Finally, one who, after such a halo-cloud of witnesses, can lay no claim to be seer or psalmist, would fain add some testimony of his own, albeit a tiny mite, a thought or two penned a quarter of a century ago in the album of a friend, in response to her challenge for "a chain of rhyme" upon the theme, "Labor for the meat which abideth unto eternal life."

Time still, as he flies, brings increase to her truth,
And gives to her mind what he steals from her youth.

Adieu! Adieu! 'twere hard to part,

If parting were forever,

Nor whispered true the trusting heart,
""Tis but for time we sever ;

Nor a gentle voice once heard on earth
Had charmed the soul to cherish
The pleasures choice of heavenly birth
Which never, never perish.

Roam as we may to find delight
Amid the bowers of Beauty,
Or work by day and watch by night
At the sceptre-beck of Duty,

The soul will turn from riches reft
In passing Death's dire portal,
And fondliest yearn for some sweets left
Enlinked with the immortal.

In starlit space we proudly pause
The rapt and revelling Reason,
And subtly trace the mystic laws
That guide each circling season;
But when we seem by visioned sight

To have searched and known the Eternal,
'Tis but a gleam of the golden light
That glads the powers supernal.

The dulcet symphonies we hear
In grove and grot resounding,
The brooklet's hymn, the carol clear,
Sweet echo's voices bounding,
The melody of human tongue,-
All harmonies terrestrial
Are but the prelude of the song
Of choristers celestial.

The fairy form that flits in grace
Through festive hall resplendent,
The witching charm of woman's face,
With rose-tint wreath transcendent,
Age shall transmute, the spell be o'er,
And dimmed the bright eye's flashes,
As the fabled fruit of the Dead Sea shore
In the pilgrim's grasp is ashes.

But the sunny cheer of Virtue meek
That shines through the spirit-keeper,
Though time besere and blanch the cheek,
Shall lovelier glow and deeper;

Aye, the mind may woo and the heart may cull
An Eden fading never,

For the High, the True, the Beautiful,
Are wed to the soul forever.

Edward Moore.

ツ Conduse the Dead and you

B. E. B.

CHAPTER XLV.

INTELLECTION, EMOTION, VOLITION.

Supplementary to the Teachings of Socrates, Plato, Christ, and Paul, what are the Four Principal Philosophical Theories of the Mind's Knowledge of God?

(1) THE Greek (" Aristotelian " or " Kantian "), (2) the German (or "Schellingian "), (3) the French (or "Cousinian "), and (4) the Scottish (or "Hamiltonian ").

It has been observed that "man is a microcosm, . . . the image of God," also † that the mental phenomena have been classified (by Stewart, Reid, etc.) under "the Intellect, the Sensibilities, and the Will." It may be useful in conclusion hereon briefly to append an historical summarization.

Aristotle (born B.C. 384) identifies the human with the divine mind, designating one as the absolute Form or Idea, the active Reason, or "Self-knowledge of Reason," and the other as the passive Reason. In deducing the objective elements in human knowledge, he arranged the matter of our thoughts in ten categories; namely, Substance, Quantity, Quality, Relation, Action, Passion, Place, Time, Posture, Habit.

Immanuel Kant (b. 1724), deducing the subjective elements, arranged the forms of our thoughts in three great faculties: (1) the Sensational perception, which gives the matter of our notions; (2) the Understanding, which gives the form; and (3) the pure Reason, which brings unity and connection to the whole exercise of the Understanding. His categories of Sensation are two, (1) Time and (2) Space: everything perceived must have a when and a where. His general categories of the Understanding are four, under each of which he has four subcategories: under (1) Quantity, we have Unity, Plurality, and Totality; under (2) Quality, we have Affirmation, Negation, and Limitation; under (3) Relation, we have Substance, Causality, and Reciprocity; and under (4) Modality, we have Possi† Chap. xix.

*Ante, chap. xl.

bility, Actuality, and Necessity. The pure Reason, according as it is directed to substance, or to phenomena, or to the ideal of perfection, leads to the three irreducible ideas of (1) the Soul (the absolute subject), (2) the Universe (the totality of all phenomena), and (3) of God (the all-perfect essence).

Victor Cousin [Koozan] (b. 1792) would reduce all our thoughts to the two primitive ideas of (1) Action and (2) Being; the one giving the category of causality, the other of substance; the one implying the relative, the contingent, the particular, the phenomenal; the other implying the absolute, the necessary, the universal, the infinite. His third general category is the relation between the two former, or rather between their sub-categories, namely: Unity, Multiplicity; Absolute Space, Bounded Space; Absolute Existence, Dependent Existence; Eternity, Time; Infinite, Finite; Primary Cause, Secondary Cause; Substance, Phenomena: Mind, Thoughts; Beau-Ideal, Beau-Real; The Perfect, The Imperfect; Contraction, Expansion; Subject, Object.

René Descartes (b. 1596), having taken for the fundamental principle of his philosophy the fact that conscious being is postulated in thinking ("cogito, ergo sum"), John G. Fichte (b. 1762) developed a system based on two categories: (1) an absolute Affirmation: The Me is the Me, wherein the mind views itself as the absolute subject; and (2) an absolute Negation: The Not-me is not the same as the Me, wherein the mind views itself as object. Fichte died without completely deducing the absolute unity of thought and existence as attained in the infinite Being, leaving this doctrine of identity to be developed by his pupil, W. J. Schelling (b. 1775), who lays down three movements, or "Potencies": (1) of Reflection, or the attempt of the Infinite to represent itself in the Finite; (2) of Subsumption, or the attempt the absolute makes, having embodied itself in the Finite, to return to the Infinite; and (3) of Reason ("Potenz der Vernunft"), the union or indifference point of the two former, wherein the expansive and attractive, the subjective and objective movements are blended.

