BUFFIER, Claude (1661-1737), a writer on grammar and history of considerable note, but more remarkable for his researches in psychology and metaphysics, was born in Poland May 25,1661, of French parents, who returned to their native country shortly after their son’s birth, and settled at Rouen. He was educated at the Jesuits’ college there, and was received into the order at the age of nineteen. Soon after his admission a dispute with the archbishop regarding certain points in theology compelled him to leave Rouen. He went to Rome, but did not long remain there; and on his return to France he retired to the college of the Jesuits at Paris, where he spent the rest of his life, studying and writing, and fulfilling with much success his duties as a college lecturer. He seems indeed to have been an admirable teacher, having, as his works show, a great power of lucid and precise exposition. Buffers object in his Traité des vérités premières, his best known philosophical work, is to discover the ultimate principles upon which all knowledge is based, to lay down “propositions so clear and obvious that they can neither be proved nor refuted by other propositions of greater perspicuity.” The basis of all human knowledge and the foundation of every other truth he finds in the sense we have of our own existence and of what we feel within ourselves. He thus takes as the foundation of his philosophy substantially the same ground as Descartes, cogito ergo sum; but the superstructure is reared on very different principles. Descartes tried to reach a knowledge of the not-self by an a priori or metaphysical proof of the divine existence. Buffer rejects this sort of evidence as useless. I want, he in effect says, to obtain a certain knowledge of what is distinct from myself, ...and this I can never do by mere metaphysical demonstration, which only gives me the hypothetical certainty of ideas logically connected together; in order to know what exists distinct from myself I must have recourse to “common sense.” Common sense he defines to be “that disposition which nature has placed in all or most men, in order to enable them, when they have arrived at the age and use of reason, to form a common and uniform judgment with respect to objects different from the internal sentiment of their own perception, which judgment is not the consequence of any anterior principle.” The truths which this “disposition of nature” obliges us to accept can neither be proved nor disproved; they are admitted in all countries and at all times; and they are practically followed by all men, even by those who reject them speculatively. But Buffer does not claim for the truths of common sense the same absolute certainty as characterizes either the knowledge we have of our own existence or the logical deductions we make from our thoughts; they possess merely the highest probability, and the man who rejects them is, as he pointedly puts it, to be considered a fool, but he is not in so doing guilty of a contradiction. The greater part of the Traité is devoted to an enumeration and examination of those truths. They are such as the following :—“There are other beings and other men in the world besides myself;” “All men have not combined to deceive me.” But axioms like “2 + 2 = 4,” or “the whole is greater than a part” are mere logical connections of ideas, not truths of common sense. Buffer’s aversion to scholastic refinements and unmeaning definitions has not unfrequently given to his writings an appearance of shallowness and want of metaphysical insight; but his merit as one of the earliest to recognize the psychological as distinguished from the metaphysical side of Descartes’s principle, and to use it, with no inconsiderable skill, as the basis of an analysis of the human mind, similar to that enjoined by Locke, will always be acknowledged. In this he has anticipated the spirit and method as well as many of the results of Reid and the Scotch school. The TVaiié appeared in 1717, and was followed in 1724 by the Eléments de Métaphysique. Buffer also wrote a “French Grammar on a new plan,” and a number of historical essays. Most of his works appeared in a collected form iu 1732, and an English translation of the Traité was published in 1780.
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