion [Bessarion]. Bon-Bon was
emphatically a--Bon-Bonist.
I have spoken of the philosopher in his capacity of restaurateur. I
would not, however, have any friend of mine imagine that, in fulfilling
his hereditary duties in that line, our hero wanted a proper estimation
of their dignity and importance. Far from it. It was impossible to say
in which branch of his profession he took the greater pride. In his
opinion the powers of the intellect held intimate connection with the
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