George W. F. Hegel (b. 1770) considered God to be the universal personality, which realizes itself in every human consciousness as so many separate thoughts of one eternal mind. God, therefore, is, in Hegel's philosophy, the whole process of thought, combining in itself the objective movement as seen in nature with the subjective as seen in logic, and fully realizing itself only in the universal spirit of humanity. He made pure self-existence answer to the Father, the objectifying of this

pure existence answer to the Logos prophorikos, the Son, and the complete reunion of the two in the Church to answer to the Spirit. Indeed, his whole system is a more or less fanciful arrangement of threes.

Hegel's general division is: (1) Logic, (2) Philosophy of Nature, and (3) Philosophy of Mind. Logic embraces (1) Being, or Thought in its immediacy; (2) Essence, or Thought in its communication; and (3) Notion, or Thought in its regress, in which it forms a complete idea in itself.

Hegel considers Being under three categories: (1) Quality, having three sub-categories, - Being ["Seyn"], Existence ["Daseyn"], Independent existence ["Für-sich-seyn "]; (2) Quantity, having three sub-categories,- Pure Quantity, Divisible Quantity, and Degree; and (3) Measure (or Mass), the union of quality and quantity. He considers Essence under three categories: (1) Ground of Existence, embracing Pure notions of essence, Essential existence, and Thing; (2) Phenomenon, embracing Phenomenal world, Matter ["Inhalt "] and Form and Relation [“Verhältniss "]; and (3) Reality, or Union of the two, embracing Relation of Substance, Relation of Cause and Action and Reaction. He considers Notion under three categories: (1) Subjective Notion, embracing Notion as such ["Begriff"], Judgment ["Urtheil"], and Inference ["Schluss "]; (2) Object, embracing Mechanical powers, chemical powers, and Design ["Teleologie "]; (3) Idea, embracing Life, Intelligence ["Erkennen"], and absolute Idea.

Hegel's second general division, Philosophy of Nature, comprehends three categories: (1) Mechanics, (2) Physics, and (3) Organism, each embracing three sub-categories. His third general division, Philosophy of Mind, comprehends three categories: (1) Mind viewed subjectively, under three sub-categories, Anthropology, Psychology, and Will; (2) Mind viewed objectively under Jurisprudence, Morals, and Politics; and (3) Absolute Mind, under three sub-categories, Esthetics, Religion, Philosophy.

Thus, it will be seen that Hegel's method - the "genetic he terms it is the developing method, termed by Plato, in the sixth book of the Republic, the "dialectic." As Prof. W. T. Harris remarked in his Concord lecture, July 27, 1881: "The genetic method differs from the inductive in the fact that it recognizes universal and necessary principles as the basis of empirical experience and of the phenomena of observation. Ordinary induction professes to arrive at general results which are not seen as necessary and universal, but only

as 'invariable experience.' The genetic method differs from the deductive method in the fact that it deals with the world of experience,- the world of man and the world of nature,and seeks to find in the objects which it investigates the ultimate rational principles which are presupposed."

Sir William Hamilton has reduced the philosophical hypotheses, which have obtained respecting our knowledge of the absolute or unconditioned, to four distinct heads:

(1) The Absolute is altogether inconceivable, every notion we have of it being simply a negation of that which characterizes finite and conditioned existence. This opinion Hamilton himself holds in common with the. English and Scottish schools of modern times.

(2) The Absolute, though not an object of real knowledge, yet exists subjectively within our consciousness as a regulative principle. Thus, Kant believed that pure Reason necessarily gives rise to the notion of the infinite and unconditioned, which notion we view under the threefold type of the soul, the universe, and the Deity; but he did not admit the objective reality of these conceptions. He regarded them merely as personifications of our own subjective laws or processes.

(3) The Absolute cannot be comprehended in consciousness and reflection; but it can be gazed upon by a higher faculty, that of intellectual intuition. This is Schelling's doctrine. (4) The Absolute can be grasped by reason, and brought within the compass of our real consciousness.

theory of Cousin.

This is the

Concerning these four theories,-the Scottish, or Hamiltonian, the Aristotelian, or Kantian, the German, and the French,Mr. J. D. Morell says:

We cannot divest our minds of the belief that there is something positive in the glance which the human soul casts upon the world of eternity and infinity. Whether we rise to the contemplation of the Absolute through the medium of the true, the beautiful, or the good, we cannot imagine that our highest conceptions of these terminate in darkness, in a total negation of all knowledge. So far from this, there seem to be flashes of light, ineffable it may be, but still real, which envelop the soul in a lustre all divine, when it catches glimpses of infinite truth, infinite beauty, and infinite excellence. The mind, instead of plunging into a total eclipse of all intellection, when it rises to this elevation, seems rather to be dazzled by a too great effulgence; yet still the light is real light, although to any but the strongest vision the effect may be to blind rather than to illume. It is not by negations that men are governed, but it is before the idea of eternity and infinity that our fiercest humanity is softened and subdued.