It is not our purpose at this point to enter upon a criticism of the philosophical theory thus enounced. This will fall, in the natural course, upon a subsequent page. We have stated it here, for the purpose of placing in that strong light which it deserves, another topic, which has received altogether too little attention from the opponents of the Limitists. Underlying and involved in the above theory, there is a question of fact, of the utmost importance. Sir William Hamilton's metaphysic rests upon his psychology; and if his psychology is true, his system is impregnable. It is his diagnosis of the human mind, then, which demands our attention. He has presented this in the following passage:—
"While we regard as conclusive Kant's analysis of Time and Space into conditions of thought, we cannot help viewing his deduction of the 'Categories of Understanding' and the 'Ideas of Speculative Reason' as the work of a great but perverse ingenuity. The categories of understanding are merely subordinate forms of the conditioned. Why not, therefore, generalize the Conditioned—Existence Conditioned, as the supreme category, or categories, of thought?—and if it were necessary to analyze this form into its subaltern applications, why not develop these immediately out of the generic principle, instead of preposterously, and by a forced and partial analogy, deducing the laws of the understanding from a questionable division of logical proposition? Why distinguish Reason (Vernunft) from Understanding (Verstand), simply on the ground that the former is conversant about, or rather tends toward, the unconditioned; when it is sufficiently apparent, that the unconditioned is conceived as the negation of the conditioned, and also that the conception of contradictories is one? In the Kantian philosophy, both faculties perform the same function, both seek the one in the many;—the Idea (Idee) is only the Concept (Begriff) sublimated into the inconceivable; Reason only the Understanding which has 'overleaped itself.'"
Not stopping now to correct the entirely erroneous statement that "both faculties," i. e., Understanding and Reason, "perform the same function," we are to notice the two leading points which are made, viz.:—1. That there is no distinction between the Understanding and the Reason; or, in other words, there is no such faculty as the Reason is claimed to be, there is none but the Understanding; and, 2. A generalization is the highest form of human knowledge; both of which may be comprised in one affirmation; the Understanding is the highest faculty of knowledge belonging to the human soul. Upon this, a class of thinkers, following Plato and Kant, take issue with the logician, and assert that the distinction between the two faculties named above, has a substantial basis; that, in fact, they are different in kind, and that the mode of activity in the one is wholly unlike the mode of activity in the other. Thus, then, is the great issue between the Hamiltonian and Platonic schools made upon a question of fact. He who would attack the former school successfully, must aim his blow straight at their fundamental assumption; and he who shall establish the fact of the Pure Reason as an unquestionable faculty in the human soul, will, in such establishment, accomplish the destruction of the Hamiltonian system of philosophy. Believing this system to be thoroughly vicious in its tendencies; being such indeed, as would, if carried out, undermine the whole Christian religion; and what is of equal importance, being false to the facts in man's soul as God's creature, the writer will attempt to achieve the just named and so desirable result; and by the mode heretofore indicated.
It is required, then, to prove that there is a faculty belonging to the human soul, essentially diverse from the Sense or the Understanding; a faculty peculiar and unique, which possesses such qualities as have commonly been ascribed by its advocates to the Pure Reason; and thereby to establish such faculty as a fact, and under that name.
