more of the world of ends ; or, if not to ignore their existence, 
at any rate to deny that they form, or ever can form, subjects 
which can be properly or efficiently studied by the human 
mind. From this view I must he understood as entirely dis- 
senting ; and it is the adhesion of certain powerful schools of 
thought to this opinion to which may be ascribed the singular 
intellectual one-sidedness which is often seen as a result of an 
exclusively scientific training. I think, also, that it can be shown 
that those who hold these views are, as votaries of true science, 
false to their own fundamental principles. By the senses (on 
stiict and admitted Berkleian principles), we can only discover 
the mere surfaces and integuments of things, and can never 
explore the penetralia of matter, or unravel the mysteries of 
creation. Reason, however, is not bound by the same limita- 
tions, but is endowed with the sublime and heaven-sent power 
of penetrating on the one hand to the apparently inscrutable 
secrets of mechanism underlying the superficies of sensible 
things, and, on the other hand, of soaring bevond the “ flam- 
mantia mcenia mundi,” unfolding the infinite "analogies of the 
universe, and establishing in all things that unity which is due 
to their origin from one Great Cause. 
This will be the more obvious if we consider for a moment 
the positions occupied in this respect by the Ptolemaic and 
Copernican systems of astronomy. The former, firmly believed 
in more than a millennium, is a scientific system strictly 
founded upon the evidence of the senses. It takes the appear- 
ances presented by the heavenly orbs as being realities — it 
regards the sun, moon, planets, and stars as so many bright and 
luminous points placed in a firmament which immediately sur- 
rounds the earth — and it looks upon our terrestrial globe as the 
centre of the universe, round which the celestial bodies wheel 
subservient in their orbits. On the other hand, the Copernican 
astronomy rejects the apparently plain evidence of the senses — 
it concludes that the phenomena of the moving heavens and the 
seemingly stable earth ai'e illusions — it shows by reason that 
the senses are wrong, that the earth is in constant revolution 
round the sun and on its own axis, and that, far from being the 
centre of the universe, we are not so much as the centre of our 
own little solar system. Similarly, to take another familiar 
example, it is well known that vision, to all appearance the 
most acute and trustworthy of our senses, assuredly does not 
show us things as they really are, either as regards their posi- 
tion to ourselves or their position to one another. The apparent 
phenomena of vision require to be interpreted by reason, acting 
through experience, before we can project the field of sight 
