It must ever be remembered that SPECULATIVE REASON strives after the greatest systematic unity of all our Knowledge; and that PRACTICAL REASON strives after the greatest unity and consistency among our Desires. On the Triune Principle, AS CONSTITUTING THE ESSENCE OF THE JUDGING FACULTY. After the proofs we have already adduced in support of our assertion that the TRIUNE PRINCIPLE forms the foundation of all thinking, it seems almost superfluous to proceed further on the subject. Yet there may be minds so superficial as not to penetrate below the surface, and content to take appearance for truth. Even these, if they think at all, must exert the Judging FACULTY; it may be well, therefore, to convince them that they cannot judge of the most trifling thing in nature without confirming all we have stated regarding the TRIUNE PRINCIPLE. The first essential ingredient in judging is to have something to judge of — and this is called the subject in the judgment. All thinking, judging, and acting, are vain, not to say impossible, without objects. Hence I the absolute necessity of something to judge of. Logic is perfectly indifferent as to whence the objects come, or how they are produced, so long as they are present when it exercises its functions. It may, therefore, be well called a "dogmatical science" which assumes that the things are as they appear. This is, indeed, not penetrating below the surface. Thus, when I strike my head against a stone wall, I determine that the object is in fact, as denominated, a stone wall, per se. It has, however, long since been settled by science that the pain we feel is wholly in the mind and not at all in the object; that sounds, colours, and so forth, are merely Sensations in the mind: carry this reasoning one step farther, and the truth is disclosed. Say that all we know of the things which surround us is only Sensation, and our famed stone wall will turn out to be merely a mental object INTUITION. All the objects of nature, in spite of this dogmatic Science, will, therefore, prove to be INTUITIONS, and these constitute the subject in all judgments of experience. In order to form a judgment it is not sufficient to have a subject; we must also assert something respecting it; that is, either affirm or deny it to be heavy or light, thick or thin, black or white, and so on; this is called attributing a predicate to a subject. The nature of this predicate is worthy of investigation. In all judgments of Experience, the predicate indicates some quality that we either affirm or deny of the subject. Now, the subject, being the thing-INTUITION -judged of, our purpose is to distinguish it from other objects by some peculiar. quality as a red rose, or a white rose. Here the INTUITION, rose being the subject, it is quite clear that red or white is not the thing, but merely the distinctive quality. For instance, the notion, red, is not confined to the individual rose under consideration, but refers to all red things in nature. But, as we cannot experience all red things, we are constrained to conceive them; so that the predicate is a CONCEPTION. We are now most certainly in possession of two very essential ingredients for forming a judgment: the subject and the predicate-INTUITION and CONCEPTION. These are, indeed, the matter of a judgment, as the bricks are the materials for forming a house. Yet, another very essential part, without which we should neither have a house to live in nor be able to form a judgment, that is, the cement, the junction, the union, the connexion-that bane of philosophical reasoningis yet a desideratum. This stumbling-block, which has occasioned so much controversy, we trust we have now for ever removed, by showing that connexion is just as necessary to compose one thing as it is necessary that that thing should have parts. The one without the other is impossible. So that, like the three lines of a triangle, we may think them apart; but, the moment we really take away one line, the triangle is annihilated. Thus we have proved to absolute CONVICTION that the TRIUNE PRINCIPLE forms the foundation of all judging and of all thinking. The οὗτος, ἕτερος, συνεχής, is here still further proved, in case what has preceded should have failed. In the Science of Logic, the name given to this connexion is copula; hence a judgment consists of three necessary constituent parts: Subject, Predicate, and Copula. The subject and predicate constitute the matter; the copula is the form of the judgment, because it determines how the materials are to be arrangedwhether affirmatively or negatively. It may now be asked what indicates the necessary connexion between INTUITION and CONCEPTION so as only to compose one thing. The solution of this apparent difficulty is the key to the "Philosophy of Mind," and at the same time furnishes a full demonstration of the truth of the TRIUNE PRINCIPLE. We clearly perceive that there is a great difference between the extent of the subject and predicate. The rose for instance bears no comparison whatever with the extent of the red colour spread over the objects of nature. Now this difference in extent is expressed by the term sphere, and in all judgments the sphere of the predicate exceeds that of the subject. The rose, however, is an INTUITION, and the red colour is a CONCEPTION. Having determined that the sphere of the Conception is uniformly greater than that of the Intuition, the difficulty instantly vanishes when we see that the Intuition is comprehended under the Conception; and this act in "TRANSCENDENTAL PHILOSOPHY" is equivalent to the copula in Logic; thus: Subject Copula + Predicate = Judgment. = Red Rose. = The proofs of the TRIUNE PRINCIPLE are actually overpowering. We cannot even speak of the most trivial thing in nature without evincing the presence of this eternal and everpervading principle. In only remarking on the colour of a rose, we find that this |