cally arranged and reduced to sciences, and these sciences must 
be applied in practice. Thirdly, the mind should be conducted 
into the region of philosophy, which, as regards its fundamental 
nature, is properly an analysis of the truths of the sciences, just 
as the sciences are a more elementary analysis of the truths 
which we learn through the senses. 
The order thus indicated by physiology and psychology is the 
one -which has apparently been followed in the progressive' 
development of the collective human mind, and sound reason 
shows that it is equally the order of development for each indi- 
vidual. In the first instance, we employ the senses, which make 
us acquainted with phenomena, or, in other words, with the 
world which is relative to Man. This portion of our education 
is commenced in early infancy, and is at first wholly unconscious 
and independent of lessons and penalties ; nor is it wholly pre- 
termitted or abandoned sooner than the last hour of conscious 
life. And it may be here observed, en passant, that the objects 
of the senses are, in themselves, below reason and outside it — 
being simply objects capable of being perceived and appre- 
hended by the special organs of sense. Sense alone is the 
faculty properly applicable to them, and when the higher facul- 
ties take in hand the task of investigating what they are in 
their essence, and whether they are within the mind or without 
it, or, in other words, whether they have or have not any real 
existence — then we get into the true Serbonian bog of Trans- 
cendental Metaphysics, in which some of the finest intellects 
the world has yet known have become hopelessly entangled 
and bewildei’ed. In the second place, having acquired a know- 
ledge of sensible things, the mind next proceeds (or ought to 
proceed) to consider the world of causes — of noumena. This is 
effected by reason, being the faculty by which the mind estab- 
lishes a balance, proportion, or ratio between the outward and 
the inward, between the world of external effects and appear- 
ances and the world of internal causes and realities; reducing 
variety to unity, and establishing general laws in the chaos of 
apparently disconnected phenomena. In the third place, finally, 
the mind passes from the world of causes to what has appro- 
priately been termed the world of principles or ends, in which 
it seeks for the link of purpose and design by which each effect 
may be duly united with its antecedent cause. The bridge for 
this passage is built by the combined exertions of philosophy 
and religion. 
I am aware that there is a tendency at the present day, in 
certain scientific circles, to ignore all but the world of pheno- 
mena, to deny the existence of the world of causes, and still 
