504 INTELLECTUAL SYMBOLISM. 
have already discovered good reasons for believing that such is the case, and we shall find, 
if we investigate thoroughly, that on any other hypothesis, all pretended philosophy,— 
as well as all supposed science, whether it be self-styled positive, or speculative—is an 
idle dream. 
373. As the objective mode of Existence embraces everything as it is in itself, idepen- 
dent of any (finite) subjective relations or modifications, it corresponds to the essentia of 
Cicero, and it may, therefore, perhaps be best designated by the term EssENce. 
374, The Necessary modification of Essence, which renders all other manifestations 
possible, we will call Form, inasmuch as it determines the qualities or characteristics that 
must attend every conceivable form of essential being. 
375. To Reality in Essence, we may apply the name of SuBSTANCE, in accordance with 
the general usage of philosophers, though some, like Xenophanes, Descartes, and Spinoza, 
so limit the meaning of substance, that the term is nearly synonymous with Absoluteness, 
or Self-Existence, and is therefore only applicable to the Deity. 
376. The Possible in Essence, as the source of all the modifications of which it is sus- 
ceptible, we will call Conpition. 
377. In extending this analysis, in order to determine in the first place the subdivisions 
of Form, the analogy that we have followed hitherto, justifies the use of such assistance 
as we can derive from the primary forms of Consciousness. 
318. Through the mediation of Motivity, we obtain ideas of difference, externality, ex- 
tension, and of Space, in which extension is alone possible, and in which is also included 
the possibility of passive existence. 
319. Through Spontaneity, we obtain ideas of intelligent action, succession, duration,— 
and of ‘Time, which renders them all possible. 
380. Through Rationality, as the faculty of precise determination, we obtain ideas of 
relation, cause, fundamental being,—and of that which renders them all possible, which 
we will call Position.* 
351. Position bears the same relation to Space and Time, as the Rational holds in all 
cases to the Motive and the Spontaneous. It embraces not merely place and date, but also 
limit, relation, diversity, multiplicity, law, and all the determinations which fix the bound- 
aries of any conceivable form of being,t in Space or Time. 
* There is a curious etymological connection, that deserves a passing notice, between lay, law, p-lac-e, dey-, 
Aoy-, lec-, loc-. 
7 “I must tell you at once that human reason, in whatever manner it is developed, however occupied, whether 
it stop at the observation of this nature which surrounds us, or whether it dart into the depths of the interior 
world, conceives all things only under the condition of two ideas. Does it examine numbers and quautity ? it then 
sees nothing but unity or multiplicity. . . . Does it occupy itself with space? it can consider it only under two 
