Isaac Newton receives no less than nineteen columns filled with specific and unstinted praise; and in the three-and-a-half column biography of George Berkeley we learn that Berkeley’s “new conception marks a distinct stage of progress in human thought”; that “he once for all lifted the problem of metaphysics to a higher level,” and, with Hume, “determined the form into which later metaphysical questions have been thrown.” Shaftesbury, whose main philosophical importance was due to his ethical and moral speculations in refutation of Hobbes’ egoism, is represented by a biography of four and a half columns!
Hume receives over fourteen columns, with inset headings; Adam Smith, nearly nine columns, five and a half of which are devoted to a detailed consideration of his _Wealth of Nations_. Hutcheson, the ethical moralist who drew the analogy between beauty and virtue—the doctrinaire of the moral sense and the benevolent feelings—is given no less than five columns; while Joseph Butler, the philosophic divine who, we are told, is a “typical instance of the English philosophical mind” and whose two basic premises were the existence of a theological god and the limitation of human knowledge, is given six and a half columns!
On the other hand, Mandeville receives only a column and two-thirds. To begin with, he was of French parentage, and his philosophy (according to the _Britannica_) “has always been stigmatized as false, cynical and degrading.” He did not believe in the higher Presbyterian virtues, and read hypocrisy into the vaunted goodness of the English. Although in a history of modern philosophy he is deserving of nearly equal space with Butler, in the _Britannica_ he is given only a little over one-fifth of the space! Even David Hartley, the English physician who supplemented Hume’s theory of knowledge, is given nearly as much consideration as the “degrading” Mandeville. And Joseph Priestley, who merely popularized these theories, is given no less than two columns.
Let us turn now to what has been called the “philosophy of the enlightenment” in France and Germany, and we shall see the exquisite workings of British moral prejudice in all its purity. Voltaire, we learn, “was one of the most astonishing, if not exactly one of the more admirable, figures of letters.” He had “cleverness,” but not “genius”; and his great fault was an “inveterate superficiality.” Again: “Not the most elaborate work of Voltaire is of much value for matter.” (The biography, a derogatory and condescending one, is written by the eminent moralist, George Saintsbury.)