Previous to bringing forward any proofs, it is important to make an exact statement of what is to be proved. To this end, let the following points be noted:—
a. Its modes of activity are essentially diverse from those of the Sense or Understanding. The Sense is only capacity. According to the laws of its construction, it receives impressions from objects, either material, and so in a different place from that which it occupies, or imaginary, and so proceeding from the imaging faculty in itself. But it is only capacity to receive and transmit impressions. The Understanding, though more than this, even faculty, is faculty shut within the limits of the Sense. According to its laws, it takes up the presentations of the Sense, analyzes and classifies them, and deduces conclusions: but it can attain to nothing more than was already in the objects presented. It can construct a system; it cannot develop a science. It can observe a relation it cannot intuit a law. What we seek is capacity, but of another and higher kind from that of the Sense. Sense can have no object except such, at least, as is constructed out of impressions received from without. What we seek does not observe outside phenomena; and can have no object except as inherent within itself. It is faculty moreover, but not faculty walled in by the Sense. It is faculty and capacity in one, which, possessing inherent within itself, as objects, the a priori conditional laws of the Universe, and the a priori conditional ideal forms which these laws, standing together according to their necessary relations, compose, transcends, in its activity and acquisitions, all limitations of a Nature; and attends to objects which belong to the Supernatural, and hence which absoluteness qualifies. We observe, therefore,
b. The objects of its activity are also essentially diverse in kind from those of the Sense and the Understanding. All the objects of the Sense must come primarily or secondarily, from a material Universe; and the discussions and conclusions of the Understanding must refer to such a Universe. The faculty which we seek must have for its objects, laws, or, if the term suit better, first principles, which are reasons why conduct must be one way, and not another; which, in their combinations, compose the forms conditional for all activity; and which, therefore, constitute within us an a priori standard by which to determine the validity of all judgments. To illustrate. Linnæus constructed a system of botanical classification, upon the basis of the number of stamens in a flower. This was satisfactory to the Sense and the Understanding. Later students have, however, discovered that certain organic laws extend as a framework through the whole vegetable kingdom; which, once seen, throw back the Linnæan system into company with the Ptolemaic Astronomy; and upon which laws a science of Botany becomes possible. That faculty which intuits these laws, is called the Pure Reason.
To recapitulate. What we seek is, in its modes and objects of activity, diverse from the Sense and Understanding. It is at once capacity and faculty, having as object first principles, possessing these as an inherent heritage, and able to compare with them as standard all objects of the Sense and judgments of the Understanding; and to decide thereby their validity. These principles, and combinations of principles, are known as Ideas, and, being innate, are denominated innate Ideas. It is their reality which Sir William Hamilton denies, declaring them to be only higher generalizations of the Understanding, and it is the faculty called the Pure Reason, in which they are supposed to inhere, whose actuality is now to be proved.
The effort to do this will be successful if it can be shown that the logician's statement of the facts is partial, and essentially defective; what are the phenomena which cannot be comprehended in his scheme; and, finally, that they can be accounted for on no other ground than that stated.
1. The statement of facts by the Limitists is partial and essentially defective. They start with the assumption that a generalization is the highest form of human knowledge. To appreciate this fully, let us examine the process they thus exalt. A generalization is a process of thought through which one advances from a discursus among facts, to a conclusion, embodying a seemingly general truth, common to all the facts of the class. For instance. The inhabitants of the north temperate zone have long observed it to be a fact, that north winds are cold; and so have arrived at the general conclusion that such winds will lower the temperature. A more extensive experience teaches them, however, that in the south temperate zone, north winds are warm, and their judgment has to be modified accordingly. A yet larger investigation shows that, at one period in geologic history, north winds, even in northern climes, were warm, and that tropical animals flourished in arctic regions; and the judgment is again modified. Now observe this most important fact here brought out. Every judgment may be modified by a larger experience. Apply this to another class of facts. An apple is seen to fall when detached from the parent stem. An arrow, projected into the air, returns again. An invisible force keeps the moon in its orbit. Other like phenomena are observed; and, after patient investigation, it is found to be a fact, that there is a force in the system to which our planet belongs, which acts in a ratio inverse to the square of the distance, and which thus binds it together. But if a generalization is the highest form of knowledge, we can never be sure we are right, for a subsequent experience may teach us the reverse. We know we have not all the facts. We may again find that the north wind is elsewhere, or was once here, warm. Should a being come flying to us from another sphere so distant, that the largest telescope could catch no faintest ray, even, of its shining, and testify to us that there, the force we called gravitation, was inversely as the cube of the distance, we could only accept the testimony, and modify our judgment accordingly. Conclusions of to-day may be errors to-morrow; and we can never know we are right. The Limitists permit us only interminable examinations of interminable changes in phenomena; which afford no higher result than a new basis for new studies.