72 EKV. A. E. WHATELY, D.D., ON THE DEMAND 



or " begin with the actual fact of Christ and His self-impression as 

 God upon a living community." Nor did he think that a real 

 philosophy should start by " siding with indeterminism." Christian 

 Philosophy may end with the establishment of these beliefs, or it 

 may not ; but it must not begin by assuming them. 



Professor Langhorne Orchard. — The able author takes the 

 position that Christian Philosophy must be founded in Christian 

 experience of the redemptive revelation that Jesus Christ is the Son 

 of God — a fact made known intuitively to the individual personally 

 by a personal God. He is thus led to say something about 

 experience and intuition. 



On p. 57 of the paper we read that " the experience of the reality 

 of the saving grace of God in those who recognise the reality of 

 that experience, gives the key to the interpretation of the history " ; 

 and we are reminded further (on p. 61) that " Experience is as such 

 internally significant. In other words, it is not to be identified with 

 feeling or sensation, but includes entire rational systems in their 

 aspect as the creation of spiritual instincts and as answering to 

 vital needs." 



Undoubtedly, to restrict all experience to sense-experience is 

 alien to science and philosophy. 



The author speaks (p. 61) of " inherent rationality of intuition.'^ In 

 this connection it may be remarked that all our knowledge comes 

 to us either directly by intuitive consciousness, or indirectly 

 through reasoning. Now, in every argument, we have two 

 propositions or " premises " which, being taken as true, the truth 

 of a new proposition (called the conclusion) necessarily follows. 

 The premises are either given directly by intuitive consciousness, 

 or are conclusions of other arguments. But in the last analysis it 

 is evident that these conclusions must themselves ultimately rest 

 upon premises supplied by intuition. Hence, all our knowledge 

 rests, for its validity, upon the validity of our intuitions. This has 

 been well pointed out by Hamilton, with the remark that reliance 

 upon these intuitions is warranted, since if they were untrustworthy 

 our good Creator would be a deceiver. Eeliance is also justified by 

 ;the supposition of their truth harmonising with the practical 

 experience of daily life. Any argument seeking to prove the 

 invalidity of intentions must be suicidal, for, like every other 

 .argument, it rests for its 02vn validity upon the validity of those 



