scious of single mental states. These pass away and become recollections. The recollections are like their originals, merely recollections of individuals. Had we no other power, our knowledge would consist of separate isolated ideas, without either cohesion or classification. Our knowledge would be all either of single individuals, or of single acts performed by particular agents. When, however, we reflect upon our knowledge, we find it to be of a totally different character. It is almost all of classes. With the exception of proper names, all the words of a language designate classes; that is, ideas of genera and species, and not ideas of individuals. There must, therefore, exist a power of the mind by which we transform these ideas of individuals into ideas of generals. We give to this complex power the name of Abstraction.

5. We have thus far considered the intellectual faculties without reference to the element of time. We, however, all know that the ideas obtained in the past remain with us at this present. The history of our lives from infancy is continually before us, or, at the command of the will, it may be spread out before our consciousness. We know that the ideas which we now acquire may be retained forever. Nay, more, we are conscious of a power of recalling at will the knowledge which we have ever made our own. The faculty by which we do this is called Memory.

6. Possessed of these powers, we might obtain all the ideas arising from perception, consciousness and original suggestion; we might modify them into genera and species, we might treasure them up in our memory and recall them at will. But we could proceed no further. Our knowledge would consist wholly of facts, or the information which we have derived either from our own observation or the observation of others. But this manifestly is not our condition. We are able to make use of the knowl

edge acquired by the powers of which I have spoken, in such a manner as to arrive at truth before unknown, truth which these powers could never have revealed to us. In this manner we make use of the facts in geology in order to determine the changes which have taken place in the history of our globe. Thus, from the axioms and definitions of geometry, we proceed to demonstrate the profoundest truths of that science. The faculty by which we thus proceed in the investigation of truth is termed Reason.

7. Thus far we have treated of those powers which give us knowledge of things and relations actually existing, or which modify and use this knowledge. Were we limited to these, we could consider no conception but as actually true. We could conceive of nothing except that which we had perceived, or which some one had perceived for us. But we find ourselves endowed with a power of taking the elements of our knowledge and combining them together at will. We thus form to ourselves pictures of things that never existed, and we give to them form and substance by the various processes of the fine arts. It was this power which conceived the group of Laocoon, or of Milton's Garden of Eden. We give to this power the name of Imagination.

8. The exercise of all our faculties is generally agreeable, and sometimes is productive of exquisite pleasure. I look at a rainbow, I pursue a demonstration, I behold a successful effort in the fine arts, and in all these cases I am conscious of a peculiar emotion. The causes producing this emotion are unlike, but the mental feeling produced is essentially the same. Every one recognizes it under the name of the beautiful; and the sensibility by which we become capable of this emotion is called Taste.

The faculties which will be treated of in the present work may, then, be briefly defined as follows:

1. The Perceptive faculties are those by which we become

acquainted with the existence and qualities of the external world.

2. Consciousness is the faculty by which we become cognizant of the operations of our own minds.

3. Original Suggestion is the faculty which gives rise to original ideas, occasioned by the perceptive faculties or consciousness.

4. Abstraction is the faculty by which, from conceptions of individuals, we form conceptions of genera and species, or, in general, of classes.

5. Memory is the faculty by which we retain and recall our knowledge of the past.

6. Reason is that faculty by which, from the use of the knowledge obtained by the other faculties, we are enabled to proceed to other and original knowledge.

7. Imagination is that faculty by which, from materials already existing in the mind, we form complicated conceptions or mental images, according to our own will.

8. Taste is that sensibility by which we recognize the beauties and deformities of nature or art, deriving pleasure from the one, and suffering pain from the other.

It is by no means intended to assert that these are all the powers of a human soul. Besides these, it is endowed with conscience, or that faculty by which we are capable of moral obligation; with will, or that motive force by which we are impelled to action; with the various emotions, instincts and biases, which, as observation teaches us, are parts of a human soul. These are, however, the most important of those that are purely intellectual. In the following pages we shall consider them in the order in which they have been named.

2

REFERENCES

TO PASSAGES IN WHICH ANALOGOUS SUBJECTS ARE TREATED.

Importance of Intellectual Philosophy - Reid's Inquiry, chap. 1, sec. 1 Difficulty of the study-Reid's Inquiry, chap. 1, sec. 2.

Cultivation of mind distinguishes us from brutes-Inquiry, chap. 1, sec. 2.

What are matter and mind-Reid's Introduction to Essays on the Intellectual Powers.

Matter and mind relative-Stewart's Introduction to vol. 1.; Reid's Essays on certain powers, Essay 1, chap. 1.

Origin of our knowledge — Locke, Book 2d, chap. 1, sec. 2—5 and 24.

CHAPTER I.

THE PERCEPTIVE FACULTIES.

SECTION I.

OF OUR KNOWLEDGE OF MATTER AND MIND. THERE IS NO REASON FOR SUPPOSING THE ESSENCE OF MATTER AND MIND THE SAME. THE RELATION OF MIND TO MATTER IN OUR PRESENT STATE.

Or the essence of mind, as I have remarked, we know nothing. All that we are able to affirm of it is, that it is something which perceives, reflects, remembers, believes, imagines, and wills; but what that something is, which exerts these energies, we know not. It is only as we are conscious of the action of these energies that we are conscious of the existence of mind. It is only by the exertion of its own powers that the mind becomes cognizant of their existence. The cognizance of its powers, however, gives us no knowledge of that essence of which they are predicated.

In these respects, our knowledge of mind is precisely analogous to our knowledge of matter. When we attempt to define matter, we affirm that it is something extended, divisible, solid, colored, etc.; that is, we mention those of its qualities which are cognizable by our senses. In other words, we affirm that it is something which has the power of affecting us in this or that manner. When, however, the question is asked, what is this something of which these qualities are predicated, we are silent. The knowledge of the qualities gives no knowledge of the essence to which