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could never have discovered there. Certain notions of beauty 
indeed there are which proceed merely from pleasurable effects 
on the senses, or from associations with such effects; but 
these belong to the first, or lowest, view of the universe, and 
even animals seem to possess some such feelings. But the 
true human consciousness of beauty is of a different order 
from this, and exists even in the absence of actual sensation. 
It depends, however, in no degree on the knowledge of the 
causes by which phenomena are produced, and is in no way 
connected, it would seem, with the logical faculty; indeed, 
the scientific mode of regarding the universe, except as it 
enlarges our view of Nature, seems to be a hindrance rather 
than helpful to the exercise of the higher and creative 
faculty. “The glory of Nature,” to use the eloquent words of 
the late Canon Mozley, “in reality resides in the mind of man; 
there is an inward intervening light through which the 
material objects pass, a transforming medium which converts 
the physical assemblage into a picture.” This mode of 
regarding all created being, which as looking through Nature 
to invisible ideals, and being a witness that we belong to a 
higher universe than this which is seen, we may call the 
spiritual mode, is not only the source of all real art, as dis- 
tinguished from the mere imitation of nature, but, in another 
form, is essential to that higher moral life which consists not in 
mere obedience to law, even the law of conscience, but in the 
love of that which is good and excellent, to Ka\oKayadov, for 
its own sake. To this sphere of thought and sentiment 
belongs indeed all that is noble and elevating in man, and in 
the history of the world. The ideas which are of this order, 
soaring above the region, not only of the sensible perceptions, 
but also of mere law and scientific conclusions, refuse to be 
measured by the same standard as these, and often, in regard 
to the physical world, appear to the scientist, and, in refer- 
ence to morals, to the legalist, as extravagant and unreal, as 
the conclusions of science seem to him who knows nothing 
but that which his senses teach. Yet this would be a dreary 
world if law were the only reality and the one master in the 
universe. 
12. (IV.) But every one of these several aspects of the 
universe has pointed onwards to one higher still, which though 
distinct from all, and transcending all, yet embraces all ; for 
how is it that these existences are what they are, to us and to 
each other ? The answer, by law, does not in the least solve 
the difficulty ; science merely asserts and expounds the 
orderly sequence of the phenomena, but gives no further 
explanation. The mysteiy of the relation of our perceptions 
to the external world it leaves a mystery. The original cause 
