In these extracts may be detected an error which, so far as the author is informed, has been hitherto overlooked by philosophers. The logician presents an alternative which is unquestionably valid. Yet with almost, if not entire unanimity, writers have been accustomed to assign plurality, relation, difference, and—to adopt a valuable suggestion of Mr. Spencer—likeness, as conditions of all knowledge; and among them those who have claimed for man a positive knowledge of the absolute. The error by which they have been drawn into this contradiction is purely psychological; and arises, like the other errors which we have pointed out, from an attempt to carry over the laws of the animal nature, the Sense and Understanding, by which man learns of, and concludes about, things in nature, to the Pure Reason, by which he sees and knows, with an absolutely certain knowledge, principles and laws; and to subject this faculty to those conditions. Now, there can be no doubt but that if the logician's premiss is true, the conclusion is unavoidable. If "an act of knowledge is only possible where there exists a plurality of terms," then is it impossible that we should know God, or that he should know himself. The logic is impregnable. But the conclusion is revolting. What must be done, then? Erect some makeshift subterfuge of mental impotence? It will not meet the exigency of the case. It will not satisfy the demand of the soul. Nay, more, she casts it out utterly, as a most gross insult. Unquestionably, but one course is left; and that is so plain, that one cannot see how even a Limitist could have overlooked it. Correct the premiss. Study out the true psychology, and that will give us perfect consistency. Hold with a death-grip to the principle that every truth is in complete harmony with every other truth; and hold with no less tenacity to the principle that the human intellect is true. And what is the true premiss which through an irrefutable logic will give us a satisfactory, a true, an undoubted conclusion. This. A plurality of terms is not the necessary condition of intelligence; but objects which are pure, simple, unanalyzable, may be directly known by an intellect. Or, to be more explicit. Plurality, relation, difference, and likeness, are necessary conditions of intelligence through the Sense and Understanding; but they do not in the least degree lie upon the Reason, which sees its objects as pure, simple ideas which are self-evident, and, consequently, are not subject to those conditions. Whatever knowledge we may have of "mammals," we undoubtedly gain under the conditions of plurality, relation, difference, and likeness; for "mammals" are things in nature. But absoluteness is a pure, simple, unanalyzable idea in the Reason, and as such is seen and known by a direct insight as out of all plurality, relation, difference, and likeness: for this is a quality of the self-existent Person, and so belongs wholly to the sphere of the supernatural, and can be examined only by a spiritual person who is also supernatural.
Let us illustrate these two kinds of knowledge. 1. The knowledge given by the Sense and Understanding. This is of material objects. Take, for example, an apple. The Sense observes it as one of many apples, and that many characteristics belong to it as one apple. Among these, color, skin, pulp, juices, flavor, &c. may be mentioned. It observes, also, that it bears a relation to the stem and tree on which it grows, and, as well, that its several qualities have relations among themselves. One color belongs to the skin, another to the pulp. The skin, as cover, relates to the pulp as covered, and the like. The apple, moreover, is distinguished from other fruits by marks of difference and marks of likeness. It has a different skin, a different pulp, and a different flavor. Yet, it is like other fruits, in that it grows on a tree, and possesses those marks just named, which, though differing among themselves, according to the fruit in which they inhere, have a commonality of kind, as compared with other objects. This distinguishing, analyzing, and classifying of characteristics, and connecting them into a unity, as an apple, is the work of the Sense and Understanding.
2. The knowledge given by the Pure Reason. This is of a priori laws, of these laws combined in pure archetypal forms, and of God as the Supreme Being who comprehends all laws and forms. A fundamental difference in the two modes of activity immediately strikes one's attention. In the former case, the mode was by distinguishment and analysis. In the latter it is by comprehension and synthesis. Take the idea of moral obligation to illustrate this topic. No one but a Limitist will, it is believed, contend against the position of Dr Hopkins, "that this idea of obligation or oughtness is a simple idea." This being once acceded, carries with it the whole theory which the author seeks to maintain. How may "a simple idea" be known? It cannot be distinguished or analyzed. Being simple, it is sui generis. Hence, it cannot be known by plurality or relation, difference or likeness. If known at all, it must be known as it is in itself, by a spontaneous insight. Such, in fact, is the mode of the activity of the Pure Reason, and such are the objects of that activity. In maintaining, then, the doctrine of "intellectual intuition," M. Cousin was right, but wrong in subjecting all knowledge "to the conditions of plurality and difference."
Near the close of the essay under examination Sir Wm. Hamilton states certain problems, which he is "confident" Cousin cannot solve. There is nothing very difficult about them; and it is a wonder that he should have so presented them. Following the passage—which is here quoted—will be found what appear simple and easy solutions.
