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greater than the natural cosmos, something which is served 
by it, and ruling over it. But reason, if the word has any 
meaning at all, must either be intuitional or ratiocinative ; 
it is something that is gazing at truth, or is distinguishing one 
truth from another. There is an intelligence, something that 
knows and that is making itself known. However the controversy 
may swing, this is a point which the physicist must not over- 
look. Possibly he may be able, by a little reflection, to find 
his way to the conclusion of another, who says, “ Where reason 
is there is conscience, where conscience is there is reason.” 
If this conclusion, which is simple enough, be reached, there 
will be little difficulty in rising to the thought that the reason 
that is found in nature was also before nature. We are not in 
the habit of thinking of the conscience of nature. Often 
strained as language is, it has not been so far abused. Bat 
if we must think of reason, we must also think of conscience, 
and so of reason and conscience before nature. 
14. The question of the existence of human reason is easily 
disposed of by the same writer. “ As it regards the human 
reason, which,” says he,. “ is generally considered an insur- 
mountable barrier between man and animals, it is, according 
to Schaffhausen, only “the result of a finer and more complete 
organization, as the human body can only be regarded -as the 
finest and most perfect expression of animal organization, it is 
not a gift of heaven bestowed on all men, nations, and times, 
but a result of universal education.” This reason is, “ that 
higher qualification which proceeds from the proportionate 
development and completion of all our souls’ faculties to which 
the human family has been gradually matured, and which will 
conduct it to even greater intelligence.” There is plenty of 
assertion here, but little of either science or philosophy. Still, 
since there is such a thing as reason, however evolved, its 
voice must be listened to and its wants met. It will demand 
authority for the statement that it is the “ result of universal 
education.” If the reply be “ science,” it will again demand 
how that can be, since through science reason has been face to 
face with reason in nature through all time. Besides, educa- 
tion supposes something educated. Education does not confer 
mental faculties on man, it simply develops what exists. It 
does not create. Education does not confer the religious 
faculty on man, it simply unfolds and directs it. If in science 
it can be said that the ray of light neither forms the eye nor 
the object on which it rests, may it not be said in reason and 
religion, that the truth received in education neither forms the 
religious faculty nor the object to which it rises ? Is there not 
in the one utterance as high an exercise of reason as in the 
