signification given to it by Kant, who supposes that the mind supplies from its own furniture a form to impose on the matter presented from without. The form corresponds to the a priori element, and the matter to the a posteriori. But the view thus given of the relation in which the knowing mind stands to the known object is altogether a mistaken one. It supposes that the mind in cognition adds an element from its own resources, whereas it is simply so constituted as to know what is in the object. This doctrine needs only to be carried out consequentially to sap the foundations of all knowledge,—for if the mind may contribute from its own stores one element, why not another? Why not all the elements In fact, Kant did, by this distinction, open the way to all those later speculations which represent the whole universe of being as an ideal construction. There can, I think, be no impropriety in speaking of the original principles of the mind as forms or rules, but they are forms merely, as are the rules of grammar, which do not add any thing to correct speaking and writing, but are merely the expression of the laws which they follow. As to the word 'matter,' it has either no meaning in such an application, or a meaning of a misleading character. (McCosh, Int. of Mind, p. 312, ed. 1870.)

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69. The drift and meaning of a branch of knowledge varies with the company in which it is introduced to the student. If his reading is confined simply to one subject, however such division of labor may favor the advancement of a

particular pursuit, a point into which I do not here enter, certainly it has a tendency to contract his mind. If it is incorporated with others, it depends on these others as to the kind of influnce which it exerts upon him. Thus the Classics, which in England are the means of refining the taste, have in France subserved the spread of revolutionary and deistical doctrines. In Metaphysics, again, Butler's Analogy of Religion, which has had so much to do with the conversion to the Catholic faith of members of the University of Oxford, appeared to Pitt and others, who had received a different training, to operate only in the direction of infidelity. It is not so much this study or that, as it is the setting into other studies that moulds the impression. this is the notion of being liberally educatedthat any subject is received without prejudice." (Newman, Idea of A University, p. 100, ed. 1873.)

In

70. "The policy of the present Minister of Public Instruction (Russia) has been to discountenance the study of natural science, as the source of mutiny and insubordination, and encourage that of the classics, as favorable to discipline and authority and to the state of religion." (The Nation, No. 704, Dec. 26, 1878, p. 393.)

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The generality of travellers enveloped forever in customs, habits, prejudices, and wants peculiar to themselves, move, as it were, in an atmosphere of their own, which divides them from the places through which they pass, as from so many different worlds. A Frenchman would

fain carry all France along with him; as soon as he misses the smallest of his accustomed conveniences, he overlooks its equivalent, and believes himself lost. Comparing continually what he sees with what he has quitted, he thinks it worse only because it is not the same, and cannot sleep in the Indies if his bed is not made as it was at Paris. (Rousseau, Emilius, vol. iv., pp. 226-7.)

71. “Knowledge is a general term which implies the thing known: science, learning, and erudition, are modes of knowledge qualified by some collateral idea: science is a systematick species of knowledge which consists of rule and order; learning is that species of knowledge which one derives from schools, or through the medium of personal instruction; erudition is scholastick knowledge obtained by profound research; knowledge admits of every possible degree, and is expressly opposed to ignorance; science, learning, and erudition, are positively high degrees of knowledge. Learning is less dependent on the genius, than on the will of the individual; men of moderate talents have overcome the deficiencies of nature, by labour and perseverance, and have acquired such stores of learning as have raised them to a respectable station in the republick of letters. Profound erudition is obtained but by few; a retentive memory, patient industry, and deep penetration, are requisites for one who aspires to the title of an erudite man. (Crabb, Synonyms.)

72. All knowledge that we possess must be

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in some form—it would be well to say shape, if intellectual products or impressions could have shape. The term knowledge is sometimes used in two meanings as completed thought, which is a product; and as the action of the mind, the completion of which is a product. There is greater philosophical precision if the term be assigned only one signification-that of the noun, act or product. Knowledge in its exactest definition is, in its positive form, A Conscious identification of Attribute with its subject, as in the affirmative proposition, the sun is bright. In its negative form, it is A Conscious differencing of an Attribute from its subject, as in the negative proposition, the sun is not dark." (Day, Outl. Ontolog. Science, p. 32, ed. 1878.)

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73. Knowledge is the act or product of a rational nature. As such it ever tends to a system which is characterized by singleness of source and aim; and this tendency is along the line which reason prescribes to a movement from a recognized source to the proposed end. There are different specific sources, as there are manifold specific aims in knowledge, indeed; but reason is one and its field is one and its aim one, comprehensive of all special objects and all special aims. There is such a thing, therefore, as a method in all true rational knowledge.' (Ibid., p. 31.)

74. In these three distinct things—the source, the end, and the way of knowledge-the last is the method of knowledge. 66 The aim of knowl

edge is Truth. Knowledge arrived at the certainty of truth is Science. Material (or real) truth must be distinguished from (formal) correctness. Material truth in the absolute sense, or simply truth, is the agreement of the content (attributes) of knowledge with what actually exists. Material truth in the relative sense, or phenomenal truth, is the agreement of the mediately acquired content of thought with the immediate outer or inner perceptions which exist when the soundness of the mind and of the bodily organs is undisturbed, or would exist under the corresponding outer conditions." (Ueberweg, Logical Doct., pp. 5, 6, ed. 1871.)

75. All these illustrations of the province of knowledge compel attention to the stages of the process of acquiring knowledge by the mind of the learner. (1) There is the source of the activity residing in the innate power of the mind to act responsively and intuitively at the presence of objects to be known. This innate power of the mind is called the ultimate Cause of Knowledge, or simply the Cause. (2) There is the rational way in which this activity proceeds, usually at the dictation of the power of the Will. This way is known as the Method of Thought. (3) There is, lastly, the end of the activity. This consummation of the process into completeness is known as the act, or product of knowledge, or simply Knowledge.

76. The preceding discussion relates, in the most general sense, to the consideration of knowledge as acquired by the learner. In or