"But (to say nothing of remoter difficulties)—(1) how liberty can be conceived, supposing always a plurality of modes of activity, without a knowledge of that plurality;—(2) how a faculty can resolve to act by preference in a particular manner, and not determine itself by final causes;—(3) how intelligence can influence a blind power, without operating as an efficient cause;—(4) or how, in fine, morality can be founded on a liberty which at best only escapes necessity by taking refuge with chance;—these are problems which M. Cousin, in none of his works, has stated, and which we are confident he is unable to solve."
1. Liberty cannot be conceived. It must be intuited. There is "a plurality of modes," and there is "a knowledge of that plurality." 2. "A faculty" cannot resolve to act; cannot have a preference; and cannot determine itself at all. Only a spiritual person can resolve, can have a preference, can determine. 3. Intelligence cannot influence. Blind power cannot be influenced. Only a spiritual person can be influenced, and he by object through the intelligence as medium, and only he can be an efficient cause. 4. Morality cannot "be founded on a liberty, which only escapes necessity by taking refuge with chance;" and, what is more, such a liberty is impossible, and to speak of it as possible is absurd. What vitiates the processes of thought of the Limitists so largely, crops out very plainly here: viz., the employment both in thinking and expressions of faculties, capacities, and qualities, as if they possessed all the powers of persons. This habit is thoroughly erroneous, and destructive of truth. The truth desired to answer this whole passage, may be stated in exact terms thus: The infinite and absolute spiritual Person, the ultimate and indestructible, and indivisible and composite unit, possesses as a necessary quality of personality pure liberty; which is freedom from compulsion or restraint in the choice of one of two possible ends. This Person intuits a multitude of modes of activity. He possesses also perfect wisdom, which enables him, having chosen the right end, to determine with unerring accuracy which one of all the modes of activity is the best to secure the end. Involved in the choice of the end, is the determination to put in force the best means for securing that end. Hence this Person decides that the best mode shall be. He also possesses all-power. This is his endowment, not that of his intelligence. The intelligence is not person, but faculty in the person. So is it with the power. So then this Person, intuiting through his intelligence what is befitting his dignity, puts forth, in accordance therewith, his power; and is efficient cause. Such a being is neither under necessity nor chance. He is not under necessity, because there is no constraint which compels him to choose the right end, rather than the wrong one. He is not under chance, because he is certain which is the best mode of action to gain the end chosen. In this distinction between ends and modes of activity, which has been so clearly set forth by Rev. Mark Hopkins, D. D., and in the motions of spiritual persons in each sphere, lie the ground for answering all difficulties raised by the advocates of necessity or chance. With these remarks we close the discussion of Hamilton's philosophical system, and proceed to take up the teachings of his followers.
REVIEW OF "LIMITS OF RELIGIOUS THOUGHT."
This volume is one which will always awaken in the mind of the candid and reflective reader a feeling of profound respect. The writer is manifestly a deeply religious man. The book bears the marks of piety, and an earnest search after the truth respecting that august Being whom its author reverentially worships. However far wrong we may believe him to have gone in his speculative theory, his devout spirit must ever inspire esteem. Though it is ours to criticize and condemn the intellectual principles upon which his work is based, we cannot but desire to be like him, in rendering solemn homage to the Being he deems inscrutable.
In proceeding with our examination, all the defects which were formerly noticed as belonging to the system of the Limitists will here be found plainly observable. Following his teacher, Mr. Mansel holds the Understanding to be the highest faculty of the human intellect, and the consequent corollary that a judgment is its highest form of knowledge. The word "conceive" he therefore uses as expressive of the act of the mind in grasping together various marks into a concept, when that word and act of mind are utterly irrelevant to the object to which he applies them; and hence they can have no meaning as used. We shall see him speak of "starting from the divine, and reasoning down to the human"; or of "starting from the human, and reasoning up to the divine"; where, upon the hypothesis that the two are entirely diverse, no reasoning process, based upon either one, can reach the other. On the other hand, if any knowledge of God is possible to the created mind, it is only on the ground that there is a similarity, an exact likeness in certain respects, between the two; in other words, that the Creator plainly declared a simple fact, in literal language, when he said, "God made man in his own image." If man's mind is wholly unlike God's mind, he cannot know truth as God knows it. And if the human intellect is thus faulty, man cannot be the subject of a moral government, for every subject of a moral government is amenable to law. In order to be so amenable, he must know the law as it is. No phantasmagoria of law, no silhouette will do. It must be immediately seen, and known to be binding. Truth is one. He, then, who sees it as it is, and knows it to be binding, sees it as God sees it, and feels the same obligation that God feels. And such an one must man be if he is a moral agent. Whether he is such an agent or not, we will not argue here; since all governments and laws of society are founded upon the hypothesis that he is, it may well be assumed as granted.